yāvadvikāraṃ tu vibhāgo lokavat ..2.3.6..

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SUTRA II. 3. 6.

यावद्विकारं तु विभागो लोकवत्॥२.३.६॥

yāvadvikāraṃ tu vibhāgo lokavat ..2.3.6..

… Yavatvikaram, so far as all modifications go, wherever there is an effect. … Tu, but. … Vibhagah, division, origination. … Lokavat, like in the world.

6. But the Upanishad teaches that whatever is an effect has an origin, as we sec in the world. — 224.

COMMENTARY

The word «Tu» shows that the doubt raised in the last Sutra is being removed. The phrase ‘All this has its self in Him, etc., etc.’, is a proposition stating that every effect has its origin in Him. In sacred texts like those of Subala Upanishad, we find that Pradhana, Mahat, and the rest are all effects, and those texts expressly teach that they have their origin from Brahman. This is just like what we find in ordinary world.

If a man says, «All these are sons of Chaitra’ and then he gives certain particulars about the birth of one of them, he implies thereby that it applies to the birth of all the rest. Similarly, when the Upanishad says that «All this has its self in Him», and then it goes on to give the origin of some of them from Him, such as fire, water and earth, it does not mean that others have not their origin in Him, but it only means that it was not thought necessary to give a detailed account of their origin. In fact, in Subala Upanishad it is stated that Pradhana, Mahat and the rest have their origin in Brahman. Therefore, though there is no express text in the Chhandogya Upanishad as to the origin of Akasha, yet we infer from the universal proposition therein laid down that «Everything has its self in Him», that Akasha also has its self in Brahman, and so is produced from Brahman.

The word ‘Vibhaga’ or ‘division’ means here ‘origination’. The Sutra, II., 3, 3, asserts that we cannot conceive the origin of space. To this it may be replied that the powers of Brahman are mysterious and inconceivable, and Akasha arises from Brahman, though we cannot conceive how space can have any origin.

In some passages, Akasha no doubt is said to be Amritam or immortal, birthless and deathless, but we must understand it in a figurative sense, and not absolutely in its literal. Because we find in other; passages that it has an origin and destruction. ‘ Thus we infer that Akasha also must have been taught by Uddalaka to have an origin and an end. Akasha is an element, like fire and air; therefore, it must have an origin. It is the substrate of impermanent qualities like sound, etc., and so also it must be impermanent. This is the direct argument to prove the origin and destruction of Akasha, The indirect argument tit prove it is, ‘whatever has no origin is eternal as the Soul’, and whatever has permanent qualities is eternal as the Soul’, but the Akasha not being like Soul in these respects, cannot be eternal. Thus both from direct and indirect reasoning, we infer the impermanency of Space. This Sutra answers the objection raised in II., 3. 4, also. Therefore, the opinion of the modern philosophers, who hold that space has no origin, is untenable.

In the next Sutra the same arguments are applied analogically to prove the origin of Vayu also.

Adhikarana II — Air is a product

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