Advaita Vedanta – Part 4

continued from previous post…

DEFINITIONS/BRIEF EXPLANATION OF SOME ‘TECHNICAL TERMS (PAARIBHAASHIKA-PADA-s)’  WE COME ACROSS IN ‘ADVAITA-VEDAANTIC PARLANCE’ 
{TERMS RELATED TO ‘ANAATMAN’ (Contd…)}
Read on…

XXIII. “SOOKSHMA(TAA) {SUBTLE(TY)”:

This Sanskrit term has a good number of meanings. Prominent among them are: “minute, tiny, fine, subtle, pervading, intangible..”
Though we use this word synonymously with minute(ness)/tiny(ness) in our day-to-day life, its significance is much more in Advaita-Vedaanta. Here it means all the following characteristics ‘put together!’:
a) not perceptible by the sense organs (‘Jnaanendriya-s’)
b) being ‘subtler/more intangible’ than another entity
c) being ‘within’ another entity
d) being ‘more pervasive’ than the other entity
e) being ‘able to control/regulate’ the entity that surrounds it
f) being able to nourish the entity that surrounds it. 
If we consider one’s 5 Kosha-s, their ‘subtlety in decreasing order’ (‘grossness in increasing order‘) is as follows
‘Aatman’ within {innermost, providing sentience to all the Kosha-s}
-> ‘Aanandamaya’  ->‘Vijnaanamaya’  -> Manomaya’  -> ‘Praanamaya’ 
->’Annamaya’ {outermost}
Likewise, if we consider one’s 3 bodies, their ‘subtlety in decreasing order’ (‘grossness in increasing order‘)  is as follows:
‘Aatman’ within {innermost, providing sentience to all the bodies}
-> ‘Causal body (Aanandamaya-Kosha)’
-> ‘Subtle body (Vijnaanamaya+Manomaya+Praanamaya-Kosha-s)’
->  ‘Gross body (Annamaya-Kosha)’ {outermost}
A basic question may arise now – “Is the ‘Aatman’ such a ‘miniscule entity’ that is surrounded by all the 5 sheaths?” Not so!
By its very definition, ‘Aatman’ is all-pervading, bigger than the biggest and subtler in than the subtlest! However, it is (as if) ‘associated with MATTER surrounding it’ in the form of sheaths/bodies. This ‘Aatman’ (also called ‘Pratyagaataman (‘pratyak’ means ‘interior’) is that ‘small thing’ said to be surrounded by 5 sheaths/3 bodies as described above. (As per our definition, as the subtlest thing, It  pervades the most, regulates all the Kosha-s and nourishes them too (by way of providing sentience to all of them). In fact, it is practically ‘the point we are left with’ in our entire ‘body-complex’, where Its presence can be felt. Once felt, it also means ‘becoming identically equal’ to the ‘all-pervading Aatman/Brahman.’
{This fact has been nicely mentioned in the stanza 2-1-1 of ‘Kathopanishad’  thus: “…A rare discriminating person turns ‘his eyes away‘, so as to see the “indwelling Self“, being desirous of attaining immortality.” “…Kaschddheerah Pratyagaatmaanam- aikshadaavritta- chakshuramritattvamichchhan||”}
Likewise, ‘Vijnaanamaya-Kosha’ is subtler than ‘Manomaya-Kosha’ and so on.
This ‘subtlety’ discussed hitherto is applicable to terms like ‘Subtle body’, ‘5 Subtle elements‘ etc.

XXIV. “TANMAATRA-s/APANCHEEKRITA-MAHAABHOOTA-s (5 Subtle  Elements)”:

The 5 elements, viz. “Aakaasha (sky), Vaayuh (air), Agnih (fire), Jalam (water) & Prithvee (earth)” in their ‘original & subtle’ form, i.e. when they are ‘not yet grossified (apancheekrita)‘ are called the “Pancha (5) Tanmaatra-s.” These are the cause for the subtle world, which is the result of their permutations and combinations.
Being subtle, they cannot be perceived by our sense organs. {They can be perceived as the sense objects only after ‘the process of grossification (Pancheekaranam)’ takes place.}
It is significant to note that ‘each individual subtle body’ is a part of the ‘subtle world’ and is invariably made up of these 5 subtle elements, viz. ‘Tanmaatra-s.’ Obviously, it too cannot be felt by the sense organs. 

XXV. “ADHYAASA/ADHYAAROPA (Superimposition)”:

It is a ‘superimposition’ – a mistaken ascription to something of an essential nature or attribute ‘not belonging to it.’ –  ‘Swami Sivananda’
In other words, it is an apparent presentation of the attributes of one entity in another one.
One striking example for this is the ‘illusory attribution/superimposition of the universe (‘Anaatman’) on ‘Aatman’, which has no universe in It in reality (as per Advaita-Vedaanta).

XXVI. “ANYONYA/ITERETARA-ADHYAASA (Mutual superimposition)”:

It is the ‘mutual transfer’ of properties of ‘two different objects of entirely different stuff, due to their proximity.’
An oft-quoted example for this phenomenon is that of a red-hot iron piece.
Fire does not have any particular shape or weight, whereas iron is of dark colour and when we touch it, we feel that it is cold. However, when an iron piece is heated in a furnace and is made into different shapes, the fire and iron seem to be fused and acting as a single entity. Thus the fire looks like a sphere, hectagon etc. It also seems to have acquired some weight! Conversely, the iron piece looks red hot for touch and bright in colour.
One of the examples for this phenomenon in ‘Advaita-Vedaanta’ is the mutual transfer of properties between ‘Aatman & Vijnaanamaya-Kosha.’
The ‘Aatman’, due to its proximity with ‘Vijnaanamaya-kosha’, shows the characteristics of the latter, such as ‘doership, enjoyership, rebirth (transmigration)’ and appears as if it is bound, though It is ‘never bound by anything at any point of time!’ Similarly, the ‘Vijnaanamaya-Kosha’ appears to be sentient, in spite of its being inert.
(See also under ‘Vijnaanamaya-kosha’ and ‘Ahankaara’ (under ‘Antahkarana’), where this phenomenon is applicable.

XXVII. “AABHAASA (1. False appearance 2. Reflection)”

The different meanings in our day-to-day usage for this term are “appearance, reflection, splendour, fallacy, semblance, fallacious appearance, phantasm of imagination..” and so on.
However, in so far as Vedaanta is concerned, only the first two meanings are applicable. 
1.The following interpretations explain the first meaning of this term, viz. ‘appearance.’ 
a) It is “An object‘ appearing as ‘some other object” – in our mistaking a rope to be a snake at the time of twilight, the ‘rope’ is the ‘real object’ and the snake is its ‘Aabhaasa’, viz. false appearance.
b) It is the “Appearance of an imagined object” – we can consider this as ‘a falsely appearing entity, that which is sublated with the rise of true knowledge.”
One of the most striking examples of “AABHAASA” is the “WORLD we are witnessing around us!”. It is ‘false appearance’ in its ‘names & forms’ (‘naama & roopa’), but is ‘true’ as “Sat-Chit-Aanada.”
2. The second meaning, viz. ‘reflection’ is applicable in words like ‘Chidaabhaasa’ (reflection of ‘Consciousnes’‘ in the ‘Ahankaaara’ portion of ‘Vijnaanamaya-Kosha.’)      

XXVIII. “BAHISH-/BAAHYA-KARANA (Outer equipment)”:

The ‘5 Jnaanendriya-s (sense organs)’, viz. ‘ears, skin, eyes, tongue & nose’ and the ‘5 Karmendriya-s (organs of action), viz. ‘tongue, hands, legs, genitals & anus’‘ put together are called ‘Bahish/Baahya-karana’, as they receive information connected with outside objects and respond to the world, in coordination with the ‘internal equipment’ {consisting of ‘Manas (mind)’, ‘Buddhi (intellect)’, ‘Ahankaara (ego)’ & ‘Chitta (memory)’}.
‘5 Tanmaatra-s’ – ‘one each from one-one element‘, whereas the ‘5 Karmendriya-s (organs of action)’ are born out of the ‘Raajasic aspects‘ of the ‘5 Tanmaatra-s‘ – ‘one each from one-one element.’
All these 10 faculties form part of the ‘Sookshma-Shareeram (subtle body).’
{It must be borne in mind that our discussion here is not related to the ‘Outer organs/equipment’  that we perceive in the ‘external/gross body’, but to the ‘subtler faculty of performing their respective functions.” What we see as ‘parts of  the gross body’ are only the ‘Golaka-s (external organs)’, which cannot perceive and cognise the ‘sense objects’ themselves. They are part  of ‘Sthoola-Shareeram (gross body).’  Their job is only to connect the ‘aspects of sense objects‘ to their ‘respective functional faculties‘, such as ‘touch’ to ‘skin’, ‘smell’ to ‘nose’ and so on.
For example, a blind person too may have the ‘so-called Golaka-s of eyes‘, but does not have ‘sight!’ ‘The faculty of sight’  lying behind the ‘Golaka’ is the ‘actual sense organ’ of sight.}

XXVIII – a) “JNAANENDRIYA-s (Sense organs of perception)”:

As already mentioned, these are born out of the ‘Saatvic aspects‘ of the ‘5 Tanmaatra-s’ – ‘one each from one-one element.’
“They are the “Ears, Skin, Eyes, Tongue & Nose.”  {“Shrotram, Tvak, Chakshuh,        Rasanaa, Ghraanam iti Pancha-Jnaanendriyaani|”…} — “Tattva-bodhah” 
1) “Ear, the organ of hearing, evolved out of the Saattvic aspect of ‘Space.’
{“Aakaashasya Saatttvikaamshaat Shrotrendriyam sambhootam|”}
2) “Skin, the organ of touch, evolved out of the Saattvic aspect of ‘Air.’
{“Vaayoh Saatttvikaamshaat Tvagindriyam sambhootam|”
3) “Eye, the organ of sight, evolved out of the Saattvic aspect of ‘Fire.’
 {“Agneh Saatttvikaamshaat Chakshurindriyam sambhootam|”}
4) “Tongue, the organ of taste, evolved out of the Saattvic aspect of ‘water.’
{“Jalasya Saatttvikaamshaat Rasanendriyam sambhootam|”}
5) “Nose, the organ of smell, evolved out of the Saattvic aspect of ‘Earth.’
{“Prithivyaah Saatttvikaamshaat Ghraanendriyam sambhootam|”} — “Tattva-bodhah”
The (sense) object of ‘Ear’ is ‘Sound’; the object of  ‘Skin’ is ‘Touch’; the object of ‘Eye’ is ‘Form’; the object of  ‘Tongue’ is ‘Taste’ & the object of  ‘Nose’ is ‘Smell.’

{“Srotrasya vishayah Shabda-grahanam; Tvacho vishayah Sparsha-grahanam;  Chakshusho vishayah Roopa-grahanam; Rasanaayaa vishayah Rasa-grahanam; Ghraanasya vishayah Gandha-grahanam iti|}  — “Tattva-bodhah”
(It is worth remembering once again that what ‘Tattva-bodhah’ mentioned is only the ‘5 different faculties‘, but not the external instruments visible to us, like 2 eyes, 2 nostrils etc.)

XXVIII – b) “KARMENDRIYA-s (Organs of action)”:

As already mentioned, these are born out of the ‘Raajasic aspects‘ of the  ‘5 Tanmaatra-s’ – ‘one each from one-one element.’
“They are the “Speech, Hands, Legs, Anus & Genitals.” {“Vaak-Paani-Paada- Paayu-Upashaani-iti Pancha-Karmendriyaani|”…} — “Tattva-bodhah”
1) “The organ of speech evolved out of the Raajasic aspect of ‘Space.’
{“Aakaashasya Raajasikaamshaat Vaagindriyam sambhootam|”}
2) “Hands, the organ of grasping, evolved out of the Raajasic aspect of ‘Air.’
 {“Vaayoh Raajasikaamshaat Paaneendriyam sambhootam|”}
3) “Legs, the organ of locomotion, evolved out of the Raajasic aspect of ‘Fire.’
{“Vahneh Raajasikaamshaat Padendriyam sambhootam|”}
4) “The organ of procreation evolved out of the Raajasic aspect of ‘water.’
{“Jalasya Raajasikaamshaat Upasthendriyam sambhootam|”}
5) “Anus, the organ of excretion, evolved out of the Raajasic aspect of ‘Earth.’
{“Prithivyaah Raajasikaamshaat Gudendriyam sambhootam|”} — “Tattva-bodhah”
The job of ‘Speech is to speak‘; the job of ‘Hands is to grasp‘; the job of ‘Legs is locomotion‘; the job of ‘Anus is to get rid of waste‘ & the job of ‘Genitals is pleasure.’
{“Vaacho vishayah Bhaashanam; Paanayor-vishayah Vastu-grahanam; 
Paadayor-vishayah Gamanam; Paayor-vishayah Mala-tyaagah;
Upasthasya vishayah Aanandah iti|}  — “Tattva-bodhah”

XXIX. “ANTAH-KARANA(s) (INNER equipment/Thinking faculty)”:

‘Antah-karana (inner equipment)’ of anyone is that which is ‘not felt physically’, but is a ‘continuous flow of thoughts‘  that carry on the jobs of ‘input of stimulii, process, decision and the consequent output for execution of the decision.’
‘Antah-karana’ has been defined in ‘Tattva-bodhah’ as follows:
 “The inner instruments (‘Antah-karana-s’)of ‘mind, intellect, ego and memory’  have been formed out of the ‘total SAATVIC aspect’ of the 5 elements.  
{“Eteshaam-pancha-tattvaanaam samashti-saattvikaamshaat Manobuddhyahamkaara-chittaantahkaranaani sambhootaani|” 
‘This equipment is divided into 4 units/portions, according to the functions taken up by it.  
{It must be kept in mind that these ‘4 parts’ are ‘not 4 water-tight compartments!’ They are ‘adjustable & interchangeable’ too!}. 
Out of these 4, ‘Manas (mind)’ & ‘Chitta (memory)’ are ‘paired & allotted’ to ‘Manomaya-kosha (mental sheath)’, whereas ‘Ahankaara (ego)’ & ‘Buddhi (intellect)’ are ‘paired & allotted’ to ‘Vijnaanamaya-kosha (intellectual sheath).’
Again, it should be borne in mind that this entire ‘Antah-karana’, though looking to be very sentient, is basically INERT (‘JADA’), as it gets its borrowed sentience from the ‘Aatman’  to ‘Vijnaanamaya-kosha‘, which travels down to ‘Annamaya-kosha’ via ‘Manomaya-kosha’ & ‘Praanamaya-kosha.’

XXIX – a) “MANAS (Mind)”:

Thoughts in a state of ‘volition/vacillation (wavering/indecision)’ constitute ‘Manas (mind).’
{“Sankalpa-vikalpaatmakam Manah|” — ‘Tattva-bodhah’}. As long as the thoughts of a person are in ‘doubt’, it can be understood that his/her mind is not guided by “Buddhi (intellect) yet.”

XXIX – b) “CHITTAM (Memory)”:

The job of this ‘portion’ is ‘reflection & recollection.’  {“Chintana-kartri Chittam|” — ‘Tattva-bodhah’}. Here the earlier experiences are stored, and it can also be called as a bunch of ‘remembered thoughts.’

XXIX – c) “BUDDHI (Intellect)”:

When thoughts come to a stage of decision they constitute ‘Buddhi (intellect).’ {“Nischayaatmikaa Buddhih|” — ‘Tattva-bodhah’}
Activities like ‘observation, reasoning, analysis, conclusion etc.’ take place here.
This mental faculty is typical of human beings – ‘very much less developed’ in animals and is ‘almost nil’ in trees etc.   
a) The mind receives stimuli from the sense organs and integrates them. The intellect is the discriminating faculty that examines the stimuli and takes a decision and commands the mind by giving its decision.
b) The mind is nothing but a continuous stream of thoughts and can be compared to a river. Just as the banks of a river guide it, the intellect sets a direction for each thought flow. 
c) The mind contains emotions and feelings, whereas the intellect is the seat of ideas and some set ideologies too. 
d) The intellect is capable of entering and penetrating into unknown realms even. That is why so many innovations and inventions were possible by humans, out of this bonus faculty bestowed on them!

XXIX = d) “AHANKAARA (Ego-thought)”:

First of all, this term should not be confused with its meaning in our day-to-day life, viz. ‘pride, arrogance..’ etc!
It is the ‘I’ thought associated with ‘doership.’ 
{“Aham-kartaa Ahankaarah” — ‘Tattva-bodhah’
The notion “I am the doer” is ‘ego.’ It is one’s sense of ‘individuality.’
The other 3 ‘portions’ of ‘Antah-karana’ mentioned earlier, viz. ‘Mind, Intellect & Memory’  keep on changing, but every thought connected with them is associated with this ‘I’ thought (like ‘I doubt’, ‘I decided’, ‘I remembered’, ‘my happiness’, ‘my conviction’, ‘my memory’ etc. ). This ‘I’ thought is common to all of the other 3 units and is always present in a person. In fact, ‘ego’ is that portion of ‘Anthakarana’, which connects the ‘pure Self’ to the  ‘3 bodies, 5 sheaths and 3 states.’}
It has also to be noted that ‘Ahankaara‘ is the ‘individual ego’  which asserts and distinguishes itself from ‘other entities’ in the world. 
Besides,  ‘mind, intellect & memory’ of each one are different, but ‘ego’ is all the same!
{It should also be remembered that this ‘Ahankaara’, along with ‘Buddhi’ comes under ‘Vijnaanamaya-kosha’, which too is basically ‘inert’ like all other sheaths.}
‘Ahankaara’  is the uppermost layer of ‘Vijnaanamaya-kosha.’ This ‘Kosha’ is the one which gets in touch with the ‘reflection of Conscience (Chidaabhaasa).’  Though the Self (‘Chidaabhaasa’) is experienced throughout the ‘Vijnaanamaya-kosha’ as sentiency, it is particularly reflected in this ‘Ahankaara’  layer, which is the one that is contacted by the sentiency. Consequently, their combination renders the ‘Vijnaanamaya-kosha’ sentient, which then identifies itself further with the other three sheaths (‘Mano-maya, Praana-maya & Anna-maya‘) too, and carries this sentiency further to all of them.
All this forms the basis for the ‘doership’ mentioned earlier. {See under ‘Anyonya-adhyaasa.’ } 

XXX. “VIJNAANAMAYA-KOSHA (Intellectual sheath)”:

This sheath has been defined and described in the following manner: 
1) The ‘intellect’ and the ‘5 sense organs of perception‘ put together is the ‘intellectual sheath.’ {“Buddhi-Jnaanendriya-panchakam militvaa yo bhavati sa Vijnaanamaya-koshah|”} — “Tattva-bodhah”
2) “The intellect, its modifications and the sense organs of perception put together constitute “Vijnaanamaya-kosha.” Its characteristic is ‘doership.’ It is the modification of ‘Prakriti’, which is blended with the reflection of ‘Chit.’ It identifies always with the body and organs and always feels as if it is the ‘knower & doer.’ {“Buddhir-buddheendriyaih saartham savrittih kartrilakshanah| Vijnaanamaya-koshah syaat pumsah samsaara-kaaranam||” & {“Anuvrajachchit-pratibimbashaktih Vijnaana-sanjnah Prakriter-vikaarah| Jnaana-kriyaavanahamityajasram Dehendriyaadishvabhimanyate bhrisham||”} — “Viveka-Choodaamani” – 184 & 185
Let us recollect here that ‘Ahankaara (ego-thought)’ & ‘Buddhi (intellect)’ are paired together and come under ‘Vijnaanamaya-kosha.’ So, ‘Buddhi’ mentioned in the above two definitions should invariably include ‘Ahankaara’ too.
To sum up, ‘Vijnaanamaya-kosha‘ consists of  
 a) ‘Ahankaara (ego-thought)’
b) ‘Buddhi (intellect)’ consisting of thoughts of the nature of ‘reasoning, judgement, analysis, innovation‘ an so on
c) ‘Jnaanendriya-s (sense organs of perception)’ (the 5 respective faculties, to be precise)
Just as the sun’s rays fall predominantly on the upper surface of a water pool, (though falling on the entire pool), Aatman’s presence, though experienced throughout the ‘Vijnaanamaya-kosha’ as sentience, is reflected more on  ‘Ahankaara’, which is the uppermost layer of ‘Vijnaanamaya-kosha.’ The ‘Chidaabhaasa’ (reflection of ‘Consciousness’  in ‘Ahankaara‘) and ‘Ahankaara’  then act as ‘a single and compact entity‘ (which can also be called ‘Jeeva (individual Self).’ This means the phenomenon of ‘Anyonya-adhyaasa (mutual superimposition)’ takes place here. (This has been explained earlier.) 
Consequently, ‘Aatman’ gets the properties of ‘Vijnaanamaya-kosha’, such as ‘sense of doership, sense of enjoyership, rebirth‘ etc., and also those of the ‘sense organs’ etc. Likewise, the ‘Vijnaanamaya-kosha’, which is actually inert, appears as if it has got sentience and starts ‘owning’ the other sheaths (other than bliss sheath) too, by identifying itself with the same! This is why we have the different notions like ‘I am happy (mental sheath)’,  ‘I am hungry (vital air sheath)’, ‘I am young (food sheath) etc.’ 
One more point to be remembered is that all the components of ‘Vijnaanamaya- kosha’ evolve out of the Saatvic aspect of the 5 subtle elements and also that the characteristic of ‘Sattva’ is ‘knowledge.’ Hence the nature of this sheath is concerned with ‘knowledge.’

XXXI. “MANOMAYA-KOSHA (Mental Sheath)”:

This sheath has been defined and described in the following manner: 
1) The ‘mind’ and the ‘5 sense organs of perception‘ put together is the ‘mental sheath.’ {“Manascha Jnaanendriya-panchakam militvaa yo bhavati sa Manomaya-koshah|”} — “Tattva-bodhah”
2) “The mind  and the sense organs of perception put together constitute “Manomaya-kosha.” It controls the ‘Praanamaya-kosha (vital air sheath).’ It is the root cause for ‘multiplicity‘, characterised by the illusory feeling of  ‘I & mine.’ It also has the power of creating ‘differences in this creation’, which are of the characteristics like names etc.” {“Jnaanendriyaani cha Manascha Manomayah syaat; Kosho Mama-ahamiti vastu-vikalpa- hetuh| Sanjnaadi-bheda-kalanaa-kalito baleeyaan; tat-poorva-koshamabhipoorya vijrimbhate yah||”} — “Viveka-Choodaamani” – 167
Let us also recollect that ‘Manas (mind)’ & ‘Chittam (memory)’ are paired together and come under ‘Manoamaya-kosha.’
One more point to be remembered once again is that all the components of ‘Manomaya-kosha’ evolve out of the Saatvic aspect of the 5 subtle elements and also that the characteristic of ‘Sattva’ is ‘knowledge.’ Hence the nature of this sheath too is concerned with knowledge.
The 5 ‘sense organs of perception (‘Jnaanendriya-s)’ and their functions have already been explained under ‘Bahis/Baahya-karana-s.’
 The attributes superimposed on ‘Aatman‘ by ‘Manomaya-kosha’ are ‘doubt, worry, different emotions, indecision etc.’ (belonging to ‘mind’) apart from other defects like ‘loss of hearing,
One more point to be remembered here too is that all the components of ‘Manomaya- kosha’ also evolve out of the Saatvic aspect of the 5 subtle elements. As mentioned earler,  the characteristic of ‘Sattva’ is ‘knowledge.’ Hence the nature of this sheath too is concerned with ‘knowledge.’ impairment of vision‘ etc. (belonging to sense organs). (Please see the characteristics of ‘mind’ under the subhead ‘Mind’ also.)

XXXII. “PRAANAMAYA-KOSHA (Vital Air Sheath)”:

This sheath has been defined and described in the following manner: 
1) The  5 physiological functions beginning with ‘Praana’ and the 5 organs of action like ‘speech’ etc. together form the ‘vital air sheath.’ {“Praanaadyaah Pancha-vaayavah Vaagaadi-indriya-panchakam Praanamaya-koshah|”} — “Tattva-bodhah”
2) “Praana’ and the ‘5 organs of action’ put together constitute “Praanamaya-kosha.” The ‘Annamaya-kosha (food sheath)‘, which is controlled by ‘Praanamaya-kosha’  does all the (physical) jobs. {“Karmendriyaih panchabhiranchitoyam Praano bhavet-Praanamayastu koshah| Yenaatmavaanannamayayoऽnnapoornaat pravartateऽsau sakala-kriyaasu||”} — “Viveka-Choodaamani” – 165
In Sanskrit,  the dhaatuh ‘an’ means ‘to breathe.’ The noun ‘anah/aanah’  has come out  of this dhaatuh, which means ‘vital air.’
The air that circulates in the body has been divided into ‘5 different vital airs’, whose names and functions are as follows:
1) ‘PRAANA (pra+ana)’ – this regulates breathing (‘inhalation & exhalation’). 
2) ‘APAANA (apa+ana)’ – this takes care of rejection & evacuation of waste material. 
3) ‘VYAANA (vi+ana)’ – this takes care of blood circulation to all the cells of the body.
 4) ‘UDAANA (ut+ana)’ – this takes care of all reverse processes in the body like       sneezing, shedding tears, burping, vomiting etc. It also supplies the needed power for the subtle body to leave the gross body at the time of one’s death.
5) ‘SAMAANA (sam+ana)’ – this helps for the digestion and assimilation of food.
One more point to be remembered is that the components of ‘Praanamaya-kosha’ evolve out of the Raajasic aspect of the 5 subtle elements and also that the characteristic of ‘Rajas’ is ‘action.’ Hence the nature of this sheath is concerned with ‘action.’
The ‘5 organs of action (‘Karmendriya-s)’ and their functions have already been explained under ‘Bahis/Baahya-karana-s.’
The attributes superimposed on ‘Aatman‘ by ‘Praanamaya-kosha’ are ‘hunger, thirst,fatigue etc.’ (belonging to ‘Praana-s’), apart from other attributes like ‘fast-talking ability, lack of speech‘ etc. (belonging to organs of action).

 To be continued…