Because the Speech existed even before the creation of Pradhana and the rest. — 273.

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SUTRA II. 4. 4.

तत्पूर्वकत्वाद्वाचः॥२.४.४॥

tatpūrvakatvādvācaḥ ..2.4.4..

… Tat-purvakatvat, having for its antecedent that, because before creation. … Vachah, of speech, of name, the Brahman in His subtle energy.

COMMENTARY

The word Speech here means names of all objects other than Brahman. The ‘Vak’ or the Word existed even before the creation of the Pradhana and the rest. In that state of Pralaya, there did not exist any objects having name and form. Consequently, there did not exist any instruments, namely, any senses.

The Pranas, therefore, as moaning senses, did not exist then, consequently the word Prana in the above text must be taken to mean Brahman. The following text also shows that before creation there did not exist any objects having name and form (Br. Up., I., 4. 7).

Now all this was then undeveloped. It became developed by form and name, so that one could say, «He, called so and so, is such a one».

Therefore, the sense is that the Pranas have an origin just like the elements, ether, etc., and are not eternal.

Adhikarana II — The senses are eleven

Note: The author now attempts to reconcile the number of the senses. The Purvapakshin says the senses are seven and he relies upon Katha Upanishad, VI., 10, where the senses are said to be seven. He also relies on the text of Brihadaranyaka, IV., 4. 1, where also the enumeration of the senses is seven.

Having reconciled in the previous Adhikarana the conflict of the texts as regards the senses — whether they are eternal or created — the author now reconciles the conflict as regards the number of the senses. The following text shows that the senses are seven (Mundaka Upanishad, II., 1. 8):

The seven sense-currents are produced from Him, with their corresponding seven perceptions, the seven kinds of objects of perception, the seven co-relations and these seven organs in which move the sense-currents. For the purpose of producing knowledge, the seven are placed in every human being.

The following text shows that the senses are eleven, (Brihadaranyaka Upanishad, III., 9. 4):

He asked: «Who are the Rudras?» Yajnavalkya replied: «These ten vital breaths (Pranas, the senses. i.e., the five Jnanendriyas and the five Karmendriyas), and Atman, as the eleventh. When they depart from this mortal body, they make us cry (Rodayanti), and because they make us cry, they are called Rudras».

Doubt: Are the senses seven or eleven?

Purvapaksha: The senses are seven and the author shows this in the following Sutra of the Purvapaksha.

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