Here ends the Second Pada of the Second Adhyaya.

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इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु द्वितीयाध्यायस्य द्वितीयः पादः समाप्तः

iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu dvitīyādhyāyasya dvitīyaḥ pādaḥ samāptaḥ

Here ends the Second Pada of the Second Adhyaya.

***

॥द्वितीयोऽध्यायः॥

SECOND ADHYAYA

.. dvitīyo’dhyāyaḥ ..

॥तृतीयः पादः॥

Third Pada

.. tṛtīyaḥ pādaḥ ..

May that Krishna who has destroyed with the rays of His wisdom the wrong notions of people about ether, etc., destroy also my worldly propensities.

Adhikarana I — Ether is a product

In the Second Pada has been shown the fallacious reasoning contained in the theories regarding Pradhana and others. In the Third Pada will be shown the origination of various Tattvas from the Lord of all at the time of creation; their merging into Him again at Pralaya, as well as that the Souls do not originate (but are eternal) and that they have a body of intelligence in which resides knowledge, that they are Atomic but all-pervading through the rays of their knowledge, that they are agents and portions of Brahman. It will further be shown that the various Avataras like those of the Fish, etc., are full and complete manifestations of the Lord. It will also be shown that the diversities seen among the Jivas are caused by their Karmas. All this is demonstrated by refuting the contrary arguments, in the present Pada.

The order of the origin of the various Tattvas held authoritative in this system is that which is laid down in the Scriptures like those of Subala, etc., namely, Pradhana, Mahat, Ahankara. Tanmatras, Senses and the Gross Elements beginning with Ether. The order of succession, as we find laid down in the Taittiriya Upanishad and the rest, has also been discussed here, in order to show that there is no real conflict between these texts of the Subala’s and the Taittiriya’s. This will be clearly shown later on. ‘…’

In the Chhandogya Upanishad, we find the following (VI, 2, Verses 1 to 4).

1. The Sat (Good) alone, O child, existed in the beginning (for this creation), one only without an equal. About this others say, the Asat (Void) alone existed in the beginning of this creation, one only without a second, from that Void (Asat) was produced the Plenum (Sat).

2. «But, O child, how could it be thus?» said the Father. «How from the Void should be bora the Plenum?» Therefore, the Sat (the Good) alone existed, O child, in the beginning of this creation, one only, without an equal.

3. He thought, «I shall assume many forms (in order to govern the world) and create beings». He created Fire. The Goddess of Fire thought, «I shall assume many forms and create beings». She created the Waters (Apas). Therefore, wherever and whenever any body weeps or perspires, water comes out; for it is from fire that water is produced.

4. The (God of) water thought, «May I multiply and create beings!» He created (Rudra, the God of) Food (Earth). Therefore, wherever and whenever it rains much food is produced; therefore, from Water alone is produced all food fit for eating.

In this passage it is mentioned that Fire, Water and Food came out of Brahman, and are, therefore, products. This gives rise to the doubt, namely, whether Akasha or Ether is also produced or not. In this text there is no mention of the creation of Ether. The Purvapakshin, therefore, starts the next Sutra by declaring that Ether has no origin, because the text is silent about it.

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