tanmanaḥ prāṇa uttarāt ..4.2.3..

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SUTRA IV. 2. 3.

तन्मनः प्राण उत्तरात्॥४.२.३॥

tanmanaḥ prāṇa uttarāt ..4.2.3..

.. Tad, that. … Manah, mind, Prane, in the Prana, breath. … Uttarat, from the subsequent clause.

3. That mind (in which all the sense-organs have entered, merges) in Breath (Prana) because of the subsequent clause (of the Chh. Up., VI, 6. 1). — 503.

COMMENTARY

The word «that’’ means that in which all the sense-organs have entered. The mind, along with all the sense-organs, enters into the Prana. Why? Because the Chhandogya text (VI., 6. 1.) says «Manah prane» (the mind enters the Breath). And this sentence immediately follows the clause «the speech merges in the mind».

But, says an objector: How do you thou explain the text of the Brihadaranyaka Upanishad, (III., 2. 13), which says that the mind of the person dying enters the Moon? If the mind enters the Breath, then this text of the Brihadaranyaka Upanishad will find no scope. To this we reply that the venerable author of the Sutras Lord Badarayana himself has reconciled this apparent conflict, in his Sutra, III., 1. 4:

If it be said that the scriptural text mentions also the going of the various senses into various elements, like fire, etc., and therefore, the senses do not accompany the Soul, when it goes out of the body, to this we reply, that the going of the senses to the elements is metaphorical only.

Therefore, when the Brihadaranyaka Upanishad says that the mind enters the Moon, it is to be taken in a metaphorical sense.

Adhikarana III — Then the Prana enters the soul,

this is the third stage of death

Now the author considers the statement of the same passage of the Chhandogya Upanishad (VI., 6. 1) «Pranas tejasi» (the breath enters the fire).

Doubt: Here arises the doubt: Whether this Prana in which has entered mind with all the sense-organs, merges into Tejas (cosmic tire), or does this Prana merge into the Jiva (individual soul)?

Purvapaksha: The opponent maintains the view that Prana merges in Tejas, because the text of the Chhandogya Upanishad is definite on that point. Where there is a definite statement, it is wrong to assume anything else.

Siddhanta: This view is controverted in the next Sutra.

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