Thus (for the same reasons) all the Breaths (i.e., the organs of sense) (are things originated).

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53. If it be said that the cause of diversity lies in the change of locality, the view is to be rejected on the ground that (the reason for the change of locality) is comprehended under (the aforesaid principle).

It cannot be said that the difference of locality as Svarga, i.e., the celestial city, hell, the earth and other places where the souls happen to be, has peculiarities to bring about the diversity in the nature of each reflection (i.e., the soul); for even there the unseen principle (Adrishta) would have to be sought in order to account for the particular souls being in or going to particular localities. Further, diversity is seen even among those that are in the same locality.

End of the Third Pada

***

SECOND ADHYAYA

FOURTH PADA

In this Pada, the Sutrakara reconciles the contradiction presented by the Vedic texts which are strengthened by some (special) reasons against other texts.

“Breaths (Pranas) only were in the beginning of the world; from them the elements came forth; out of the elements, the egg of the universe was produced; and within the egg these worlds were created. Therefore Breaths only are without a beginning; Breaths A in are without an end thus in the Kashayana Shruti, non-originatedness of Breaths is spoken of. And in the Bhavishyat Parvan it is said “As there is no material cause for Breaths, the organs of sense, they are said to be non-originated; for all creation is made out of the if material cause as observed in the case of all that are effected’. “Prom that Lord Prana, the Chief of Breaths, are produced the mind and all the organs of senses too (Ath. II, 1-3). This Shruti shows that Breaths have an origins. To remove this contradiction, the following sutra process eds.

Just as ether, etc., are produced from the Supreme Lord, so also are the Breaths (senses) for the reasons (given in the previous pada) born (of Him).

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