३] प्रथमाध्याये चतुर्थः पाः १२ँ५
पन्चनसंज्ञेिता; प्राणादयः पञ्चेन्द्रियाणीति "प्रiणस्य प्राणमुतं चक्षुषश्चक्षुः इत्यादिवाक्यशेषादवगम्यते | चक्षुःश्रोत्रसाहचर्यांत्प्राणान्न शब्दावपि स्पर्शनादीन्द्रियविषयौ ॥
ज्योतिषैकेषामसत्यन्ने ॥ १३ ॥
एकेषां शाखिनां काण्वानामू "अन्नस्यान्नम् इत्यसति, "तं देवा ज्योतिषां ज्योतिः इत्र्युपक्रमगतेन ज्योति:शब्देन पञ्व पञ्चजना इन्द्रियणीति ज्ञायन्ते । ज्योतिषां ज्योतिः प्रकाशकानां प्रकाशकं ब्रह्मेत्युक्त्वt, अनन्तरं "पञ्च पञ्चजनाः 'इत्युक्तेस्ते प्रकाशकानि पञ्चेन्द्रियाणीति गम्यते [|!
We see from a complementary passage, viz. ' They who know the breath of the breath, the eye of the eye, etc.' (Madhyamdina-Sakha) that the five things are the breath, etc. Because they are used in juxtaposition "with the words eye and the ear, the words 'breath' and 'the food' denote the organs of touch etc.
13. Jyotisaikesamasatyanne
In the text of some, the word light (i.e. Jyotis) indicates the five sense-organs, even though the word. food is not (used in their text). -
In the text of the Kanvas, the words, 'food of the food' are not used. But they begin "with the statement, ' Him the gods worship as the light of the lights' (Brh. IV-4-16). Here the word, 'light' used in the context along with the five five-things refers to the sense-organs. The words 'The light of lights' mean the Brahman who is the illuminator of illuminators. Then the words, 'the five five-things' are introduced. Hence, by the 'word· Pancajana. we understand the five organs.
1 इ:युक्तेते A I, M 1.
