arūpavadeva hi tatpradhānatvāt ..3.2.14..

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SUTRA III. 2. 14.

अरूपवदेव हि तत्प्रधानत्वात्॥३.२.१४॥

arūpavadeva hi tatpradhānatvāt ..3.2.14..

.. Arupavat, destitute of form, .. Eva, indeed, .. Hi, because. … Tat, of that, of that form. … Pradhanatvat, on account of being the chief (or .the supreme) thing and soul.

14. Brahman has no (ordinary) form indeed, because the form itself is the principal (life). — 333.

COMMENTARY

Brahman has no Rupa or form, Vigraha or shape. Hence He is called Arupavat — formless. The word «indeed» is used in order to refute the argument of the Purvapakshin. Why do we say so? Because that Form itself is the Chief. [In ordinary cases, form is always subordinate to the soul which it embodies. But in the case of Brahman, the form itself is the Atman: there is no difference between the form and the self of Brahman. They are identical]. The form possesses all the attributes of Brahman, namely, it is all-pervading (Vibhu), it is the knower (Jnatriva), it is the inner self of all Jivas, etc. It is both the substance and the attribute.

But it is a well-known fact, says an objector, that by meditating on Brahman, the supreme self and substance, the knowledge and bliss, there ceases to exist. Its opposite, namely, the Prakriti, which is essentially inert and painful — how is it then possible that with regard to such a Brahman, the author of the Sutras should predicate a Form? (for all form is a limitation of life, and is inconsistent with the true conception of Brahman, as set forth above). This objection is answered in the next Sutra.

SUTRA III. 2. 15.

प्रकाशवच्चावैयर्थ्यम्॥३.२.१५॥

prakāśavaccāvaiyarthyam ..3.2.15..

.. Prakshavat, in the same way as in the sun consisting of light. … Cha, and. This word removes the doubt above raised… Avaiyarthyat, on account of the want of purposelessness, or of meaninglessness (of the form).

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