But this Aja is described as having Her beginning in Light, as we find in some recensions, and therefore, it cannot mean Prakriti — 117.

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COMMENTARY

The word ‘Tu’ or ‘but’ has the force of declaring that there is no doubt about it. The word Jyotih in the Sutra means Brahman, because we find ‘light’ meaning Brahman in passages like these: «On Him the Devas meditate, he who is the Light of lights» (Bri. Up., X., 4. 16) «Aja has her beginning in Light» means she has Brahman for her cause, the word «beginning» means here the «cause». Therefore Brahman is the primary cause of Aja herself, and it has not the literal meaning of ‘unborn’ here; just as the word ‘Chamasa’ had not the literal meaning of ‘an implement of eating’, in the above passage of the Brihadaranyaka Upanishad, because it has a special sense here. In the above passage of the Brihadaranyaka Upanishad it was specifically said that the cup had its mouth below and its bottom above, and that the head was this cup. By that description given there, we came to know that the ‘cup’ there meant the ‘skull’. Similarly in this Shvetashvatara Upanishad in Chapter I we find that Aja is used along with the word ‘Devatmashakti’, the ‘divine power’, and again in Chapter IV., we find the word ‘Shakti’ ‘divine power’ used. Therefore, as we find reference to the ‘divine power’, wherever the word Aja is used, we infer that it means divine power. We give those verses here below:

The sages devoted to meditation and concentration, have seen the power belonging to God himself Devatmashakti), hidden in its own qualities (Guna). He, being one. superintends all those causes, time, self, and the rest. (Shve. Up., 1., 3).

There are two, one knowing (Ishvara), the other not knowing (Jiva), both unborn (Aja), one strong, the other weak, there is she the unborn (Aja), through whom each man receives the recompense of his works; and there is the infinite Self (appearing) under all forms, but himself inactive. When a man finds out these three, that is Brahman. — Shve. Up., I., 9.)

He, the Lord, without any colour, who with set purpose by means of his power (Shakti) produces endless colours, in whom all thi3 comes together in the beginning, and comes asunder in the end — may he, endow us with good thoughts. — (Shve. Up., IV., 1)

Therefore, Aja does not mean Prakriti. The author gives an additional reason for this interpretation, in the second half of this Sutra «Tathahi», etc. The word ‘Hi’ means here ‘for this reason also’. As some Upanishads road that Prakriti herself is born of Brahman, and so Aja in its literal sense of ‘unborn? cannot apply to Prakriti. Thus in the Mundaka Upanishad, we read (I., 1. 9): ‘Tasmat etat Brahma nama rupam annam cha jayate’ — ‘from him are produced this Brahman, name, form and food’. The word Brahma here means the Pradhana, having the three qualities of Sattva, Rajas, and Tamas; and we find it used in this sense in the Gita also (XIV., 3) ‘…’, etc. My womb is the great Brahman, in that I place the germ; thence cometh the birth of all beings, O Bharata. This shows that Prakriti herself is produced from the Lord.

If Prakriti denoted by the word Aja, has its cause in Brahman, how, can it be called Aja» or ‘unborn’ or if it is strictly and really ‘unborn’, how can we say that it originates in Brahman? The next Sutra gives a reply to this.

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