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Updated: May 21, 2025
The objections raised by some against the doctrine of Brahman have been disposed of in the preceding pada, and the present pada is devoted to the refutation of other theories. And that the world admits of being viewed as springing from an intelligent principle such as Brahman was shown at length under II, 1, 4. The sense of the Sutra, therefore, is none other than what we stated above.
It has been already shown, viz. under I, 2, 21, that the highest Brahman constitutes the initial topic of the Upanishad. And by the arguments set forth in the previous Sutras of the present Pada, we have removed all suspicion as to the topic started being dropped in the body of the Upanishad. And on account of abiding and eating. 'Two birds, inseparable friends, cling to the same tree. Up.
The second Pada discusses those texts which contain somewhat obscure references to the individual soul; the third Pada those which contain clear references to the same; and the fourth Pada finally those texts which appear to contain even clearer intimations of the individual soul, and so on. Everywhere; because there is taught what is known.
Thus, in the instance of rumah, a house; deri pada rumah signifies from a house; but it would be talking without use or meaning to say that deri pada is the sign of the ablative case of that noun, for then every preposition should equally require an appropriate case, and as well as of, to, and from, we should have a case for deatas rumah, on top of the house.
The governor warned us that we might have trouble in securing horses, and requested us to refer to him if the smotretal did not honor our pada ashnia. We did not wish to trespass further on his kindness, and concluded to submit to the extortion and say nothing.
For otherwise it might happen that some slow-witted persons, unaware of those other views resting on mere fallacious arguments, would imagine them possibly to be authoritative, and hence might be somewhat shaken in their belief in the Vedic doctrine. Another pada therefore is begun to the express end of refuting the theories of others.
There are four impressions on different terraces, each rising above the other, corresponding to the four descents of the deity. The fourth Phrabat is also on the banks of the Jumna. But the fifth and most celebrated of all is the print of the sacred foot on the top of the Amala Sri Pada, or Adam's Peak, in Ceylon.
The Sutras I, 1, 5 and ff. have proved only that the Vedic texts do not set forth the Sankhya view, while the task of the present pada is to demolish that view itself: the Sutras cannot therefore be charged with needless reiteration. The outline of the Sankhya doctrine is as follows.
The remaining part of this Pada now is devoted to the task of proving that where such special terms as Ether and the like are used in sections setting forth the creation and government of the world, they designate not the thing-sentient or non- sentient which is known from ordinary experience, but Brahman as proved so far.
The subsequent Sutras up to the end of the Pada demonstrate that the being which the texts refer to as 'Light' or 'Indra' terms which in ordinary language are applied to certain other well-known beings , and which is represented as possessing some one or other supremely exalted quality that is invariably connected with world-creative power, is no other than the highest Brahman.
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