so’dhyakṣe tadupagamādibhyaḥ ..4.2.4..

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SUTRA IV. 2. 4.

सोऽध्यक्षे तदुपगमादिभ्यः॥४.२.४॥

so’dhyakṣe tadupagamādibhyaḥ ..4.2.4..

… Sah, that (Prana, life, or breath). … Adhyakse, in the president, the Jiva, the individual soul. … Tad-upagama-adibhyah, because of the statements about the going of the life to the individual son], with all the senses.

4. He (Prana) enters the ruler (the individual Soul); because of the statements as to his coming to the soul, (found in Br. Up., IV., 3. 38). — 504.

COMMENTARY

That Prana merges into the Adhyaksha or the presiding deity of the body and the senses, namely, the human soul itself. Why do we say so? Because of the following statement of the Brihadaranyaka Upanishad (IV., 3. 38).

And ns bodyguards, warriors, charioteers, and commanders of armies gather round a king who intends to go out on a march, thus do all the Pranas gather round the Soul, at the time of death (and march along with it), when a man is thus going to expire.

This shows that the Prana, along with all the sense-organs, goes to the Jiva.

Nor is there any conflict in this view with (he statement of the Chhandogya Upanishad (VI., 6. 1) that the Prana merges in Tejas. Prana, after having joined with the Jiva, goes into the Tejas and thus that statement also becomes valid. It is just like saying «the river Yamuna goes into the Sea», moaning thereby that the Yamuna, uniting with the Ganges, goes into the sea.

Adhikarana IV — Then the soul merges in all elements,

this is the fourth stage of death

Now is to be considered the statement of the entrance into the Tejas by the Soul.

Doubt: Here arises the doubt: Does the individual Soul, joined by the Prana, take up its abode in the Tejas or in the collective elements?

Purvapaksha: The opponent maintains the view that the Prana, having entered into the individual soul, merges into the Tejas, because of the definite statement «Pranas tejasi», «the Jiva enters in Tejas». The word Prana here should be explained as meaning the Jiva in which the Prana has entered.

Siddhanta: This view is set aside in the next Sutra.

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