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568
VEDÂNTA-SOTRAS.
FOURTH PÅDA.
1. Thus the prânas.
After having taught that Ether and all the other elements are effects, and hence have originated, the Satras had shown that the individual soul, although likewise an effect, does not originate in the sense of undergoing a change of essential nature; and had in connexion therewith clearly set forth wherein the essential nature of the soul consists. They now proceed to elucidate the question as to the origination of the instruments of the individual soul, viz. the organs and the vital breath.
The point here to be decided is whether the organs are effects as the individual soul is an effect, or as ether and the other elements are. As the soul is, thus the pranas are, the Parvapakshin maintains. That means—as the soul is not produced, thus the organs also are not produced. For the latter point no less than the former is directly stated in Scripture; the wording of the Satra 'thus the pranas' being meant to extend to the case of the pranas also, the authority of Scripture to which recourse was had in the case of the soul.—But what is the scriptural text you mean?
Non-being, truly this was in the beginning. Here they say, what was that? Those Rishis indeed were that Nonbeing, thus they say. And who were those Rishis? The pranas indeed were those Rishis.' This is the passage which declares that before the origination of the world the Rishis existed. As 'prankh' is in the plural, we conclude that what is meant is the organs and the vital air. Nor can this text be interpreted to mean only that the pranas exist for a very long time (but are not uncreated); as we may interpret the texts declaring Vayu and the atmosphere (antariksha) to be immortal: 'Vayu and the atmosphere are immortal'; 'Váyu is the deity that never sets' (Bri. Up. II, 3, 3; I, 5, 22). For the clause. Non-being indeed was
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