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chamasADHikaraNam-1-4-2



There being no special characterstics as in the case of bowl.



This suthra refutes the praDhAna of sankhya being  independent of
Brahman but not the existence of it and of its evolutes, which has been
accepted on the testimony of sruthi and smrthi. That the prakrthi and
its evolutes are ensouled by Brahman is established by the suthra.



In the svethasvathara upanishad there is a passage 'ajAm EkAm
lOhithashuklakrishnAm bahveeh prajAh srjamAnAm sarupAh;ajO hyEkO
jushamANO anusEthE jahAthyEnAm bhukthabhOgAm ajO anyah.' (Svet.4-5)
There is one unborn of red,white and black colour produces many
offsprings of similar form. One unborn associates with her and lies with
her and another unborn leaves her after  enjoying the pleasures. This
obvious reference to prakrthi raises a doubt whether it is the one
described by sankhya or the one ensouled by Brahman.



The opponent  claims that it is the praDHAna of sankhya because of the
term 'ajA' is used with respect to prakrthi and the reference to the
independent production of many offsprings similar to herself.To this the
suthra replies that it is not so because there is no special
characterestics mentioned to prove this. The word ajA is not sufficient
evidence as the praDHAna is not the only unborn entity.The suthrakAra
cites an example from the manthra 'arvAGbilaschamasa oorDHvabhugnah,'
meaning, there is a bowl which has opening below and bulging at the top,
which expression is not explicit enough to understand what kind of bowl
is meant here, because the derivative meaning alone cannot be taken
literally without reference to the context.Latr in the text it is made
clear that the human head is meant by the description 'idham thcchirah
Esha hi arvAgbilaschamasa oorDHvabhugnah,' the bowl which has opening
below (the mouth) and bulging above (the skull) is the head. Here also
the mere expression that the prakrthi is producing many offspring  is
not conclusive in denoting that the prakrthi creates independently. So
this does not point out to the praDHAna of sankhya.





suthra-9-jyOthirupakramAtthu thaTHahyaDHeeyatha EkE-1-4-9



Some reading has prakrthi as originating from light.



The light is Brahman as can be seen from the texts 'tham dhEvA jothishAm
jyothih, (Brhd.10-4-16), the devas meditate on that which is the light
of lights, and  'aTha yadhathah parah dhivO jyOthir dheepythe,'
(Chan.3-13-7)that light which shines above the heavens. In MahAnarayaNa 
upanishad the identical passage about the ajA etc is found preceded by
the text 'aNOraNeeyAn mahathO maheeyAn AthmA guhAyAm nihithOasya
janthOh,' (Maha.12-1) that which is smaller than the small, greater than
the great, which means Brahman and then says 'sapthaprANAh prabhavanthi
thasmAth' from Him the seven prANAS originate, thus showing Brahman as
the cause of everything. So all things other than Brahman are mentioned
to  have Brahman as their origin and their inner self. The aja referred
to is the prakrthi which originated from Brahman giving birth to all
entities like mountains and seas is enjoyed by the individual self under
the influence of karma and is abandoned by the one who has acquired the
knowledge of Brahman.Hence the ajA in the passage quoted at the outset
should also be interpreted in accordance with this passage and means
prakrthi originated and ensouled by Brahman.



The objection that if the prakrthi is created by Brahman as denoted by
jyOthirupakramATH inthis suthra, how can the term ajA,unborn be applied 
to it. The next suthra answers it.





suthra-10-kalpnOpadhEsAccha maDHvAdhivath aviroDHah-1-4-10



Because of the teaching of creation there is no contradiction as in the
case of madhuvidhya.



The word kalpanA means creation as denoted in the text 'yaTHA
sooryAchandhramasou DHAthA yaTHA poorvam akalpayath, (maha nara.1-13) as
the creator made  the sun and the moon as before'. In svetasvatara
upanishad also the creation of the world by Brahman is mentioned as
'asmAnmAyee srjathE visvamEthath, from that the Lord of maya created all
this.'  In the causal state the prakrthi remains in Brahman  in the
subtle state, without nama rupa and it is denoted as ajA, that is,
unmanifest. As the effect, it acquires nama and rupa and divides itself
into fire, water and earth, tEjObannarupa, indicated by red, white and
black colours.



In madhuvidhya   we find the text 'asou vA AdhithyO dheEva maDHu,this
sun is the honey,' (Chan.3-1-1)which  ends as 'aTHa thatha oorDHvam
udhEthya naivOdhEthA nAsthamEthA Ekala Eva madhyE sThAthA.'
(Chan.3-11-1) from there he rises up and he neither rises nor sets but
being one, stands in the middle. As the sun in the causal state is one
only but in the state of effect it is temed as madhu,honey to be enjoyed
by the vasus and hence there is no contradiction, similarly there is no
contradicion here also between the unborn, denoting the prakrthi in the
causal state and the gross form of fire etc in the state of effect,
having Brahman as its innerself in both states.


The view that the term aja refers to the three elements fire,water and
earth is refuted because of the word Eka,one. Also the word ajA cannot
be taken as a she-goat because the word is used again with respect to
the sentient soul. Thus e


[Non-text portions of this message have been removed]



 
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