syāccaikasya brahmaśabdavat ..2.3.4..

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SUTRA II. 3. 4.

स्याच्चैकस्य ब्रह्मशब्दवत्॥२.३.४॥

syāccaikasya brahmaśabdavat ..2.3.4..

… Syat, there may be, that is, one word may be used in a secondary as well as a primary sense in the same sentence. .. Cha, and. Ekasya, of one word. …. Brahmashabdavat, like the word Brahman.

4. One word may have a double sense in the same sentence as the word Brahman in the Taittiriya Upanishad, III. 2. — 222.

COMMENTARY

The word Brahman occurs in the Taittiriya Upanishad, III. 2. and subsequent passages thus:

«Try to know Brahman by penance, for penance is Brahman».

Now in this sentence, the Brahman in the first part is taken in its literal sense of denoting the Supreme Being, while in the second portion it is used in a secondary meaning, namely, the means of knowing Brahma. Similarly, the word «Sambhuta» used in Taittiriya, II., 1., may be taken in a secondary sense with regard to Akasha and in its primary sense with regard to other elements like tire, water and earth. Therefore, this text of the Chhandogya Upanishad declaring the origination of Ether is superseded by the text of the Chhandogya Upanishad where there is no mention of the origin of Ether.

This objection of the Purvapakshin is thus answered by the author:

SUTRA II. 3. 5.

प्रतिज्ञाहानिरव्यतिरेकाच्छब्देभ्यः॥२.३.५॥

pratijñāhāniravyatirekācchabdebhyaḥ ..2.3.5..

.. Pratijna, promissory statement, enunciation of the general proposition. … Ahanih, non-abandonment, adherence to. … Avyatirekat, on account of non-difference … Shabdebhyah, from the words, namely, from the expressed texts of the Veda.

5. The adherence to the proposition enunciated in the beginning of Adhyaya VI of the Chhandogya Upanishad can take place only then, when the existence of nothing else than Brahman is posited and this is the case proved from the words of the sacred scriptures also — 223.

COMMENTARY

In the Chhandogya Upanishad, Chapter VI, Khanda I, Uddalaka promises to teach his son that ‘by which we hear what cannot be heard, by which we perceive what cannot be perceived, by which we know what cannot be Known’. This promise can only be fulfilled if Brahman, which is evidently meant by Uddalaka, be the only substance existing in the beginning of creation. If in the beginning everything be held to be non-different from Brahman, it would be then only that the knowledge of Brahman would lead to the knowledge of every tiling else. But if the effect (world) be different from Brahman then the knowledge of Brahman would not necessarily lead to the knowledge of the world. The word non-difference in the Sutra means that one must realize that Brahman is the material cause of the world as well, not only the operative cause. Hence this universal proposition asserted in the beginning of Chapter VI of the Chhandogya Upanishad, namely, that one substance by knowing which even tiling else is known, leads to the conclusion that everything else is caused by Brahman, and hence we interpret the sixth Khanda of the Chhandogya Upanishad in conformity with this general proposition. We, therefore, hold that even Uddalaka held the opinion that Akasha also originated from Brahman, though he does not expressly say so.

Not only is this to be inferred from the general promissory statement above referred to, but from the other texts of the same Upanishad also. Thus VI., 2. 1, begins with the well-known statement.

In the beginning, My dear, there was That only Which Is, One only without a second.

Again in VI., 8. 7, and in subsequent Khandas he asserts:

Now that which is that subtle essence, in it all that exists has its self, it is the true.

These passages show that in the beginning Brahman alone existed, and everything else existed in Brahman in a state of unity or non-difference from Him. They existed in such a subtle state that one could not say that they wore separate from Brahman. These two passages of the Chhandogya Upanishad show that before creation (or in Pralaya) one-ness (Ekamevadvitiyam) of everything was the case, and during and after creation (Srishti) Aitad-atmyam is the Law, namely, everything in creation has Brahman for its innermost Self.

If it be objected, «There is no express text of the Chhandogya Upanishad declaring the origination of Akasha and you cannot infer from mere reasoning that Chhandogya Upanishad also meant to teach that «Akasha is a product», then we reply that it. is not so. The next Sutra gives the reason:

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