वेदान्तसारः/द्वितीयाध्यायः/चतुर्थःपादः
द्वितीयाध्याये चतुर्थः पादः
प्राणोत्पत्यधिकरणम् १
तथा प्राणाः ॥ १ ॥
यथा जीवोऽनुत्पत्तिनित्यत्वश्रुतेर्नोत्पद्यते 1तथेन्द्रियाण्यपि; ' असद्वा इदमग्र आसीत् । ऋषयो वाव तेऽग्रेऽसदासीत् । प्राणा वा ऋषय:2 ' इति प्रलयकाले प्राणानां स्थित्युपदेशात् ॥
ADHYAYA II, PADA IV
PRANOTPATTYADHIKARAA 1
1.Tatha Pranah
Thus the Pranas (sense-organs) also are not created.
the individual selves are not created; because there are scriptural texts to prove that they are not produced and they are eternal. Same is the case with the sense-organs also. It is taught in the scriptures that, at the time of the Pralaya (the deluge), the Pranas did exist. The scriptural text is this- ' The non-being (Asat) alone was in the beginning. Those sages in the beginning were. indeed, the Asat (i.e.
1जीवोत्पतिर्नित्यत्वश्रुतेर्नोपपद्यते A 1, M 1, pr, 2माध्यन्दिनीयशतपथब्राह्मणे षष्ठकाण्डप्रथमप्रपाठकारम्भे पठयते- ' असद्वा इमग्र आसीत् ' । तदाहुः ! के तदसदासीदिति । ऋषयो वाव तेऽग्नेऽसदासीत् । तदाहुः । के त ऋषय २२४ वेदान्तसारः [अधि,
नैवम्,
गौण्यसंभवात् तत्प्राक्छ्रुतेश्च1 ॥ २ ॥
तस्य परमात्मन एव सृष्टेः प्रागवस्थानश्रुतेः ऋषिशब्दः प्राणशब्दश्च परमात्मन्येव | 2बहुत्वासंभवाद्बहुवचनश्रुतिर्गौणी ॥
non-being). The Pranas were those sages ' satapatha-Bra (Madhya), (kanda VI. Prapa. I.' Hymn. I).
It is not so.
2. Gouvnyasambhavat tatprakchrutesca
The plural number is to be considered in a secondary sense; because it cannot be in the primary sense and since the Highest Self alone is declared to have an existence before the creation.
There are scriptural texts to show that the Highest Self alone was in existence before creation. The words' sages' and , ' Pranas ' refer to the Highest Self only. Because He cannot be designated with a word in plural number, in the scriptural statement the plural number is to be considered as used instead of the singular number in a secondary sense.
इति । प्राणा वा ऋषयस्ते यत्पुरास्मात्सर्वस्मादिदमिच्छ्न्तः श्रमेण तप सारिषंस्तस्मादृषयः' इति । अत्र ऋषिशब्दार्थं श्रुतिः स्वयमेव विवृणोति- यदित्यादिना । सर्वस्मादस्मात्परिदृश्यमानाज्जगतः पुरा सृष्टेः पूर्वकाले इदं जगदिच्छ्न् श्रमेण तपसा, बहु स्यामिति संकल्परूपेणालोचनेन, आ रिषन् अजानात्, तस्मात् ऋषय इति । छान्दसत्वाद्व्यत्ययेनबहुवचनम् '। तप आलोचने' इति 'ऋषी गतौ' च धातुपाठः । गत्यर्थानां ज्ञानार्थ त्वादजानादित्यर्थ इति सायणः । 'ऋषिर्दर्शनात्' इति यास्कोप्याह । अत्र यदित्यादिवाक्यशेषानालोचनेन प्रणशब्दस्येन्द्रियवाचकत्वभ्रमेण च तेषामनुत्पत्तिशङ्का । सिद्धान्ते तु अत्रत्यप्राणशब्दस्य परमात्मवाचकत्वेने न्द्रियाणामनुत्पत्तिशङ्कानिरासः ।
1च omitted A 1. 2मुख्यत्वासंभवात् M 1. २] द्वितीयाध्याये चतुर्थः पादः २१५
तत्पूर्वकत्वाद्वाचः ॥ ३ ॥
परमात्मनः सृष्टिपूर्वकत्वादितरेषां नामयोगस्य तदानीं प्राणशब्दो नेन्द्रियविषयः ॥
सप्तगत्यधिकरणम् २
सप्त गतेर्विशेषितत्वाच्च ॥ ४ ॥
सप्तैवेन्द्रियाणि, ' सप्त प्राणाः ' ' यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्भिश्च ' इति सप्तानामेव सह गतेः, तेषामेव योगे विशेषितत्वाच ॥
3. Tatpurvakatvadvacah
On account of the speech having for its antecedent the creation.
The objects, other than the Highest Self, could be designated by names, only after the creation of the fire etc, by the Highest Self. Therefore at that time, the word, Prana cannot refer to the sense-organs.
SAPTAGATYADHIKARAA 2
4. Sapta gaterviseitatvacca
They are seven on account of the mentioning of movement and of specification.
The sense-organs are only seven in number. ' The seven Pranas come forth from Him' (Mund. II-1-8).
' When the five senses of knowledge stand still together with the mind and when the Buddhi does not move ' (Kath. II-3-10). From the above mentioned scriptural texts it is understood that only the seven senses move with the individual selves andहस्तादयस्तु स्थितेऽतो नैवम् ॥ ५ ॥
हस्तादयोऽपीन्द्रियाणि, जीवे देहान्तःस्थिते उपकारकत्वाविशेषात् । अतो न सप्तैव । अपि त्वेकदश ; ' दशेमे पुरुषे प्राणा आत्मैकादश: ' ' इन्द्रियाणि दशैकं च ' इति श्रुतिस्मृतिभ्याम् । बुध्द्यादयो मनोवृत्ति- भेदा: । सप्तानां गतिश्रवणं विशेषणं च तेषां प्राधान्यात् ॥
प्राणाणुत्वाधिकरणम् ३
अणवश्च ॥ ६ ॥
there are specifiations to show that these seven alone are mentioned in connection with the meditation.
5. Hastadayastu sthiteto naivam
But the hands, etc. are also the organs; since they also assist the self when he abides in the body. Therefore it is not so.
Hands, etc. are also organs; because they also assist
the self, when he abides in the body. Therefore the organs are not seven only; but they are eleven. The scriptural statement is this-' Ten are these organs in person and Atman is the eleventh' (Brh.III-9-4). 'The organs are ten and one' (Bhag. Gi. XIII-5). Buddhi, etc. are different functions of the Manas (mind). The scriptures mention the movement of the seven sense-organs and specify them. This is due to the fact, that they are prominent among the group.'
PRANANUTVADHIKARANA 3
6. Anavaca
तानि चाणूनि, ' प्राणमनूत्क्रामन्तं सर्वे प्राणा अनूत्क्रामन्ति ' इति गतिश्रवणात् ॥
श्रेष्ठश्च ॥ ७ ॥
श्रेष्ठः पञ्चवृत्ति: प्राणोऽप्युत्पद्यते । उत्तरचिन्तार्थोऽयमनुवाद: ॥
वायुक्रियाधिकरणम् ४
न वायुक्रिये पृथगुपदेशात् ॥ ८ ॥
पञ्चवृत्ति: प्राणो न वायुमात्रं, तत्क्रिया वा ' एतस्माज्जायते प्राणः खं वायुः' इति पृथगुपदेशात् ॥
These organs are atomic in size. Their movement has been stated in the scriptural text, ' All these Pranas (senses) go out, following the Prana (vital breath) when it goes out' (Brh.IV-4-2).
7. S'resthas'ca
And the best.
By 'the best' we have to understand the Prana (vital wind) with its fivefold function. This also is created. This is mentioned separately again here, so that this may be dealt with in the next Sutra also.
VAYUKRIYADHIKARANA 4
8. Na vayukriye prthagupadesat
Prana is neither the mere wind nor its function ;
on account of its being stated separately.
चक्षुरादिवत्तु तत्सहशिष्ट्यादिभ्यः ॥ ९॥
वायोः पृथग्भूतोऽयं नाग्न्यादिवद्भूतान्तरम् । वायुरेव 1देहधारण- योग्याकारमापन्नश्चक्षुरादिवज्जीवोपकरणम् , चक्षुरादिभिः सहोपदेशतत्तुल्यो- पकारतन्मुख्यत्वेभ्यः ॥
अकरणत्वाच्च न दोषस्तथाहि दर्शयति ॥ १० ॥
करणं क्रिया । न जीवोपकाररूपक्रियारहितत्वेन2 दोषः ; यत;
9. Caksuradivattu tatsahas'istyadibhyah
But it is like the eye, etc., on account of being mentioned along with them and for other reasons.
The prana is distinct from the mere wind; but it is not an element completely different from it, like fire, etc. The wind itself has taken the form, that is useful in sustaining the body and is helpful for the functions of the individual selves, like the eye, etc.; because it is mentioned in the scriptural text along with the eye, etc. It is also equally helping the individual selves, like the eye etc. and is important among them.
10. Akaranatvacca nadosastathahi darsayati
And no objection arises on account of the absence
of its function; for the scriptures declare its function.
The word, 'Karana' here means function; but no defect arises on the presumption that it has no any action,
which may be helpful to the individual selves. Verily the scriptural texts declare that it functions so that the body
श्रुतिरेव देहेन्द्रियाद्यशैथिल्यकरणं दर्शयति, प्राणोत्क्रमणे देहेन्द्रियादि- शैथिल्याभिधानात् ॥
पञ्चवृत्तिर्मनोवद्व्यपदिश्यते ॥ ११ ॥
प्राण एक एव स्ववृत्तिभिः पञ्चभिः प्राणापानादिनामभाग्भवति ; कामादिभिर्यथैकमेव मनः ' काम: संकल्प: ' इत्यारभ्य ' एतत्सर्वे मन एव ' इति ॥
श्रेष्ठाणुत्वाधिकरणम् ५
अणुश्च ॥ १२ ॥
' प्राणोऽनूत्क्रामति ' इत्युत्क्रान्तेरणु: ॥
and the sense-organs may not be nullified; because, it is said that when the Prana leaves the body, the body and the sense-organs become nullified or invalidated.
11. Pancavrttirmanovadvyapadis'yate
It is designated as possessing five-fold function like the Manas (mind).
The Prana alone due to its five functions has different titles as Prana, Apana, etc. This is similar to the division of Manas (mind), that is only one, into a number of varieties, such as desire, etc. This is stated in the scriptural text beginning with 'Desire, will,' and ending with 'All this is truly mind' (Brh.I-5-3).
SRESTHAUTVADHIKARANA 5
12. Anusca
And it is atomic in size.
The Prana is atomic in size because of its going out. This is stated in the text, ' The Prana goes out behind him'
(Brh. IV-4-2).ज्योतिराद्यधिष्ठानाधिकरणम् 6
ज्योतिराद्यधिष्ठानं तु तदामननात्प्राणवता,
शब्दात् ॥ १३ ॥
जीवेन सहाग्न्यादेरिन्द्रियाद्यधिष्ठानं परमात्मसंकल्पादेव भवति, ' योऽग्नौ तिष्ठन्नग्निमन्तरो यमयति ' इत्यादिशब्दात् ॥
तस्य च नित्यत्वात् ॥ १४ ॥
1सर्वस्य तन्नियाम्यत्वनियमात्2 ॥
JYOTIRADYADHISTHANADHIKARANA 6
13. Jyotiradyadhisthanam tu tadamananat
pranavata , sabdat
But the ruling over the senses on the part of the fire etc, along with the self, is owing to the will of that Highest Self; on account of the scriptural statement.
The fire, etc. along with the individual self, have their control over the sense-organs, due to the will of the Highest Self. This is stated in the scriptural text, 'Dwelling in the fire, He controls the fire from within' (Brh.III-7 -5).
14. Tasya ca nityatvat
And because of this being invariable.
It is because of the fact that everything is invariably under His control.
इन्द्रियाधिकरणम् ७
त इन्द्रियाणि तद्व्यपदेशादन्यत्र श्रेष्ठात् ॥ १५ ॥
श्रेष्ठादन्यत्र ये प्राणास्त इन्द्रियाणि, तेष्वेवेन्द्रियव्यपदेशात् ' इन्द्रियाणि दशैकं च ' इत्यादौ ॥
भेदश्रुतेर्वैलक्षण्याच्च ॥ १६ ॥
' एतस्माज्जाथते प्राणो मन: सर्वेन्द्रियाणि च ' इति भेदे- नोत्पत्तिश्रुते:; इन्द्रियवृत्युपरमेऽपि प्राणवृत्त्यनुपरमवैलक्षण्यान्न ॥
INDRIYADHIKARANA 7
15. Ta indriyani tadvyapades'adanyatra s'resthat
With the exception of the best, they are the sense-
organs; because they are so designated.
The Pranas, other than the best (Mukhyaprana) are the sense-organs; because they are so designated. The authority here is this 'The sense-organs are ten and one (Bhag.Gi. XIII-5).
16. Bhedas'rutervailaksanyacca
On account of the scriptural statement of difference and on account of distinction in characteristics.
संज्ञामूर्तिक्लृप्त्यधिकरणम् ८
संज्ञामूर्तिक्लृप्तिस्तु त्रिवृत्कुर्वत उपदेशात् ॥१७॥
द्वेवादिनामरूपव्यष्टिसृष्टिश्चतुर्मुखशरीरकात् परमात्मन एव, न केवल- चतुर्मुखात् ; ' नामरूपे व्याकरवाणि । तासां त्रिवृतं त्रिकृतमेकैकां करवाणि ' इति त्रिवृत्करणं कुर्वतो नामरूपव्याकरणोपदेशात् । त्रिवृत्करणं तु केवल- चतुर्मुखस्य न संभवति, त्रिवृत्कृतैस्तेजोऽबन्नैरण्डमुत्पाद्य पश्चाच्चतुर्मुखसृष्टे: ;
' तदण्डमभवद्धैमं सहस्रांशुसमप्रभम् ।
तस्मिन् जज्ञे स्वयं ब्रह्मा सर्वलोकपितामहः ॥ '
इत्यादिस्मृतेः ॥
SAMJNAMURTIKLPTYADHIKARANA 8
17. Sajnamurtiklptistu trivrtkurvata upadesat
But the assignment of the names and forms be-
longs to Him, who does Trivrtkarana (combining the
three elements); on account of the scriptural teaching.
The assignment of the names and forms such as gods etc. belongs to the Highest Self alone, who has for His body the four-faced god (the creator); and not to the four-faced god himself. This is so because the scriptural text teaches that the assignment of the names and forms was made by the same who did the Trivrtkarana (combining the three elements). The scriptural text is this-' Let me differentiate names and forms and let me make each of them as combination of the three elements' (Chand. VI-3-2). But the four-faced god cannot do himself the Trivrtkarana. First is created the egg- shaped universe out of fire, water, and food combined together. Subsequently the four-faced god is created. The Smrti text is this - ' That egg-shaped universe of golden colour
मांसादि भौमं यथाशब्दमितरयोश्च ॥१८॥
' अन्नमशितं त्रेधा विधीयते ' इत्यत्र प्रागुक्तत्रिवृत्करणादर्थान्तर- भूतोऽण्डान्तर्वर्तिपुरुषभुक्तान्नादीनां परिणामप्रकार1 उच्यते । अन्यथा मांसमनसो: पुरीषादणीयस्त्वेनाप्यत्वतैजसत्वप्रसक्तिः2 । तथा सति ' अन्नमशितं त्रेधा ' इति भूमेरेव त्रेधात्वोपक्रमः, ' अन्नमयं हि सोम्य मनः '
shining like the sun, was created. In that egg was born himself the four-faced Brahman the grandfather of the entire universe' (Manu. I-9).
18. Mamsadi bhaumam yathasabdamitarayos'ca
Flesh etc. are of earthy nature; in the case of the other two, it has to be considered according to the text. Consider the scriptural text, 'The food eaten is divided into three parts' (Chand. VI-5-1). Here is stated the mode of modification of the food etc. taken by men living in the egg-shaped universe, the modification being different from the Trivrtkarana. Otherwise the flesh and the mind (Manas) which are smaller in size than the excavated matters, must have the character of fire and water. If it were so, it contradicts the statements, ' Food taken is formed into three ' (Chand. VI-5-1); because the earth alone is said to become into the three (i.e. the food, water, and fire). It also contradicts the statement, 'Oh beloved,! The mind is Annamaya ( the modification,
इति मनसो भौभत्वं च विरुध्यते । तथेतरयोरप्तेजसोस्रैविध्यं विरुध्यते ।
तदिदमाह--मांसादि भौमं यथाशब्दमितरयोश्चेति । पुरीषवन्मांसमनसी
अपि भौमे इतीहोच्यते । तथा मूत्रवल्लोहितप्राणावप्याप्यौ । तथा अस्थि
वन्मजावाचौ तैजस्यौ ॥
पूर्वमेव त्रिवृत्कृतं चेत् , त्र्यात्मकं वस्तु कथमन्नमापस्तेज इत्युच्यते ?
इत्यत्राह ---
वैशेष्यात्तु तद्वादस्तद्वादः ॥१९॥
of food) , (Chand. VI-5-4) ; because the mind has the character of earth. In the same way there will be the contradiction in respect of the three-fold modification of the other two namely, fire and water. Therefore it is stated thus-' The flesh, etc. are of earthy nature. In the case of the other two, it has to be considered according to the text. ' Indeed it is stated here that the flesh and mind, have an earthy nature, like the excavated matters. In the same way the blood, and the Prana are of watery nature, as in the case of the urine. In the same way the marrow and speech are of fiery nature, as in the case of the bones. There is the combination of the three made already. How then can it be said that the object, that is the combina- tion of the three is mentioned as earth, water and fire ? Here the reply is this :-
19. Vais'esyat tu tadvadastadvadah
But on account of their greater parts, there is that designation, that designation.
अन्नादिभूयस्त्वेन वैशेष्यादन्नादिवादः ॥
इति श्रीभगवद्रामानुजविरचिते वेदान्तसारे द्वितीयस्याध्यायस्य चतुर्थः पादः
समाप्तश्चाध्यायः
They are called food etc. because there are greater parts of food etc. in them.
THUS ENDS THE 4TH PADA OF THE 2ND ADHYAYA
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