Vedanta-Sutras with Sankara's Commentary — SelectionsHinduismAccepted ScriptureSanskritShareVedanta-Sutras (Sankara's Commentary) 2.1George Thibaut (1890) - EnglishMoreVersion - 1 availableGeorge Thibaut (1890)LanguageEnglishEspañol‹Vedanta-Sutras (Sankara's Commentary) 1.1Vedanta-Sutras (Sankara's Commentary) 1.2Vedanta-Sutras (Sankara's Commentary) 1.3Vedanta-Sutras (Sankara's Commentary) 1.4Vedanta-Sutras (Sankara's Commentary) 2.1Vedanta-Sutras (Sankara's Commentary) 2.2›Adhyaya 2, Pada 1, Sutra 1Vedanta-Sutras (Sankara's Commentary) 2.1ListenPlay this chapter in spoken English.Save chapterListen to chapter1If it be objected that (from the doctrine expounded hitherto) there would result the fault of there being no room for (certain) Sm/ri/tis; we do not admit that objection, because (from the rejection of our doctrine) there would result the fault of want of room for other Sm/ri/tis. It has been shown in the first adhyaya that the omniscient Lord of all is the cause of the origin of this world in the same way as clay is the material cause of jars and gold of golden ornaments; that by his rulership he is the cause of the subsistence of this world once originated, just as the magician is the cause of the subsistence of the magical illusion; and that he, lastly, is the cause of this emitted world being finally reabsorbed into his essence, just as the four classes of creatures are reabsorbed into the earth. It has further been proved, by a demonstration of the connected meaning of all the Vedanta-texts, that the Lord is the Self of all of us. 2And on account of the non-perception of the others (i.e. the effects of the pradhana, according to the Sa@nkhya system). The principles different from the pradhana, but to be viewed as its modifications which the (Sa@nkhya) Sm/ri/ti assumes, as, for instance, the great principle, are perceived neither in the Veda nor in ordinary experience. Now things of the nature of the elements and the sense organs, which are well known from the Veda, as well as from experience, may be referred to in Sm/ri/ti; but with regard to things which, like Kapila's great principle, are known neither from the Veda nor from experience--no more than, for instance, the objects of a sixth sense--Sm/ri/ti is altogether impossible. That some scriptural passages which apparently refer to such things as the great principle have in reality quite a different meaning has already been shown under I, 4, 1. But if that part of Sm/ri/ti which is concerned with the effects (i.e. the great principle, and so on) is without authority, the part which refers to the cause (the pradhana) will be so likewise. 3Thereby the Yoga (Sm/ri/ti) is refuted. This Sutra extends the application of the preceding argumentation, and remarks that by the refutation of the Sa@nkhya-sm/ri/ti the Yoga-sm/ri/ti also is to be considered as refuted; for the latter also assumes, in opposition to Scripture, a pradhana as the independent cause of the world, and the 'great principle,' &c. as its effects, although neither the Veda nor common experience favour these views.--But, if the same reasoning applies to the Yoga also, the latter system is already disposed of by the previous arguments; of what use then is it formally to extend them to the Yoga? (as the Sutra does.)--We reply that here an additional cause of doubt presents itself, the practice of Yoga being enjoined in the Veda as a means of obtaining perfect knowledge; so, for instance, B/ri/. Up. 4(Brahman can) not (be the cause of the world) on account of the difference of character of that, (viz. the world); and its being such, (i.e. different from Brahman) (we learn) from Scripture. The objections, founded on Sm/ri/ti, against the doctrine of Brahman being the efficient and the material cause of this world have been refuted; we now proceed to refute those founded on Reasoning.--But (to raise an objection at the outset) how is there room for objections founded on Reasoning after the sense of the sacred texts has once been settled? The sacred texts are certainly to be considered absolutely authoritative with regard to Brahman as well as with regard to religious duty (dharma).--(To this the purvapakshin replies), The analogy between Brahman and dharma would hold good if the matter in hand were to be known through the holy texts only, and could not be approached by the other means of right knowledge also. In the case of religious duties, i.e. things to be done, we indeed entirely depend on Scripture. 5But (there takes place) denotation of the superintending (deities), on account of the difference and the connexion. The word 'but' discards the doubt raised. We are not entitled to base the assumption of the elements and the sense organs being of an intellectual nature on such passages as 'the earth spoke,' &c. because 'there takes place denotation of that which presides.' In the case of actions like speaking, disputing, and so on, which require intelligence, the scriptural passages denote not the mere material elements and organs, but rather the intelligent divinities which preside over earth, &c., on the one hand, and Speech, &c., on the other hand. And why so? 'On account of the difference and the connexion.' The difference is the one previously referred to between the enjoying souls, on the one hand, and the material elements and organs, on the other hand, which is founded on the distinction between intelligent and non-intelligent beings; that difference would not be possible if all beings were intelligent. 6But it is seen. The word 'but' discards the purvapaksha. 7If (it is said that the effect is) non-existent (before its origination); we do not allow that because it is a mere negation (without an object). If Brahman, which is intelligent, pure, and devoid of qualities such as sound, and so on, is supposed to be the cause of an effect which is of an opposite nature, i.e. non-intelligent, impure, possessing the qualities of sound, &c., it follows that the effect has to be considered as non-existing before its actual origination. But this consequence cannot be acceptable to you--the Vedantin--who maintain the doctrine of the effect existing in the cause already. This objection of yours, we reply, is without any force, on account of its being a mere negation. If you negative the existence of the effect previous to its actual origination, your negation is a mere negation without an object to be negatived. 8On account of such consequences at the time of reabsorption (the doctrine maintained hitherto) is objectionable. The purvapakshin raises further objections.--If an effect which is distinguished by the qualities of grossness, consisting of parts, absence of intelligence, limitation, impurity, &c., is admitted to have Brahman for its cause, it follows that at the time of reabsorption (of the world into Brahman), the effect, by entering into the state of non-division from its cause, inquinates the latter with its properties. As therefore--on your doctrine--the cause (i.e. 9Not so; as there are parallel instances. There is nothing objectionable in our system.--The objection that the effect when being reabsorbed into its cause would inquinate the latter with its qualities does not damage our position 'because there are parallel instances,' i.e. because there are instances of effects not inquinating with their qualities the causes into which they are reabsorbed. Things, for instance, made of clay, such as pots, &c., which in their state of separate existence are of various descriptions, do not, when they are reabsorbed into their original matter (i.e. clay), impart to the latter their individual qualities; nor do golden ornaments impart their individual qualities to their elementary material, i.e. gold, into which they may finally be reabsorbed. Nor does the fourfold complex of organic beings which springs from earth impart its qualities to the latter at the time of reabsorption. You (i.e. the purvapakshin), on the other hand, have not any instances to quote in your favour. 10And because the objections (raised by the Sa@nkhya against the Vedanta doctrine) apply to his view also. The doctrine of our opponent is liable to the very same objections which he urges against us, viz. in the following manner.--The objection that this world cannot have sprung from Brahman on account of its difference of character applies no less to the doctrine of the pradhana being the cause of the world; for that doctrine also assumes that from a pradhana devoid of sound and other qualities a world is produced which possesses those very qualities. The beginning of an effect different in character being thus admitted, the Sa@nkhya is equally driven to the doctrine that before the actual beginning the effect was non-existent. 11If it be said that, in consequence of the ill-foundedness of reasoning, we must frame our conclusions otherwise; (we reply that) thus also there would result non-release. In matters to be known from Scripture mere reasoning is not to be relied on for the following reason also. As the thoughts of man are altogether unfettered, reasoning which disregards the holy texts and rests on individual opinion only has no proper foundation. We see how arguments, which some clever men had excogitated with great pains, are shown, by people still more ingenious, to be fallacious, and how the arguments of the latter again are refuted in their turn by other men; so that, on account of the diversity of men's opinions, it is impossible to accept mere reasoning as having a sure foundation. Nor can we get over this difficulty by accepting as well-founded the reasoning of some person of recognised mental eminence, may he now be Kapila or anybody else; since we observe that even men of the most undoubted mental eminence, such as Kapila, Ka/n/ada, and other founders of philosophical schools, have contradicted one another. 12Thereby those (theories) also which are not accepted by competent persons are explained. Hitherto we have refuted those objections against the Vedanta-texts which, based on reasoning, take their stand on the doctrine of the pradhana being the cause of the world; (which doctrine deserves to be refuted first), because it stands near to our Vedic system, is supported by somewhat weighty arguments, and has, to a certain extent, been adopted by some authorities who follow the Veda.--But now some dull-witted persons might think that another objection founded on reasoning might be raised against the Vedanta, viz. on the ground of the atomic doctrine. The Sutrakara, therefore, extends to the latter objection the refutation of the former, considering that by the conquest of the most dangerous adversary the conquest of the minor enemies is already virtually accomplished. Other doctrines, as, for instance, the atomic doctrine of which no part has been accepted by either Manu or Vyasa or other authorities, are to be considered as 'explained,' i.e. 13If it be said that from the circumstance of (the objects of enjoyment) passing over into the enjoyer (and vice versa) there would result non-distinction (of the two); we reply that (such distinction) may exist (nevertheless), as ordinary experience shows. Another objection, based on reasoning, is raised against the doctrine of Brahman being the cause of the world.--Although Scripture is authoritative with regard to its own special subject-matter (as, for instance, the causality of Brahman), still it may have to be taken in a secondary sense in those cases where the subject-matter is taken out of its grasp by other means of right knowledge; just as mantras and arthavadas have occasionally to be explained in a secondary sense (when the primary, literal sense is rendered impossible by other means of right knowledge). Analogously reasoning is to be considered invalid outside its legitimate sphere; so, for instance, in the case of religious duty and its opposite.--Hence Scripture cannot be acknowledged to refute what is settled by other means of right knowledge. And if you ask, 'Where does Scripture oppose itself to what is thus established?' we give you the following instance. 14The non-difference of them (i.e. of cause and effect) results from such terms as 'origin' and the like. The refutation contained in the preceding Sutra was set forth on the condition of the practical distinction of enjoyers and objects of enjoyment being acknowledged. In reality, however, that distinction does not exist because there is understood to be non-difference (identity) of cause and effect. The effect is this manifold world consisting of ether and so on; the cause is the highest Brahman. Of the effect it is understood that in reality it is non-different from the cause, i.e. has no existence apart from the cause.--How so?--'On account of the scriptural word "origin" and others.' The word 'origin' is used in connexion with a simile, in a passage undertaking to show how through the knowledge of one thing everthing is known; viz. Ch. Up. VI, 1, 4, 'As, my dear, by one clod of clay all that is made of clay is known, the modification (i.e. 15And because only on the existence (of the cause) (the effect) is observed. For the following reason also the effect is non-different from the cause, because only when the cause exists the effect is observed to exist, not when it does not exist. For instance, only when the clay exists the jar is observed to exist, and the cloth only when the threads exist. That it is not a general rule that when one thing exists another is also observed to exist, appears, for instance, from the fact, that a horse which is other (different) from a cow is not observed to exist only when a cow exists. Nor is the jar observed to exist only when the potter exists; for in that case non-difference does not exist, although the relation between the two is that of an operative cause and its effect.--But--it may be objected--even in the case of things other (i.e. 16And on account of that which is posterior (i.e. the effect) being that which is. For the following reason also the effect is to be considered as non-different (from the cause). That which is posterior in time, i.e. the effect, is declared by Scripture to have, previous to its actual beginning, its Being in the cause, by the Self of the cause merely. For in passages like, 'In the beginning, my dear, this was that only which is' (Ch. Up. VI, 2, 3); and, 'Verily, in the beginning this was Self, one only' (Ait. Ar. II, 4, 1, 1), the effect which is denoted by the word 'this' appears in grammatical co-ordination with (the word denoting) the cause (from which it appears that both inhere in the same substratum). A thing, on the other hand, which does not exist in another thing by the Self of the latter is not produced from that other thing; for instance, oil is not produced from sand. Hence as there is non-difference before the production (of the effect), we understand that the effect even after having been produced continues to be non-different from the cause. 17If it be said that on account of being denoted as that which is not (the effect does) not (exist before it is actually produced); (we reply) not so, (because the term 'that which is not' denotes) another quality (merely); (as appears) from the complementary sentence. But, an objection will be raised, in some places Scripture speaks of the effect before its production as that which is not; so, for instance, 'In the beginning this was that only which is not' (Ch. Up. III, 19, 1); and 'Non-existent indeed this was in the beginning' (Taitt. Up. II, 7). Hence Being (sattvam) cannot be ascribed to the effect before its production. This we deny. For by the Non-existence of the effect previous to its production is not meant absolute Non-existence, but only a different quality or state, viz. the state of name and form being unevolved, which state is different from the state of name and form being evolved. With reference to the latter state the effect is called, previous to its production, non-existent although then also it existed identical with its cause. We conclude this from the complementary passage, according to the rule that the sense of a passage whose earlier part is of doubtful meaning is determined by its complementary part. 18From reasoning and from another Vedic passage. That the effect exists before its origination and is non-different from the cause, follows from reasoning as well as from a further scriptural passage. We at first set forth the argumentation.--Ordinary experience teaches us that those who wish to produce certain effects, such as curds, or earthen jars, or golden ornaments, employ for their purpose certain determined causal substances such as milk, clay, and gold; those who wish to produce sour milk do not employ clay, nor do those who intend to make jars employ milk and so on. But, according to that doctrine which teaches that the effect is non-existent (before its actual production), all this should be possible. 19And like a piece of cloth. As of a folded piece of cloth we do not know clearly whether it is a piece of cloth or some other thing, while on its being unfolded it becomes manifest that the folded thing was a piece of cloth; and as, so long as it is folded, we perhaps know that it is a piece of cloth but not of what definite length and width it is, while on its being unfolded we know these particulars, and at the same time that the cloth is not different from the folded object; in the same way an effect, such as a piece of cloth, is non-manifest as long as it exists in its causes, i.e. the threads, &c. merely, while it becomes manifest and is clearly apprehended in consequence of the operations of shuttle, loom, weaver, and so on.--Applying this instance of the piece of cloth, first folded and then unfolded, to the general case of cause and effect, we conclude that the latter is non-different from the former. 20And as in the case of the different vital airs. It is a matter of observation that when the operations of the different kinds of vital air--such as pra/n/a the ascending vital air, apana the descending vital air, &c.--are suspended, in consequence of the breath being held so that they exist in their causes merely, the only effect which continues to be accomplished is life, while all other effects, such as the bending and stretching of the limbs and so on, are stopped. When, thereupon, the vital airs again begin to act, those other effects also are brought about, in addition to mere life.--Nor must the vital airs, on account of their being divided into classes, be considered as something else than vital air; for wind (air) constitutes their common character. Thus (i.e. 21On account of the other (i.e. the individual soul) being designated (as non-different from Brahman) there would attach (to Brahman) various faults, as, for instance, not doing what is beneficial. Another objection is raised against the doctrine of an intelligent cause of the world.--If that doctrine is accepted, certain faults, as, for instance, doing what is not beneficial, will attach (to the intelligent cause, i.e. Brahman), 'on account of the other being designated.' For Scripture declares the other, i.e. the embodied soul, to be one with Brahman, as is shown by the passage, 'That is the Self; that art thou, O /S/vetaketu!' (Ch. Up. VI, 8, 7.)--Or else (if we interpret 'the other' of the Sutra in a different way) Scripture declares the other, i.e. Brahman, to be the Self of the embodied soul. For the passage, 'Having created that he entered into it,' declares the creator, i.e. the unmodified Brahman, to constitute the Self of the embodied soul, in consequence of his entering into his products. The following passage also, 'Entering (into them) with this living Self I will evolve names and forms' (Ch. Up. 22But the separate (Brahman, i.e. the Brahman separate from the individual souls) (is the creator); (the existence of which separate Brahman we learn) from the declaration of difference. The word 'but' discards the purvapaksha.--We rather declare that that omniscient, omnipotent Brahman, whose essence is eternal pure cognition and freedom, and which is additional to, i.e. different from the embodied Self, is the creative principle of the world. The faults specified above, such as doing what is not beneficial, and the like, do not attach to that Brahman; for as eternal freedom is its characteristic nature, there is nothing either beneficial to be done by it or non-beneficial to be avoided by it. Nor is there any impediment to its knowledge and power; for it is omniscient and omnipotent. The embodied Self, on the other hand, is of a different nature, and to it the mentioned faults adhere. But then we do not declare it to be the creator of the world, on account of 'the declaration of difference.' For scriptural passages (such as, 'Verily, the Self is to be seen, to be heard, to be perceived, to be marked,' B/ri/. Up. 23And because the case is analogous to that of stones, &c. (the objections raised) cannot be established. As among minerals, which are all mere modifications of earth, nevertheless great variety is observed, some being precious gems, such as diamonds, lapis lazuli, &c., others, such as crystals and the like, being of medium value, and others again stones only fit to be flung at dogs or crows; and as from seeds which are placed in one and the same ground various plants are seen to spring, such as sandalwood and cucumbers, which show the greatest difference in their leaves, blossoms, fruits, fragrancy, juice, &c.; and as one and the same food produces various effects, such as blood and hair; so the one Brahman also may contain in itself the distinction of the individual Selfs and the highest Self, and may produce various effects. 24If you object on the ground of the observation of the employment (of instruments); (we say), No; because as milk (transforms itself, so Brahman does). Your assertion that the intelligent Brahman alone, without a second, is the cause of the world cannot be maintained, on account of the observation of employment (of instruments). For in ordinary life we see that potters, weavers, and other handicraftsmen produce jars, cloth, and the like, after having put themselves in possession of the means thereto by providing themselves with various implements, such as clay, staffs, wheels, string, &c.; Brahman, on the other hand, you conceive to be without any help; how then can it act as a creator without providing itself with instruments to work with? We therefore maintain that Brahman is not the cause of the world. This objection is not valid, because causation is possible in consequence of a peculiar constitution of the causal substance, as in the case of milk. Just as milk and water turn into curds and ice respectively, without any extraneous means, so it is in the case of Brahman also. 25And (the case of Brahman is) like that of gods and other beings in ordinary experience. Well, let it be admitted that milk and other non-intelligent things have the power of turning themselves into sour milk, &c. without any extraneous means, since it is thus observed. But we observe, on the other hand, that intelligent agents, as, for instance, potters, proceed to their several work only after having provided themselves with a complete set of instruments. How then can it be supposed that Brahman, which is likewise of an intelligent nature, should proceed without any auxiliary? 26Either the consequence of the entire (Brahman undergoing change) has to be accepted, or else a violation of the texts declaring Brahman to be without parts. Hitherto we have established so much that Brahman, intelligent, one, without a second, modifying itself without the employment of any extraneous means, is the cause of the world.--Now, another objection is raised for the purpose of throwing additional light on the point under discussion.--The consequence of the Vedanta doctrine, it is said, will be that we must assume the entire Brahman to undergo the change into its effects, because it is not composed of parts. If Brahman, like earth and other matter, consisted of parts, we might assume that a part of it undergoes the change, while the other part remains as it is. But Scripture distinctly declares Brahman to be devoid of parts. Compare, 'He who is without parts, without actions, tranquil, without fault, without taint' (/Sv/e. Up. VI, 19); 'That heavenly person is without body, he is both without and within, not produced' (Mu. Up. II, 1, 2); 'That great Being is endless, unlimited, consisting of nothing but knowledge' (B/ri/. Up. 27But (this is not so), on account of scriptural passages, and on account of (Brahman) resting on Scripture (only). The word 'but' discards the objection.--We deny this and maintain that our view is not open to any objections.--That the entire Brahman undergoes change, by no means follows from our doctrine, 'on account of sacred texts.' For in the same way as Scripture speaks of the origin of the world from Brahman, it also speaks of Brahman subsisting apart from its effects. This appears from the passages indicating the difference of cause and effect '(That divinity thought) let me enter into these three divinities with this living Self and evolve names and forms;' and, 'Such is the greatness of it, greater than it is the Person; one foot of him are all things, three feet are what is immortal in heaven' (Ch. Up. III, 12, 6); further, from the passages declaring the unmodified Brahman to have its abode in the heart, and from those teaching that (in dreamless sleep) the individual soul is united with the True. 28For thus it is in the (individual) Self also, and various (creations exist in gods, &c.). Nor is there any reason to find fault with the doctrine that there can be a manifold creation in the one Self, without destroying its character. For Scripture teaches us that there exists a multiform creation in the one Self of a dreaming person, 'There are no chariots in that state, no horses, no roads, but he himself creates chariots, horses, and roads' (B/ri/. Up. IV, 3, 10). In ordinary life too multiform creations, elephants, horses, and the like are seen to exist in gods, &c., and magicians without interfering with the unity of their being. Thus a multiform creation may exist in Brahman also, one as it is, without divesting it of its character of unity. 29And because the objection (raised against our view) lies against his (the opponent's) view likewise. Those also who maintain that the world has sprung from the pradhana implicitly teach that something not made up of parts, unlimited, devoid of sound and other qualities--viz. the pradhana--is the cause of an effect--viz. the world--which is made up of parts, is limited and is characterised by the named qualities. Hence it follows from that doctrine also either that the pradhana as not consisting of parts has to undergo a change in its entirety, or else that the view of its not consisting of parts has to be abandoned.--But--it might be pleaded in favour of the Sa@nkhyas--they do not maintain their pradhana to be without parts; for they define it as the state of equilibrium of the three gu/n/as, Goodness, Passion, and Darkness, so that the pradhana forms a whole containing the three gu/n/as as its parts.--We reply that such a partiteness as is here proposed does not remove the objection in hand because still each of the three qualities is declared to be in itself without parts. 30And (the highest divinity is) endowed with all (powers) because that is seen (from Scripture). We have stated that this multiform world of effects is possible to Brahman, because, although one only, it is endowed with various powers.--How then--it may be asked--do you know that the highest Brahman is endowed with various powers?--He is, we reply, endowed with all powers, 'because that is seen.' For various scriptural passages declare that the highest divinity possesses all powers, 'He to whom all actions, all desires, all odours, all tastes belong, he who embraces all this, who never speaks, and is never surprised' (Ch. Up. III, 14, 4); 'He who desires what is true and imagines what is true' (Ch. Up. VIII, 7, 1); 'He who knows all (in its totality), and cognizes all (in its detail') (Mu. Up. I, 1, 9); 'By the command of that Imperishable, O Gargi, sun and moon stand apart' (B/ri/. Up. III, 8, 9); and other similar passages. 31If it be said that (Brahman is devoid of powers) on account of the absence of organs; (we reply that) this has been explained (before). Let this be granted.--Scripture, however, declares the highest divinity to be without (bodily) organs of action; so, for instance, in the passage, 'It is without eyes, without ears, without speech, without mind' (B/ri/. Up. III, 8, 8). Being such, how should it be able to produce effects, although it may be endowed with all powers? For we know (from mantras, arthavadas, &c.) that the gods and other intelligent beings, though endowed with all powers, are capable of producing certain effects only because they are furnished with bodily instruments of action. And, moreover, how can the divinity, to whom the scriptural passage, 'No, no,' denies all attributes, be endowed with all powers? The appropriate reply to this question has been already given above. The transcendent highest Brahman can be fathomed by means of Scripture only, not by mere reasoning. Nor are we obliged to assume that the capacity of one being is exactly like that which is observed in another. 32(Brahman is) not (the creator of the world), on account of (beings engaging in any action) having a motive. Another objection is raised against the doctrine of an intelligent cause of the world.--The intelligent highest Self cannot be the creator of the sphere of this world, 'on account of actions having a purpose.'--We know from ordinary experience that man, who is an intelligent being, begins to act after due consideration only, and does not engage even in an unimportant undertaking unless it serves some purpose of his own; much less so in important business. There is also a scriptural passage confirming this result of common experience, 'Verily everything is not dear that you may have everything; but that you may love the Self therefore everything is dear' (B/ri/. Up. II, 4, 5). Now the undertaking of creating the sphere of this world, with all its various contents, is certainly a weighty one. 33But (Brahman's creative activity) is mere sport, such as we see in ordinary life. The word 'but' discards the objection raised.--We see in every-day life that certain doings of princes or other men of high position who have no unfulfilled desires left have no reference to any extraneous purpose; but proceed from mere sportfulness, as, for instance, their recreations in places of amusement. We further see that the process of inhalation and exhalation is going on without reference to any extraneous purpose, merely following the law of its own nature. Analogously, the activity of the Lord also may be supposed to be mere sport, proceeding from his own nature, without reference to any purpose. For on the ground neither of reason nor of Scripture can we construe any other purpose of the Lord. Nor can his nature be questioned.--Although the creation of this world appears to us a weighty and difficult undertaking, it is mere play to the Lord, whose power is unlimited. 34Inequality (of dispensation) and cruelty (the Lord can) not (be reproached with), on account of his regarding (merit and demerit); for so (Scripture) declares. In order to strengthen the tenet which we are at present defending, we follow the procedure of him who shakes a pole planted in the ground (in order to test whether it is firmly planted), and raise another objection against the doctrine of the Lord being the cause of the world.--The Lord, it is said, cannot be the cause of the world, because, on that hypothesis, the reproach of inequality of dispensation and cruelty would attach to him. Some beings, viz. the gods and others, he renders eminently happy; others, as for instance the animals, eminently unhappy; to some again, as for instance men, he allots an intermediate position. To a Lord bringing about such an unequal condition of things, passion and malice would have to be ascribed, just as to any common person acting similarly; which attributes would be contrary to the essential goodness of the Lord affirmed by /S/ruti and Sm/ri/ti. 35If it be objected that it (viz. the Lord's having regard to merit and demerit) is impossible on account of the non-distinction (of merit and demerit, previous to the first creation); we refute the objection on the ground of (the world) being without a beginning. But--an objection is raised--the passage, 'Being only this was in the beginning, one, without a second,' affirms that before the creation there was no distinction and consequently no merit on account of which the creation might have become unequal. And if we assume the Lord to have been guided in his dispensations by the actions of living beings subsequent to the creation, we involve ourselves in the circular reasoning that work depends on diversity of condition of life, and diversity of condition again on work. The Lord may be considered as acting with regard to religious merit after distinction had once arisen; but as before that the cause of inequality, viz. merit, did not exist, it follows that the first creation must have been free, from inequalities. 36(The beginninglessness of the world) recommends itself to reason and is seen (from Scripture). The beginninglessness of the world recommends itself to reason. For if it had a beginning it would follow that, the world springing into existence without a cause, the released souls also would again enter into the circle of transmigratory existence; and further, as then there would exist no determining cause of the unequal dispensation of pleasure and pain, we should have to acquire in the doctrine of rewards and punishments being allotted, without reference to previous good or bad action. That the Lord is not the cause of the inequality, has already been remarked. Nor can Nescience by itself be the cause, and it is of a uniform nature. On the other hand, Nescience may be the cause of inequality, if it be considered as having regard to merit accruing from action produced by the mental impressions or wrath, hatred, and other afflicting passions. 37And because all the qualities (required in the cause of the world) are present (in Brahman). The teacher has now refuted all the objections, such as difference of character, and the like, which other teachers have brought forward against what he had established as the real sense of the Veda, viz. that the intelligent Brahman is the cause and matter of this world. Now, before entering on a new chapter, whose chief aim it will be to refute the (positive) opinions held by other teachers, he sums up the foregoing chapter, the purport of which it was to show why his view should be accepted.--Because, if that Brahman is acknowledged as the cause of the world, all attributes required in the cause (of the world) are seen to be present--Brahman being all-knowing, all-powerful, and possessing the great power of Maya,--on that account this our system, founded on the Upanishads, is not open to any objections. 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