Sūtra 2.1.17 (The name Air is derived from Scripture)

Sanskrit text, Unicode transliteration, Word-for-word and English translation of Vaiśeṣika sūtra 2.1.17:

तस्मादागमिकम् ॥ २.१.१७ ॥

tasmādāgamikam || 2.1.17 ||

tasmāt—therefore Āgamikam, proved, by revelation, i; e., the Veda.

17. Therefore the name, Air, is proved by the Veda.

Commentary: The Upaskāra of Śaṅkara Miśra:

(English rendering of Śaṅkara Miśra’s commentary called Upaskāra from the 15th century)

But if it is intended to be said that according to “not as a particular Substance” in the last aphorism, there is no inference in the form, “This is Air,” but that Air is inferred by way of the mark being resident in a Substance in addition to the eight Substances, then what is the evidence of that Substance being called by the name of Air? So he says;

[Read sūtra 2.1.17 above]

Because there is no inference in the particular form, therefore the name Air is proved by āgama, i.e., the Veda. This is the meaning. “Air is the moving deity,” “One should offer a white goat to Air,” “And this Air is all colour, the carrier of all smells, and pure,”—from these and other recommendation, which have acquired the force of regulations, the name, Air, is obtained. As the name, heaven, is obtained from the recommendation “That which is not pierced with pain nor is clouded afterwards;” the name, barley, from the recommendation, “The leaves of all crop-plants fall off in spring. But the barley plants possessing ears of corn thrive in it as if with joy;” the name, cane, from the recommendation, “cane is born in water;” and the name, bear, from the recommendation, “cows run after the bear.” Otherwise, in the case of such instructions as “He who desires heaven should perform sacrifice,” etc., in the non-appearance of the particular happiness for the time being, men desiring heaven will not be inclined towards the performance of sacrifice, etc. Nor will there be any arrest of activity according to the usage of the Mlecchas, i.e., the impure, in respect of “His becomes a mess of barley.” “He kindles the creative fire on a cane mat.” “Slice of bear-skin,” etc., for the Mlecchas apply the words barley, bear, and cane, to yellow paddy, crow, and black-berry (of jackal,) respectively. Thus there will be room for doubt without those recommendations. Therefore their respective meanings are known from the Veda only. This is the import. Only the name is proved by the Veda; the proof of the Substance, however, is really by analogy.—17.