Adhikarana X — All words are names of God primarily

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Adhikarana X — All words are names of God primarily

and secondarily they denote other things

An objector says, if Hari, the Lord of all, is the self of everything, then all words denoting moveable and immoveable objects are really names of Hari. But as a matter of fact, we all know that those words are employed primarily to denote those objects and secondarily to denote the Lord. Therefore, you will have to admit that when the Shruti uses the phrase ‘the fire thought, May I be many, May I grow forth’, the word fire can denote Brahman only in a secondary sense, and not primarily. This objection is answered by the next Sutra which declares that all things moveable and immoveable abide in the Lord, and the terms denoting those things are the primary names of God and secondarily, they are names of things.

SUTRA II. 3. 15.

चराचरव्यपाश्रयस्तु स्यात् तद्व्यपदेशो भाक्तः तद्भावभावित्वात्॥२.३.१५॥

carācaravyapāśrayastu syāt tadvyapadeśo bhāktaḥ tadbhāvabhāvitvāt ..2.3.15..

Charachara, moveable and immoveable. … Vyapashrayah, being the abode or who abides in. .. Tu, but. Syat, may be. … Tat, that, those. … Vyapadeshah, designation, denotation. … Abhaktah, nonfigurative … Tad-bhava, that denotation expressing Him, denoting the Lord. …. Bhavitvat, on account of being in the future.

15. But these words may denote primarily the Lord, because He abides in the things moveable and immoveable, though this meaning of the word as denoting Brahman primarily is learnt in a future time after hearing the scripture — 233.

COMMENTARY

The word «but» removes the doubt raised in the last paragraph. The words which in ordinary use are names of things moveable and immoveable, are primarily the names of the Lord, because these moving and stationary objects are His bodies and because He abides in them. Those objects get their particular names from the particular aspect of Brahman reading in them. This Tad-bhava or the power of words to denote the names of the Lord, is not known to all men at once, but it is a matter which they come to know after studying the sacred Vedanta scriptures. In fact, the object of the Vedanta is to give rise to the knowledge that, every word is really the name of the Lord. As says the Shruti, «He desired, May I be many», «He is Vasudeva, than whom there is nothing else». (Gopala Upanishad). In the Vishnu Purana (III., 7. 16) also:

As the gold is one, though manufactured into different objects like the bracelet, the crown, the ear-ring, etc., similarly, one Lord Hari pervades all Jivas whether they be angels, men, or animals.

In the Shvetashvatara Upanishad, I., 9, we find the same idea:

The sense is this, all words denoting power or energy primarily denote the person possessing the power or energy, because energies have for their substratum the person possessing the energies.

Adhikarana XI — Jiva is not created but is eternal

In the previous Sutras we have defined the Lord and determined His nature. He was defined as that from which everything originates but which has no origin, because He is the root cause. Now the author begins to describe the Jiva and to determine his nature. Therefore, he at first sets aside the wrong notion that the Jiva has any origin.

Note: The Lord possesses two powers (Shakti), namely, the Chit (all the Jivas) and Achit or inanimate nature. In the previous Sutras the inanimate nature or Achit has been discussed in various texts relating to this aspect of the Lord. And it has been shown how they arise from the Lord. Now upto the end of this P4da the nature of the Jiva is described. One class holds the view that Jiva is not eternal, but is born and dies and the scriptural ceremonies relating to birth and death show that the Jiva is non-eternal. The author however proves that Jiva is eternal, and the scriptural ceremonies refer to the bodies of the Jiva and not to the Jiva.

The texts like the following give rise to the above doubt, «From whom arose the mother of all universe». The mother of the universe is the primary energy of the Lord. This we find in the Mahanarayana Upanishad, I, 4, which is a part of the Taittiriya Aranyaka:

From whom is the birth of the creatrix of the universe, who poured down the souls along with the cosmic water on this earth, He who through the herbs entered into men and animals, all moveables and immoveables.

So also in the Chhandogya Upanishad we find, «O dear, all these beings have the Sat for their origin».

Doubt: Here arises the doubt whether the Jivas have origin or not.

Purvapaksha: The Purvapakshin says the whole universe consisting of sentient or insentient creatures admittedly being an effect, it follows that souls are created like every other thing. If they were not created, but be held to be co-eternal with God, then you violate the promissory statement made in the Chhandogya Upanishad, (VI, 1. 1) that by knowing which everything else is known. For if Jivas were co-eternal with God, then by knowing Brahman, Jivas will not be known.

Siddhanta: The souls however have no origin, but are eternal as shown in the next Sutra:

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