saṃjñāmūrtiklṛptistu trivṛtkurvata upadeśāt ..2.4.20..

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SUTRA II. 4. 20.

संज्ञामूर्तिक्लृप्तिस्तु त्रिवृत्कुर्वत उपदेशात्॥२.४.२०॥

saṃjñāmūrtiklṛptistu trivṛtkurvata upadeśāt ..2.4.20..

… Sanjna, name, … Murti, form. … KIriptih, creation, making differentiation, … Tu, but. …Trivrit, Tripartite, compound. … Kurvatah, of the maker. … Upadeshat, on account of the teaching (of scripture).

20. The making of names and forms is the work of the Supreme Brahman, who compounds the pure elements into triplicities, because the scripture teaches it so. — 289.

COMMENTARY

The word ‘but’ removes the objection raised above. The differentiation of namo and form belongs to him who mixes the pure elements into their compounds by the method of tripartition, as shown in the Chhandogya Upanishad, VI., 3, 3 and 4 Khs. The visible elements fire, water and earth are not pure elements. The making of this mixture (what the Theosophists call the Monadic essence) is admittedly the work of the Lord, (or the second life wave of the Theosophists). The creation of organized forms — Nama, Rupa — from this Monadic essence or tripartite fire, water and earth, is also the work of the Supreme Lord in his third life wave and not of any Jiva, however high he may be, like the four-faced Brahma. Why do we say so? Because the text quoted above expressly mentions that the differentiation of name and form is the work of the same agent who makes the mixture of the pure elements, by the method of tripartite.

The method of tripartite is given in the following verse:

Divide each of the three elements into two equal halves, then divide one of those halves into two equal parts. Then add the smaller parts of the one element into the larger one of the other and thus we get the tripartite elements.

Note: Thus divide pure fire, water and earth into halves, then divide each half into half again. Thus we have of fire three divisions — half, one-fourth and one-fourth, and so of water and earth. The compound fire is equal to or is made up of a mixture of half pure fire, one-fourth pure water and one-fourth pure earth. Similarly, the compound water is made up of half pure water, one-fourth pure fire and one-fourth pure earth. The compound earth is in the same way a mixture of half pure earth, one-fourth pure fire and one-fourth pure water.

This Trivritkarana is analogous to the ‘Panchakarana’ of the modern Vedantins, who evolve the five compound elements from the pure elements or five Tanmatras by a process similar to the above.

It cannot be said that the making of the tripartite mixture is the work of the four-faced Brahma. Because the manifestation of the four-faced Brahma takes place then only, when these compound elements have already come into existence. The four-faced one abides within the Brahma egg, and that egg itself is produced from fire, water and earth, after they had become the compounds. As we find in Manu, 1,9:

The seed became an egg bright as gold, blazing like a luminary with a thousand beams, and in that egg was born Brahma himself, great forefather of all the worlds.

Therefore, in the text of the Chhandogya Upanishad, VI., 3. 2., the differentiation of name and form is the work of the same ageney as that of the compounding of the pare elements, and the succession shown in that text must not be taken to mean that first He created the Nama-rupa, and then He made the compounding of elements. Though the text is liable to that interpretation, for it says that Brahman thought «Let me now enter those three beings with this Jivatma, and let me then develop name and form», and then that being said, ‘Let me make each of these three tripartite’, yet the tripartition or compounding of elements takes place first, and then the creation of species (of names and forms). The Cosmic egg cannot be produced from the pure elements of tire, water and earth, but from their compound forms. The simple elements have not the power of producing the Cosmic egg.

Thus in the Bhagavata Purana, II., 5. 32 and 33, we find the following:

Because these pure elements so long as they remained uncombined and consisted of mere elements, senses, mind and attribute, they were not capable, 0, best of the knowers of Brahman, to construct the organised body. Then they were combined one with the other impelled by the Divine energy, and the Lord created all this, bath the discrete and the universal forms by taking up Pradhana and her Gunas — the Being and the Non-being.

Note: In the same Smriti the method of ‘Panchikarana’ is also described. The five elements ether, air, lire, water and earth are divided into halves each, and then each half is divided into four parts. The one-eighth part of each of the four elements is added to the half of the remaining element and thus the gross clement is produced. For example, the gross ether is made up of half pure ether plus one-eighth pure Vayu, one-eighth pure water, one-eighth pure fire, and one-eighth pure earth. Similarly, the gross Vayu is equal to half pure Vayu, plus one-eighth pure ether, plus one-eighth pure fire, pint one-eighth pure water and one-eighth pure earth, and so on with the other elements.

In the Chhandogya Upanishad, VI., 5. 1 to 4, we find the following:

The earth (food) when eaten becomes three-fold: its grossest portion becomes faces, its middle portion flesh, its subtlest portion mind.

Water when drunk becomes three-fold, its grossest portion becomes water, its middle portion blood, its subtlest portion breath.

Fire (i.e., in oil, butter, etc.) when eaten becomes three-fold: its grossest portion becomes bone, its middle portion marrow, its subtlest portion speech.

For truly, my child, mind comes of earth, breath of water, speech of fire.

Here the three-fold modification of earth, fire and water is not to be confounded with the process of tripartition. It is not the earthy portion of the earth that becomes faces, the watery portion flesh and the fiery portion mind. The whole compound earth, when eaten, is disposed of in three ways, namely faces, flesh and mind. Similarly, the whole compound water when drunk is disposed of in three ways, namely, urine, blood and breath. So also the entire compound tire when eaten is disposed of in three ways, namely, bone, marrow and speech.

In the sentence occurring in the Chhandogya, VI., 3. 2, it is mentioned that the Lord entered with the Jiva-self. That text should not be confounded as teaching that the Jiva is the creator of names and forms. On the other hand, the words ‘Atmana Jivena’ being in the case of apposition mean that the Atman of the Supreme Lord through His aspect called Jiva, namely through His Jiva-energy produces names and forms. For Brahman has three energies, one of which is the Jiva-energy. This explains also the verse quoted above which ascribes the evolution of name and form to the four-faced Brahma. In this explanation the first person (in «Let me differentiate») and the agency (conveyed by the form of ‘Pravishya) may, without any difficulty, be taken in their primary literal senses. This also shows that the form ‘Pravishya’ and ‘Vyakaravani’ have one person as the agent of both actions. Therefore, it follows that the Lord alone is the maker of names and forms. As we find in the Taittiriya Aranyaka, III., 12. 16:

I know this great personage whose colour is refulgent like that of the sun and who is beyond darkness, who having created specific forms and names is ever making use of them. By knowing Him, one becomes immortal, there is no other way to walk upon.

Adhikarana XIII — The vehicles of Soul are all made of earth

Now the author considers the question of the bodies of individuals. The body is denoted by the term Murti or form. The text of the Brihadaranyaka, III., 2. 13, declares that the body is resolved into earth when the Soul leaves it and that this shows that the body is earthy. While the Kaundinya Shruti declares that the body consists of water. The original texts are given below:

‘Yajnavalkya!’ he said, ‘when speech of this dead person enters into the fire, breath into the air, the eye into the sun, the mind into the moon, the hearing into space, into the earth the body, into the ether the self, into the shrubs the hairs of the body, into the trees the hairs of the head, when the blood and the seed are deposited in the water, where is then that person?’ (Brihadaranyaka, III., 2. 13).

From water indeed is produced all this; water is verily flesh as well as bone; water is verily the body; water is verily all this. (Kaundinya Shruti).

While there is a third text which says:

He reaches the fire, the source of Devas.

These three texts are conflicting.

Doubt: Thus arises the doubt: Is the body made up of fire, or of water, or of earth, or of a combination of all these throe; for we have three different texts describing three sorts of origin of the body?

Purvapaksha: The Purvapakshin says that it is indeterminate, because these three Gratis are irreconcilable.

Siddhanta: The body is of earth as is shown in the next Sutra.

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