etena mātariśvā vyākhyātaḥ ..2.3.7..

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SUTRA II. 3. 7.

एतेन मातरिश्वा व्याख्यातः॥२.३.७॥

etena mātariśvā vyākhyātaḥ ..2.3.7..

.. Etena, by this ‘the explanation about the Akasha being a product). … Matarishva, the mover in mother-space, the child of the virgin mother, the Vayu, the Christ, .. Vyakhyatah, is explained.

7. Hereby is explained the origination of the Air also. — 225.

COMMENTARY

This explanation regarding the origination of space, explains also that Air has an origin as well, and is an effect. When space itself has an origin, Air which moves in space, must have an origin. The argument is as follows:

The Purvapakshin says that Air has no origin, because the Chhandogya Upanishad is silent upon this point. To this it is replied that Air originates from Akasha, because it is so mentioned in the Taittiriya Upanishad. To this the Purvapakshin rejoins that the birth of Air mentioned in the Taittiriya Upanishad is figurative only, because Air is said to be one of the immortals along with Akasha. (See the text quoted from the Brihadaranyaka Upanishad under Sutra II., 3. 3). To this we reply that oven in the Chhandogya Upanishad, the origination of Air is taught by implication, because it teaches that everything has its self in Brahman, and that Uddalaka promises to teach one such thing, by knowing which everything else would be known. Air, therefore, must also be an effect. No doubt, in the Brihadaranyaka Upanishad, air is said to be an immortal, but He (the God of air) is only relatively immortal or during one Kalpa. He never dies.

This Sutra might well have been included in the Sutra II., 3. 1, by making the latter somewhat like this, ‘Na viyat-matarishvanau, ashruteh’, ‘the space and air have no origin because the Chhandogya Upanishad is silent on this’. But the author has not made the Sutra thus, in order to indicate that in Sutra II., 3. 9, the Anuvritti of Matarishva alone is current, and not that of Akasha. Had the Sutra not been separately enunciated, we could not have read the Anuvritti of Air alone in the Sutra II., 3. 9, but of both Air and Space. Hence the necessity of Yoga-vibhaga or the splitting of one possible Sutra into two.

Adhikarana III — Sat has no origin

The author now raises another doubt: whether the Sat mentioned in the Chhandogya Upanishad, VI., 2. 1, has any origin or not, for when it says, «Sat alone existed in the beginning, one only without a second’, the doubt may arise, whether the Sat also has any origin. In other words, whether the Brahman itself has any origin. When such final causes as the Root-matter and space have origin, it is possible that Sat or Brahman may also have origin. For it is a final cause, like the Root-matter or Pradhana, and like Space. In fact, a text of the Shvetashvatara Upanishad, (IV., 3) clearly says that Brahman also is born or has an origin.

Thou art woman, thou art Man, thou art youth, thou art maiden; thou, as an old man, totterest along on thy staff, thou art born with thy face turned everywhere.

This shows that Brahman also has an origin. The author answers this doubt by the next Sutra.

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