On account of scripture declaring distinction.

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For (the distinction between the Chief Prana and the Pranas who are organs, is (clearly drawn) in the Pautrayana Shruti thus: “Truly standing unmoved from where he is, the Chief Prana does all this, causes all this to be done, acts with strength, bestows strength on all this, supports all this and enables this to support; so they call him the powerful Lord. Now the organs of sense; they are not steady; they do nothing; they cause nothing to be done; they are not strong, cannot bestow strength (on other things); they do not support or enable others to support; hence these are really the weak and therefore they say that the senses are instruments.”

20. Also on account of distinctive characteristics:

The going forth (activity) of the senses is observed to depend upon the will of the soul; but not that of the Chief Prana. “In this body during sleep, only the Pranas (the five forms of the Chief), which are the five fires, keep waking ” (Pr. IV. 3). Also from this Shruti, (it is plain that during sleep, when all the organs are closed and inactive, only the Chief Prana in his essential five forms is working).

“Virincha indeed evolves this world (out of himself) and appoints it in different ways; Brahma the four-faced indeed is Virincha; from him the two things, name and form take their origin so says the Gaupavana Shruti, And a reason (too) is adduced in the Brahma-Purana, “Virincha is so called, for he brings every thing (into existence) out of himself; Brahma the four-faced only is the sole maker of the world but the Agni-Veshya Shruti says, “Then why is He (Vishnu) called the Supreme? Verily from the Supreme (Vishnu), these, name and form, issue forth; therefore they call Him the Supreme; then why is He called Brahman? Because He is perfect and full of excellences as the creator of the world of names and forms, etc.” To remove this contradiction between the texts referring to the author of name and form, the Sutrakara says:

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