sribhashya -adhyaya2-padha-4-adhikaranas -4and 5

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vAyukriyADHikaraNam2-4-4

 

 

 

suthra-8-na vAyukriyE prthagupadhEsAth-2-4-8

 

 

 

Neither air nor function.

 

 

 

A doubt is raised regarding prANa as to whether it is only air, the

element or the motion of air or is it some specific condition of air.

The poorvapakshin states that it is air as known from the text 'yah

prANah sa vAyuh, prANa is air.' Or as the word breath is adopted to

indicate prANa and it is the motion of inhalation and exhalation it

could be the motion of air.

 

 

 

Both these views are refuted by the suthra on the basis of separate

statement of the scriptures that the breath and air are two different

things.'EthasmAth jAyathE prANah mansasarvEndhriyANi cha, kham

vAyuh,(Mund.2-1-3) from HIm prAna originated, mind and the sense organs

and AkAsa and VAyu,' The text prANa is air does not mean that breath is

identical with air but only that it has assumed a special form and not

altogether different from air like any ther substance like fire. Also

the breath is not only motion but a substance having motion.

 

 

 

 

 

suthra-9-chakshurAdhivatthu thathsahasishtyAdhubhyah-2-4-9

 

 

 

But like the eye and the rest, being taught with them and other reasons.

 

 

 

Breath is not a boothavisesha, a special element but like other senses

like the eye it is also an instrument of the soul. This is shown by the

text which mentions it along with the other organs, 'EthasmAth jAyathE

prAnah manssarvEndhriyANi cha,' The phrase 'for other reasons ' refer to

the mention of sense organs as prANas and the vital breath as

mukhyaprANa.

 

 

 

To the objection that if the prANa is also helpful to the soul like the

sense organs then there must be some function ascribred to it but it is

not so, the next suthra gives a reply.

 

 

 

 

 

suthra-10-akaraNathvAth cha na dhOshah thaTHA hi dharsayathi-2-4-10

 

 

 

It is no defect as shown in the scripture.

 

 

 

 

 

The word akaraNathva denotes akriyathva, absence of action.The objection

that the prANa has no function is not correct as the scripture mentions

the action of prANa as supporting the soul. In Chandogya upanishad there

is an account of a dispute among the senses, mind and prANa as to who is

the superior among them and when each one departed from the body the

body remained active though without that particular faculty but when the

vital air started to leave it pulled all the others with it and they had

to accept that prANa is the best among them. Therefore prANa, like the

other organs is subservient to the soul and hence instrumental like eye

and other organs.

 

 

 

 

 

suthra-11-panchvrtthirmanOvath vyapadhisyathE-2-4-11

 

 

 

It is said to have five functions like the mind.

 

 

 

The desire etc though different in their functions are not different

from mind, 'kAmasankalpO vichikithsA sraddha asraddha dhrthiradhrthih

hreerdheerbheeerithyEvam sarvam mana Eva, (Brhd.1-7-3) desire,

will,doubt, faith, faithlessness, courage and the lack of it,shyness,

wisdom and fear all are of mind only.' Similarly the five prANas,

namely, pprANa,apAna, udana,vyana and samana are only five functions of

the same breath. Thus ends the vAyukriyADHikaraNam

 

srEshTANuthvADHikaraNam-2-4-5

 

 

 

suthra-12-aNuscha-2-4-12

 

 

 

PrANa is also atomic like the sense organs as shown from the text '

thamuthkrAmantham prANO anukrAmathi, (Brhd.4-4-2) the prANa follows the

soul when it goes out.' The view that it is all pervading according to

the texts like 'sarvamheedham prANENa Avrtham, all these are covered

with prANa,' are only to indicate that all life depends on it.Thus ends

the srEshTANuthvADGikaraNam.

 

 

 

jyOthrAdhyaDHishTAnADHikaraNam2-4-6

 

 

 

suthra-13-jyOthiraDHishTAnam thu thadhAmananAth prANAvathA

sabdhATH-2-4-13

 

 

 

Ruling over the senses by fire and others and of the soul is due to the

will of the supreme self.

 

 

 

In a previous suthra 'abhimANivyapadhEsasthu visEshAnugathibhyAm,'

(BS.II-1-5) it has been shown that the fire and oher deities rule over

the sense organs and the rule of the soul over the senses is known from

the text 'EvamEva Esha EthAn prANAn grheethvA svE sarirE yaTHA kAmam

parivarthathe,(Brhd.2-1-18)taking these prANas he moves within the body

as he wishes.' The doubt is that whether the ruling by the presiding

deities and by the soul is by their own independent power or depends on

some other higher authority. The opponent says that they are independent

which the suthra refutes on the basis of the scriptural declaration that

it depends on the will of the supremeself.'yO vAyou thishTAn', 'ya

AdhithyE thishTan', 'ya Athmani thishTAn' etc.(Brhd.II-1-18) which

declare the supreme self to be the inner ruler and the self of all. Also

the text, 'BheeshA asmAth vAthah pavathe,bheeshAdhEthi

suryah,bheeshASmAth agnischendhrascha mrthyurdhAvathi panchamah,'

(Taitt.II-8-1)which means that out of fear from Him the air the Sun ,

fire, Moon and the Lord of death discharge their duties. In

BrhadhAraNyaka upanishad also we have the following text, 'Ethasya vA

aksharasya prasAsanE gArgi suryAchandhramasou viDHrthou thishTathah,

(Brhd.III-8-9) by the command of this ,the imperishable, the sun and the

moon stand, held apart.'

 

 

 

suthra-14-thasya cha nithyathvAth-2-4-14

 

The ruling of all by the supreme self is permanent.

 

The sruthi texts like 'thathsrshtvA thadhEva anuprAvisath,(Tait.2-6)

after creating the world He entered into it,' . and of smrithi also

'vishtabhyAham idham krtsnam EkAmsEna sThithO jagath,(BG.10-42) where

the Lord declares that He pervades the whole world by a part of

Himself, all show that the ruling by the supreme self is permanent and

His essential nature.