Brahma-Sūtra 2.4.14

English of translation of Brahmasutra 2.4.14 by Roma Bose:

“But the superintending of fire and the rest, on account of the declaration of that.”

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

The sense-organs proceed to their respective functions as initiated by the divinities like fire and the rest, in accordance with the scriptural text: ‘Fire becoming speech entered into the mouth’ (Aitareya-upaniṣad 1.2.4^[1]).

Śrīnivāsa’s commentary (Vedānta-kaustubha)

Now, the activity of the sense-organs is being discussed.

On the doubt, viz. whether the sense-organs like the eye and the rest proceed to their respective objects through their own power alone, or as initiated by their respective presiding divinities,—the suggestion being: Through their own power, in accordance with the scriptural text: ‘For by the eyes one sees colours’ (Bṛhadāraṇyaka-upaniṣad 3.9.20),—

We reply: “Fire and so on”. The term “but” is meant for disposing of the prima facie view. Speech and the rest function only as superintended by fire and so on, i.e. by the divinities like fire and so on. The word “superintending” means that which is superintended or initiated, i.e. an object to be initiated. Just as chariots and the rest move as superintended by charioteers and others, so is the case here. Why? “On account of the declaration of that”, i.e. “on account of the declaration”, or mention, in the sacred text, “of that” or of the fact of their being superintended by fire and the rest,^[2] thus: ‘Fire becoming speech entered into the mouth, the air becoming the vital-breath entered into the nose, the sun becoming sight entered into the eyes’ (Aitareya-upaniṣad 1.2.4). If there be no relation of the initiated and the initiator, the entering of the fire and the rest must become meaningless. The scriptural text: ‘For by the eyes’ (Bṛhadāraṇyaka-upaniṣad 3.9.20) and so on should be known to have served its purpose by proving simply that the eyes and the rest are sense-organs.

Comparative views of Rāmānuja and Śrīkaṇṭha:

They read this and the next sūtra as one sūtra, interpreting it differently thus: “But the rule of the fire and the rest with the bearer of the vital-breath (i.e. the individual soul) (over the sense-organs is) on account of the thinking of that (viz. the Lord), in accordance with scriptural text.” That is, we learn from Scripture that the fire-god and the rest, as well as the individual soul rule over the sense-organs, but their rule depends on the will of the Lord.^[3]

Comparative views of Baladeva:

Interpretation different, viz. “But the light (jyotiḥ) is the prime ruler (ādyadhiṣṭhāna), on account of the declaration of that.” That is, the Lord is the primary initiator of the sense-organs, while the fire-god and the rest, and the individual soul are secondary initiators.^[4]

Footnotes and references:

[1]:

Quoted by Śaṃkara, Quoted by Baladeva

[2]:

This explains the compound “tad-āmananāt”.

[3]:

Śrī-bhāṣya (Madras edition) 2.4.14, pp. 181-82, Part 1, Madras ed.; Brahma-sūtras (Śrīkaṇṭha’s commentary) 2.4.14, p. 178, Parts 7 and 8.

[4]:

Govinda-bhāṣya 2.4.14, p. 249, Chap. 2.