akaraṇatvācca na doṣastathā hi darśayati ..2.4.11..

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SUTRA II. 4. 11.

अकरणत्वाच्च न दोषस्तथा हि दर्शयति॥२.४.११॥

akaraṇatvācca na doṣastathā hi darśayati ..2.4.11..

…. Akaranatvat, on account of its not having any special function or activity. Cha, and. … Na, not. Doshah, objection, fault. … Tatha, thus. … Hi, because. … Darshayati, declares, shows.

11. There is no objection to the chief Prana being a sense, though it has no special activity, for the scriptures declare it to be so. — 280.

COMMENTARY

The word ‘and’ has the force of but here, and is employed to remove the doubt above raised. The word ‘Karana’ in the Sutra means activity. Though the chief Prana is not useful to the Jiva in any special way, like the senses of sight and hearing, etc., yet that is no serious objection to its being an instrument of the soul, because it is of the greatest help to the soul, by being the support of all the other senses. Not only does it support the senses, but it is the organizing life of the body, and hence of the greatest importance to the Jiva. Because we thus find in the Chhandogya Shruti, Chapter V., Khanda I., verses 1 to 5:

He who knows verily the Oldest and the Best becomes himself the Oldest and the Best (among his peers). The chief Prana is indeed the Oldest and the Best.

He who verily knows the Best of the Dwellers, becomes the best of the residents among his own people. (The Prana working through) Agni is indeed the Best of the Dwellers.

He who knows the Firm Stay, stays firmly (ns he desires, either) in this world or in the next. (The Prana working through) the Surya is indeed the Firm Stay.

He who knows the Success, succeeds in (getting all) his desires, both divine and human.

The (Prana working through) Indra indeed is the Success.

He who verily knows the Refuge, becomes a refuge of his people. (The Prana working through) Rudra is indeed the Refuge.

This shows that the chief Prana is also an instrument of the Jiva. The senses like the eye, ear, etc., are as if officials of the Jiva and help him in his enjoyment and activity, but the chief Prana is his prime minister and assists him in his highest functions, and in the attainment of all his desires.

Adhikarana VIII — The chief Fran a has five functions

We find in the Brihadaranyaka Upanishad (I., 5. 3):

«That which is Vayu that is the Prana, and this Vayu is fivefold, Prana, Apana, Vyana, Udana and Samana».

Doubt: Are these five Pranas, Apanas, etc., separate from the chief Prana, or merely modifications of it?

Purvapaksha: The Purvapakshin maintains that they are separate from the chief Prana, because they have got separate names and because they have separate functions.

Siddhanta: The following Sutra, however, refutes this view.

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