Text 25: From the darkness of false ego, the first of the five elements, namely the sky, is generated. Its subtle form is the quality of sound, exactly as the seer is in relationship with the seen.
Texts 26-28: Because the sky is transformed, the air is generated with the quality of touch, and by previous succession the air is also full of sound and the basic principles of duration of life: sense perception, mental power and bodily strength. When the air is transformed in course of time and nature’s course, fire is generated, taking shape with the sense of touch and sound.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
"Of the elements, etc." is the qualifier for the tamasic. Though it is well-known that sound arises first from the tamasic, that is true. But that is only the subtle form of ether, its distinctive, particular property. Through sound, ether is produced - this is the meaning. The same should be seen in the cases of touch, etc. as well. The characteristic of sound is an indicator. When someone loudly signals with a stick, saying "An elephant! An elephant!", the one who sees the elephant and the elephant seen by him - for both of them, that very sound is the indicator, the signifier. Due to the specification of the indicator, the impurity of sound is explained. (25)
Next, air is the cause and immediate successor of the previous ether. Its very characteristic is the life-breath sustaining the body. Energy is the strength pervading the sense organs and mind which brings about the firmness of bodies - this is the meaning. (26)
Fire, with form, arose by nature undergoing modification, possessing sound and touch as characteristics, from the successive cause of air and ether which were the cause. Thus, from the greater preponderance of succession of water and earth, there is a greater preponderance of qualities. (27)
Noise is sound. (28)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
An objection is raised here. "Though..." is the meaning of "nanv" (indeed). The idea is that since sound etc. are the subtle forms of ether etc., they are indeed the causes, but they also have the nature of effects because sound is experienced in ether. However, Vishvanath says with regard to events in epics that even an unseen seer like Vasudeva, Dasharatha, etc., and Krishna, Rama, etc. seen by him - for both of them, that very sound is the indicator, the signifier. (25)
"Meaning" is the idea that the life-breath sustaining the body and energy etc. are the characteristics, for the establishment of the effect-meaning. Or, it means that air etc. have the form of the life-breath, etc. (26, 27, 28)
Śrīmad Vīrarāghava Vyākhyā
Thus, the threefold nature of ego has been described. Now, from the tamasic ego, the creation of the elements beginning with ether, arising from the tanmatras in sequence, is stated with the words "tamasat" (from the tamasic). "Bhutadi" is itself another name for the tamasic ego, being the term used for what undergoes modification. From that tamasic ego, ether arose through sound - this is the meaning of "ether arose through sound." The same should be seen in the cases of touch, etc. as well. While stating this very nature of sound, an explanation is provided with the words "lingam" (the indicator). That which is the subtle form, the particular property, the distinctive, non-common attribute of ether - that very sound arose too, this is the meaning. Or, the meaning is: of that ether, the subtle form, the particular property of sound, is the indicator, the proof for the self of the seer and the seen. For sound is the proof of the self for the self, as the author of the aphorism says: "Because of its origin in scripture." The word "yat" (which) is in the neuter gender with respect to the indicator "linga." (25)
From ether, undergoing modification, the property of touch, which is air, arose. The air is the tanmatra of touch, this is the meaning. "From the immediate succession" means from the preceding cause, ether. "And possessing sound" means air possesses sound too. Of that air possessing touch, the characteristic is stated as "prana" - air indeed is the life-breath attaining a particular state. Energy is strength - this is a definition focusing on the substantive. Energy means the capacity for activity, strength means velocity, power means the ability to sustain. "Energy, strength, and power pervade the sense organs, mind and bodies, being the cause of them" - thus say some. (26)
From time, action and nature which are the causes, undergoing modification, from air which was the cause, following the properties of ether and air, possessing sound and touch, fire arose with form. "From time, action and nature" should be understood everywhere. (27)
From fire undergoing modification, water, having the nature of taste and successively following, arose with form, touch and sound. Sound is noise. (28)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The distinction of that (ego) is stated in another way with the words "dravya-shakti" (the material power). Because it has the power to produce the entities called the five elements, because it has the power to produce the organs of action called "karman" (action), and because it has the power to produce the organs of knowledge called "jnana" (knowledge), and further because it has the power to produce the mind and directions etc., and the deities - of that self which is ego, of the lord Rudra, the distinctions like the material power etc. should be understood. And so it has been said: "The five elements are called 'dravya' (material), the organs of knowledge are called 'jnana' (knowledge)" etc., because it has the power to produce material and other things, it is called "dravya-shakti" (material power) etc. That way is stated with "tamasat api" (even from the tamasic). The word "api" is for connecting to time, action etc. From the root cause of the elements, the elements themselves. (25)
Of that ether, the subtle property, being the object of the five senses, that very sound arose. From that ether too, there was a particular origin, which should be understood here. Since it will be stated, the purpose is given with the word "lingam" (indicator). That which is the form of sound, the indicator, the proof for the seer and the seen, the seer who is the self, and the seen which is the universe - that has been stated: "The transcendent seer and the universe too are known only through sound, because the subtle property is the object of the five senses." And somewhere it is said that sound depends on a property like that. The property called touch is grasped solely by the sense of touch. (26)
From the succession, the connection of the previous ether, possessing sound - this is the origin of air along with its properties stated in the phrase "prana" etc. Since it is the activator of all movements, it is the life-breath (prana). Since it has the power of subjugation, it is energy (ojas). Or energy is the power of support. Since it is insurmountable, it is strength (sahas). Since it has the nature of acting as one wills, it is power (balam). So it is said: "But the life-breath, because it activates everything; energy and the rest from the power of subjugation" - thus said Yadu. From air undergoing modification due to its own nature, fire arose with form. Fire naturally has form, being produced from the preceding cause, it has properties like touch etc. That touch etc. are incidental properties, not natural, is an artificial assumption of the Vaisheshikas, as indicated by the statement "and with". (27)
In phrases like "from fire undergoing modification" etc., the phrase "due to time, nature and action" should be repeated. From the succession of preceding causes, that of which the nature is the property of taste - that is what arose first endowed with the property of taste, is the idea. With sound like noise. (28)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
In the state of origin, abiding in the cause, it is the tanmatra (subtle element) itself. In the state of manifestation, abiding in the effect, it is indeed the property. That very sound is what indicates the seer and the seen, this is the meaning. (25) (26) (27) (28)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The term "bhūtādi" is an epithet of tamas (ignorance/inertia). It is well known that from the tāmasic ego (ahankāra) first arises sound (śabda). True, but that (sound) is only the subtle form, the distinctive and differentiating quality (guṇa) and attribute (dharma) of ākāśa (space/ether). The meaning is that ākāśa manifests through sound. The same should be understood with regard to touch (sparśa), etc. as well. It (the text) states the definition of sound as "linga" (sign/symbol). That which is the "sign" or "indicator" of both the unseen (parokṣa) entities from past occurrences, such as Vasudeva, Dasharatha, etc., and the visible (dṛśya) ones like Krishna, Rama, etc., is sound itself. Because it qualifies the sign (linga), it (the text) states that the word (śabda) is of the nature of the number "six" (ṣaṇḍa). (25)
Since ākāśa is the cause, air (vāyu) is included among the portions of sound. And the definition of air is: "the vital force (prāṇa) that sustains the body, vigor (ojas), strength (bala), the senses (indriya), mind (manas), and the physical bodies (śarīra) – it is the cause of these." (26)
From the inherent connection of ākāśa and vāyu, which are the causes, there is form/light (tejas), as well as sound and touch. (27)
Similarly, from the connection of water (ambhas) and earth (pṛthivī) with the superior ones, there is a preponderance of qualities (guṇādhikya). Sound is audible (ghoṣa). (28)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Now, it explains the origination of space (ākāśa) and air (vāyu) in sequence from theSound Tanmātra (subtle element of sound) which arose from the Tāmasic Ego (Ahankāra). It states an alternative name - "Bhūtādi" for the Tāmasic one. From the transforming, i.e. being modified, arose Space (Nābhas). Of that Space, Sound is the subtle form, the distinctive, differentiating quality (guṇa) and attribute (dharma). Thus, from the Tāmasic Ego arose the Sound Tanmātra, then the Space principle of Sound, then the Air principle of Touch - this sequence should be understood in what follows too. It states the definition of Sound as "Linga" - that which indicates both the Seer and the Seen. The statement "I see Arundhatī" - that word is the "Linga", the indicator of the Seer and the Seen. (25)
Through the Touch Tanmātra, Air (Anila/Vāyu) arose from Space. Touch is the quality (guṇa) of which Air is the extraordinary possessor - this is the mention of an extraordinary quality. It shows the common quality by saying "due to the connection with the superior one". Since Space is the cause, Air is included along with Sound by connection. This differentiation of qualities should be understood in what follows too. That very same Air, in a particular state, is Prāṇa - present there are vigour (Ojas), strength (Saha), strength (Bala), senses (Indriya), mind (Manas), and the controllers of the bodies, because it is the cause of those. (26)
From the inherent connection of the causal Air and Space, there is form/light (Tejas), as well as Sound and Touch. (27)
It has form/taste (Rasa) inherently. But due to the connection with the causes that follow the principle of Rasa, there is form/light, as well as Touch and Sound. (28)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Now, since the three (Guṇas - Sattva, Rajas and Tamas) are associated with Time etc., and are the creators of creation, it first explains the nature of Tamas as - "Even from the Tāmasic arises Bhūtādi". Bhūtādi is another technical name for the Tāmasic. Bhūta is the general name for the entities from Earth to Space. Bhūta means 'born' or 'produced'. And those entities are Tāmasic. Therefore, whatever is known as Tāmasic is called Bhūta. Its source (ādi) or cause is the Tāmasic Ego (Ahankāra). When that (Ahankāra), while undergoing transformation for the purpose of producing an effect, then like before, due to the association with Time etc., something appeared as an effect called Space (Nābhas). Because of its extreme Tāmasic nature, due to the absence of the capability for manifestation, there is no effulgence (Bhā) of which it could be said "of which this is". Forming the un-accented derivative of the root "bhā" meaning "to shine", and dropping the augmented "ā", it becomes "nabhas". If there is an absence of effulgence in it in every way, then how is its apprehension possible? To this, it is stated - "of that, Sound is the subtle form and the quality". Of that (Space), Sound is the subtle form (mātrā) and the quality (guṇa). "Mā" is the principle of negation, Māyā. "Mātrā" is that which protects that Māyā which is in the form of a covering over the Lord. Hence, one who is attached to the Mātrās cannot attain the Lord. By this, the sound in the form of letters is indicated. Moreover, it is the Guṇa, meaning it is the cause of bondage, since the binding nature of the Guṇas has been mentioned before. Mātrā is a particular modification. In transaction, all Space appears only as Sound-Mātrā, hence dealings are done with Space through the Sound-Mātrā. Furthermore, "that which is the indicator (linga) of the Seer and the Seen" - being a Mātrā and a Guṇa are mere attributes associated with Sound, not its exceptional characteristic (asādhāraṇa dharma). Therefore, that is not the definition of Sound. Rather, the definition of Sound is "that which is the indicator of the Seer and the Seen". When the word "gajo gajah" (meaning "an elephant, an elephant") is uttered, by the sound, a person inside the house would perceive the seer outside, and that Devadatta is seeing an elephant. (25)
Thus, having explained the origination of Space from the Tāmasic Ego, it states the origination of Air etc. from Space in sequence - "From Space, then, while transforming..." Touch is the quality of which Air is the possessor. Air has two qualities - the natural quality of Touch, and Sound due to connection with the cause. It also states two effects of Air - "Prāṇa (Vital Force) is ten-fold. Ojas is the power of the senses. Saha is the power of the mind. Bala is the power of the body." Although it will be stated that Prāṇa is an effect of the Rājasic Ego, here the Prāṇa which assists the sense of smell in grasping odors is accepted. Or, it could be the other view "Intelligence and Prāṇa originate from the Tejas (Sattva)". The meaning is that Air has the form of Prāṇa etc. Where the nature of Time and Action is not stated, it should be understood implicitly. Alternatively, since the nature of Time and Action in Ego and Space is not present, that has not been stated based on common experience. (26)
But, in order to prevent any misconception that a contrary effect arises from Air, it specifically explains - "Of Air too..." "Udapadyata" means "produced". There should be no doubt here because of the word "vai" (meaning "indeed"). The apprehension of distinctiveness is only because of preponderance of certain qualities, not that Air has no effect. This is based on the Śruti statement "From Air arises Fire (Agni)". For Tejas (Fire), it states three qualities - "having form/color, having touch, having sound". All three qualities are realized in it. There can be debates about those things which do not have the relationship of cause and effect. But such debates should be disregarded in the Siddhānta (established conclusion) due to their contradicting the Śrutis. As for the idea that a contrary effect cannot be the originator of something contrary, that is just an exception, like in the case of thread and cloth. For thread and cloth do not belong to the same class. Thread-ness and cloth-ness are not one. Nor are the classes like earth-ness etc. meant to be stated here, since there are no governing rules. This is because Air alone is perceived as the cause in the gross Fire form. And its parts are not perceived there, like the threads in the cloth. Therefore, any Śāstra contradicted by perception and the Śrutis should be disregarded. "Having the nature of Rasa" means associated with the Rasa Tanmātra. "Having form, touch and sound due to connection with the cause" - sound of the nature of reverberation (Ghoṣa) is meant. (27-28)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding the statement "from tamas (ignorance) arises ether, from that sound, etc.," its measure is called "word." By ordaining the word as a measure, it is indicated that the word, consisting of letters, is distinct from the quality of ether. And this is reasonable: when there is doubt about where the great pit is, which is completely covered and not perceptible, by striking the ground here and there with the foot, etc., wherever an unusual sound arises, one infers the existence of a void there by that very sound, thinking "this is a space." Therefore, that sound is a quality of ether in the form of sound. Hence, echo is only a quality of ether, not a reflection of sound. A letter (varna), however, is either a vowel or a consonant and is eternal. Therefore, the statement "letters are manifested by the movements of the tongue, lips, and palate" is not a definition of it, for then there would be a contradiction in the case of skilled players of the vina, mridanga, etc., where letters are comprehended. The same would apply in the case of pronouncing prit, etc. We have established the eternity of letters in accordance with all conclusive texts in the Prasthamara-ratna-kara. To indicate that the word "measure" is conventionally used with reference to words, etc., after stating "yoga," they explain the nature of measures as "the measures are...," meaning that they are of the form of a preceding state. "Preceding state" means the manifestation of an effect from the same substance as the cause. Among the five (words, etc.), since they have already mentioned its being a measure even in the case of sound, they state the implied meaning as "ether, etc." Thus, the word "measure" is used here to indicate the predominance of the gross state in ether. After thus suggesting the definition of ether as "the measure, quality, and word," for the comprehension of sound, they explain its definition starting with "moreover" (kincha). Thus, since sound is of the nature of resonance, it is a quality of ether in the form of resonance. And since the defined (sound) is directly perceivable, its defining characteristic, ether, must also have parts, meaning it is not partless but has subtle parts. (25)
Here, regarding "nabhas" (ether), they present another view starting with "the intellect" (buddhir) because it cannot be determined that it (vāyu, air) alone is meant since the word (shabda) is similar. Thus, even though they are of the same form (as ether), due to the different functions of the various forms of the inner wind (prāna, etc.) called prāna, apāna, samāna, udāna, vyāna, nāga, kūrma, krikala, devadatta, and dhanañjaya, it (air) is separate. By taking its function, this is a different view based on the similarity of form. "To be done" (karttavya) means "whose form," and since this work has commenced with that (definition of karttavya), in the absence of any connection, their (karttavya and its definition) inclusion there would be inappropriate. However, lest the statement in the previous verse become meaningless, they present another view starting with "or" (athavā). At the time of the origination of egotism (aham-kāra), since the gunas (constituents of nature) are the non-principal cause in which there is a deviation, egotism would not be an effect (of the gunas). Similarly, here too, since ether is not perceived as being tāmasic (dominated by ignorance), it cannot be a cause there either. Just as in the world, the origination of egotism is not comprehended due to its existence being inferred like "I am Brahman," similarly, the origination of ether is also not comprehended. Therefore, in both cases, action (karma) is not the cause (since it is not comprehended, based on worldly comprehension; this is not stated from the mouth. But in reality, since it is stated that the gunas predominate and associate with the origination of egotism, and since the sāttvic egotism is established in the mind, which is the effect of the gunas, as stated in "born of the gunas along with desires," and since the threefold functions of the sense organs impelled by that (mind) are also seen, and since the functions of ether in the form of air, which is rajasic and agitating, are also seen, in the absence of deviation, its establishment there is also possible). However, the preceding state has already been explained. Therefore, in all cases, there is the operation of the three (gunas). (26)
On the statement "of air, they say here". Indeed, when the three-fold nature (of the cause) is established by implication, what is the purpose of restating it? They say "of air, etc." (meaning) the instrumental case (air) is merely the operative cause, the word "time" implying the material cause. And thus, in the process of transformation, the material cause should not be admitted as contributing its own nature, but not the instrumental and material causes. This is to remove the apprehension (of those) who (think so). "Those" refers to the Naiyāyikas and others. However, even though the instrumental nature of air is accepted, since it does not contradict the scripture which can be explained (accordingly), why should it be disregarded? Therefore, they state their view with "indeed, etc." Thus, the view bound by the rule (is stated). They explain that view with "that, etc." But (the opponents) say "not indeed, etc." to mean "how can it be non-deviant?" Hence, (they mean) "deviant." However, even if there is an apprehension of deviation due to the consideration of different classes, since the more general classes like earth-ness, etc., are the delimiting factors, there is no deviation. Therefore, they say "nor indeed, etc." here in the removal of the deviation. "They will be explained" means they will be explained as delimiting factors. "Due to the absence of a delimiting factor" (means) since earth-ness is present even in a pot, etc., there is no such delimitation due to the non-apprehension of a delimiting factor. And thus, since in the production of gross fire from subtle fire, air alone is apprehended as the cause, and since admitting subtle parts of air contradicts perception and is thus incongruous, there is no removal of deviation. And it cannot be said that in the case of gross fire too, some particular class should be hypothesized as the delimiting factor, since it is seen that from the same class comes the same class, and from a different class comes a different class, for it is impossible to explain (this) due to contradiction with perception. And since the production of cow-dung cake from (ordinary) cake, of a human from a god, of a tree from a seed, is well-established in the world and scriptures, the rule would be purposeless. And there is no such excessive extension, since that (deviation) is prevented by the specific relation of cause and effect, such as cloth-ness, thread-ness, pot-ness, skull-ness, etc. Therefore, they conclude with "therefore, etc.," because the rule is purposeless. (27)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The primal cause of the elements like space, etc., is the primal element (bhūtādi). From that (primal cause) even when undergoing modification, space (ākāśa) arose from the pure (tamasa) state. The subtle form (mātrā) and the distinctive, distinguishing property (guna) and dharma of that space is that space is revealed through sound. The same should be understood for touch, etc. He states the definition of sound - "the linga (word-sound)." Even when something like an elephant is uttered loudly by someone who is invisible, that which is the indicator (linga) for the elephant to be known by the seer and the elephant to be seen - (that linga) is the means of knowledge. (25)
Then, as the spatial dimension (nabhas) was undergoing a further modification, the property of touch arose from the spatial element, (becoming) wind through the medium of the touch-property (tanmātra). And that wind, by the connection (anvaya) of what was its material cause, became possessed of word (śabdavān). This very wind, moving within the body, is called 'life-force' (prāṇa). However, the view to be stated later is that "mind and life-force are brilliant." That same (wind) becomes vigor (ojas) - the strength of the senses, power (saha) of the inner faculty, and strength (bala) which is the capacity of the body. (26)
The phrase "of time, action and nature" should be understood everywhere that it is not stated. From the primal cause undergoing modification, from the spatial element, just as color arises through the medium of the color-property, so taste arises through the connection of the causes which are wind and space, and through possession of sound and touch - this is the connection. (27)
From the brilliant (tejas) undergoing modification, from the spatial element, water (ambhas) which has the property of taste arose through the medium of the taste-property, and also through the connection with color, touch and sound - this is the connection. Sound is resonance (ghosha). (28)
Hindī Anuvāda
When a modification took place in the tāmasic ahaṃkāra, which is the cause of the five great elements, then from that, space (ākāśa) originated. The tanmātrā and guṇa of space is sound. It is through this sound that the knower and the known are revealed. (25)
When a modification took place in space, then from that, wind (vāyu) originated, its property being touch. Due to acquiring the property of its cause, this (wind) also possesses sound. Vigor in the senses, life force in the body, energy (ojas) and strength (bala) are the forms of this (wind). (26)
A modification also took place in wind due to time, action and nature (svabhāva). From that, fire (tejas) originated. Its principal property is form (rūpa). Along with that, it also has the properties of sound and touch from its causes, space and wind. (27)
From the modification of fire, water (jala) originated. Its property is taste (rasa); it also has the properties of sound, touch and form from the causal principles. (28)
SB 2.5.25-28
