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ॐ तथा प्राणाः ॐ ॥ २.४.१॥
oṃ tatha pranah oṃ || 2.4.1||
ॐ गौण्यसम्भवात् ॐ ॥ २.४.२॥
oṃ gaunyasambhavat oṃ || 2.4.2||
ॐ प्रतिज्ञानुपरोधाच्च ॐ ॥ २.४.३॥
oṃ pratijñanuparodhacca oṃ || 2.4.3||
ॐ तत्प्राक्श्रुतेश्च ॐ ॥ २.४.४॥
oṃ tatpraksrutesca oṃ || 2.4.4||
ॐ तत्पूर्वकत्वाद्वाचः ॐ ॥ २.४.५॥
oṃ tatpurvakatvadvacah oṃ || 2.4.5||
ॐ सप्त गतेर्विशेषितत्वाच्च ॐ ॥ २.४.६॥
oṃ sapta gatervisesitatvacca oṃ || 2.4.6||
ॐ हस्तादयस्तु स्थितेऽतो नैवम् ॐ ॥ २.४.७॥
oṃ hastadayastu sthite'to naivam oṃ || 2.4.7||
ॐ अणवश्च ॐ ॥ २.४.८॥
oṃ anavasca oṃ || 2.4.8||
ॐ श्रेष्ठश्च ॐ ॥ २.४.९॥
oṃ sresthasca oṃ || 2.4.9||
ॐ न वायुक्रिये पृथगुपदेशात् ॐ ॥ २.४.१०॥
oṃ na vayukriye prthagupadesat oṃ || 2.4.10||
ॐ चक्षुरादिवत्तु तत्सहशिष्ट्यादिभ्यः ॐ ॥ २.४.११॥
oṃ caksuradivattu tatsahasistyadibhyah oṃ || 2.4.11||
ॐ अकरणत्वाच्च न दोषस्तथा हि दर्शयति ॐ ॥ २.४.१२॥
oṃ akaranatvacca na dosastatha hi darsayati oṃ || 2.4.12||
ॐ पञ्चवृत्तिर्मनोवद्व्यपदिश्यते ॐ ॥ २.४.१३॥
oṃ pañcavrttirmanovadvyapadisyate oṃ || 2.4.13||
ॐ अणुश्च ॐ ॥ २.४.१४॥
oṃ anusca oṃ || 2.4.14||
ॐ ज्योतिराद्यधिष्ठानं तु तदामननात् ॐ ॥ २.४.१५॥
oṃ jyotiradyadhisthanam tu tadamananat oṃ || 2.4.15||
ॐ प्राणवता शब्दात् ॐ ॥ २.४.१६॥
oṃ pranavata sabdat oṃ || 2.4.16||
ॐ तस्य च नितयत्वात् ॐ ॥ २.४.१७॥
oṃ tasya ca nitayatvat oṃ || 2.4.17||
ॐ त इन्द्रियाणि तद्व्यपदेशादन्यत्र श्रेष्ठात् ॐ ॥ २.४.१८॥
oṃ ta indriyani tadvyapadesadanyatra sresthat oṃ || 2.4.18||
ॐ भेदश्रुतेः ॐ ॥ २.४.१९॥
oṃ bhedasruteh oṃ || 2.4.19||
ॐ वैलक्षण्याच्च ॐ ॥ २.४.२०॥
oṃ vailaksanyacca oṃ || 2.4.20||
ॐ संज्ञामूर्तिक्लृप्तिस्तु त्रिवृत्कुर्वत उपदेशात् ॐ ॥ २.४.२१॥
oṃ samjñamurtiklrptistu trivrtkurvata upadesat oṃ || 2.4.21||
ॐ मांसादि भौमं यथाशब्दमितरयोश्च ॐ ॥ २.४.२२॥
oṃ mamsadi bhaumam yathasabdamitarayosca oṃ || 2.4.22||
ॐ वैशेष्यात्तु तद्वादस्तद्वादः ॐ ॥ २.४.२३॥
oṃ vaisesyattu tadvadastadvadah oṃ || 2.4.23||
द्वितीयाध्यायस्य चतुर्थः पादः समाप्तः
dvitiyadhyayasya caturthah padah samaptah
॥ इति द्वितीयोऽध्यायः॥
|| iti dvitiyo'dhyayah||
ॐ तथा प्राणाः ॐ ॥ २.४.१॥
oṃ tatha pranah oṃ || 2.4.1||
That is Prana.
ॐ गौण्यसम्भवात् ॐ ॥ २.४.२॥
oṃ gaunyasambhavat oṃ || 2.4.2||
Similarly the organs (are produced from the supreme Self).
ॐ प्रतिज्ञानुपरोधाच्च ॐ ॥ २.४.३॥
oṃ pratijñanuparodhacca oṃ || 2.4.3||
(Origin of the organs has to be accepted) because of the impossibility of (the text about origin having) the secondary sense.
ॐ तत्प्राक्श्रुतेश्च ॐ ॥ २.४.४॥
oṃ tatpraksrutesca oṃ || 2.4.4||
Also because that term, ("is born"), is used earlier (in the primary sense) in the Upanishad (in connection with Prana).
ॐ तत्पूर्वकत्वाद्वाचः ॐ ॥ २.४.५॥
oṃ tatpurvakatvadvacah oṃ || 2.4.5||
(Pranas must have originated from Brahman) since speech is preceded by them.
ॐ सप्त गतेर्विशेषितत्वाच्च ॐ ॥ २.४.६॥
oṃ sapta gatervisesitatvacca oṃ || 2.4.6||
The pranas are seven in number because of being so known and because of such a specification.
ॐ हस्तादयस्तु स्थितेऽतो नैवम् ॐ ॥ २.४.७॥
oṃ hastadayastu sthite'to naivam oṃ || 2.4.7||
But the hands, are there; since (an excess is) established thus, therefore it is not so.
ॐ अणवश्च ॐ ॥ २.४.८॥
oṃ anavasca oṃ || 2.4.8||
And the organs are atomic (ie., subtle and limited in size).
ॐ श्रेष्ठश्च ॐ ॥ २.४.९॥
oṃ sresthasca oṃ || 2.4.9||
So also the foremost (Prana is a product of Brahman).
ॐ न वायुक्रिये पृथगुपदेशात् ॐ ॥ २.४.१०॥
oṃ na vayukriye prthagupadesat oṃ || 2.4.10||
Prana is neither air nor a function, because it is taught separately.
ॐ चक्षुरादिवत्तु तत्सहशिष्ट्यादिभ्यः ॐ ॥ २.४.११॥
oṃ caksuradivattu tatsahasistyadibhyah oṃ || 2.4.11||
But Prana is not independent just like the organs of vision, because instruction is impared along with them and because of other reasons.
ॐ अकरणत्वाच्च न दोषस्तथा हि दर्शयति ॐ ॥ २.४.१२॥
oṃ akaranatvacca na dosastatha hi darsayati oṃ || 2.4.12||
No fault accrues, because Prana is not a sense-organ. For thus it is shown in the Upanishads.
ॐ पञ्चवृत्तिर्मनोवद्व्यपदिश्यते ॐ ॥ २.४.१३॥
oṃ pañcavrttirmanovadvyapadisyate oṃ || 2.4.13||
It is taught that Prana has five states like the mind.
ॐ अणुश्च ॐ ॥ २.४.१४॥
oṃ anusca oṃ || 2.4.14||
And the chief Prana is atomic (ie., subtle and limited in size).
ॐ ज्योतिराद्यधिष्ठानं तु तदामननात् ॐ ॥ २.४.१५॥
oṃ jyotiradyadhisthanam tu tadamananat oṃ || 2.4.15||
But there is the (fact of) presiding over by (the deities) Fire and others, for so it is taught in the scriptures.
ॐ प्राणवता शब्दात् ॐ ॥ २.४.१६॥
oṃ pranavata sabdat oṃ || 2.4.16||
The organs are) connected with the possessor of the organs, as is known from the Vedic texts.
ॐ तस्य च नितयत्वात् ॐ ॥ २.४.१७॥
oṃ tasya ca nitayatvat oṃ || 2.4.17||
And on account of that soul's constant relation (with the body).
ॐ त इन्द्रियाणि तद्व्यपदेशादन्यत्र श्रेष्ठात् ॐ ॥ २.४.१८॥
oṃ ta indriyani tadvyapadesadanyatra sresthat oṃ || 2.4.18||
As distinguished from the chief Prana, the other pranas (eleven in number) are the organs, for they are so designated.
ॐ भेदश्रुतेः ॐ ॥ २.४.१९॥
oṃ bhedasruteh oṃ || 2.4.19||
Because of the (mention of) difference in the Upanishads.
ॐ वैलक्षण्याच्च ॐ ॥ २.४.२०॥
oṃ vailaksanyacca oṃ || 2.4.20||
And (the organs are different from Prana) because of the dissimilarity in characteristics.
ॐ संज्ञामूर्तिक्लृप्तिस्तु त्रिवृत्कुर्वत उपदेशात् ॐ ॥ २.४.२१॥
oṃ samjñamurtiklrptistu trivrtkurvata upadesat oṃ || 2.4.21||
The arrangement of designation and shape, however, is by Him who made the elements tripartite, for it is taught (in the Upanishad).
ॐ मांसादि भौमं यथाशब्दमितरयोश्च ॐ ॥ २.४.२२॥
oṃ mamsadi bhaumam yathasabdamitarayosca oṃ || 2.4.22||
Flesh are produced from earth as it is shown in the Upanishads. From the other two as well (evolve other things).
ॐ वैशेष्यात्तु तद्वादस्तद्वादः ॐ ॥ २.४.२३॥
oṃ vaisesyattu tadvadastadvadah oṃ || 2.4.23||
But owing to the preponderance (of any one) occurs the corresponding designation, occurs the corresponding designation.
द्वितीयाध्यायस्य चतुर्थः पादः समाप्तः
dvitiyadhyayasya caturthah padah samaptah
Thus ends the 4th padaha of the 2 adhyaya of the brahma sutras.
॥ इति द्वितीयोऽध्यायः॥
|| iti dvitiyo'dhyayah||
Thus ends the second adhyaya.

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