Otherwise, the promissory statement would fail; and ether mutt be held to have originated, since it is not excluded from all, according to the words (Shrutis).

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6. Otherwise, the promissory statement would fail; and ether mutt be held to have originated, since it is not excluded from all, according to the words (Shrutis).

If what is different from Brahman be held to be absolutely eternal (not originated), then the promissory statements such as, “ He created all this,” (Tait. II. 6), would be contradicted. For even ether is not something that is not included in the ‘all’ “Indeed the Lord alone was at the beginning of this (world) [A.A. I. 1.] Sat only, O gentle one (O thou deserving of Soma) was before this (creation). It was but one without a second (Ch. VI. 2. 1). ‘At the beginning of this (world) there was nothing indeed.’ (T. B. II. 2. 9).” From these texts, it is clear that Brahman alone is absolutely eternal (not originated).

7. And whatever undergoes modification is the divisible (limited in power) as observed in the world.

Besides the Scriptural statements, owing to the divisibility, ether is fit to be considered as originated. For in the world, only originated things are found to be divisible, that is, limited in power, space and time. “The one undivided Being, highest of the high, perfect in excellences, is declared to be Vishnu. Prakriti, the soul. Time; these three are spoken of as divided (i.e., limited and originated). The fourth is said to be the ‘Mahat’ and the fifth is ‘Ahankara’. Of these, ether, etc., separately came into existence, as parts. That which consists of parts is a modification (creation); and He is the unmodified who is the Lord Hari. Owing to absence of parts, the Lord consists of perfect bliss, is eternal and of eternal attributes. That which is a part is indeed of little power; and in the Lord (redeemer) that limit to power does not exist.” (Brihatsamhita).

“Now follows the explanation of those (well-known things) that have no beginning and those that have a beginning; fire, water, earth and ether are those that have a beginning; Vayu indeed is that which has no beginning. For by Vayu all beings are properly guided (in their activities).” “Now the intelligent and the non-intelligent; fire, water, earth and ether are those that are the non-intelligent; Vayu is verily the intelligent; for by Vayu are all beings comprehended. “Dear one, these Gods together with the sun, who of old by their worship of Vayu became perfect in knowledge and other qualities and free from defects have now somewhere in a secluded spot turned their mind to the same Vayu full of wisdom, who is sought for shelter by souls distressed in life.” (Rv. VII. 91. i). “That indeed is this eternal deity, who is observed by us to purify everything.” “(He) who has no beginning, no middle, no end; for he does not appear and disappear.” From such texts it appears that Vayu has no origin, is not created).

To set aside this contradiction, the Sutrakara says:

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