jyotiṣaikeṣāmasatyanne ..1.4.13..

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SUTRA I. 4. 13.

ज्योतिषैकेषामसत्यन्ने॥१.४.१३॥

jyotiṣaikeṣāmasatyanne ..1.4.13..

… Jyotisha, by light; by counting «light» as among the above list, … Ekesham, of some texts or recensions, i.e., of the Kanvas. … Asati, in the absence of, or there not existing. … Anne, food.

13. In the text of some (Kanvas) the word ‘light’ is mentioned instead of food, and this makes up the number five. — 121.

COMMENTARY

In the recension of the Kanvas though the word ‘Annam’ is not mentioned, yet in the passage immediately preceding, we find the word Jyotis. or light mentioned. Taking this word Jyotis, along with the four words mentioned in the above verse, we get the number five. Thus in Brihadaranyaka Upanishad, IV., 4. 16, we find the word Jyotis. mentioned in the passage: «Him the Devas worship as the Light of lights».

In both recensions, the word Jyotis occurs in verse 15, yet in one case we make up the number five by counting the word Jyotis, and in the other by counting the word Annam.

Note: The Pancha-janah of the Brihadaranyaka Upanishad is the name of the five senses, every sense is called a Pancha-janah, and so Pancha-pancha-janah has no reference to the Sankhya categories.

Adhikarana IV — Brahman is the Sole Cause

The Sankhya philosopher raises a further doubt. It cannot be said that the Vedanta texts teach only one doctrine that «the Brahman is the solo cause of creation»: for in those texts we find other causes of creation also mentioned. Thus in Taittiriya Upanishad, II., 1. 1., we find that creation proceeds from Self or Brahman: «From that Self sprang Akasha, from Akasha, air, etc». This passage shows that the cause of creation is Atma. But in another passage of the same Upanishad, we find that Asat or nonbeing is the cause of the universe. For in II., 7. 1., we read: «In the beginning was Asat, from it arose the Sat. That made itself its Self, therefore, it is called the self-made».

This shows that the cause of creation is Asat and not Atma. While in some other Upanishads, we find that Akasha is the cause of creation. As in the passage of Chhandogya Upanishad, I., 9. 1., we find that Akasha is the origin of the universe. Similarly, in another passage we find that Prana is the origin of the universe: «All these creatures enter verily into Prana, etc». (Chh., Up., I., 11. 4). In another passage Asat is said to be the cause of the universe (Taitt. Up., II., 7. 1). In another place Sat is said to be the cause of the universe, as Chhandogya Upanishad, VI., 2. 1.: «Sat alone was in the beginning». Again we find that Avyakta is said to be the cause of the universe, as in Brihadaranyaka Upanishad, 1, 4. 7. «Now all this was then Avyakrita (undeveloped), it became developed by form and name». Thus the Upanishads are not consistent, as regards the cause of the universe; whether it is Sat or Asat, Akasha or Prana, Avyakrita or Atman, all these are mentioned as the cause of the universe. Thus it is not possible to ascertain that Brahman alone is taught in the Upanishads as the cause of the universe; while it is possible to say that Pradhana alone is taught to be the cause of the universe, as we find from the passage of the Brihadaranyaka Upanishad already quoted above. Moreover, the words Sat and Asat, Prana or Akasha, and Avyakrita, can very well be applied to Pradhana, for they are some of them the effects of Pradhana, such as Akasha and Prana, while others are the names of Pradhana itself. While these terms cannot be all applied to Brahman. Of course, in some passages we find that Atma» and Brahman are also said to be the cause of the universe; but these two terms can be applied to Pradhana also. The literal meaning of the word Atman is ‘all-pervading’, and Pradhana is all-pervading, while Brahman literally means that which is pre-eminently great (Vrihat); and so Pradhana may be called Brahman also. While Pradhana is called Asat in its aspect of modified things and it is called Sat or being in its causal or eternal aspect. Similarly, it is called Prana as it is an clement produced from it And the terms thinking, etc., represented in those passages may also apply to Pradhana in a metaphorical sense, meaning commencement of action. So when the Upanishad says: ‘It thought let me become many’, it means that Pradhana commenced the action of multiplication. Therefore, all the Upanishad passages relating to creation harmonize better with the theory of Pradhana being the creator than of Brahman.

Siddhanta: This objection is answered by the author in the next Sutra.

Note: The Sanskrit of the passages referred to above are given below ‘:…’ (Taitt., Up., II., 1. 1.)

From that Atman sprang Akasha, from Akasha air, from air fire, from fire water, from water earth; from earth herbs, from herbs food, from food seed, from seed man.

The Non-Being (Asat) was this in the beginning; from it arose the being (Sat).

That made itself its Self. Therefore, it is called the Self-made. (Taitt., Up., II., 7. 1).

«What is the goal of this world?» He replied: «The Akasha, all beings verily come out of the Akasha, and merge into the Akasha. The Akasha is greater than these, the Akasha is the refuge. (Chh., Up. I., 9. 1).

«Who is that deity»? He replied: «Prana. All these beings verily (come out of Prana and) merge into the Prana». (Chh., Up., I., 11. 7).

The Sat alone was in the beginning less (Chh., Up., VI., 2. 1).

All this was then Avyakrita, it became Vyakrita, (developed) by name and form. (Br. Up., I., 4. 7).

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