On account of the impossibility (of the absolute non originatedness) the Shruti, (stating the organs to be eternal), (is to be taken to declare) secondary origin.

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2. On account of the impossibility (of the absolute non originatedness) the Shruti, (stating the organs to be eternal), (is to be taken to declare) secondary origin.

The Shruti which declares the senses to be eternal, does so only in a secondary sense, as it is not possible to take it to mean that they are absolutely non-originated; for the Bhavishyat Parvan says, “All the senses are eternal in their subtle germinal form; and during the period of creation, they are developed by the addition of elements. And who or what could be eternal in the absolute sense, so as to be on an equality with the Lord?”

3. In order that the declaration in the argument may not be contradicted, i.e., it may be consistently maintained:

Viz., the declaration, “He created all this” (Tait. II. 6.), (the breaths or organs of sense must be held to have originated).

Indeed of two classes are the organs of sense; the permanent and the non-permanent. Of them the permanent is the Mind; for the soul cannot be without the mind; other (organs) are non-permanent. Thus in the Gaupavana Shruti, absence of origin in the case of the mind is stated with a reason. Hence the Sutrakara says:

4. The Mind is not unborn, because scripture also distinctly declares its origin before other organs.

As against the text already quoted, “From that Lord the Chief of breaths is produced, the mind and all the organs of sense too” (Ath. II. 1-3), it cannot be admitted that the mind has no origin. By the particle also ‘the following statement in the Vayuprokta is indicated: “The Mind was first born, and the creation of the other senses followed; the statement as to the absence of origin in the case of the mind is with reference to the minimum development it is liable to.”

A certain text says, “ I praise the Supreme Lord Achyuta by words eternal and non-eternal.”

In the Paushyayana Shruti, the following statement supported by a reasoning is made as to Speech being unborn. Hence the Sutrakara says:

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