Finding that the dead body which is to all appearance quite of the same nature as the living is yet not self-conscious and does not breathe or perform other functions of a living being, they hold that Atman must be the Prana, the vital

principle, whose presence in the body makes it alive and whose departure reduces it to a corpse.

Atman identified with the sense-organs.

7-8. I hear, I see, I smell, I cause motion: from an experience of this sort, some rise higher and look upon the indriyas, the sense-organs, as Atman.

As self-consciousness arises only when the sense-organs are active, Atman must be identical with the sense-organs. There is no evidence of the existence of Prana distinct from the senses; for no motion is observed during sleep when the senses are quiescent: and breathing, &c., visible during sleep are a mere illusion. As the sense-organs do not perceive objects simultaneously, i.e., as the scope of each sense-organ is restricted to one kind of objects and as there are several sense-organs occupying the body, each of them is an Atman by itself.

The logical order of this and the foregoing theory is reversed in the Vartikakara's exposition, which has only followed the order in which they are mentioned in the Hymn. The fact of Prana not ceasing to function during sleep when all the

sense-organs are quiescent, would naturally lead to the conclusion that Prana is the self more than the sense-organs. [**]

15. On the strength of the notion "I understand," others regard Buddhi (Intellect) as the Atman.

The body, etc., cannot be Atman.

9-10. (The fifth stanza) is intended to refute the theories of those whose intellects are thus deluded by Maya.

The meaning of the stanza may be explained as follows:

How can objects like the physical body which are insentient like stones, and are so different from, Atman, ever feel as the Ego, except by the Lord entering into them?

Why the body is not Atman.

10-11. Now, the physical body cannot be Atman, because like a pot it is visible, insentient, endued with colour, etc., made up of parts and evolved out of matter.

Visible: Depending on something else for its manifestation. Insentient: as opposed to self-conscious.

11-12. Even in swoon, sushupti and death, the physical body is seen; then, being distinct from the physical body, etc., Atman is not seen.

12-13. The sun is the primary cause of all activities in the world; just so is Atman the chief cause of the activities of the physical body, etc.

13-14. "This is my body;" thus feels a woman, a child, and even the blind man; none ever feels "I am the body."