tṛtīye śabdāvarodhaḥ saṃśokajasya ..3.1.22..

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SUTRA III. 1. 22.

तृतीये शब्दावरोधः संशोकजस्य॥३.१.२२॥

tṛtīye śabdāvarodhaḥ saṃśokajasya ..3.1.22..

.. Tritiya, the third. Shabda, term, or word of sense. Avarodhah, description, including, … Samshokajasya, of that which springs from heat, on account of the feeling of horror.

22. The heat-born is included in the third word (namely, Udbhijjam of the above text.) — 313.

COMMENTARY

In the third word Udbhijjam is included the sweat-born or the heat-born also. The word Udbhijjam literally means born by bursting through; and it applies (to the plants, because they burst through the earth, and to the heat-born also, for they burst through water). Thus the origin of both is similar, because both are born by bursting through. The difference between them consists only in the fact that the plants are permanently rooted to the soil, while the heat-born are moving creatures. It is looking to this characteristic of locomotion or its absence that they are differently classified. But if the method of reproduction be taken as the basis of classification, then the plants and the heat-born may be put in the same category, for both reproduce by fission. Thus the settled conclusion is that those who do not perform sacrifices and so on, do not go to the laud of Joy.

Adhikarana IV — The soul on its descent

from the Moon-world does not become identified

with its temporary abode

It has been shown above that those who perform sacrifices and the rest, go to the world of Moon, and having dwelt there till their works are consumed, return to this earth with a remainder of the Karmas (Anushaya); and accompanied by the permanent atoms (Bhuta sukshma). The method of this descent is given there (Chhandogya, V., 10. 5) thus:

Having dwelt there, till their works are consumed, they return again that way as they came, to the ether; from the ether to the air. Then the sacrificer, having become air, becomes smoke; having become smoke, he becomes mist; having become mist, he becomes a cloud; having become a cloud, he rains down. Then he is bora as rice and corn, herbs and trees, sesamum and beans. From thence the escape is beset with most difficulties. For whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them.

This passage shows that on its descent, the soul becomes ether, air, etc.

Doubt: Does this «becoming ether, etc»., mean becoming absolutely ether, etc., or attaining similarity with it?

Purvapaksha: The Purvapakshin maintains that becoming ether, etc., means attaining identity with ether, etc. It does not mean merely getting similarity with it. If it meant similarity, then the passage would require to be explained metaphorically, and by Lakshana. It is a maxim of interpretation that Lakshana should be avoided as far as possible. The result is that the soul, in its descent, does absolutely become identical with ether, air, etc.

Siddhanta: The soul does not become identically ether, etc., but becomes similar to them only, as is shown in the next Sutra.

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