cakṣurādivattu tatsahaśiṣṭyādibhyaḥ ..2.4.10..

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SUTRA II. 4. 10.

चक्षुरादिवत्तु तत्सहशिष्ट्यादिभ्यः॥२.४.१०॥

cakṣurādivattu tatsahaśiṣṭyādibhyaḥ ..2.4.10..

…. Chakshuradivat, like the eye and the rest. … Tu, but … Tatsaha, along with them…. Shishtiyadibhyah, on account of being taught.

10. The chief Prana is also an instrument of the Jiva like the eye and the rest, because it is taught along with these organs in the scriptures. — 279.

COMMENTARY

The word ‘Tu’ removes the doubt. Prana is also an organ of the Jiva like eye and the rest. Why do we say so? Because, in the section relating to the controversy between the Prana and the senses, the Prana is described as one of the senses of the Jiva. Things having similar attributes are always taught together, as the metres called the Brihad-rathantara, etc. (See Prashna Upanishad, II Prashna; and also the Chhandogya Upanishad, V., 1. 1., etc.)

The word ‘Adi’ etc., used in the above indicates that the word ‘Prana’ is also used in the sense of sense-organs. As we find in the sentence «whatever is verily this chief Prana, that is verily this middle Prana».

The Prana is enumerated along with the senses, in order to indicate that it is not independent.

Adhikarana VII — The chief Prana

is the prime minister

of the soul

If the chief Prana is an instrument of the soul, like the eye and the other organs, there must be some special function of the chief Prana, by which it assists the soul. But we do not find any such function given to this chief Prana, for there are not mentioned twelve senses but only eleven. Had the chief Prana been one of the senses, then it would have been said that the senses are twelve. Therefore, there is no similarity between the senses like the eye, etc., and the chief Prana.

This objection is answered by the next Sutra.

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