sribhashya
aDHyAya-2-pAdha4
prAnOthpatthyaDHikaraNam-2-4-1
suthra-1-thaTHA prANAh-2-4-1
Likewise the organs.
Here the word prAna refers to the vital airs and the senses.After discussuing the origination of the insentient world and the individual self now the the creation of vital breath and the sense organs are taken up in this pAdha.
The opponent quotes the text, 'asadhvA idhamagra Aseeth;thadhAhuh kim thadhAseeth ith;rshayO vAva thE agrE Aseeth; thadhAhuh ke thE rshayah ithi;prANA vAva rshayah,'(sathapatha brAhmaNa VI-i-1-1-) meaning, non-being was at the beginning; rshis are the non-being said to be present in the beginning ;the rshis are the prANas, and says that it shows that the sesnses existed before creation. The word prAnAs used in plural denotes all the sense organs as well. This cannot be construed to mean the long duration of existence as in the case of air and AkAsa as explained in the previous section because the sentence asadhvA idhamagra Aseeth clearly denotes the time before creation.
This suthra refutes the above view saying that like the AkAsa etc. the prANas are also created as declared by the texts such as 'sadhEva soumya idhamagra Aseeth EkamEva adhvitEEyam,' (Chan.6-2-1)which declare that the Self, Brahman only was at the beginning, one only without a second, and 'EthasmAth jAyathE prAnah manah sarvendhriyANi cha,(Mund.2-3-1) from this vital airs, mind and senses are created,' which specifically mention the origination of these.Moreover there is no mention of eternity for the senses as in the case of the individual soul.In the the passage quoted at the outset, only Brahman is denoted by the word prANa because it has been used in the same sense elsewhere also as in 'sarvANi ha imAni bhoothAni prANamEva abhisamvisanthi prANamabhyujjihvathE, (Chan.1-11-5) all these beings merge in prANa and emerge from that, which could be only Brahman, and also the word rshi used in the passage quoted denotes only Brahman because of the meaning 'all-knowing' attributed to the rshis.
suthra-2-gounyasambhavAth thathprAkrtsruthescha-2-4-2
The plural is to be taken in the secondary sense because of the impossibility and the earlier declaration.
Since it has been mentioned that sath alone existed ,the plural form of the word prANa is to be taken in the secondary sense.
suthra-3-thathpoorvakathvAth vAchah-2-4-3
Because of speech having for its antecedent the creation of the senses.
There is an additional reason to know that the senses were created,says this suthra. The text 'thddhedham tharhi avyAkrtham Aseeth thannAmarupAbhyam vyAkriyatha, this world was then unmanifested and then was differentiated by names and forms. So, as there was no function to perform before differentiation into name and form, they were created later.
Thus ends the prANOthpathyaDHikaraNam.
sapthagathyaDHikaraNam-2-4-2
suthra-1-sapthagathEh cvisEshithathvAccha2-4-1
The organs are seen in number as known from their going with the soul at death and from being specified so.
The senses are usually counted as eleven, five jnAnendhriyas,five karmEndhriyas and the mind. But the opponent comes with an argument that they are only seven as given in the sruthi.He quotes the text 'saptha imE lOkA Eshu haranthi prAnA guhAsayA nihithAh saptha saptha, (Mund.2-1-8) (fromHim)these seven worlds (Seats of sense life) are born seven and seven where placed lying in the cave (of heart) the prAnas move.' The word seven and seven does not mean fourteen but the repetition is to indicate the plurality of souls. the prANas are also mentioned as moving in the text 'yadhA panchAvathishTanthE jnAnAni mansA saha, buddhischa na vichEshtitha thAmAhuh paramAmgathim, when the five instruments of knowledge along with mind rest and the buddhi also does not act that they call the highest state.'
The highest state means the state of release. This shows that the jnAnendhriyas, eye,ear,nose.tongue and skin,( that is the power behind them and not the gross organs,) mind and intellect moving with the soul when it departs from the body.
The next suthra answers this.
suthra-5-hasthAdhayasthu sThithE athah naivam-2-4-5
It is not so on account of hands and feet etc assist the soul residing in the body.
Indhriyas are eleven only which are the five jnAnEndhriyas and five karmEndhriyas and manas, the mind, because the karmendhriyas, hands,feet,organ of speech and the organs of reproduction and excretion are also assisting the soul residing in the body.The text 'dasEmE purushE prANAh Athma EkAdhasa,(Brhd.2-4-2) these are the ten organs in man and the self is the eleventh,' confirm this. The view that the karmEndhriyas are referred to as prAnas only in the secondary sense is not correct and on the other hand the inclusion of buddhi,chittha and ahamkAra are all different states of mind only, says Ramanuja, 'adhyavasAyAbhimAna chinthabuddhibhEdhAth mana EvebuddhyahankArachittha sabdhaihvtapadhisyatha,' according to the functions of the mind,namely, deciding, egoistic and thinking. Even in the smrthi it is said 'indhriyANi dhasaikancha (BG.XIII-5) the ten indhriyas and the one. Where more number is mentioned it is to denote the functions of the mind wnd where less number is given it refers to the particular aspects such as accompanying the soul etc.
Thus ends the sapthagathyaDHikaraNam.
prANANuthvADHikaraNam-2-4-3
suthra-6-aNavascha-2-4-6
And they are atomic.
From the text ' tha EthE sarva cha Eva samAh sarvE ananthAh,' (Brhd.1-5-13) which says all these (speech, mind and prAna) are equal and infinite,' it looks as though they are all pervading but this suthra confirms that they are atomic. This is known from 'prANam anoothkrAmantham sarvE prANA anoothkrAmanthi, when the vital breath passes out of the body all the organs depart with it,' the first prana meaning the vital air and the latter meaning the organs. The mention of infinite character is for the sake of meditation as shown by 'aTHa yO hyEthAnananthAn upAsthE, he who meditates on them as infinite.
suthra-7-srEshtascha
And the best.
The oppoent holds tthe view that the chief vital air ,prANa is not created as stated in the sruthi,'AneedhavAtham svaDHaya thadhEkam, by its own law it was alone breathing without wind.' (Rk.V.X-129-2) Since the word breathing refers to the mukhyaprANa, as indicated by 'prANO vai jyEshTascha srEshTascha,' (Brhd.6-1) the passage quoted shows that the prANA was existing before creation.
This suthra refutes the view citing the evidence of sruthi that the prANA was created.In MundakOpanishad it is specifically mentioned that the prANA was created from Brahman. 'EthasmATH jAyathE prANah, from this the prANA was born.' Hence the reference to the one breathing without wind is to Brahman, who only existed in the beginning.
Thus ends the prANANuthvADHikaraNam.
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