Brahma-Sūtra 2.3.15

English of translation of Brahmasutra 2.3.15 by Roma Bose:

“If it be objected that knowledge and mind (must be placed) between (brahman and the elements) on account of its indication (in scriptural text), (and that the above order of creation is set aside) by (this) order, (we reply:) no, on account of non-difference.”

Nimbārka’s commentary (Vedānta-pārijāta-saurabha):

If it be objected: “On account of the indication”, viz. “From him arise the vital-breath, the mind, and all the sense-organs’ (Muṇḍaka-upaniṣad 2.1.3^[1]), “knowledge and mind” must be between Brahman and the elements; and “by. the order” obtained in this way the above-mentioned order is contradicted,—

(We reply:) “no”, because the above text is not concerned with a specific order, and because the text: ‘From him arise the vital-breath, the mind and all sense-organs’ (Muṇḍaka-upaniṣad 2.1.3) (is concerned with laying down only) “the non-difference” of the origin of knowledge and mind as well as of the ether and the rest from Brahman alone.^[2] In the text under discussion, viz.: ‘From this soul, verily, the ether originated’ (Taittirīya-upaniṣad 2.1^[3]), establishing the order of the creation of elements,—in between the soul and the ether, the categories of the unmanifest, mahat and ahaṃkāra, well-known from texts concerned with the orders of creation and dissolution and figuratively implied by the phrase “knowledge and mind” (in the sūtra), are to be known,—so much in brief.

Śrīnivāsa’s commentary (Vedānta-kaustubha)

With a view to encouraging meditation, and generating reverence for Brahman, Lord Vāsudeva, the place from which the world emanates and into which it enters; as well as for generating an aversion to the world, the orders of creation and dissolution have been determined. Now, the order of the origin of knowledge and mind, which promote meditation, is being established in harmony with the order of the origin of elements.

If it be objected: The above-mentioned order of the origin of elements is set aside by the order of the origin of knowledge and mind. Thus, knowledge is that through which a thing is known, i.e. sense-organ. The sense-organs and the mind must be in between Brahman and the elements. Why? “On account of its indication.” An indication (liṅga) or a mark is that through which something is painted,^[4] i.e, known, an indication of that, i.e. of creation, on account of that;^[5] that is, on account of the scriptural text indicating their creation, viz. ‘From him arise the vital-breath, the mind, and all sense-organs, the ether, the air, the fire, water and the earth, the support of all’ (Muṇḍaka-upaniṣad 2.1.3). Hence the above-mentioned order is set aside by it—

(We reply:) “No”. Why? “On account of non-difference,” i.e. because of the non-difference of the origin of knowledge and mind, as well as of the ether and the rest, from Brahman alone. The text: ‘From him arise the vital-breath’ (Muṇḍaka-upaniṣad 2.1.3) and so on simply points out that there is the origin of all from Brahman, and is not set aside by the above-mentioned order. In the very same manner, scriptural texts like: ‘He created the vital-breath, from the vital-breath reverence, the ether, the air, the fire, water, the earth, the sense-organs, the mind, food’ (Praśna 6.4) and so on, designate that everything arises from Brahman, and do not set forth a particular order. The meaning of the word ‘vital-breath’ in the passage: ‘From him arise the vital-breath, the mind and all sense-organs’ (Muṇḍaka-upaniṣad 2.1.3) will become clear later on.^[6] And, thus it is established ṭhat in the aphorism: “But there is” (Brahma-sūtra 2.3.2), only a portion (of the real order of creation) has been mentioned by the author of the aphorisms. So, in the abridged texts designating the order of the origination of elements, such as: ‘From the soul the ether originated’ (Taittirīya-upaniṣad 2.1) and so on, the portions not mentioned, viz. prakṛti, mahat and the rest, established by other texts concerned about creation and dissolution, and figuratively implied by the phrase “knowledge and mind” (in the sūtra), are necessarily understood; but there is no contradiction whatsoever of the texts designating the order of the origination of elements by other texts.

Here ends the section entitled “Knowledge which intervenes” (6).

Comparative views of Śaṅkara:

The interpretation of the word “aviśeṣāt” different, viz. “On account of the non-difference (of the organs from the elements)”. That is, the organs being of the same nature as the elements, the origination of the former is the same as that of the latter, and not different.^[7]

Footnotes and references:

[1]:

Quoted by Śaṅkara, Rāmānuja, Bhāskara, Śrīkaṇṭha, and Baladeva.

[2]:

I.e. the above Muṇḍaka-upaniṣad text simply shows that just as the ether, etc. rise from Brahman, so exactly do the sense-organs, the mind, etc. too,—but does not lay down a definite order of creation. See Vedānta-kaustubha below.

[3]:

Not quoted by others in this connection.

[4]:

Root √liṅg = to paint.

[5]:

This explains the compound “tal-liṅgāt”.

[6]:

Vide Br. sū. 2.4.9.

[7]:

Brahma-sūtras (Śaṅkara’s commentary) 2.3.15, p. 602.