Book Title: Questions of King Milinda Part 02
Author(s): T W Rhys Davids
Publisher: Oxford


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Page 1094
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II ADHYAYA, 4 pâda, 6.
number, seven prânas have to be assumed, but rather that there are eleven prânas, in deference to the higher number. This conclusion is confirmed by one of the passages quoted, 'Ten are these prânas in man, and Âtman is the eleventh.' By the word Atman we have to understand the internal organ, on account of its ruling over the organs. Should it be objected that scripture also mentions numbers higher than eleven, viz. twelve and thirteen, we admit that, but remark that there are no objective effects in addition to the eleven (well-known) objective effects on account of which additional organs would have to be assumed. There are five distinctions of buddhi having for their respective objects sound, touch, colour, taste, and smell, and on their account there are the five intellectual organs; again there are five classes of action, viz. speaking, taking, going, evacuation, and begetting, and on their account there are the five organs of action; finally there is the manas which has all things for its objects and extends to the past, the present, and the future; it is one only but has various functions. On account of the plurality of its functions we find it designated by different terms in different places, as manas or buddhi or ahamkâra or kitta. Thus scripture also after having enumerated the various functions such as desire, &c., says at the end, 'All this is manas only.'-That passage again which speaks of the pranas of the head as seven means four prânas only, which on account of the plurality of their places may be counted as seven; viz. the two ears, the two eyes, the two nostrils, and speech.-Nor can it be maintained that there are in reality only so many (i.e. seven), the other pranas being mere functions of the seven; for the functions of the hands and so on are absolutely different (from the functions of the seven senses admitted by the purvapakshin). -Again, in the passage 'Nine prânas indeed are in man, the navel is the tenth,' the expression 'ten prâzas' is used to denote the different openings of the human body, not the difference of nature of the prânas, as we conclude from the navel being mentioned as the eleventh. For no prâna is known that bears the name of navel; but the navel as being one of the special abodes of the chief prâna is here enu
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