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4. (They are seven) on account of the going of the seven and of specification.

The question here arises whether those organs are seven only, or eleven–the doubt on this point being due to the conflicting nature of scriptural texts.–The Pūrvapakshin maintains the former alternative.–On what grounds?–‘On account of going, and of specification.’ For the text refers to the ‘going,’ i.e. to the moving about in the different worlds, together with the soul when being born or dying, of seven prāṇas only, ‘seven are these worlds in which the prāṇas move which rest in the cave, being placed there as seven and seven’ (Mu. Up. II, 1, 8)–where the repetition ‘seven and seven’ intimates the plurality of souls to which the prāṇas are attached. Moreover those moving prāṇas are distinctly specified in the following text, ‘when the five instruments of knowledge stand still, together with the mind (manas), and when the buddhi does not move, that they call the highest “going”’ (gati–Ka. Up. II, 6, 10). The ‘highest going’ here means the moving towards Release, all movement within the body having

come to an end. As thus the text declares that at the time of birth and death seven prāṇas only accompany the soul, and as, with regard to the condition of final concentration, those prāṇas are distinctly specified as forms of knowledge (jñānāni), we conclude that the prāṇas are the seven following instruments of the soul–the organs of hearing, feeling, seeing, tasting and smelling, the buddhi and the manas. In various other passages indeed, which refer to the prāṇas, higher numbers are mentioned, viz. up to fourteen, speech, the hands, the feet, the anus, the organ of generation, the ahankāra and the citta being added to those mentioned above; cp. e.g. ’there are eight grahas’ (Br̥. Up. III, 2, i); ‘Seven are the prāṇas of the head, two the lower ones ‘(Taitt. Saṁh. V, 3, 2, 5). But as the text says nothing about those additional organs accompanying the soul, we assume that they are called prāṇas in a metaphorical sense only, since they all, more or less, assist the soul.–This view the next Sūtra sets aside.