11, 5.) PRASNOPANISHAD-BHASYA 21 Te asraddadhanah: They had no belief in his words. Then the Breath perceiving their pride, overtaken by pride, with a view to exhibit his power over the hundred and eight vital spots lifted himself out of his place a little. The word
- iva' means "a little'. In case of his actual going out there
would result an irreparable loss of the body. Thus thinking he lifted himself out a little alone. This is the idea. Tasmin utkrämati: Thus when the chief breath rose up all the other breaths rose up. Tasmimśłu: When he settled down lest the body should fall all the other breaths settled down. Here (he) gives an illustration: Yatha makşikā madhukara : even as the honey.bees rise up to follow the king-bee in its rising up and when he settles down they settle down, even so the breaths, speech etc., do the same as the chief breath does. This is the meaning. Te pritāh: Speech and others pleased with this manife. station of the greatness of the chief breath, praised Him. This is the meaning. Slunvanti: The change of coujugation instead of stuvanti is a Vedic exception. II. 5. Eşo 'gnistapatyeşa sürya eşa parjanyo ma- ghavan eşa vãyuh: eşa prthivi rayir devah sadasaocamrtam ca yat, This as fire heats. This is Surya, Parjanya Indra, this Vayu : this earth, god rayi, and sat and asat and what is immortal. COMMENTARY: He (Pippalāda) cites the hymn of praise. Eşah: mukhyaprānah: this chief breath burns with the form of fire. Süryan: this chief breath is himself the Sun, since the existence of all depends upon him. The coordination (sāmānā. dhikaranya) is in accordance with the maxim that "whose exis. tence is dependent on which, that is called as that itself".
