sapta gaterviśeṣitatvācca ..2.4.5..

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SUTRA II. 4. 5.

सप्त गतेर्विशेषितत्वाच्च॥२.४.५॥

sapta gaterviśeṣitatvācca ..2.4.5..

…Sapta, seven. Gateh, on account of the going. … Visheshitatvat, on account of the specification. .. Cha, and.

5. The senses are seven because the seven senses accompany the departing soul and because the text also specifies those seven. — 273.

COMMENTARY

The senses are seven only, because we find scriptural text showing that the seven accompany the departing soul. Thus the Katha Upanishad, VI., 10, enumerates these seven senses.

When the five organs of perception, along with emotions are at rest and apart from their objects, and the Intellect even does not exert itself, that state they call the highest road (to God-vision).

This text of Katha Upanishad describes the condition of Yoga and specifies the senses as Jnanani or the senses of perception. The seven senses are the five well-known senses and Manas and Buddhi. These are the only senses of the Jiva. The so-called five Karmendriyas — hands, feet, speech, etc., — are called Indriyas or senses in a secondary meaning only; because they do not accompany the departing Jiva and because they are of smaller use to him.

Siddhanta: To this Purvapaksha the author answers by the following Siddhanta Sutra.

SUTRA II. 4. 6.

हस्तादयस्तु स्थितेऽतो नैवम्॥२.४.६॥

hastādayastu sthite’to naivam ..2.4.6..

… Hastadayah, hands and the rest. … Tu, but .. Sthite, while abiding in the body. .. Atah, therefore. .. Na, not … Evam, thus.

6. But the hands and the rest are also senses, so long as the soul abides in the body, therefore it is not so that the senses are seven only. — 275.

COMMENTARY

The word ‘but’ sots aside the Purvapaksha. The hands and so on must also be considered as Pranas, though not included in the seven. Because so long as the soul abides in the body, they also assist the soul in the accomplishment of its desires and in experiencing enjoyment, and because they have different functions. Thus in the Brihad-Aranyaka Upanishad (III., 2. 8.), we find that hands, etc., are also called senses.

The hands are one Graha, and these are seized by work as the Atigraha, for with the hands one works work.

The above text thus enumerates more than seven senses, and so we cannot say that the senses are seven only. In fact, they are eleven, namely, the five senses of perception, the five organs of action and Manas as the eleventh. The word ‘Atma’ as used in the Brihadaranyaka Upanishad, III., 9. 4, means the inner organ or the Antahkarana.

There are five objects of perception, namely, sound, touch, form, taste and smell, to perceive these, there are required five senses called the five organs of perception, namely the ear, the skin, the eye, the tongue and the nose. Similarly, there are five actions, namely, speech, seizing, locomotion, excretion and reproduction. So there are required five organs to perform these five kinds of action and which are the hands, the logs, the tongue, the anus and the organ of generation. To unite all these activities, which are diverse, it is necessary that there should be an organ which must exist as a unifying agent, with the memory of the past and the present, together with the anticipation of the future; for without such an organ, the activities of these other ten senses would be un-harmonised and discordant This unifying organ, therefore, is what we call the inner organ or the Manas. This one inner organ has many functions, and sometimes it is spoken of as one, and sometimes as many. The various functions of the mind are enumerated in Brihadaranyaka Upanishad, I, 5, 3.

Desire, representation, doubt, faith, want of faith, memory, forgetfulness, shame, reflexion, fear, all this is mind.

Sometimes the mind is spoken of as four-fold as Manas, Buddhi, Ahamkara and Chitta. Manas is the faculty of representation, Buddhi is that of determination, Ahamkara is the egoity, and Chitta is the thinking faculty. In whatever way, we may look upon this inner organ, it is a unit, with a diversity of functions. Thus the senses are eleven.

Adhikarana III — The eleven Indriyas are atomic

Doubt: The author now considers the question of the nature and size of the senses. Are those senses all-pervading or are they atomic?

Purvapakshin: The Purvapakshin says that the senses are all-pervading, because we can hear sounds at a distance and see objects far off.

Siddhanta: The Siddhanta view, however, is that the senses are atomic, as shown in the next Sutra

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