pradeśāditi cennāntarbhāvāt ..2.3.51..

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SUTRA II. 3. 51.

प्रदेशादिति चेन्नान्तर्भावात्॥२.३.५१॥

pradeśāditi cennāntarbhāvāt ..2.3.51..

… Pradeshat, on account of locality or environments. … Iti, thus. … Chet, if. … Na, not. … Antarbhavat, because of being included or comprehended.

51. If it be said that on account of the differences of environments there is caused the diversity among the souls, we reply it is not so, because the differences of environments are comprehended under Adrishta. — 269.

COMMENTARY

The souls are placed in heaven or hell, in favourable or un-favourable environments owing to their different Karmas or Adrishtas; therefore, the ultimate cause of the diversity observable among the souls is not the environments, but the Adrishtas of the soul. For it is observed that two Jivas placed under exactly the same environments do not act in an identical way, but show forth a diversity of nature; thus it follows that diversity among the souls is caused by the beginningless Adrishtas of the Jivas.

इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु द्वितीयाध्यायस्य तृतीयः पादः समाप्तः

iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu dvitīyādhyāyasya tṛtīyaḥ pādaḥ samāptaḥ

Here ends the Third Pada of the Second Adhyaya.

***

॥द्वितीयोऽध्यायः॥

SECOND ADHYAYA

.. dvitīyo’dhyāyaḥ ..

॥चतुर्थः पादः॥

Fourth Pada

.. caturthaḥ pādaḥ ..

O, God, (the sportful one, who creates the Prana), born of thee my life-breath and the senses are constantly prone to evil and absorbed in worldly matters. Control them thus, O Lord, that they may follow the path of virtue. These my life-breaths and senses created by thee are naturally prone to evil and lead me astray. O destroyer of evil, train them so that they may change their course and follow the path of virtue.

Adkikarana I — The Pranas hare their origin from Brahman

In the third Pada, the author has reconciled the conflict of the texts regarding the origin on the various elements. In the fourth Pada he reconciles the conflicts of the texts regarding the super-elements, namely, the Pranas. The Pranas are divided into two classes, namely, the Pranas strictly so called, and the Pranas metaphorically so called. The eleven senses, sight, hearing, etc., are called Pranas in a secondary meaning. The five Pranas known as Prana, Apana, Vyana, Samana and Udana are the principal Pranas. Among these the author first takes up the eleven senses, which also are called Pranas in a secondary sense.

We find in the Mundaka Upanishad, II., 1., 3., the following:

From this is born Prana, Manas and all the senses, ether, air, light, water and the earth, the support of all.

Doubt: The origin is mentioned here of the senses. Is this origin to be taken in a metaphorical sense, like the origin of the souls; or is it to be taken in its literal sense, like the origin of ether, etc.?

Purvapakshin: The Purvapakshin says that the Pranas have no origin, for they are eternal, like the Jivas; and existed even before creation. The following text shows this:

Non-being, truly this was in the beginning. Here they say, what was that? Those Rata indeed were that Non-being, thus they say. And who were those Rishis? The Pranas indeed were those Rishis.

This text shows that the Rishis existed before creation and the Rishis in the plural number are explained by the text to mean the Pranas. Hence the senses existed before creation and have no origin. The text of the Mundaka Upanishad, quoted above, showing that Pranas have an origin, must be taken in a metaphorical sense.

Siddhanta: The Pranas have origin, as is shown in the next Sutra.

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