The plural number as applied to Brahman must be taken in a secondary sense, because it is impossible that Brahman should be many. — 271.

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gauṇyasambhavāt ..2.4.2..

… Gauni, secondary. …. Asambhavat, on account of impossibility.

2. The plural number as applied to Brahman must be taken in a secondary sense, because it is impossible that Brahman should be many. — 271.

COMMENTARY

The plural number is figurative only, because the Lord being essentially one, and there not being many Lords; the plural number is not literally applicable to Him. Of course, He may be looked upon as plural with regard to His various manifestation. Ono Lord, like an actor, plays many a part on the stage of the world; or like a crystal shows many a facet scintillating with diverse hues. The sacred texts also say the same, «who essentially one appears as manifold», «reverence to Him who is one and yet manifold».

SUTRA II. 4. 3.

तत्प्राक्श्रुतेश्च॥२.४.३॥

tatprākśruteśca ..2.4.3..

… Tat, that, namely Brahman. .. Prak, before (creation). … Shruteh, on account of the sacred text. Cha, and.

3. Because before creation, the texts declare that Brahman alone existed. — 272.

COMMENTARY

In Pralaya, there do not exist many objects, so the plural number is inappropriate for that reason also. All substances, whether Spirits or Matter, are resolved in the Para-Brahman in Pralaya. There is in Pralaya a state of unity and the texts repeatedly declare this unity. Therefore, the plural number in the above text describing Pralaya, must be taken in a secondary sense.

Note: In Pralaya the matter is resolved in Brahman’s Tamas Shakti and does not retain its nature as matter. The Jivas also are resolved in Brahman, but in a different sense. They retain their individuality. They are like bees in a lotus flower, when the flower closes up its mouth. The bees are there inside the flower; but as they do not manifest or appear outside as bees, but are in the heart of flower; the flower only is said to exist. This is the merging of the Jivas in Pralaya. The Lord withdraws them all into His bosom, and there they go to sleep in Pralaya, and as they do not appear as Jivas, the Supreme Brahman is said to be the only entity existing then.

The author gives another reason to show how the word Prana is here to be interpreted as meaning Brahman.

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