A. Prana, apana, vyana, udana and samana.  Their locations are said to be:—­of prana the breast, of apana the fundamentum, of samana the umbilicus, of udana the throat, and vyana is spread all over the body.  Functions of these are:—­prana goes out, apana descends, udana ascends, samana reduces the food eaten into an undistinguishable state, and vyana circulates all over the body.  Of these five vital airs there are five sub-airs—­namely, naga, kurma, krikara, devadatta and dhananjaya.  Functions of these are:—­eructations produced by naga, kurma opens the eye, dhananjaya assimilates food, devadatta causes yawning, and krikara produces appetite—­this is said by those versed in Yoga.

The presiding powers (or macrocosmic analogues) of the five channels of knowledge and the others are dik (akas) and the rest.  Dik, vata (air), arka (sun), pracheta (water), Aswini, bahni (fire), Indra, Upendra, Mrityu (death), Chandra (moon), Brahma, Rudra, and Kshetrajnesvara,* which is the great Creator and cause of everything.  These are the presiding powers of ear, and the others in the order in which they occur.

All these taken together form the linga sarira.** It is also said in the Shastras:—­

The five vital airs, manas, buddhi, and the ten organs form the subtile body, which arises from the subtile elements, undifferentiated into the five gross ones, and which is the means of the perception of pleasure and pain.

Q. What is the Karana sarira?

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* The principle of intellect (Buddhi) in the macrocosm.   For further
explanation of this term, see Sankara’s commentaries on the Brahma
Sutras.

** Linga means that which conveys meaning, characteristic mark.
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A. It is ignorance [of different monads] (avidya), which is the cause of the other two bodies, and which is without beginning [in the present manvantara],* ineffable, reflection [of Brahma] and productive of the concept of non-identity between self and Brahma.  It is also said:—­

“Without a beginning, ineffable avidya is called the upadhi (vehicle)—­ karana (cause).  Know the Spirit to be truly different from the three upadhis—­i.e., bodies.”

Q. What is Not-Spirit?

A. It is the three bodies [described above], which are impermanent, inanimate (jada), essentially painful and subject to congregation and segregation.

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* It must not be supposed that avidya is here confounded with prakriti. 
What is meant by avidya being without beginning, is that it forms no
link in the Karmic chain leading to succession of births and deaths, it
is evolved by a law embodied in prakriti itself.   Avidya is ignorance or
matter as related to distinct monads, whereas the ignorance mentioned
before is cosmic ignorance, or maya-Avidya begins and ends with this
manvantara.  Maya is eternal.   The Vedanta philosophy of the school of
Sankara regards the universe as consisting of one substance, Brahman