jyotirupakramāttu tathā hyadhīyata eke ..1.4.9..

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SUTRA I. 4. 8.

चमसवदविशेषात्॥१.४.८॥

camasavadaviśeṣāt ..1.4.8..

… Chamasavat, like a cup. ... Avisheshat, because there is no special characteristic.

8. The word Aja here does not denote the Prakriti of the Sankhyas, because there is no special characteristic of her mentioned here, it is unlike the mention of the word ‘Chamasa’ or cup in Brihadaranyaka Upanishad, where it does not convey its literal meaning of the «cup», but means the skull of the head. — 116.

COMMENTARY

The word ‘Na’ is to be read into this Sutra from I, 4. 5. The word Aja here cannot mean the well-known Prakriti of the Sankhyas, because there are no special characteristic marks of Prakriti in this passage. It simply means here «one that is not born», and need not necessarily mean the unborn Prakriti. It is not like the word ‘cup’ used in the Brihadaranyaka Upanishad, (II., 2. 3) where, owing to the context, it is taken to moan the ‘skull’, and not a vessel from which one drinks. Bat there is nothing in the context here which would lead us to infer, that the ‘unborn’ meant Prakriti. That passage is the following:

There is a cup having its mouth below and its bottom above. Manifold glory has been placed into it. On its lip sit the seven Rishis, the tongue as the eighth communicates with Brahman. What is called the cup having its mouth below, its bottom above, is this head, for its mouth, (the mouth) is below, its bottom (the skull) is above. When it is said that manifold glory has been placed into it, the senses are verily manifold glory, and he, therefore, means the senses. When he says that seven Rishis sit on its lip, the Rishis are verily the (active) senses, and he means the senses. And when he says that the tongue as the eighth communicates with Brahman, it is because the tongue, as the eighth, does communicate with Brahman.

In the above verse of the Brihadaranyaka Upanishad, we cannot take the word Chamasa in its etymological sense, namely, that implement by which anything is (Chamyate) drunk. We cannot say it means a cup there, though, the literal meaning of the word is «an implement of eating». Of course, words, the meaning of which we know through their derivation, are not to be taken in their literal sense, without considering the context, the general possibility, the general subject-matter, etc., of the passage in which such words occur. For this reason Aja may mean the Prakriti; but when we look out to see whether this word which by its derivation means ‘unborn’ can be taken to mean the Prakriti of the Sankhyas, we find that there are no such considerations of general possibility, of general subject-matter, and so on in this Shvetashvatara Upanishad by which such a meaning could be given to it. Nor is there anything in that passage, by which one may know that Aja there possesses the power of creation independently of the Lord; all that that passage says is this that Aja gives birth to ‘manifold offspring’, it does not say that she creates unaided, therefore also Aja here does not refer to the Prakriti of the Sankhyas, which creates unaided.

The author gives another special reason to show that the word Aja means here the divine power so often mentioned in the Vedas and not the Prakriti of the Sankhyas.

SUTRA I. 4. 9.

ज्योतिरुपक्रमात्तु तथा ह्यधीयत एके॥१.४.९॥

… Jyotih, light, the Supreme Brahman, … Upakrama, commencing with, beginning with. Jyotir-upakrama, she who has her beginning in Brahman. Whoso cause or source is Light … Tu, but. … Tatha, thus, .. Hi, for this reason. .. Adhiyate, some read, some recensions have the reading. That is, another Sakhins read. The reference is to Atharvanas. .. Eke, some.

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