गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

and cognizant. Are the individual spirit souls all alike or are they not? Pūrvapakṣa (the opponent speaks): The individual spirit souls are not different. They are all exactly alike. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 49 adṛṣṭāniyamāt adṛṣṭa—of fate; aniyamāt—because of difference. Because of different fates. Purport by Śrīla Baladeva Vidyābhūṣaṇa As a frog jumps a long distance, the word "na" (not) should be inserted from sūtra 44. In this way this sūtra means "the individual spirit souls are not all alike. Why is that? The sūtra explains: "Even though the individual spirit souls have the same nature, they have different fates." Their fates are beginningless. Here someone may object: Are the different fates not created because the individual spirit souls have different desires and different aversions? The author of the sūtras says, "No it is not so," and gives the following explanation. Sūtra 50 abhisandhy-ādiṣv api caivam abhisandhy—inclinations; ādiṣu—beginning with; api—also; ca—and; evam— thus. In this way there are different desires and other things. Purport by Śrīla Baladeva Vidyābhūṣaṇa

व्यष्टि-जीवात्माओं के भिन्न-भिन्न स्वभावों की व्याख्या एक भिन्न प्रकार से की जानी चाहिए। ये भेद विभिन्न अदृष्टों (प्रारब्धों) के कारण विद्यमान हैं। सूत्र में प्रयुक्त "च" (और) शब्द यह संकेत करता है कि ये भेद प्रत्येक क्षण विद्यमान रहते हैं। (पूर्वपक्ष:) यहाँ कोई आपत्ति कर सकता है: क्या यह ऐसा नहीं है कि ये भेद भिन्न-भिन्न प्रदेशों (वातावरणों) के कारण उत्पन्न होते हैं, जैसे स्वर्गलोक, पृथ्वी अथवा अन्य स्थानों का परिवेश? (सिद्धान्त:) इसके उत्तर में सूत्रकार महर्षि व्यास कहते हैं, "नहीं, ऐसा नहीं है।" वे निम्नलिखित व्याख्या प्रस्तुत करते हैं— सूत्र ५१ प्रदेशादिति चेन्नान्तर्भावात् ॥ ५१ ॥ पदच्छेद एवं शब्दार्थ: प्रदेशात् — विभिन्न वातावरण अथवा स्थान-भेद से; इति चेत् — यदि ऐसा कहें तो; न — ऐसा नहीं है; अन्तर्भावात् — क्योंकि उसी में अन्तर्भाव होने से (अन्य कारण विद्यमान होने से)। सरलार्थ: यदि यह कहा जाए कि जीवों का यह भेद वातावरण अथवा स्थान-भेद के कारण है, तो उत्तर है: नहीं, क्योंकि इसका दूसरा ही कारण है। श्रील बलदेव विद्याभूषण विरचित 'गोविन्द भाष्य' का तात्पर्य: यहाँ निर्दिष्ट अन्य कारण जीवात्माओं के भिन्न-भिन्न अदृष्ट (कर्मफल तथा वासनाएँ) हैं। यहाँ के वैषम्य को केवल भिन्न वातावरणों के अधीन नहीं माना जा सकता, क्योंकि एक ही परिवेश अथवा वातावरण में रहने वाले जीवों में भी प्रायः महान् भेद और विषमताएँ परिलक्षित होती हैं। पाद ४ (चतुर्थ पाद) मङ्गलाचरणम् (प्रार्थना) त्वज्जाताः कलितोत्पाताः मत्प्राणाः सन्त्यमित्रभित् । एतान् शाधि तथा देव

yathā sat-patha-gāminaḥ O Supreme Personality of Godhead, O destroyer of enemies, my life-breaths, which are born from You, have left the path of virtue. O Lord, please bring them under control and push them on the path that is right. Adhikaraṇa 1 The Prāṇas Are Manifested From the Supreme Personality of Godhead Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the Third Pāda contradictory scriptural passages describing the elements were harmonized. In the Fourth Pāda contradictory passages describing the prāṇas (life-force and senses) will be harmonized. The prāṇas are of two kinds: primary and secondary. The secondary prāṇas are the eleven senses, beginning with the eyes. The primary prāṇas are the five life-airs, beginning with apāna. First the secondary prāṇas will be examined. In the Muṇḍaka Upaniṣad (2.1.3) it is said: etasmāj jāyate prāṇo manaḥ sarvendriyāṇi ca "From this are born prāṇa, mind, and all the senses." Saṁśaya (doubt): Is this description of the creation of the senses metaphorical, like the description of the creation of the individual souls, or literal, like the description of the creation of ether and the other elements? Pūrvapakṣa (the opponent speaks): This is explained in the following words of the Śruti-śāstra: asad vā idam agra āsīt tad āhuḥ kiṁ tad āsīd iti ṛṣayo vāva te asad āsīt tad āhuḥ ke te ṛṣaya iti prāṇā vāva ṛṣayaḥ. "He said: In the beginning was non-being. They said: What was that non-being? He said: The non-being was many sages. They said: Who were those sages? He said: Those sages were the prāṇas." This passage from the Śruti-śāstra clearly shows that the the senses, which are

Here is the text from the page presented line by line in Unicode Devanagari with Hindi translation/rendering corresponding to the content of the commentary (Govinda Bhāṣya by Śrīla Baladeva Vidyābhūṣaṇa on Brahma-sūtra 2.4.1):

पूर्वपक्षः — अत्र प्राणैः ऋषिभिर्वा शब्दैरुक्ताः जडाः इन्द्रियात्मकाः प्राणाः भौतिकजगतः सृष्टेः पूर्वमेव वर्तमाना आसन्। अतः इन्द्रियाणि अपि जीवात्मानः इव नित्यानि (एवं च शास्त्रेषु इन्द्रियाणां सृष्टिवर्णनं केवलम् औपचारिको वा गौणः प्रयोगः)। सिद्धान्तः — अस्य समाधानार्थं सूत्रकारः स्वाभिप्रायं प्रकाशयति — ॥ सूत्रम् १ ॥ तथा प्राणाः ॥ २।४।१ ॥ तथा — तथैव; प्राणाः — प्राणाः (इन्द्रियाणि)। (यथा आकाशादयः परब्रह्मणः उत्पद्यन्ते) तथैव प्राणाः (इन्द्रियाणि अपि उत्पद्यन्ते)। श्रील बलदेव विद्याभूषण विरचितं गोविन्दभाष्यम् — यथा आकाशादीनि भूतानि परमपुरुषस्य सकाशात् प्रादुर्भूतानि, तथैव प्राणाः इन्द्रियाणि च तस्मादेव परब्रह्मणः उत्पन्नानि। अयं हि अत्र भावः। सृष्टेः प्राक् सर्वं प्राकृतं तत्त्वमेकीभूतम् आसीत्। ततः विविधाः पदार्थाः व्यज्यन्ते। मुण्डकोपनिषदि (२।१।३) एतदुक्तम् — एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च। "अस्मात् (परब्रह्मणः) प्राणः, मनः तथा सर्वाणि इन्द्रियाणि उत्पद्यन्ते।" प्राकृत-इन्द्रियाणां सृष्टिः चैतन्यस्वरूप-जीवात्मनां सृष्टि-सदृशी न भवति, यतो हि जीवात्मानः प्राकृत-षड्भावविकारेभ्यो मुक्ताः सन्ति। यदा शास्त्रेषु जीवात्मनां सृष्टेः वर्णनं क्रियते तदा तत् औपचारिकं (गौणं) भवति, किन्तु यदा इन्द्रियाणां सृष्टिः उच्यते तदा तत् शब्दशः यथार्थं (मुख्यम्) एव भवति। यतः इन्द्रियाणि स्वभावतः प्रकृतिकार्याणि सन्ति। अत एव अस्मिन् प्रसङ्गे 'प्राणाः' तथा 'ऋषयः' इति शब्दाः परमपुरुषं भगवन्तमेव निर्दिशन्ति, यतो हि एतौ द्वौ शब्दौ सर्वज्ञस्य परमेश्वरस्यैव नामधेये स्तः। अत्र कश्चिदाशङ्केत — "प्राणाः", "ऋषयः" इति द्वयोः शब्दयोः बहुवचनान्तत्वात् कथं तयोः एकमेव अद्वितीयं परमपुरुषं परमात्मानं प्रति वाचकत्वं सम्भवति? इति चेत् —

In the following words the author of the sūtras answers this objection. Sūtra 2 (सूत्र २) gauṇy asambhavāt (गौण्यसम्भवात्) gauṇī—secondary meaning; asambhavāt—because of impossibility. This must be a secondary use of the word, because the primary use is impossible. Purport by Śrīla Baladeva Vidyābhūṣaṇa The use of the plural in this passage from the Śruti-śāstra must be a secondary usage of the plural. Why is that? Because there are not many Gods, there is only one God, the plural cannot be used to describe Him. Still, the plural may be applied to Him to refer to His many different manifestations. Although the Supreme Lord is one, He appears in His many incarnations like an actor assuming different roles or a vaidūrya jewel displaying different colors. In this secondary sense the plural is appropriate in relation to Him. This is confirmed by the following words of the Śruti-śāstra: ekaṁ santaṁ bahudhā dṛśyamānam (एकं सन्तं बहुधा दृश्यमानम्) "Although He is one, the Supreme Personality of Godhead is seen to be many." The Smṛti-śāstra also explains: ekāneka-svarūpāya (एकानेकस्वरूपाय) "Although He is one, the Supreme Personality of Godhead appears in many forms." Sūtra 3 (सूत्र ३)

tat prāk śruteś ca tat—that; prāk—before; śruteḥ—from the Śruti-śāstra; ca—and. Because the Śruti-śāstra declares that He existed before the creation. Purport by Śrīla Baladeva Vidyābhūṣaṇa Because in the beginning of creation the varieties of material nature were not yet manifested, and thus the material world was all one, it is also not proper to accept the use of the plural here in a literal sense. This is so because the Śruti- śāstras declare that in the beginning of material creation only the Supreme Personality of Godhead existed. Therefore the plural here must be used in a secondary sense. In the following words the author of the sūtras gives another reason why the word "prāṇa" should be interpreted as a name of the Supreme Personality of Godhead. Sūtra 4 tat-pūrvakatvād vācaḥ tat—that; pūrvakatvāt—because of being before; vācaḥ—speech. Because speech existed before the material creation. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "vācaḥ" (speech) here means "the names of things other than the Supreme Personality of Godhead, the master of many spiritual potencies". This speech existed before the pradhāna, the mahat-tattva, and the other features of the material world were created. Because the names and forms of the various material features were not yet created, and because the material senses also were not yet created at that time in the beginning of creation, the word "prāṇa" here must be used as a name of the Supreme Personality of Godhead. The Bṛhad-āraṇyaka Upaniṣad (1.4.7) explains:

तद् धेदं तर्हि "प्रारम्भ में वे प्रकट नहीं थे। केवल बाद में ही भौतिक रूप और नाम प्रकट हुए।" यह स्पष्ट करता है कि भौतिक सृष्टि के प्रारम्भ में भौतिक नाम और रूप अभी प्रकट नहीं हुए थे। अतः उस समय भौतिक इन्द्रियाँ तथा आकाश आदि तत्त्व भी अभी प्रकट नहीं हुए थे। अधिकरण २ इन्द्रियों की एकादशता (इन्द्रियाँ ग्यारह हैं) श्रील बलदेव विद्याभूषण द्वारा भूमिका इन्द्रियों के विषय में श्रुति-शास्त्र के वर्णनों के विरुद्ध इस असत्य धारणा का निराकरण करने के उपरान्त, सूत्रकार इन्द्रियों की संख्या के विषय में एक मिथ्या धारणा का खण्डन करते हैं। मुण्डक उपनिषद् (२.१.८) में कहा गया है: सप्त प्राणाः प्रभवन्ति तस्मात् सप्तार्चिषः समिधः सप्त होमाः। सप्तमे लोका येषु संचरन्ति प्राणा गुहाशया निहिताः सप्त सप्त॥ "उनसे ही सात प्राण, सात ज्वालाएँ (अर्चि), सात समिधाएँ, और सात लोक उत्पन्न होते हैं। ये सातों प्रत्येक हृदय-गुहा में निहित हैं।" किन्तु, बृहदारण्यक उपनिषद् (३.९.४) में कहा गया है: दशेमे पुरुषे प्राणा आत्मैकादश "पुरुष (शरीर) में ये दस प्राण हैं और आत्मा ग्यारहवाँ है।" संशय: क्या प्राण सात हैं अथवा ग्यारह? पूर्वपक्ष: पूर्वपक्ष की ओर से आगामी सूत्र कहा जाता है।

Sūtra 5 sapta-gater viśeṣitvāc ca sapta—of seven; gateḥ—because of going; viśeṣitvāt—because of the specific description; ca—also. Because of the departure of seven and also because of a specific description. Purport by Śrīla Baladeva Vidyābhūṣaṇa The prāṇas are seven. Why is that? Because that is the opinion of scripture. In the Śruti-śāstra it is said: saptānāṁ eva jīvena saha sañcāra-rupāyā gateḥ "Accompanied by the seven prāṇas, the soul leaves the body." In the Kaṭha Upaniṣad (6.10) it is said: yadā pañcāvatiṣṭhante jñānāni manasā saha

Sūtra 6 hastādayas tu sthite 'to naivam hasta—the hands; ādayaḥ—beginning with; tu—but; sthite—situated; ataḥ— therefore; na—not; evam—like that. But when he is situated in that way, the hands and other instruments are also present. Therefore it is not like that. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "tu" (but) is used here to begin the refutation of the Pūrvapakṣa's objection. Although they are not included among the seven, the instruments beginning with the hands are to be considered among the prāṇas. Why is that? Because as long as the soul is situated in the material body these instruments help in experiencing various things and in performing various tasks. In the Bṛhad- āraṇyaka Upaniṣad it is said: hastau vai grahaḥ sarva-karmaṇābhigraheṇa gṛhītāḥ hastābhyāṁ karma karoti. "The hands are a sense, for with the hands one grasps things and performs actions." In this way there are more than seven senses. There are five knowledge- acquiring senses, five working senses, and the mind. In this way there are eleven senses. In the Bṛhad-āraṇyaka Upaniṣad (3.9.4) it is said: ātmaikādaśa "The ātmā is the eleventh sense." The word "ātmā" here means "the mind". In this way it should be understood. There are five objects of perception: sound, touch, form, taste, and smell. To perceive these objects there are five knowledge-acquiring senses: ears, skin, eyes, tongue, and nose. There are five kinds of action: speech, grasping, moving, excretion, and reproduction. To perform these actions there are five working senses: voice, hands, feet, anus, and genital. To co-ordinate the actions of all these and to take consideration of the three

phases of time (past, present, and future), there is the mind. Sometimes the mind is considered to have four aspects. In this way the actions of the mind are: desiring, coming to conclusions, understanding one's identity, and thinking. To perform these actions the mind is divided into the heart (manaḥ), intelligence (buddhi), false-ego (ahaṅkāra), and thinking (citta). In this way there are eleven senses. Adhikaraṇa 3 The Senses Are Atomic in Size Introduction by Śrīla Baladeva Vidyābhūṣaṇa Next the author of the sūtras considers the question of the nature and size of the senses. Saṁśaya (doubt): Are the senses all-pervading or are they atomic? Pūrvapakṣa (the opponent speaks): The senses must be all-pervading, for things can be seen or heard from far away. Siddhānta (conclusion): In the following words the author of the sūtras gives his conclusion. Sūtra 7 aṇavaś ca aṇavaḥ—atoms; ca—and. They are also atoms. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "ca" (also) is used here to indicate certainty. The eleven senses are atomic in size. This is so because the Śruti-śāstra declares that the senses leave the

material body. Things can be heard from far away and in other ways be perceived from far away because the quality, or power, of the senses extend beyond the senses themselves. As the individual spirit soul is all-pervading within the material body, from the head to the feet, so the senses can also act at a distance. In this way the theory of saṅkhya philosophers, that the senses are all-pervading, is refuted. Adhikaraṇa 4 The Principal Prāṇa (the Life-Force) Has an Origin Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the Muṇḍaka Upaniṣad (2.1.3) it is said: etasmāj jāyate prāṇaḥ "From Him the prāṇa (life-force) is born." Here the word "prāṇa" means "the principal prāṇa". Saṁśaya (doubt): Is the principal prāṇa (life-force) created in the same way the individual spirit soul is "created" or is this prāṇa created in the same way ether and the other elements are created? Pūrvapakṣa (the opponent speaks): The Śruti-śāstra declares: naiṣa prāṇa udeti nāstam eti "This prāṇa is never born and never dies." The Smṛti-śāstra also declares: yat-prāptir yat-parityāga utpattir maraṇaṁ tathā tasyotpattir mṛtiś caiva kathaṁ prāṇasya yujyate

"Birth and death come and go. How can birth and death affect the prāṇa?" Therefore it is concluded that the principal prāṇa is "created" in the same way the individual spirit soul is "created". Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 8 śreṣṭhaś ca śreṣṭhaḥ—the principal one; ca—also. The principal one also. Purport by Śrīla Baladeva Vidyābhūṣaṇa The principal prāṇa (life-force) is created in the same way ether and the other elements are created. This is confirmed in the words of the Muṇḍaka Upaniṣad (2.1.3): jāyate prāṇaḥ "The prāṇa was created." In its pratijñā statement the Muṇḍaka Upaniṣad declares: sa idaṁ sarvam asṛjata "He created everything." To avoid contradicting these words it must be accepted that the principal prāṇa was also created. For this reason the scriptural passages stating that the prāṇa was never created should be understood allegorically and not literally. One prāṇa is called the principal prāṇa because it maintains the material body. So its meaning can be carried into the next sūtra, this sūtra is given separately and not joined to the previous sūtra.

Adhikaraṇa 5 The Principal Prāṇa (Life-Force) Is Not Air Introduction by Śrīla Baladeva Vidyābhūṣaṇa Now the nature of the principal prāṇa (life-force) will be examined. Saṁśaya (doubt): is the principal prāṇa air alone, the vibration of air, the activities of air, or a condition of air when it goes to another place? Which is it? Pūrvapakṣa (the opponent speaks): It is the external element of air. This is confirmed in the following statement of Bṛhad-āraṇyaka Upaniṣad (3.1.5): yo 'yaṁ prāṇaḥ sa vāyuḥ "The prāṇa is air." Or, perhaps the principal prāṇa is the activities of air, the inhalation and exhalation of breath. In this way it is proved that the principal prāṇa is air. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 9 na vāyu-kriye pṛthag upadeśāt na—not; vāyu—air; kriye—action; pṛthak—different; upadeśāt—because of the teaching. It is neither air nor the activities of air, because the teaching is that it is different.

Purport by Śrīla Baladeva Vidyābhūṣaṇa The principal prāṇa (life-force) is neither air nor the movements of air. Why is that? The sūtra explains: "Because the teaching is that it is different". The previously quoted passage of the Muṇḍaka Upaniṣad (2.1.3) said that both air and prāṇa are born from the Supreme. In this way it should be understood that air and prāṇa are different, for they are mentioned separately. If air and prāṇa were identical, then there would be no need to mention them separately in this passage. If prāṇa were the movement of air then there would also be no need to mention them both in this way. It is seen that the movements of fire and the other elements are not separately mentioned in this passage. The statement of the Bṛhad-āraṇyaka Upaniṣad, that "Prāṇa is air" means that prāṇa is a specific kind of air, and that prāṇa is not a separate element, like fire and the other elements. That is the meaning here. In the Kapila-sūtra (2.31) it is said: sāmānya-karaṇa-vṛttiḥ prāṇādyā vāyavaḥ pañca "The five airs, beginning with prāṇa, perform that actions of the senses in general." Thus the saṅkhya philosophers claim that prāṇa performs the actions of all the senses. This cannot be, for it is not possible for the single prāṇa to perform all the actions of all the senses. Adhikaraṇa 6 The Principal Prāṇa (Life-Force) Is An Instrument Used By the Soul Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the Bṛhad-āraṇyaka Upaniṣad it is said: supteṣu vāg-ādiṣu prāṇa eko jāgarti. prāṇa eko mṛtyunānāptaḥ. prāṇaḥ samvargo vāg-ādīn samvṛṅkte. prāṇa itarān prāṇān rakṣati māteva putrān.

"When speech and the other senses sleep, prāṇa alone remains awake. Prāṇa alone is untouched by death. Prāṇa controls speech and the other senses. As a mother protects her children, so one prāṇa protects the other prāṇas." Saṁśaya (doubt): Is this principal prāṇa identical with the independent spirit soul residing in the material body or is this principal prāṇa an instrument that assists the spirit soul? Pūrvapakṣa (the opponent speaks): Because the Śruti-śāstra describes this prāṇa as having many powers and glories, therefore this principal prāṇa is the independent spirit soul. Siddhānta (conclusion): In the following words the author of the sūtras gives His conclusion. Sūtra 10 cakṣur-ādi-vat tu tat saha śiṣṭhyādibhyaḥ cakṣuḥ—the eyes; ādi—beginning with; vat—like; tu—indeed; tat—that; saha—with; śiṣṭhyā—teaching; ādibhyaḥ—because of beginning with. Indeed, it is like the eyes and other senses, because it is taught along with the senses. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here the word "tu" (indeed) is used to dispel doubt. The prāṇa (life-force) is an instrument used by the individual spirit soul. It is like the eyes or the other senses. Why is that? The sūtra explains: "Because it is taught along with the senses." The prāṇa is described along with the eyes and senses. Things of a like nature are generally described together. as example of that is the Bṛhadratha meters, which are described together. This is also confirmed by the use of the word “ādi" (beginning with) in the sūtra. That the prāṇa is here grouped with the senses is seen in the following passage: yatra vāyam mukhyaḥ prāṇaḥ sa evāyam madhyamaḥ prāṇaḥ "There is a principle prāṇa and there is a secondary prāṇa." In this way the idea that the prāṇa is the independent spirit soul is refuted.

Adhikaraṇa 7 The Principal Prāṇa (Life-Force) is the Primary Instrument of the Soul Introduction by Śrīla Baladeva Vidyābhūṣaṇa Here someone may object: Is it not so that if it is to be counted among the senses, the principal prāṇa must have a function to perform where it assists the soul? The principal prāṇa has no such function. Also, if the principal prāṇa is one of the senses, then the senses, beginning with the eyes, would be twelve in number. In the following words the author of the sūtras answers this objection. Sūtra 11 akaraṇatvāc ca na doṣas tathā hi darśayati akaraṇatvāt—because of not having a sepcific function; ca—and; na—no; doṣaḥ—fault; tathā—so; hi—indeed; darśayati—shows. Also, there is no fault in not having a function, for the scriptures show it. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word "ca" (also) is used to answer the previous objection. The word "karaṇa" here means “activity". It is not a defect on the part of the prāṇa that is has no specific function to assist the soul, for it does have an important function in that it is the support and the resting place of the physical senses. That is the meaning here. In the following passage, the Chāndogya Upaniṣad (5.1.1) shows this: atha ha prāṇā aham śreyasi vyūdire. . . .

"The senses argued among themselves. Each one said: I am the best.' They then approached their father, Lord Brahmā, and asked him, O lord, who among us is the best?' Brahmā replied, He whose departure causes the greatest calamity for the body is the best. "Then the voice departed from the body and stayed away for an entire year. When he returned, he asked: How is it that you were able to live without me?' Although it could not speak, still the body could breathe with the prāṇa, see with the eyes, hear with the ears, and think with the mind. Then the voice again entered the body. "Then the eyes departed from the body and stayed away for an entire year. When they returned, they asked: How is it that you were able to live without me?' Although it could not see, the body could breathe with the prāṇa, speak with the voice, hear with the ears, and think with the mind. Then the voice again entered the body. "Then the ears departed from the body and stayed away for an entire year. When they returned, they asked: How is it that you were able to live without us?' Although it could not hear, still the body could breathe with the prāṇa, see with the eyes, speak with the voice, and think with the mind. Then the ears again entered the body. "Then the mind departed from the body and stayed away for an entire year. When he returned, he asked: `How is it that you were able to live without me?' Although it could not think, still the body could breathe with the prāṇa, see with the eyes, speak with the voice, and hear with the ears. Then the mind again entered the body. "When the prāṇa was about to depart it began to uproot all the senses. It became like a spirited horse uprooting the posts to which it is tethered. Then the other senses appealed to the prāṇa, "Please do not go. Please stay with us. You are the best of all of us." In this way it is seen that the principal prāṇa has an important function to perform in relation to the spirit soul. The soul is the enjoyer and the performer of actions. The soul is like a king, the senses his royal attendants, and the principal prāṇa his prime minister, who helps attain the king's objectives. In this way the prāṇa is the most important of the soul's instruments. However, the prāṇa is still not independent of the soul itself. Adhikaraṇa 8 The Principal Prāṇa Has Five Functions Introduction by Śrīla Baladeva Vidyābhūṣaṇa

बृहदारण्यकोपनिषदि (१.५.३) श्रूयते— "स एष वायुः पञ्चविधः प्राणोऽपानो व्यान उदानः समानः" इति। (अनुवादः—वह यह वायु पाँच प्रकार का है: प्राण, अपान, व्यान, उदान और समान।) संशयः—किमेते अपानादयः पञ्च प्राणात् पृथग्भूताः, उत प्राणस्यैव वृत्तिविशेषाः? (संशयः—क्या अपान आदि ये पाँच प्राण से भिन्न तत्त्व हैं अथवा केवल प्राण के ही कार्य-भेद/वृत्ति-भेद हैं?) पूर्वपक्षः—नाम-कर्म-भेदात् पृथक्त्वमेवेति प्राप्ते। (पूर्वपक्षः—नाम और कार्य भिन्न-भिन्न होने के कारण ये पृथक् तत्त्व ही हैं।) सिद्धान्तः—अत्रोच्यते सूत्रकारेण सिद्धान्तवाक्यम्— सूत्र १२ पञ्चवृत्तिर्मनोवद्व्यपदिश्यते ॥ १२ ॥ पदच्छेदः—पञ्चवृत्तिः, मनः-वत्, व्यपदिश्यते। पदविभागार्थः— पञ्च—पञ्चसंख्याकाः; वृत्तिः—वृत्तयः यस्य सः; मनः-वत्—यथा मनः; व्यपदिश्यते—कथ्यते श्रुत्यादिषु। सूत्रार्थः—यथा मनसः पञ्च वृत्तयः, तथैव प्राणस्यापि पञ्च वृत्तय एव व्यपदिश्यन्ते। (हिन्दी अनुवादः—जैसे मन की पाँच वृत्तियाँ मानी जाती हैं, वैसे ही प्राण की भी पाँच वृत्तियाँ ही कही जाती हैं।) श्रीमद्बलदेवविद्याभूषणविरचितं गोविन्दभाष्यम् (तात्पर्यम्)— प्राणस्त्वेक एव, स च हृदय-गुदादिषु पृथक् स्थानेषु वर्तमानः पञ्चविधवृत्तिभेदेन व्यपदिश्यते। न हि वृत्तिभेदात् वस्तुभेदो भवति, तस्मात् भिन्नाभिधानमपि वृत्तिभेदादेव प्रयुज्यते, न तु स्वरूपभेदात्। तथा च बृहदारण्यकोपनिषदि (१.५.३) श्रुतिराह— "प्राणोऽपानो व्यान उदानः समान इति। एतत्सर्वं प्राण एव।" (हिन्दी भावार्थः—प्राण वस्तुतः एक ही है, यद्यपि हृदय आदि विभिन्न स्थानों में रहने के कारण वह पाँच प्रकार की वृत्तियों को धारण करता है। अतः ये प्राण के कार्य-भेद हैं, स्वरूपतः भिन्न प्राण नहीं। इसीलिए वृत्ति-भेद से विभिन्न नाम प्रयुक्त होते हैं। श्रुति भी स्पष्ट कहती है कि प्राण, अपान, व्यान, उदान और समान—यह सब प्राण ही है।)

"प्राण पाँच प्रकार के हैं: प्राण, अपान, व्यान, उदान और समान। ये पाँचों वस्तुतः एक ही प्राण हैं।" इस प्रकार प्राण मन के समान है। बृहदारण्यक उपनिषद् (१.५.३) में कहा गया है: कामः सङ्कल्पो विकल्पो विचिकित्सा श्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत् सर्वं मन एव। "मन की वृत्तियाँ हैं: काम (इच्छा), सङ्कल्प, संशय, श्रद्धा, धैर्य, अधैर्य, लज्जा, बुद्धि और भय। यह सब मन ही है।" इन सभी के भिन्न-भिन्न कार्य तथा भिन्न-भिन्न नाम हैं, किन्तु ये मन से पृथक् नहीं हैं। ये मन की ही विभिन्न वृत्तियाँ हैं। योगशास्त्र में भी कहा गया है कि मन की पाँच वृत्तियाँ होती हैं। श्रुतियों का यही अभिप्राय है, जो या तो सङ्केतित है अथवा शास्त्रों में स्पष्ट रूप से निर्दिष्ट है। ॥ अधिकरणम् ९ ॥ मुख्यप्राणस्याणुत्वम् (मुख्य प्राण अणु-परिमाण है) श्रीमद्बलदेवविद्याभूषणकृत-भूमिका संशयः — क्या मुख्य प्राण अणु है अथवा सर्वव्यापी (विभु) है? पूर्वपक्षः — पूर्वपक्षी का कथन है: बृहदारण्यक उपनिषद् (१.३.२२) में आया है: "सम एभिस्त्रिभिर्लोकैः" "प्राण इन तीनों लोकों के समान (व्यापक) है।" यह तथा श्रुतिशास्त्र के अन्य वचन यह घोषित करते हैं कि प्राण सर्वव्यापी है। सिद्धान्तः — सूत्रकार आगे के शब्दों द्वारा अपना सिद्धान्त-निष्कर्ष प्रस्तुत करते हैं।

Sūtra 13 aṇuś ca aṇuḥ—atomic; ca—also. It is also atomic. Purport by Śrīla Baladeva Vidyābhūṣaṇa The principal prāṇa is also atomic in size. This is so because the Śruti-śāstras declare that the principal prāṇa leaves (the material body at the time of death). Scriptural passages describing the principal prāṇas as atomic should be understood to mean that living entities everywhere are dependent on the principal prāṇa. Adhikaraṇa 10 The Supreme Personality of Godhead is the Moving Force Behind the Prāṇa Introduction by Śrīla Baladeva Vidyābhūṣaṇa In the Bṛhad-āraṇyaka Upaniṣad it is said: supteṣu vāg-ādiṣu prāṇa eko jāgarti. "When speech and the other senses sleep, prāṇa alone remains awake. Prāṇa alone is untouched by death. Prāṇa controls speech and the other senses. As a mother protects her children, so one prāṇa protects the other prāṇas." In this way the function of the principal prāṇa is described. The functions of the secondary prāṇas are described in the following passage: sapteme lokā yeṣu sañcaranti