sūkṣmaṃ tu tadarhatvāt ..1.4.2..

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SUTRA I. 4. 2.

सूक्ष्मं तु तदर्हत्वात्॥१.४.२॥

sūkṣmaṃ tu tadarhatvāt ..1.4.2..

Sukshmam, the subtle, the permanent atoms, the causal body. … Tu, but, … Tat, that, its. … Arhatvat, because of its capability.

2. But by the word body is meant the subtle body, and the term Avyakta or unmanifest is capable of being applied to it. — 110.

COMMENTARY

That word ‘Tu’ is employed in the Sutra in order to remove the above doubt. By Sharira is not meant here the dense body, but the highest, the subtlest body or the causal body. Why do you say that it denotes the causal body? Because of its capability, that is to say, the causal body can appropriately be called Avyakta or unmanifest. In fact in Brihadaranyaka Upanishad, I, 4. 7, the Karana Sharira is called by the term unevolved or Avyakrita, and shows that before the world came into manifestation, it was in the form of a seed or causal body.

Now all this was then undeveloped. It became developed by form and name, so that one could say, ‘He, called so and so, is such a one’. Therefore, at present also all this is developed by name and form, so that one can say, ‘He, called so and so, is such a one’. He (Brahman or the Self) entered thither, to the very tips of the finger-nails, as a razor might be fitted in a razor-case, or as fire in a fireplace, etc.

But another objection is raised: If the Avyakta or unevolved is taken to be matter in its subtle state constituting the causal body, what objection is there to interpret it as the Pradhana of the Sankhya system, for there also Avyakta means matter in a subtle state. This objection is answered by the author in the next Sutra.

SUTRA I. 4. 3.

तदधीनत्वादर्थवत्॥१.४.३॥

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