sribhashya -end of the second chapter

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indhriyADhikaraNam-2-4-7

 

 

 

suthra-15-tha indhriyANi thadhvyapadhEsAth anyathra sreshTAth-2-4-15

 

 

 

With the exception of the sreshTa,(the mukhyaprANa) all the others

denoted by the word prANa are the organs because they are so mentioned.

 

As declared in the BrhadhAraNyaka text 'thasmAth Etha EthEna AkhyAyanthE

prANA ithi (Brhd.1-5-21) therefore they are all called by its name as

prANA,' the senses are denoted by the name prANAh. This suthra

differentiates the mukhyaprANa from the others saying that except the

srEshTa, as prANa is so called in the passage, all the others are

organs, that is, instruments of cognition. This is confirmed by the

smrthi also as 'indhriyANi dhasaikam cha pancha chEndhriyagOcharAh, the

indhriyas are ten with the mind as the eleventh.'

 

 

 

suthra-16-bhEdhsruthEh vailakshaNyAccha-

 

2-4-16

 

 

 

Because of statement of difference and the difference in

characterestics.

 

 

 

The text 'EthasmAth jAyathE prANO manssarvENdhriyAni cha, from

this(Brahman) prANa, mind and all indhriyas are born,' (Mund.2-1-3)

mentions prANa separately from indhriyas and the mind. But the mind has

been included among the indhriyas elsewhere. 'manas

shashTAneendhriyANi,' says the Gita.(BG.15-7) The function of the

indhriyas and manas is to act as instruments of cognition while that of

prANa is to support the body and senses, which is why the indhriyas are

denoted by the term prANAh. Hence by specific mention and funcion the

prANa is different from others.Thus ends the indhriyADHikaraNam.

 

 

 

 

 

sajnAmurthyklrpthyaDHikaraNam-2-4-8

 

 

 

suthra-17-sajnAmurthyklrpthisthu thrivrthkurvatha upadhEsAth-2-4-17

 

The creation of names and forms are by the one who effects the

tripartite because scripture says so.

 

 

 

To the question that whether the names and forms were created by the

supreme self or by HiraNyagarbha who stands for the collective aggregate

of individual selves, the suthra answers that it is only the supreme

self.The One only without a second who willed to become many and created

fire etc. is said to enter into all beings and gave them names and forms

says the sruthi. 'anEna jivENa AthmanA anupravisya nAmarupE

vyAkaravANi,(Chan.6-3-2) I will enter along with the soul as the inner

self and give names and forms.'

 

The opponent claims that the designation of names and forms is by the

HiraNyagarbha only because anEna jeevEna indicates the agency of the

jiva which means that the supreme self did not do the differentiation of

name and form by itself but through the jiva only.But on account of this

the first person singular used in the passage, namely vyAkaravANi (let

me differentiate) is not to be taken in the secondary sense as in the

case of a king functioning through his spies who represent him because,

the two are distinct whereas in this case the jiva is a part of Brahman

and the first person singular can be taken literally.

 

But this view is refuted by the suthra saying that the differentiation

of names and form can be ascribed only to the one who effected the

tripartite as shown in the text ' sEyam dhEvathaikshatha hanthAham

imASthisrah dhEvathA anEna jivEna AthmanA anupravisya nAmarupe

vyAkaravANi; thAsAm thrivrtham thivrthamEkaikAm karavANi, (Chan.6-3-2)

that divinity thought, let me, having entered these three beings with

this lself, differentiate names and forms ;let me make each of these

three tripartite.'

 

The tripartition of each means this. Of the three elements mentioned as

being created, in each, the one which is the primary constituent

dominates while the other two remain as secondary. For instance the

gross element fire consists of half fire and rest being made up of

water and earth each forming a quarter. Similarly in the other two the

primary element forming one half of it and other two a quarter each.This

can be the action of the supremeself only and not the Hiranyagarbha

because he himself resides inside the cosmic egg made up of the three

elements.Hence the word Athma in the passage means only Brahman having

the individual self as His body.

 

 

 

sythra-18-mAmsAdhi boumam yaTHAsabdam itharayOscha-2-4-18

 

Flesh etc are of earthly nature and so are the other two according to

the texts.

 

The opponent comes up with an objection that though the differentiation

into names and forms and the tripartition may be the act of one agent it

need not necessarily be the supreme self but could be Hiranyagarbha as

there is evidence from sruthi that the nama rupa were evolved first and

then the tripartite creation came about.In the text quoted in the

previous suthra it clearly shows that this was the order of creation

because the nAmarupa vyAkarNam is mentioned before the thrivrthkaraNam.

Since the texts refer to a tripartete process with respect to the food

taken by an individual whcih cannot be prior to the differentiation into

name and form.The text quoted by the opponent is from ChAndhOgya passage

'annam asitham thrEDHA viDHeeyathE, the food deaten becomes threefold.'

similarly the other two, water and fire are referred to in this manner.

 

The suthra refutes this saying that the tripartite process described in

the passage is only a description of the transformation of the three

elements into different parts of human body and has nothing to do with

the tripartition explained earlier regarding the creation.

 

 

 

suthra-19-vaisEshyAsthu thadhvAdhasthadhvAdhah-2-4-19

 

 

 

The designation of the elements as such is due to the preponderance of

that particular element.

 

Though all the three elements mentioned are presemt on each of the three

they are called by the name of that element which is predominant.

 

This is the end of sajnAmurthyklrpthyaDHikaraNam.

 

 

 

End of the second chapter of Sribhashya of Ramanuja.