The chief Prana is not an organ, because it has not the characteristics of an organ. — 288.

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COMMENTARY

There is moreover a difference of characteristic between the chief Prana and the senses. In deep sleep we still perceive the activity of the chief Prana, for the breathing goes on, while the souses like hearing, sight, etc., are dormant The chief Prana supports the body and the senses, while the senses are instruments of knowledge and activity only. Thus there is a difference between the sense organs, and the chief Prana, both in their essential nature and in their activities. In the Brihadaranyaka, no doubt, the sense organs are said to be of the form of the chief Prana. The phrase ‘they became its form’ means that their activity is dependent upon the chief Prana, and not that the sense organs became the chief Prana. It is similar to the statement that the Jiva has become Brahman, which does not mean that the Jiva has really become Brahman, but that the activity of the Jiva is dependent on Brahman.

Adhikarana XII — The production of individual forms

is also from Brahman

In the previous Sutras it has been shown that the creation of the elements and the organs and their collective aspects (Samashti) and the activity of the Jivas proceed from the Highest Self. Now, is being determined, the question, ‘From whom proceeds the creation of the world in its discrete aspect (Vyashti) namely, who creates the individual forms?’ In the Chhandogya Upanishad after having mentioned the creation of fire, water and earth, the Shruti goes on to say (Chhandogya Upanishad, VI., 3, 2 to 4).

That Being (i.e., that which produced fire, water and earth) thought, let me now enter those three beings (fire, water, earth) with this living Self (Jivatman), and let me then reveal (develop) names and forms».

Then that Being having said, «Let me make each of these three tripartite (so that fire, water, and earth should each have itself for its principal ingredient, besides an admixture of the other two) enter into these three beings (Devata) with this living self only», revealed names and forms.

He made each of these tripartite, and how these three beings became each of them tripartite, that learn from me now, my friend.

Doubt: Here arises the doubt: Is this differentiation of name and form the work of the Jiva (however high he may be, such as the Solar Logos), or is it the work of the Supreme Lord?

Purvapaksha: The differentiation of name and form, in other words, the creation of the organized world is the work of the four-faced Brahma, who is a Jiva and not of the supreme Lord directly. This we say because in the Chhandogya Upanishad, the creation of the pure elements of fire, water and earth is from the Lord, but the creation of the mixed elements of fire, water and earth called the triplicities, is from a Jiva. The words of the Shruti are ‘Anena Jivena Atmana’, ‘Let me now enter those throe Devatas — fire, water, earth — with this Jivatma, and let me then differentiate names and forms’. This shows that the differentiation of names and forms and the creation of compound elements is from a Jiva. The instrumental case in ‘Jivena Atmana’ (with the Jivatma), has not the implied meaning of association (together with this Jivatma); for if a case can be taken in its primary sense, it should not be taken in a sense which has to be expressed by means of a preposition. Nor can you object to the instrumental case in the ‘Jivena’ to be understood in its primary sense, namely, that of the instrument of action. (The literal meaning of the third case is, that which is most suitable to accomplish the end of action, the Jivatma or the four-faced Brahma in this view would be the most suitable instrument of the Lord to produce the world). No Jiva, however high he may be, can be said to be the most suitable instrument to accomplish the ends of the Lord. He brings about everything by His mere will for His Sankalpa is true, and so Brahma cannot be called His ‘Shadhakatama’ or the most suitable instrument. Nor can it be said that the Jiva (four-faced Brahma) finishes his activity by merely entering into the pure elements of fire, water, and earth, while the act of differentiation of names and forms is the work of the Lord; because entering and differentiating must refer to the same agent, and not that the entering should be referred to Brahma and differentiating to the Lord. The word ‘Pravishya’ is a participial form and denotes a prior action having the same agent as the subsequent action. The phrase ‘Pravishya vyakaravani’. — ‘by entering I shall differentiate’ — must therefore refer to the same person. But if the four-faced Brahma is the secondary creator and not the Supreme Lord, why is the word ‘Vyakaravani’ used in the first person for it means, «I shall differentiate’. The first person shows that the Supreme Lord is the creator of the organized universe of name and form as well. To this we reply that the first person is also consistent with our view, just like a king who may say, «I shall estimate the strength of the hostile army, by entering into it through my spy». Here the estimation is really made by the spy, but the use of the first person by the king is not inappropriate Similarly, Brahman may as well say, «I shall differentiate names and forms, by entering into these three pure elements with this four-faced Brahma». Nor is this merely a fancy of our own, evolved from our inner consciousness, but we have the authority of the scriptures in our favour.

The four-faced Brahma is called Virincha, because he ordains (Virechayati) or organizes the universe. From him proceed all these organized creatures having particular name and form.

There is Smriti text also which attributes the creation of name and form to Brahma.

He (the four-faced Brahma) in the beginning made, from the words of the Veda, the names and forms of beings, of the Devas and the rest, and of actions.

Compare also Manu, Chapter I, verse 21:

He (the four-face Brahma) too first assigned to all creatures distinct names, distinct acts, and distinct occupations; as they had been revealed in the pre-existing Veda.

Therefore, the creation of name and form is not the work of the Supreme Brahman directly, but of the four-faced Brahma, a Jiva.

Siddhanta: The creation of the organized forms and of compound elements is also the work of the Supreme Lord, as is shown in the next Sutra.

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