The Chief of breaths) not being an organ, there is no objection to his being superior to all the rest; for Scripture shows (him) to be such.

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11. Just like the eye and other things, (the Chief of breaths is also under the control, of the Supreme Lord), (as is seen) from Scripture speaking of him along with them to that effect, etc.

Like the eye and other organs the Chief of breaths also is completely under the power of the Supreme Lord and not independent; for in the Gaupavana Shruti, “All this indeed is wholly dependent upon the Supreme Being, — the Chief Prana, the breaths (organs of sense, etc.), and all beings; (and) He is the one who absolutely leads them to life and death or lifts them up (to heaven), and keeps them under His power,” the Chief of breaths is spoken of along with the eye, etc., and declared as being completely under His power like them. (Smritis say): — “The Chief Prana though the author of all, rests on the support of the Supreme Lord; or how could he be different (independent)? For there cannot be two absolute Lords for the world. But the term Lord may be used in his case as being immediately next (in power) to the Supreme Lord. So the wise say that in scriptural texts he is spoken of as being the Middle; (for he is between all the beings on the one side and the Supreme Lord on the other); and in the case of the Chief Prana the statement that ‘he is without another Lord’, means he has no other as his ruler than the Supreme Being. For any general statement is to be understood thus in a restricted sense with deference to (i.e. is narrowed in sense by), specific statements There is none other than He that sees ” (Bri. V. 7. 23);,c There is nothing (else) than that that sees ” (Bri. V. 8. 11); these and other statements as well as arguments are referred to by the term, etc., in the aphorism.

The other breaths being instruments (organs) and the Chief not being an instrument (organ) (working at the pleasure of the limited soul), it is fit (to admit) that he is superior to all other breaths. The Mandavya Shruti also says this; “ All these now spoken of are indeed organs, but Prana is the one who is not an organ; therefore he is the Chief, therefore he is the Chief; so (the seers) say.”

“All these indeed are the servants of the Chief (Prana), — Prana, Apana, Vyana, Udana, (and) Samana; therefore Prana, the Chief, shines the sole ruler.” Thus the Kaundinya Shruti (declares the other breaths to be the servants of the Chief); and there is a reason shown in the Vayuprokta: “ As all, viz., Prana, Apana, and others, are perpetually the servants of the Chief, they are always under his command discharging their respective functions. On the other hand the Gaupavana. Shruti says: “The five airs, Prana and others, are but the identical forms of the Chief himself; and it is he that dwells day and night in five forms within the body of (all) creatures.” Hence the Sutrakara says:

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