na vāyukriye pṛthagupadeśāt ..2.4.9..

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SUTRA II. 4. 9.

न वायुक्रिये पृथगुपदेशात्॥२.४.९॥

na vāyukriye pṛthagupadeśāt ..2.4.9..

Na, not, … Vayu-kriya, air or the function of air. Prithak, separate. … Upadeshat, because of the teaching.

9. The chief Prana is neither air, nor any function of air, because the text enunciates it separately from air. — 278.

COMMENTARY

The highest Prana is neither Air nor any motion of it. Because, in the Mundaka text quoted above «from Him there is produced Prana, mind, and all sense organs and Vayu, etc». shows that Prana and Vayu are not identical, for they have been separately mentioned. If Vayu and Prana were identical, then there was no necessity of mentioning these separately. If Prana was merely a function of Air, still there was no necessity of mentioning a function along with its root, for we do not find any mention made of the functions of fire and other elements, side by side with these elements, as separate things. The text of the Brihadaranyaka Upanishad, «That which is Prana is verily Vayu», intimates not that breath is identical with Air, but that breath is air having a special form and that it is not a separate element like ether, fire, etc.

The Sankhyas hold that Prana is the common function of the senses. In the Sankhya Sutra, II., 31, it is declared:

The five Vayus (Prana, Apana, etc.) are the modifications in common of the three internal instruments, namely of Buddhi, Ahamkara and Manas.

This opinion of the Sankhyas is not correct, because Prana being one, cannot have conflicting functions, like those of the various senses.

Adhikarana VI — The chief Prana in also

an instrument of the soul

In the Brihadaranyaka Upanishad it is said that when speech and other senses are asleep, Prana alone remains awake; that Prana alone is untouched by death, Prana is the absorber, it absorbs all the senses like speech, etc.; that Prana is the great protector, it protects all lower Pranas as the mother . . . protects her children.

Note: The reference to the Brihadaranyaka Upanishad appears to be incorrect, it is rather in the Prashna Upanishad that we find similar references (Prashna. II., 13; III., 3), in fact the whole of the second and third Prashna has reference to this chief Prana.

Doubt: Is this chief Prana an independent entity residing in this body like the Jiva or is it merely an instrument of the Jiva helping it?

Purvapaksha: Prana is an independent entity dwelling in the body along with the Jiva, because the texts declare his manifold perfections.

Note: This Purvapaksha is really the view of Shri Madhva. According to him, Prana is a separate entity and dwells in the body along with the soul. This chief Prana, corresponds with the Christ principle of the Gnostics. All souls dwell in Christ and the Christ dwells in the Lord. Madhva quotes Vayu Purana in support of his view:

The elements, human senses, the sacred Scriptures and all this world came forth from the Supreme Prana (Christ), the Supreme Prana came out from the Highest Lord, but the perfect Lord is without a cause.

This trinity of God, Christ and Soul is more in harmony with the occult teachings, than the exoteric expositions of these Sutras.

Siddhanta: The Prana is not an independent entity, but subsidiary to the Jiva, as is shown in the following Sutra.

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