antarā vijñānamanasī krameṇa talliṅgāditi cennāviśeṣāt ..2.3.14..

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SUTRA II. 3. 14.

अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गादिति चेन्नाविशेषात्॥२.३.१४॥

antarā vijñānamanasī krameṇa talliṅgāditi cennāviśeṣāt ..2.3.14..

... Antarah, the intermediate ones, namely, Manas and the Indriyas, that occur between Prana and Akasha of the Mundaka Shruti. … Vijnana, knowledge, the organs of knowledge. … Manasi, the mind, the word Vijnana-Manasa is a compound in the dual case. … Kramena, in the order of succession. … Tat-lingat, because of an inferential mark of this, … Iti, thus, Chet, if. Na, not. … Avisheshat, because there being no particular difference.

14. If it be objected that the organs of cognition and mind, occurring between Prana and the Elements, in the Mundaka Upanishad, are mentioned in their order of succession, owing to an inferential mark of this; we say, no, because on account of non-difference. — 232.

COMMENTARY

By the word «Vijnana» is meant here the sense-organs of the body. An objector says, that the text of the Mundaka Upanishad «from Him is born Prana, Manas and all the sense-organs, ether, air, tire, water and the earth the support of all», declares not only the creation of these Tattvas by the Supreme Lord, but their order of succession also. In fact, this Shruti is specifically confined to teach the particular order of emanation. You cannot press this text in upholding your theory that all Tattvas originate directly from Brahman, as you have done in your last Sutra. The order of succession of ether, air, fire, water and earth may be learnt from other texts also, such as that of the Subala Upanishad. The mention of this in the Mundaka Upanishad is confirmatory of the order of succession already taught in the Subala. This text, therefore, has the indicatory mark in it, of teaching the order of succession; just like the text of the Subala Upanishad. Consequently, Manas and the Indriyas, mentioned in this text, between the Prana and the Elements, show the order of the origination of these, namely, first comes out Prana, from Prana comes out Manas, from Manas all organs of cognition, from them Akasha, from Akasha Air, from Air Fire, from Fire Water, and from Water Earth. «You cannot employ this text in determining the direct origination of the Tattvas from Brahman.

This objection raised in the first half of the Sutra is answered by the last portion of it. Na-avisheshat — it is not so, because there is no difference. All the various Tattvas mentioned in the Mundaka Upanishad, beginning with Prana and ending with earth, are taught as coming out directly from the Lord and there is nothing particular about Manas and the sense-organs that they should have come out from Prana and not from the Lord. In fact, the word «Etasmat» of that text, is to be read along with every one of these Prana, Manas, etc. Thus, «from Him is born Prana, from Him is born Manas, from Him is born the Indriyas, etc». The sense is this, the Lord desired to become many, and as a result of such desire, all these things Prana, Manas, etc., came out of Him.

Note: The inferential mark or Linga mentioned in this text is to be found in the Subala Upanishad, where the same order is given as in the Mundaka. Since the Subala Upanishad text is explained by all authorities as teaching the particular order of succession, and the present commentator also admits the same, as in the first Sutra of the present Pada; the Mundaka text must also be interpreted as teaching the order of succession, because there is no difference between the texts of the Mundaka and the Subala in this respect. Thus the similarity of the two texts, is an inferential mark, teaching us that both texts are meant to declare the order of succession. The full Purvapaksha is this. In the Mundaka text the word Prana means the Mahat Tattva, the Sutra-Atma, the first emanation. Manas means the Sattvik Ahamkara. Indriya means the Rajasa Ahamkara; and «Ether etc». all mean the Tamasa Ahamkara, the effects being everywhere taken for their cause. For Manas has as its cause the Sattvik Ahamkara; the Senses the Rajasa Ahamkara; and the five elements the Tamasa Ahamkara. Thus there is absolute identity between the Subala and the Mundaka texts, and as the Subala text teaches the order of succession, the Mundaka text must also teach the same. The reply to this is that the Mundaka text has a separate purpose altogether. It teaches the direct emanation from Brahman of everything. The most important word in this text is ‘Etasmat’, «from Him», namely, «Etasmat Pranah», «Etasmat Manah, etc., from Him Prana, from Him Manas, etc».

In the Gita (X., 8) also we find that the Lord declares:

I am the origin of all; all evolves from me. understanding thus, the wise adore Me in rapt emotion.

So also in the Vamana Purana:

The Lord Vishnu entering into each Tattva awakens the energy latent in it. He, the one Great Energy, alone produces all this in its beautiful order.

All these Smriti texts show that from the Supreme Lord directly come Pradhana and the rest. There is no conflict between the texts of the Subala and those of the Taittiriya and the Chhandogya Upanishads. No doubt the word Tamas or Darkness does not occur in the latter Upanishad. But the Subala text means that the Supreme Lord possessed with the energy of Tamas and the rest, creates in succession various effects, beginning with Pradhana and ending with Vayu. This is all understood in the Chhandogya Upanishad and is to be read into it from the Subala Upanishad to complete the text.

Thus supplying the omission of the Chhandogya from the Subala, everything becomes reconciled. Therefore, where the Chhandogya says, ‘He sent forth fire’, the word He’ here means the Lord endowed with His energies of Tamas, Imperishable, the Un-evolved, the Mahat, the Ahamkara the Akasha and the Vayu. The Lord endowed with all these energies and vivifying all these energies said, May I be many, May I grow forth, and then He sent forth fire’. Similarly, the Taittiriya text is also incomplete, it begins the creation with Akasha by saying, from this Atman arose Akasha. There also we must supply the same omission as we did in the case of the Chhandogya, namely from this Atman endowed with the energy of Tamas and the rest up to Ahamkara came out Akasha. In other words, that Supreme Lord who had awakened the energies of Tamas, of the Imperishable, of the Un-evolved, of Mahat and of Ahamkara created Akasha, etc.

Thus the full text of creation given in the Subala Upanishad is the standard to judge and supply the omissions of the other texts.

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