The senses are verily atomic. — 276.

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SUTRA II. 4. 7.

अणवश्च॥२.४.७॥

aṇavaśca ..2.4.7..

Anavah, minute atoms. … Cha, and, indeed, verily.

COMMENTARY

The word ‘Cha’ has the force of certainty. It means that the senses are not all-pervading, but atomic. The eleven Pranas are indeed atomic.

Note: These are the so-called permanent atoms of the Theosophists. A graphic description of these is to be found in Chapter IV of The Study in Consciousness by Dr. Annie Besant.

The reason for holding the senses to be atomic is to be supplied from the previous Sutra, which declares that the soul is atomic, because it goes out of the body and comes back into the body. Scriptural texts (like Brihadaranyaka Upanishad, V., 4. 2) declare that the soul is accompanied by the senses when it goes out; and when the soul takes a now body the senses accompany it too. The question arises, in what form do the senses accompany the soul. The answer to this is, that the senses are permanent atoms, which always accompany the soul, wherever it migrates; whether to regions physical or super-physical. The hearing or seeing objects at a distance is accomplished by these senses or rather permanent atoms, by the vibratory length of their waves. In other words, by the expansion of their qualities. As the Jiva pervades the whole body, though the particular place of its residence is the heart, so the senses are the ministers of the Jiva and surround the Jiva, but pervade the whole body through their qualities. This Sutra thus refutes the doctrine of the Sankhyas who maintain that the senses are all-pervading.

Adhikarana IV — The chief Prana has also an origin

In the Mundaka Upanishad, II., 1. 3, we read:

From Him (when entering on creation) is born Prana, mind, and all organs of senses, ether, air, light, water, and the earth, the support of all.

Doubt: The above text evidently refers to the chief Prana. The question, therefore, arises: Does the chief Prana come out of Brahman like the Jiva or does it originate from Brahman like the ether and other elements? If it comes out like the Jiva it would be eternal, otherwise it is a creature and hence transient.

Purvapaksha: The Purvapakshin maintains that the chief Prana has no origin, because of the Shruti which declares this Prana verily does not rise, nor does it set. To the same effect is also a Smriti text:

Birth and death, entering the body or abandoning it, have only reference to the body. It is body which is born and dies and it has no reference to the chief Prana.

Note: The ordinary phrases such as, the Prana has entered, the Prana has gone out, really do not mean that the Prana has an origin or that it is destroyed. They are to be explained in the same way, as the Jiva has entered the body, the Jiva has gone out.

Hence the Purvapakshin maintains that the Prana is eternal like the Jiva, and has no origin.

Siddhanta: The next Sutra declares that even the chief Prana has an origin.

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