Chapter II, Section IV, Adhikarana V

Adhikarana summary: The chief vital force is different from air and sense functions

Brahma-Sutra 2.4.9: Sanskrit text and English translation.

न वायुक्रिये, पृथगुपदेशात् ॥ ९ ॥

na vāyukriye, pṛthagupadeśāt || 9 ||

na vāyukriye—Not air nor function; pṛthak—separately; upadeśāt—on account of its being mentioned.

9. (The chief Prana) is neither air nor any function (of the organs) on account of its being mentioned separately.

In this Sutra the nature of the chief Prana is discussed. The opponent holds that there is no separate principle called Prana, but that it is only air and nothing else, which exists in the mouth as well as outside. The Sruti also says, “That vital force is air.” Or it may be the combined effect of the functions of all the eleven organs. Just as a number of birds in a cage, when they move, also move the cage, so also the eleven organs functioning together constitute life in the body. So the resultant of these functions is Prana. This is the view of the Sankhyas. Hence there is no separate principle called Prana (vital force).

The Sutra refutes these views and says that Prana is a separate principle, for it is mentioned separately from air and the sense functions. “The Prana (vital force) indeed is the fourth foot of Brahman. That foot shines and warms as the light called air” (Chh. 3. 18. 4), where it is distinguished from air. Again, “From that (Self) are produced the vitai force, mind, and all the organs” (Mu. 2.1.3), which shows that it is not a function of any organ, for in that case it would not have been separated from the organs. The text, “The vital force is air,” is also correct, inasmuch us the effect is but the cause in another form and the vital force is air functioning within the body (Adhyatma). The analogy of the birds in a cage is not to the point, for they all have the same kind of activity, viz, movement, which is favourable to the motion of the cage. But the functions of the organs are not of one kind, but different from one another; and they are also of a distinct nature from that of the vital force. Hence they cannot constitute life. Therefore Prana (vital force) is a separate entity.

 

Brahma-Sutra 2.4.10: Sanskrit text and English translation.

चक्षुरादिवत्तु तत्सहशिष्ट्यादिभ्यः ॥ १० ॥

cakṣurādivattu tatsahaśiṣṭyādibhyaḥ || 10 ||

cakṣurādivat—Like eyes etc.; tu—but; tat-saha-śiṣṭyādibhyaḥ—on account of (its) being taught with them and other reasons.

10. But (Prana is subordinate to the soul) like eyes etc. on account of (its) being taught with them and for other reasons.

If the vital force is a separate entity from the organs, which are subordinate to it, then it, like the soul, must also be independent in the body. The Sutra refutes this and says that the vital farce is subordinate to the soul. Why? Because in the conversation of the Pranas which we find in the Upanishads it is mentioned along with the sense-organs. Now in such grouping only those of a class are grouped together. So the vital force, like the organs, is subordinate to the soul. The other reasons referred to in the Sutra are its being composed of parts, its being insentient, and so on.

 

Brahma-Sutra 2.4.11: Sanskrit text and English translation.

अकरणत्वाच्च न दोषः, तथाहि दर्शयति ॥ ११ ॥

akaraṇatvācca na doṣaḥ, tathāhi darśayati || 11 ||

akaraṇatvāt—On account of (its) not being an instrument; ca—and; na—not; doṣaḥ—objection; tathā hi—because thus; darśayati—(Sruti) teaches.

11. And on account of (its) not being an instrument (there is) no objection, because thus (the scripture) teaches.

If the vital force, like the organs is also subordinate to the soul, then it must stand in the relation of an instrument to the soul like the organs. But as there are only eleven functions and as many organs already, there is no room for a twelfth organ in the absence of a twelfth sense-object. This Sutra refutes the above objection and says that the vital force is not an instrument or organ like the eyes etc., for the acceptance of which a twelfth sense-object would be necessary; yet it has a function in the body which no sense-organ is capable of, and that is the upkeep of the body. In the text, “Preserves the unclean nest (of a body) with the help of the vital force” (Brih. 4. 3. 12), the vital force is said to guard the body. Again, “From whatever limb the Prana goes, right there it withers” (Brih, 1. 8. 19); “Whatever food one eats through the Prana satisfies these (the organs)” (Brih, 1. 8. 18). All these texts shew that the function of the vital force (Prana) is the upkeep of the body, unlike those of the organs.

Nor is this the only function of the vital force. There are others, too, as tne next Sutra declares.

 

Brahma-Sutra 2.4.12: Sanskrit text and English translation.

पञ्चवृत्तिर्मनोवद्व्यपदिश्यते ॥ १२ ॥

pañcavṛttirmanovadvyapadiśyate || 12 ||

pañcavṛttiḥ—Having fivefold function; manovat—like the mind; vyapadiśyate—it is taught.

12. It is taught as having a fivefold function like the mind.

“I alone dividing myself fivefold support this body and keep it” (Pr. 2. 3). Fivefold, i.e. as Prana, Apana, Vyana, Udana, and Samana each of which has a special function, viz. breathing in, exhaling, functioning throughout the body and aiding feats of strength, helping the soul to pass out of the body, and digesting the food eaten and carrying it to all parts of the body. In this respect it resembles the inner organ, which though one has a fourfold aspect as mind, intellect, ego, and Chitta (memory).