Madhvaon Brahma Sūtra 2.4.9

From the statement “The word ‘ Prana ’ (breath) if used to denote the function (of motion or moving), the external element of air and the Chief of breaths; and of these three meanings, when the Chief of breaths is meant, the word is said to be used in its primary sense ” ; it can- not be held that the Sruti declaring origination refers to function and the element, though they are also denoted by the same term. For the text, “ He created Prana (the Chief of breaths) ether, air, fire, water, medita- tion, scripture, function ” (Pr. YI. 4), declares (the origin of the Chief) separately from (that of the element), func- tion, etc. It is said in the Vayuprokta, “ The elements* function and the Vedas and all this world came forth from the Chief of breaths ; and the Chief, from the Supreme Lord, (but) the perfect Lord is without a cause.” “ From Prana this (world) has sprung; Prana sup- ports it; and into Prana it is withdrawn; and Prana is not dependent upon anything. ” Thus in the Agnivesya Sruti independence seems to be declared of Prana; and in the Bhârata, a reason also is given as follows “ How could that Prana seek to depend upon another, in whom lies the source of all function (activity) of this world ? Like Prana, the king should become the sole supporter of all-” On the other hand the Paingins' Sruti says, “ All this is under the control of Prana, and Prana is under the control of the perfect Lord •, and the perfect Lord does not rest on the support of any other; for He is supreme.” Hence the Sutrakara says: