Pada 4 Invocation tvaj-j\at\a\h kalitotp\at\a\h mat-pr\a\n\a\h santy amitra-bhit et\an \c\adhi tath\a deva yath\a sat-patha-g\amina\h 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. Š Adhikara\na 1 The Pr\a\nas Are Manifested From the Supreme Personality of  Godhead Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na In the Third Pada contradictory scriptural passages describing  the elements were harmonized. In the Fourth Pada contradictory  passages describing the pr\a\nas (life-force and senses) will be harmonized.  The pr\a\nas are of two kinds: primary an etasm\aj j\ayate pr\a\no mana\h sarvendriy\a\ni ca "From this are born pr\a\na, mind, and all the  senses." Sa\m\caya (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? P\urvapak\sa (the opponent speaks): This is explained in the  following words of the \Cruti-\c\astra: asad v\a idam agra \as\it tad \ahu\h ki\m tad \as\id iti \r\sayo  v\ava te asad \as\it tad \ahu\h ke te \r\saya iti pr\a\n\a v\ava  \r\saya\h. "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  pr\a\nas." This passage from the \Cruti-\c\astra clearly shows that the  the senses, which are here called pr\a\nas or sages, existed before  the creation of the material world. Therefore the senses are like  the individual spirit souls (and the scriptures' Siddh\anta (conclusion): In the following words the author of  the s\utras gives His conclusion. S\utra 1 tath\a pr\a\n\a\h tath\a&so;{.fn 2} pr\a\n\a\h&the pr\a\n\as. Š The pra\nas are like that. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na As ether and the other elements were manifested from the  Supreme Personality of Godhead, so the pr\a\nas and the senses were  also manifested from Him. That is the meaning here. In the  beginning of creation the ingredients of the material world etasm\aj j\ayate pr\a\no mana\h sarvendriy\a\ni ca "From this are born pr\a\na, mind, and all the  senses." The creation of the material senses is not like the creation  of the conscious individual spirit souls, because the souls are  free from the six transformations that are always present in  matter. When they describe the creation of the individual Here someone may object: Is it not so that because the words  "pr\a\n\a\h" and "\r\saya\h" (sages) are both in the  plural it is not possible that they can here be names of the  Supreme Personality of Godhead? In the following words the author of the s\utras answers this  objection. S\utra 2 gau\ny asambhav\at gau\n\i&secondary meaning;{.fn 2} asambhav\at&because of  impossibility. This must be a secondary use of the word, because the  primary use is impossible. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The use of the plural in this passage from the \Cruti-\c\astra  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 app eka\m santa\m bahudh\a d\r\cyam\anam "Although He is one, the Supreme Personality of  Godhead is seen to be many." The Sm\rti-\c\astra also explains: ek\aneka-svar\up\aya "Although He is one, the Supreme Personality of  Godhead appears in many forms." S\utra 3 tat pr\ak \crute\c ca tat&that;{.fn 2} pr\ak&before;{.fn 2} \crute\h&from the \Cruti-\c\astra;{.fn 2} ca&and. Because the \Cruti-\c\astra declares that He existed before the  creation. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na 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 \Cruti In the following words the author of the s\utras gives  another reason why the word "pr\a\na" should be interpreted  as a name of the Supreme Personality of Godhead. S\utra 4 tat-p\urvakatv\ad v\aca\h tat&that;{.fn 2} p\urvakatv\at&because of being before;{.fn 2}  v\aca\h&speech. Because speech existed before the material creation. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The word "v\aca\h" (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 pradh\ana, the mahat-tattva, and the other features of  the mate tad dheda\m tarhi "In the beginning they were not manifested. Only  later were the material forms and names manifested." This explains that in the beginning of the material  creation the material names and forms were not yet manifested.  Thus at that time the material senses as well as the elements  beginning with ether, were not yet manifested. Š Adhikara\na 2 The Senses Are Eleven Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na After refuting this false idea about the senses, an idea  that contradicts the descriptions in \Cruti-\c\astra, the author of  the s\utras refutes a false idea about how many senses there are.  In the Mu\n\daka Upani\sad (2.1.8) it is said: sapta pr\a\n\a\h prabhavanti tasm\at sapt\arci\sa\h samadhi\h sapta-hom\a\h sapteme lok\a ye\su sa\Ycaranti pr\a\n\a guh\a\cay\a nihit\a sapta sapta "From Him come the seven pr\a\nas, the seven arcis,  the seven homas, and the seven lokas. These seven are placed in  every heart." However, in the B\rhad-\ara\nyaka Upani\sad (3.9.4) it is said: da\ceme puru\se pr\a\n\a \atmaikada\ca "In the living entity there are ten pr\a\nas. The soul  is the eleventh." Sa\m\caya (doubt): Are the pr\a\nas seven or eleven? P\urvapak\sa (the opponent speaks): The p\urvapak\sa speaks the  following s\utra. S\utra 5 sapta-gater vi\ce\sitv\ac ca sapta&of seven;{.fn 2} gate\h&because of going;{.fn 2}  vi\ce\sitv\at&because of the specific description;{.fn 2} ca&also. Because of the departure of seven and also because of a  specific description. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The pr\a\nas are seven. Why is that? Because that is the  opinion of scripture. In the \Cruti-\c\astra it is said: sapt\an\am eva j\ivena saha sa\Yc\ara-rup\ay\a gate\h "Accompanied by the seven pr\a\nas, the soul leaves  the body." Š In the Ka\tha Upani\sad (6.10) it is said: yad\a pa\Yc\avati\s\thante j\Y\an\ani manas\a saha buddhi\c ca na vice\s\teta t\am \ahu\h param\a\m gatim "The sages say that the supreme goal is attained  when the five knowers are at peace and the mind and intelligence  are no longer active." This passage describes the condition of the senses in the  state of yogic trance. This passage describes five senses, which  begin with the ears. To them are added the mind and intelligence.  In this way the living entity has seven senses. The \Cr Siddh\anta (conclusion): If this is said, the author of the  s\utras replies with the following conclusion. S\utra 6 hast\adayas tu sthite 'to naivam hasta&the hands;{.fn 2} \adaya\h&beginning with;{.fn 2} tu&but;{.fn 2}  sthite&situated;{.fn 2} ata\h∴{.fn 2} na¬{.fn 2} 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 \Cr\ila Baladeva Vidy\abh\u\sa\na The word "tu" (but) is used here to begin the  refutation of the P\urvapak\sa's objection. Although they are not  included among the seven, the instruments beginning with the  hands are to be considered among the pr\a\nas. Why is that? Because  a hastau vai graha\h sarva-karma\n\abhigrahe\na g\rh\it\a\h  hast\abhy\a\m 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 B\rhad-\ara\nyaka  Upani\sad (3.9.4) it is said: Š \atmaik\ada\ca "The \atm\a is the eleventh sense." The word "\atm\a" 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,  exc 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:  desi Š Adhikara\na 3 The Senses Are Atomic in Size Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na Next the author of the s\utras considers the question of the  nature and size of the senses. Sa\m\caya (doubt): Are the senses all-pervading or are they  atomic? P\urvapak\sa (the opponent speaks): The senses must be all- pervading, for things can be seen or heard from far away. Siddh\anta (conclusion): In the following words the author of  the s\utras gives his conclusion. S\utra 7 a\nava\c ca a\nava\h&atoms;{.fn 2} ca&and. They are also atoms. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The word "ca" (also) is used here to indicate  certainty. The eleven senses are atomic in size. This is so  because the \Cruti-\c\astra declares that the senses leave  the material body. Things can be heard from far away and in other  ways be per Š Adhikara\na 4 The Principal Pr\a\na (the Life-Force) Has an Origin Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na In the Mu\n\daka Upani\sad (2.1.3) it is said: etasm\aj j\ayate pr\a\na\h "From Him the pr\a\na (life-force) is born." Here the word "pr\a\na" means "the principal  pr\a\na". Sa\m\caya (doubt): Is the principal pr\a\na (life-force) created  in the same way the individual spirit soul is "created"  or is this pr\a\na created in the same way ether and the other  elements are created? P\urvapak\sa (the opponent speaks): The \Cruti-\c\astra declares: nai\sa pr\a\na udeti n\astam eti "This pr\a\na is never born and never dies." The Sm\rti-\c\astra also declares: yat-pr\aptir yat-parity\aga utpattir mara\na\m tath\a tasyotpattir m\rti\c caiva katha\m pr\a\nasya yujyate "Birth and death come and go. How can birth and  death affect the pr\a\na?" Therefore it is concluded that the principal pr\a\na is {.sy  168}created" in the same way the individual spirit soul is {.sy  168}created". Siddh\anta (conclusion): In the following words the author of  the s\utras gives His conclusion. S\utra 8 \cre\s\tha\c ca \cre\s\tha\c&the principal one;{.fn 2} ca&also. The principal one also. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na Š.fn 1 The principal pr\a\na (life-force) is created in the same way  ether and the other elements are created. This is confirmed in  the words of the Mu\n\daka Upani\sad (2.1.3): j\ayate pr\a\na\h "The pr\a\na was created." In its pratij\Y\a statement the Mu\n\daka Upani\sad  declares: sa ida\m sarvam as\rjata "He created everything." To avoid contradicting these words it must be accepted that  the principal pr\a\na was also created. For this reason the  scriptural passages stating that the pr\a\na was never created  should be understood allegorically and not literally. One pr\ Š Adhikara\na 5 The Principal Pr\a\na (Life-Force) Is Not Air Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na Now the nature of the principal pr\a\na (life-force) will be examined. Sa\m\caya (doubt): is the principal pr\a\na air alone, the  vibration of air, the activities of air, or a condition of air  when it goes to another place? Which is it? P\urvapak\sa (the opponent speaks): It is the external element  of air. This is confirmed in the following statement of B\rhad- \ara\nyaka Upani\sad (3.1.5): yo 'ya\m pr\a\na\h sa v\ayu\h "The pr\a\na is air." Or, perhaps the principal pr\a\na is the activities of air,  the inhalation and exhalation of breath. In this way it is proved  that the principal pr\a\na is air. Siddh\anta (conclusion): In the following words the author of  the s\utras gives His conclusion. S\utra 9 na v\ayu-kriye p\rthag upade\c\at na¬{.fn 2} v\ayu&air;{.fn 2} kriye&action;{.fn 2} p\rthak&different;{.fn 2}  upade\c\at&because of the teaching. It is neither air nor the activities of air, because the  teaching is that it is different. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The principal pr\a\na (life-force) is neither air nor the movements of air.  Why is that? The s\utra explains: "Because the teaching is  that it is different". The previously quoted passage of the  Mu\n\daka Upani\sad (2.1.3) said that both air an In the Kapila-s\utra (2.31) it is said: s\am\anya-kara\na-v\rtti\h pr\a\n\ady\a v\ayava\h pa\Yca "The five airs, beginning with pr\a\na, perform that  actions of the senses in general." Thus the sa\gkhya philosophers claim that pr\a\na performs the  actions of all the senses. This cannot be, for it is not possible  for the single pr\a\na to perform all the actions of all the  senses. Š Adhikara\na 6 The Principal Pr\a\na (Life-Force) Is An Instrument Used By the Soul Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na In the B\rhad-\ara\nyaka Upani\sad it is said: supte\su v\ag-\adi\su pr\a\na eko j\agarti. pr\a\na eko  m\rtyun\an\apta\h. pr\a\na\h samvargo v\ag-\ad\in samv\r\gkte.  pr\a\na itar\an pr\a\n\an rak\sati m\ateva putr\an. "When speech and the other senses sleep, pr\a\na alone  remains awake. Pr\a\na alone is untouched by death. Pr\a\na controls  speech and the other senses. As a mother protects her children,  so one pr\a\na protects the other pr\a\nas." Sa\m\caya (doubt): Is this principal pr\a\na identical with the  independent spirit soul residing in the material body or is this  principal pr\a\na an instrument that assists the spirit soul? P\urvapak\sa (the opponent speaks): Because the \Cruti-\c\astra  describes this pr\a\na as having many powers and glories, therefore  this principal pr\a\na is the independent spirit soul. Siddh\anta (conclusion): In the following words the author of  the s\utras gives His conclusion. S\utra 10 cak\sur-\adi-vat tu tat saha \ci\s\thy\adibhya\h cak\su\h&the eyes;{.fn 2} \adi&beginning with;{.fn 2} vat&like;{.fn 2} tu&indeed;{.fn 2}  tat&that;{.fn 2} saha&with;{.fn 2} \ci\s\thy\a&teaching;{.fn 2} \adibhya\h&because of  beginning with. Indeed, it is like the eyes and other senses,  because it is taught along with the senses. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na Here the word "tu" (indeed) is used to dispel  doubt. The pr\a\na (life-force) is an instrument used by the individual spirit  soul. It is like the eyes or the other senses. Why is that? The  s\utra explains: "Because it is taught along with the  That the pr\a\na is here grouped with the senses is seen in  the following passage: Š yatra v\aya\m mukhya\h pr\a\na\h sa ev\aya\m madhyama\h pr\a\na\h "There is a principle pr\a\na and there is a secondary  pr\a\na." In this way the idea that the pr\a\na is the independent spirit  soul is refuted. Š Adhikara\na 7 The Principal Pr\a\na (Life-Force) is the Primary Instrument of the Soul Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na Here someone may object: Is it not so that if it is to be  counted among the senses, the principal pr\a\na must have a  function to perform where it assists the soul? The principal  pr\a\na has no such function. Also, if the principal pr\a\na is o In the following words the author of the s\utras answers this  objection. S\utra 11 akara\natv\ac ca na do\sas tath\a hi dar\cayati akara\natv\at&because of not having a sepcific function;{.fn 2}  ca∧{.fn 2} na&no;{.fn 2} do\sa\h&fault;{.fn 2} tath\a&so;{.fn 2} hi&indeed;{.fn 2} dar\cayati&shows. Also, there is no fault in not having a function, for the  scriptures show it. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The word "ca" (also) is used to answer the previous  objection. The word "kara\na" here means {.sy  168}activity". It is not a defect on the part of the pr\a\na that  is has no specific function to assist the soul, for it does have  an important atha ha pr\a\n\a aham \creyasi vy\udire. . . . "The senses argued among themselves. Each one said:  `I am the best.' They then approached their father, Lord Brahm\a,  and asked him, `O lord, who among us is the best?' Brahm\a  replied, `He whose departure causes the greatest calamity for the  "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 pr\a\na, see with the  "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 Šsee, the body could breathe with the pr\a\na, speak with the  vo "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 pr\a\na, see with the "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 pr\a\na, see with the  "When the pr\a\na 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 pr\a\na, "Please do not go. Please stay with us. You  a In this way it is seen that the principal pr\a\na 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 princ Š Adhikara\na 8 The Principal Pr\a\na Has Five Functions Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na In the B\rhad-\ara\nyaka Upani\sad (1.5.3) it is said: sa e\sa v\ayu\h pa\Yca-vidha\h pr\a\no 'p\ano vy\ana ud\ana\h  sam\ana\h "The pr\a\na is air. There are five pr\a\nas: pr\a\na,  ap\ana, vy\ana, ud\ana, and sam\ana." Sa\m\caya (doubt): Are these five, beginning with ap\ana,  different from pr\a\na, or are they merely different functions of  pr\a\na? P\urvapak\sa (the opponent speaks): Because they have  different names and functions, therefore they are different. Siddh\anta (conclusion): In the following words the author of  the s\utras gives his conclusion. S\utra 12 pa\Yca-v\rttir mano-vad vyapadi\cyate pa\Yca&five;{.fn 2} v\rtti\h&functions;{.fn 2} mana\h&the mind;{.fn 2} vat&like;{.fn 2}  vyapadi\cyate&is said. Like the mind, it is said to have five functions. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The pr\a\na is one, although it assumes five different  functions when present in the different places, such as the  heart, of the body. In this way the pr\a\na is described. In  this way these are different functions of pr\a\na and not different pr\a\no 'p\ano vy\ana ud\ana\h sam\ana iti. etat sarva\m pr\a\na  eva. "There are five pr\a\nas: pr\a\na, ap\ana, vy\ana,  ud\ana, and sam\ana. These five are all one pr\a\na." In this way pr\a\na is like the mind. In the B\rhad-\ara\nyaka ŠUpani\sad (1.5.3) it is said: k\ama\h sa\gkalpo vikalpo vicikits\a \craddh\a dh\rtir adh\rtir  hr\ir dh\ir bh\ir ity etat sarva\m mana eva. "The mind's functions are: desire, determination,  doubt, error, faith, steadfastness, unsteadiness, shame,  intelligence, and fear. All these are mind." All these have different functions and different names, but  they are not different from mind itself. They are the various  functions of the mind. In the yoga-\c\astra, also, it is said that  the mind has five functions. This is the meaning of the Š Adhikara\na 9 The Principal Pr\a\na Is Atomic Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na Sa\m\caya (doubt) Is the principal Pr\a\na atomic or all- pervading? P\urvapak\sa (the opponent speaks): In the B\rhad-\ara\nyaka  Upani\sad (1.3.22) it is said: sama ebhis tribhir lokai\h "Pr\a\na is equal to the three worlds." This and other passages of \Cruti-\c\astra declare that pr\a\na  is all-pervading. Siddh\anta (conclusion): In the following words the author of  the s\utras gives his conclusion. S\utra 13 a\nu\c ca a\nu\h&atomic;{.fn 2} ca&also. It is also atomic. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The principal pr\a\na is also atomic in size. This is so  because the \Cruti-\c\astras declare that the principal pr\a\na leaves  (the material body at the time of death). Scriptural passages  describing the principal pr\a\nas as atomic should be Š Adhikara\na 10 The Supreme Personality of Godhead is the Moving Force Behind the  Pr\a\na Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na In the B\rhad-\ara\nyaka Upani\sad it is said: supte\su v\ag-\adi\su pr\a\na eko j\agarti. "When speech and the other senses sleep, pr\a\na alone  remains awake. Pr\a\na alone is untouched by death. Pr\a\na controls  speech and the other senses. As a mother protects her children,  so one pr\a\na protects the other pr\a\nas." In this way the function of the principal pr\a\na is  described. The functions of the secondary pr\a\nas are described in the  following passage: sapteme lok\a ye\su sa\Ycaranti "The p\a\nas move in seven realms." Thus the secondary pr\a\nas move among the senses. Sa\m\caya (doubt): Do the secondary pr\a\nas move by their own  power among the senses, or does something else create the movement  of the pr\a\nas? Are the pr\a\nas moved by the demigods, the  individual spirit soul, or the Supreme Personality of P\urvapak\sa (the opponent speaks): Endowed with the power of  action, the pr\a\nas move themselves. Or perhaps the demigods move  them. In the Aitareya Upani\sad (2.4) it is said: agnir v\ag bh\utv\a mukha\m pr\avi\sad "Becoming speech, Agnideva entered the mouth." Or perhaps the individual spirit soul moves the pr\a\nas. This  may be so because the pr\a\nas are instruments the soul uses to  attain enjoyment. Siddh\anta (conclusion): In the following words the author of  the s\utras gives His conclusion. S\utra 14 jyotir-\ady-adhi\s\th\ana\m tu tad \amanan\at Š jyoti\h&effulgence;{.fn 2} \ady-adhi\s\th\anam&the supreme ruler;{.fn 2}  tu&indeed;{.fn 2} tat&that;{.fn 2} \amanan\at&because of the description. Indeed, light is the controller, because that is the  description. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The word "tu" (indeed" is used here to dispel  doubt. The word "jyoti\h" (light) here means "the  Supreme Personality of Godhead". He is the mover (adhi\s\th\anam)  of the pr\a\nas. The affix lyu\t in the word {.sy  168}adhi\s\th\anam" makes it m ya\h pr\a\ne\su ti\s\than "The Supersoul stays in the midst of the pr\a\nas and  moves them." That the demigods and the individual spirit soul may also move  the pr\a\nas is not disputed here, but the pr\a\nas cannot move  themselves, for they are only inert matter. Hoping to enjoy, the individual spirit soul also moves the  pr\a\nas. That is described in the next s\utra. S\utra 15 pr\a\navat\a \cabd\at pr\a\navat\a&by the person who possesses the pr\a\nas;{.fn 2}  \cabd\at&because of the \Cruti-\c\astra. By the person who possesses the pr\a\nas, because of the  \Cruti-\c\astra. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The word "pr\a\navat\a" (the person who possesses the  pr\a\nas) refers here to the individual spirit soul. Hoping to  enjoy, the spirit soul moves the pr\a\nas and senses. Why is that?  The s\utra explains: "\cabd\at" (because of the \Cruti- \c\ sa yath\a mah\a-r\ajo j\anapad\an g\rh\itv\a sve janapade yath\a- k\ama\m parivartate evam evai\sa etat pr\a\n\an g\rh\itv\a sve  \car\ire yath\a-k\ama\m parivartate. "As a great king rules the subjects in his kingdom, Šso the individual spirit soul rules the pr\a\nas in his body." This is the gist of the matter: The Supreme Personality of  Godhead is the supreme ruler of the pr\a\nas and the demigods  and the individual spirit soul also rule the senses. The former  (the demigods) rule the pr\a\nas and senses by enabling the There is no alternative to this description. This the author  of the s\utras explains in the following words. S\utra 16 tasya ca nityatv\at tasya&of this;{.fn 2} ca∧{.fn 2} nityatv\at&because of eternality. Because this is eternal. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na Because He has an eternal relationship with them, the all- powerful Supersoul is the actual controller and mover of them. He  should be considered the primary mover and controller. This is  confirmed in the words of the Antary\ami-br\ahma\na (B\rh Š Adhikara\na 11 The Principal Pr\a\na Is Not a Sense Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na In this subject another doubt is raised. Sa\m\caya (doubt): Are the principal pr\a\na and the other  pr\a\nas also senses? P\urvapak\sa (the opponent speaks): Because they assist the  individual spirit soul, all the pr\a\nas are considered to be  senses. Siddh\anta (conclusion): In the following words the author  of the s\utras gives His conclusion. S\utra 17 ta indriy\a\ni tad vyapade\c\ad anyatra \cre\s\th\at te&they;{.fn 2} indriy\a\ni&senses;{.fn 2} tat&that;{.fn 2} vyapade\c\at&because of  the description;{.fn 2} anyatra&otherwise;{.fn 2} \cre\s\th\at&from the best. They are senses, for that is the description. Only the  principal one is not. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na With the sole exception of the principal pr\a\na, the pr\a\nas  are all senses. Why is that? The s\utra explains: "For  that is the description." In the Mu\n\daka Upani\sad (2.1.3) it is  said: etasm\aj j\ayate pr\a\na\h mana\h sarvendriy\a\ni ca "From the Supreme Personality of Godhead are born  the principal pr\a\na, the mind, and the senses." In this way, with the sole exception of the principal  pr\a\na, the pr\a\nas are the senses, such as the ears and the  others. In the Sm\rti-\c\astra it is said: indriy\a\ni da\caika\m ca "There are eleven senses." In another place in the \Cruti-\c\astra it is said: pr\a\no mukhya sa tv anindiriyam Š "The principal pr\a\na is not a sense." Here someone may object: Is it not so that in the B\rhad- \ara\nyaka Upani\sad (1.5.21) it is said: hantasyaiva sarve r\upam as\ametyetasyaiva sarve r\upam abhavat. "The senses then assumed the form of the principal  pr\a\na. They all assumed his form." Because the secondary pr\a\nas are senses and because the  secondary pr\a\nas are merely functions of the principal pr\a\na,  therefore the principal pr\a\na is also a sense. How can you claim,  then, that the principal pr\a\na is not a sense? To the this objection the author of the s\utras gives the  following reply. S\utra 18 bheda-\crute\h bheda&difference;{.fn 2} \crute\h&from \Cruti-\c\astra. Because the \Cruti-\c\astra says it is different. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na In the Mu\n\daka Upani\sad (2.1.3) it is said: pr\a\no mana\h sarvendriy\a\ni "From the Supreme Personality of Godhead are born  the principal pr\a\na, the mind, and all the senses." In this way, because it is mentioned apart from the senses  in this passage, the principal pr\a\na is clearly different from  the senses. That is the meaning here. Here someone may doubt: The mind is also mentioned apart  from the senses in this passage. It must be that the mind is not  a sense. This doubt is answered by the following words of Bhagavad- g\it\a (15.7): mana\h \sa\s\th\indiy\ani "The mind is one of the six senses." Lord K\r\s\na also declares (Bhagavad-g\it\a 10.22): indriy\a\n\a\m mana\c c\asmi "Of the senses I am the mind." Š.fn 3 S\utra 19 vailak\sa\ny\ac ca vailak\sa\ny\at&because of different qualities;{.fn 2} ca&also. Also because of different qualities. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na During sleep the principal pr\a\na is active, but the ears and  other senses are not. The principal pr\a\na supports the body and  senses, but the senses are only instruments for perception and  work. In these ways the principal pr\a\na and the se Š Adhikara\na 12 The Forms of the Material World Are Created by the Supreme  Personality of Godhead Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na The scriptures declare that the material elements, the  senses, everything else in the material world, and the  individual spirit souls also, are all manifested from the Supreme  Personality of Godhead. Now we will consider the question: Who  cre After describing the creation of fire, water, and earth, the  Ch\andogya Upani\sad (6.3.2-4) explains: seyam devataik\sata hant\aham im\as tisro devat\a anena  j\iven\atman\anupravi\cya n\ama-r\upe vy\akarav\a\ni t\as\a\m  tri-v\rtam ekaika\m karav\a\n\iti. seya\m devatem\as tisro  devat\a anena j\iven\atman\anupravi\cya n\ama-r\upe vy\akarot  t\as\a\m "After creating the splendid elements of fire, water, and  earth, the Supreme Personality of Godhead thought, `Now I shall  enter these three splendid elements with the individual souls and  thus I shall create names and forms. One by one, I shall Sa\m\caya (doubt): Is this creation of names and forms the  work of the Supreme Personality of Godhead or an individual  spirit soul? P\urvapak\sa (the opponent speaks): It is the work of an  individual spirit soul. In the Ch\andogya Upani\sad the Lord says,  "With an individual soul I shall create." The  instrumental case here is not used in the sense of {.sy  168}with". When viri\Yco v\a ida\m virecayati vidadh\ati brahm\a v\ava viri\Yca  etasm\ad dh\ime r\upa-n\aman\i "the demigod Brahm\a is called viri\Yca because he  organizes (virec) the material universe. From him have come the  names and forms of the material universe." The Sm\rti-\c\astra also declares: n\ama-r\upe ca bh\ut\an\am "The demigod Brahm\a created the names and forms of  the creatures in the universe." Therefore the creation of names and forms was done by an  individual spirit soul. Siddh\anta (conclusion): In the following words the author of  the s\utras gives His conclusion. S\utra 20 sa\mj\Y\a-m\urti-klpti\c ca tri-v\rt kurvata upade\c\at sa\mjn\a&names;{.fn 2} m\urti&forms;{.fn 2} klpti\h&creation;{.fn 2} ca∧{.fn 2}  tu&but;{.fn 2} tri-v\rt&in three parts;{.fn 2} kurvate&does;{.fn 2} upade\c\at&from  the teaching. But the creation of names and forms in groups of three is done  by the creator, for that is the teaching. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The word "tu" (but) is used here is begin the  refutation of the opponent's argument. Here the word {.sy  168}sa\mj\Y\a-m\urti" means "names and forms" and the word  "klpti\h" means "creation". The words "tri-v\rt  kurvata\h" (done by the creato The creation of threes was effected in the following way: tr\i\ny ekaika\m dvidh\a kury\at try-ardh\ani vibhajed dvidh\a tat-tan-mukhy\ardham uts\rjya yojayec ca tri-r\upat\a Š.fn 1 "The creator divides in half each of the three  elements. Three of these halves He then divides in half again.  Then He joins the smaller halves to the larger halves. In this  way the compound elements, made of three parts, are created." This is like the process called pa\Yc\i-kara\na. It cannot be  said that this creation of threefold compound elements is within  the power of the demigod Brahm\a. That is so because Brahm\a was  born after the universal egg had been created from t tasminn a\n\de 'bhavad brahm\a sarva-loka-pit\amaha\h "Brahm\a, the grandfather of all the worlds, was born  in the egg of the universe. Therefore the creation of names and forms and the creation  of threefold compound elements were both done by the same  creator. It should not be thought, because of the sequence  apparently described in the text, that the creation of names and  f yadaite 'sa\ggat\a bh\av\a bh\utendriya-mano-gu\n\a\h yad\ayatana-nirm\a\ne ne \cekur brahma-vittama "O N\arada, best of the transcendentalists, the  forms of the body cannot take place as long as these created  parts, namely the elements, senses, mind, and modes of nature, are  not assembled.* tad\a sa\mhatya canyonya\m bhagavac-chakti-codit\a\h sad-sattvam up\ad\aya cobhaya\m sas\rjur hy ada\h "Thus when all these became assembled by the force  of the energy of the Supreme Personality of Godhead, this  universe certainly came into being by accepting both the primary  and secondary causes of creation."* The process of pa\Yc\i-kara\na is also described here. In this  way the creation should be understood. In the process of pa\Yc\i- kara\na each of the five elements is divided in half, half of the  halves are again divided in half, and the smaller Š In Ch\andogya Upani\sad (6.5.1) it is said: annam a\cita\m tridh\a vidh\iyate "When food is eaten it is transformed in three  ways." This transformation is completely different from the  threefold combination of earth and the other elements previously  described. Therefore this passage cannot be used to support the  theory that the individual spirit soul is the creator of the  Understood in this way the indeclineable past participle  "pravi\cya" and the third-person verb following it can be  understood in their primary meanings without any difficulty. In  this way it is easily seen that the two actions described by the sarv\a\ni r\up\a\ni vicitya dh\iro n\am\ani k\rtv\abhivadan yad \aste "The all-knowing Supreme Personality of Godhead  created all forms and names." Š Adhikara\na 13 The Vehicles of the Soul Are Made of Earth Introduction by \Cr\ila Baladeva Vidy\abh\u\sa\na Now the nature of the material body, which is called by the  name "m\urti" will be examined. In the B\rhad-\araya\gka  (3.2.13) it is said that the material body is made of earth: \car\ira\m p\rthiv\im apy eti "The material body becomes earth." However, in the Kau\n\dinya-\cruti it is said that the  material body is made of water: adbhyo h\idam utpadyate \apo v\ava m\a\msam asthi ca bhavanty  \apa\h \car\iram \apa eveda\m sarvam. "From water the material body is created. Water  becomes transformed into flesh and bones. The entire body is  water." Another text of the \Cruti-\c\astra claims that the material  body is made of fire: sa\h agner deva-yony\a\h "The demigods' bodies are made of fire." Sa\m\caya (doubt): What is the truth here? P\urvapak\sa (the opponent speaks): One text says the material  body is made of earth, another says it is made of water, and  another that it is made of fire. Because the scriptures give  these three differing explanations, the truth cannot be  a Siddh\anta (conclusion): In the following words the author  of the s\utras give His conclusion. S\utra 21 m\a\ms\adi bhauma\m yath\a-\cabdam itarayo\c ca m\a\msa&flesh;{.fn 2} \adi&beginning with;{.fn 2} bhaumam&earth;{.fn 2}  yath\a&as;{.fn 2} \cabdam&the \Cruti-\c\astra;{.fn 2} itarayo\h&of the other two;{.fn 2}  ca&also. As the \Cruti-\c\astra says, the flesh and other  ingredients are made of earth. It also so for the other two. Š Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na Flesh and other ingredients are made of earth. However,  blood is made of water, and bones are made of fire. This is  described in the \Cruti-\c\astra (yath\a-\cabdam). In the Garbha  Upani\sad it is said: yat ka\thi\na\m s\a p\rthiv\i yad drava\m tad \apo yad u\s\na\m  tat teja\h "What is hard in the body is made of earth, what is  liquid is made of water, and what is hot is made of fire." In this way it is proved that all material bodies are made of  these three elements. Here someone may object: If the material elements are all  compounded of three elements, none of the elements pure, but all  of them mixtures of elements, then why do the scriptures say,  "This part of the body is made of fire, this part is made  To this objection the author of the s\utras gives the  following reply: S\utra 22 vai\ce\s\at tu tad-v\adas tad-v\ada\h vai\ce\s\at&because of the specific nature;{.fn 2} tu&but;{.fn 2} tat&of  that;{.fn 2} v\ada\h&statement;{.fn 2} tat&of that;{.fn 2} v\ada\h&statement. Because of its specific nature, thus it is so said. Thus it  is so said. Purport by \Cr\ila Baladeva Vidy\abh\u\sa\na The word "tu" (but) is used to dispel doubt.  Everywhere in the material world the elements are arranged in  threefold compounds with one element predominating. The elements  are therefore named according to the predominating element. The  word " Š Epilogue vardhasva kalp\aga sama\m samant\at kuru\sva t\apa-k\satim \a\crit\an\am tvad-a\gga-sa\gk\ir\ni-kar\a\h par\as t\a hi\msr\a lasad-yukti-ku\th\arik\abhi\h O tree that fulfills all desires, please extend yourself in  all directions. To they who take shelter of you please give  the shade that stops all troubles. The glistening axes of logic  have now cut away the underbrush that choked you.