Vedanta-Sutras with Sankara's Commentary — SelectionsHinduismAccepted ScriptureSanskritShareVedanta-Sutras (Sankara's Commentary) 2.2George 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 2, Sutra 1Vedanta-Sutras (Sankara's Commentary) 2.2ListenPlay this chapter in spoken English.Save chapterListen to chapter1That which is inferred (by the Sa@nkhyas, viz. the pradhana) cannot be the cause (of the world), on account of the orderly arrangement (of the world) being impossible (on that hypothesis). Although it is the object of this system to define the true meaning of the Vedanta-texts and not, like the science of Logic, to establish or refute some tenet by mere ratiocination, still it is incumbent on thorough students of the Vedanta to refute the Sa@nkhya and other systems which are obstacles in the way of perfect knowledge. For this purpose a new chapter is begun. (Nor must it be said that the refutation of the other systems ought to have preceded the establishment of the Vedanta position; for) as the determination of the sense of the Vedanta-passages directly subserves perfect knowledge, we have at first, by means of such a determination, established our own position, since this is a task more important than the refutation of the views entertained by others. 2And on account of (the impossibility of) activity. Leaving the arrangement of the world, we now pass on to the activity by which it is produced.--The three gu/n/as, passing out of the state of equipoise and entering into the condition of mutual subordination and superordination, originate activities tending towards the production of particular effects.--Now these activities also cannot be ascribed to a non-intelligent pradhana left to itself, as no such activity is seen in clay and similar substances, or in chariots and the like. For we observe that clay and the like, and chariots--which are in their own nature non-intelligent--enter on activities tending towards particular effects only when they are acted upon by intelligent beings such as potters, &c. in the one case, and horses and the like in the other case. From what is seen we determine what is not seen. Hence a non-intelligent cause of the world is not to be inferred because, on that hypothesis, the activity without which the world cannot be produced would be impossible. 3If it be said (that the pradhana moves) like milk or water, (we reply that) there also (the motion is due to intelligence). Well, the Sa@nkhya resumes, listen then to the following instances.--As non-sentient milk flows forth from its own nature merely for the nourishment of the young animal, and as non-sentient water, from its own nature, flows along for the benefit of mankind, so the pradhana also, although non-intelligent, may be supposed to move from its own nature merely for the purpose of effecting the highest end of man. This argumentation, we reply, is unsound again; for as the adherents of both doctrines admit that motion is not observed in the case of merely non-intelligent things such as chariots, &c., we infer that water and milk also move only because they are directed by intelligent powers. Scriptural passages, moreover (such as 'He who dwells in the water and within the water, who rules the water within,' B/ri/. Up. III, 7, 4; and, 'By the command of that Akshara, O Gargi, some rivers flow to the East,' &c., B/ri/. Up. 4And because (the pradhana), on account of there existing nothing beyond it, stands in no relation; (it cannot be active.) The three gu/n/as of the Sa@nkhyas when in a state of equipoise form the pradhana. Beyond the pradhana there exists no external principle which could either impel the pradhana to activity or restrain it from activity. The soul (purusha), as we know, is indifferent, neither moves to--nor restrains from--action. As therefore the pradhana stands in no relation, it is impossible to see why it should sometimes modify itself into the great principle (mahat) and sometimes not. The activity and non-activity (by turns) of the Lord, on the other hand, are not contrary to reason, on account of his omniscience and omnipotence, and his being connected with the power of illusion (maya). 5Nor (can it be said that the pradhana modifies itself spontaneously) like grass, &c. (which turn into milk); for (milk) does not exist elsewhere (but in the female animal). Let this be (the Sa@nkhya resumes). Just as grass, herbs, water, &c. independently of any other instrumental cause transform themselves, by their own nature, into milk; so, we assume, the pradhana also transforms itself into the great principle, and so on. And, if you ask how we know that grass transforms itself independently of any instrumental cause; we reply, 'Because no such cause is observed.' For if we did perceive some such cause, we certainly should apply it to grass, &c. according to our liking, and thereby produce milk. But as a matter of fact we do no such thing. Hence the transformation of grass and the like must be considered to be due to its own nature merely; and we may infer therefrom that the transformation of the pradhana is of the same kind. 6Even if we admit (the Sa@nkhya position refuted in what precedes, it is invalidated by other objections) on account of the absence of a purpose (on the part of the pradhana). Even if we, accommodating ourselves to your (the Sa@nkhya's) belief, should admit what has been disproved in the preceding Sutra, viz. that the pradhana is spontaneously active, still your opinion would lie open to an objection 'on account of the absence of a purpose.' For if the spontaneous activity of the pradhana has, as you say, no reference to anything else, it will have no reference not only to any aiding principle, but also to any purpose or motive, and consequently your doctrine that the pradhana is active in order to effect the purpose of man will become untenable. If you reply that the pradhana does not indeed regard any aiding principle, but does regard a purpose, we remark that in that case we must distinguish between the different possible purposes, viz. either enjoyment (on the part of the soul), or final release, or both. 7And if you say (that the soul may move the pradhana) as the (lame) man (moves the blind one) or as the magnet (moves the iron); thus also (the difficulty is not overcome). Well then--the Sa@nkhya resumes, endeavouring to defend his position by parallel instances--let us say that, as some lame man devoid of the power of motion, but possessing the power of sight, having mounted the back of a blind man who is able to move but not to see, makes the latter move; or as the magnet not moving itself, moves the iron, so the soul moves the pradhana.--Thus also, we reply, you do not free your doctrine from all shortcomings; for this your new position involves an abandonment of your old position, according to which the pradhana is moving of itself, and the (indifferent, inactive) soul possesses no moving power. And how should the indifferent soul move the pradhana? A man, although lame, may make a blind man move by means of words and the like; but the soul which is devoid of action and qualities cannot possibly put forth any moving energy. 8And, again, (the pradhana cannot be active) because the relation of principal (and subordinate matter) is impossible (between the three gu/n/as). For the following reason also activity on the part of the pradhana is not possible.--The condition of the pradhana consists in the three gu/n/as, viz. goodness, passion, and darkness, abiding in themselves in a state of equipoise without standing to one another in the relation of mutual superiority or inferiority. In that state the gu/n/as cannot possibly enter into the relation of mutual subserviency because thereby they would forfeit their essential characteristic, viz. absolute independence. And as there exists no extraneous principle to stir up the gu/n/as, the production of the great principle and the other effects--which would acquire for its operative cause a non-balanced state of the gu/n/as--is impossible. 9And although another inference be made, (the objections remain in force) on account of the (pradhana) being devoid of the power of intelligence. But--the Sa@nkhya resumes--we draw another inference, so as to leave no room for the objection just stated. We do not acknowledge the gu/n/as to be characterised by absolute irrelativity and unchangeableness, since there is no proof for such an assumption. We rather infer the characteristics of the gu/n/as from those of their effects, presuming that their nature must be such as to render the production of the effects possible. Now the gu/n/as are admitted to be of an unsteady nature; hence the gu/n/as themselves are able to enter into the relation of mutual inequality, even while they are in a state of equipoise. Even in that case, we reply, the objections stated above which were founded on the impossibility of an orderly arrangement of the world, &c., remain in force on account of the pradhana being devoid of the power of intelligence. 10And moreover (the Sa@nkhya doctrine) is objectionable on account of its contradictions. The doctrine of the Sa@nkhyas, moreover, is full of contradictions. Sometimes they enumerate seven senses, sometimes eleven. In some places they teach that the subtle elements of material things proceed from the great principle, in other places again that they proceed from self-consciousness. Sometimes they speak of three internal organs, sometimes of one only. That their doctrine, moreover, contradicts /S/ruti, which teaches that the Lord is the cause of the world, and Sm/ri/ti, based on /S/ruti, is well known.--For these reasons also the Sa@nkhya system is objectionable. Here the Sa@nkhya again brings a countercharge--The system of the Vedantins also, he says, must be declared to be objectionable; for it does not admit that that which suffers and that which causes suffering are different classes of things (and thereby renders futile the well-established distinction of causes of suffering and suffering beings). 12In both cases also (in the cases of the ad/ri/sh/t/a inhering either in the atoms or the soul) action (of the atoms) is not (possible); hence absence of that (viz. creation and pralaya). The Sutrakara now proceeds to refute the doctrine of atoms being the cause of the world.--This doctrine arises in the following manner. We see that all ordinary substances which consist of parts as, for instance, pieces of cloth originate from the substances connected with them by the relation of inherence, as for instance threads, conjunction co-operating (with the parts to form the whole). We thence draw the general conclusion that whatever consists of parts has originated from those substances with which it is connected by the relation of inherence, conjunction cooperating. That thing now at which the distinction of whole and parts stops and which marks the limit of division into minuter parts is the atom.--This whole world, with its mountains, oceans, and so on, is composed of parts; because it is composed of parts it has a beginning and an end; an effect may not be assumed without a cause; therefore the atoms are the cause of the world. 13And because in consequence of samavaya being admitted a regressus in infinitum results from parity of reasoning. You (the Vai/s/eshika) admit that a binary compound which originates from two atoms, while absolutely different from them, is connected with them by the relation of inherence; but on that assumption the doctrine of the atoms being the general cause cannot be established, 'because parity involves here a retrogressus ad infinitum.' For just as a binary compound which is absolutely different from the two constituent atoms is connected with them by means of the relation of inherence (samavaya), so the relation of inherence itself being absolutely different from the two things which it connects, requires another relation of inherence to connect it with them, there being absolute difference in both cases. 14And on account of the permanent existence (of activity or non-activity). Moreover, the atoms would have to be assumed as either essentially active (moving) or essentially non-active, or both or neither; there being no fifth alternative. But none of the four alternatives stated is possible. If they were essentially active, their activity would be permanent so that no pralaya could take place. If they were essentially non-active, their non-activity would be permanent, and no creation could take place. Their being both is impossible because self-contradictory. If they were neither, their activity and non-activity would have to depend on an operative cause, and then the operative causes such as the ad/ri/sh/t/a being in permanent proximity to the atoms, permanent activity would result; or else the ad/ri/sh/t/a and so on not being taken as operative causes, the consequence would be permanent non-activity on the part of the atoms.--For this reason also the atomic doctrine is untenable. 15And on account of the atoms having colour, &c., the reverse (of the Vai/s/eshika tenet would take place); as thus it is observed. Let us suppose, the Vai/s/eshikas say, all substances composed of parts to be disintegrated into their parts; a limit will finally be reached beyond which the process of disintegration cannot be continued. What constitutes that limit are the atoms, which are eternal (permanent), belong to four different classes, possess the qualities of colour, &c., and are the originating principles of this whole material world with its colour, form, and other qualities. This fundamental assumption of the Vai/s/eshikas we declare to be groundless because from the circumstance of the atoms having colour and other qualities there would follow the contrary of atomic minuteness and permanency, i.e. it would follow that, compared to the ultimate cause, they are gross and non-permanent. For ordinary experience teaches that whatever things possess colour and other qualities are, compared to their cause, gross and non-permanent. 16And as there are difficulties in both cases. Earth has the qualities of smell, taste, colour, and touch, and is gross; water has colour, taste, and touch, and is fine; fire has colour and touch, and is finer yet; air is finest of all, and has the quality of touch only. The question now arises whether the atoms constituting the four elements are to be assumed to possess the same greater or smaller number of qualities as the respective elements.--Either assumption leads to unacceptable consequences. For if we assume that some kinds of atoms have more numerous qualities, it follows that their solid size (murti) will be increased thereby, and that implies their being atoms no longer. 17And as the (atomic theory) is not accepted (by any authoritative persons) it is to be disregarded altogether. While the theory of the pradhana being the cause of the world has been accepted by some adherents of the Veda--as, for instance, Manu--with a view to the doctrines of the effect existing in the cause already, and so on, the atomic doctrine has not been accepted by any persons of authority in any of its parts, and therefore is to be disregarded entirely by all those who take their stand on the Veda. There are, moreover, other objections to the Vai/s/eshika doctrine.--The Vai/s/eshikas assume six categories, which constitute the subject-matter of their system, viz. substance, quality, action, generality, particularity, and inherence. These six categories they maintain to be absolutely different from each other, and to have different characteristics; just as a man, a horse, a hare differ from one another. Side by side with this assumption they make another which contradicts the former one, viz. that quality, action, &c. have the attribute of depending on substance. 18(If there be assumed) the (dyad of) aggregates with its two causes, (there takes place) non-establishment of those (two aggregates). The reasons on account of which the doctrine of the Vai/s/eshikas cannot be accepted have been stated above. That doctrine may be called semi-destructive (or semi-nihilistic). That the more thorough doctrine which teaches universal non-permanency is even less worthy of being taken into consideration, we now proceed to show. That doctrine is presented in a variety of forms, due either to the difference of the views (maintained by Buddha at different times), or else to the difference of capacity on the part of the disciples (of Buddha). Three principal opinions may, however, be distinguished; the opinion of those who maintain the reality of everything (Realists, sarvastitvavadin); the opinion of those who maintain that thought only is real (Idealists, vij/n/anavadin); and the opinion of those who maintain that everything is void (unreal; Nihilists, /s/unyavadin).--We first controvert those who maintain that everything, external as well as internal, is real. 19If it be said that (the formation of aggregates may be explained) through (Nescience, &c.) standing in the relation of mutual causality; we say 'No,' because they merely are the efficient causes of the origin (of the immediately subsequent links). Although there exists no permanent intelligent principle of the nature either of a ruling Lord or an enjoying soul, under whose influence the formation of aggregates could take place, yet the course of mundane existence is rendered possible through the mutual causality of Nescience and so on, so that we need not look for any other combining principle. The series beginning with Nescience comprises the following members: Nescience, impression, knowledge, name and form, the abode of the six, touch, feeling, desire, activity, birth, species, decay, death, grief, lamentation, pain, mental affliction, and the like. All these terms constitute a chain of causes and are as such spoken of in the Bauddha system, sometimes cursorily, sometimes at length. They are, moreover, all acknowledged as existing, not by the Bauddhas only, but by the followers of all systems. And as the cycles of Nescience, &c. 20(Nor can there be a causal relation between Nescience, &c.), because on the origination of the subsequent (moment) the preceding one ceases to be. We have hitherto argued that Nescience, and so on, stand in a causal relation to each other merely, so that they cannot be made to account for the existence of aggregates; we are now going to prove that they cannot even be considered as efficient causes of the subsequent members of the series to which they belong. 21On the supposition of there being no (cause: while yet the effect takes place), there results contradiction of the admitted principle; otherwise simultaneousness (of cause and effect). It has been shown that on the doctrine of general non-permanency, the former momentary existence, as having already been merged in non-existence, cannot be the cause of the later one.--Perhaps now the Bauddha will say that an effect may arise even when there is no cause.--That, we reply, implies the abandonment of a principle admitted by yourself, viz. that the mind and the mental modifications originate when in conjunction with four kinds of causes. Moreover, if anything could originate without a cause, there would be nothing to prevent that anything might originate at any time.--If, on the other hand, you should say that we may assume the antecedent momentary existence to last until the succeeding one has been produced, we point out that that would imply the simultaneousness of cause and effect, and so run counter to an accepted Bauddha tenet, viz. that all things are momentary merely. 22Cessation dependent on a sublative act of the mind, and cessation not so dependent cannot be established, there being no (complete) interruption. The Bauddhas who maintain that universal destruction is going on constantly, assume that 'whatever forms an object of knowledge and is different from the triad is produced (sa/m/sk/ri/ta) and momentary.' To the triad there mentioned they give the names 'cessation dependent on a sublative act of the mind,' 'cessation not dependent on such an act,' and 'space.' This triad they hold to be non-substantial, of a merely negative character (abhavamatra), devoid of all positive characteristics. By 'cessation dependent on a sublative act of the mind,' we have to understand such destruction of entities as is preceded by an act of thought; by 'cessation not so dependent' is meant destruction of the opposite kind; by 'space' is meant absence in general of something covering (or occupying space). Out of these three non-existences 'space' will be refuted later on (Sutra 24), the two other ones are refuted in the present Sutra. 23And on account of the objections presenting themselves in either case. The cessation of Nescience, &c. which, on the assumption of the Bauddhas, is included in the two kinds of cessation discussed hitherto, must take place either in consequence of perfect knowledge together with its auxiliaries, or else of its own accord. But the former alternative would imply the abandonment of the Bauddha doctrine that destruction takes place without a cause, and the latter alternative would involve the uselessness of the Bauddha instruction as to the 'path'. As therefore both alternatives are open to objections, the Bauddha doctrine must be declared unsatisfactory. 24And in the case of space also (the doctrine of its being a non-entity is untenable) on account of its not differing (from the two other kinds of non-entity). We have shown so far that of the triad declared by the Bauddhas to be devoid of all positive characteristics, and therefore non-definable, two (viz. prati-sa/m/khyavirodha and aprati) cannot be shown to be such; we now proceed to show the same with regard to space (ether, aka/s/a). With regard to space also it cannot be maintained that it is non-definable, since substantiality can be established in the case of space no less than in the case of the two so-called non-entities treated of in the preceding Sutras. 25And on account of remembrance. The philosopher who maintains that all things are momentary only would have to extend that doctrine to the perceiving person (upalabdh/ri/) also; that is, however, not possible, on account of the remembrance which is consequent on the original perception. That remembrance can take place only if it belongs to the same person who previously made the perception; for we observe that what one man has experienced is not remembered by another man. 26(Entity) does not spring from non-entity on account of that not being observed. The system of the Vaina/s/ikas is objectionable for this reason also that those who deny the existence of permanent stable causes are driven to maintain that entity springs from non-entity. This latter tenet is expressly enunciated by the Bauddhas where they say, 'On account of the manifestation (of effects) not without previous destruction (of the cause).' For, they say, from the decomposed seed only the young plant springs, spoilt milk only turns into curds, and the lump of clay has ceased to be a lump when it becomes a jar. If effects did spring from the unchanged causes, all effects would originate from all causes at once, as then no specification would be required. Hence, as we see that young plants, &c. spring from seeds, &c. only after the latter have been merged in non-existence, we hold that entity springs from non-entity. 27And thus (on that doctrine) there would be an accomplishment (of ends) in the case of non-active people also. If it were admitted that entity issues from non-entity, lazy inactive people also would obtain their purposes, since 'non-existence' is a thing to be had without much trouble. Rice would grow for the husbandman even if he did not cultivate his field; vessels would shape themselves even if the potter did not fashion the clay; and the weaver too lazy to weave the threads into a whole, would nevertheless have in the end finished pieces of cloth just as if he had been weaving. And nobody would have to exert himself in the least either for going to the heavenly world or for obtaining final release. All which of course is absurd and not maintained by anybody.--Thus the doctrine of the origination of entity from non-entity again shows itself to be futile. 28The non-existence (of external things) cannot be maintained, on account of (our) consciousness (of them). There having been brought forward, in what precedes, the various objections which lie against the doctrine of the reality of the external world (in the Bauddha sense), such as the impossibility of accounting for the existence of aggregates, &c., we are now confronted by those Bauddhas who maintain that only cognitions (or ideas, vij/n/ana) exist.--The doctrine of the reality of the external world was indeed propounded by Buddha conforming himself to the mental state of some of his disciples whom he perceived to be attached to external things; but it does not represent his own true view according to which cognitions alone are real. According to this latter doctrine the process, whose constituting members are the act of knowledge, the object of knowledge, and the result of knowledge, is an altogether internal one, existing in so far only as it is connected with the mind (buddhi). Even if external things existed, that process could not take place but in connexion with the mind. 29And on account of their difference of nature (the ideas of the waking state) are not like those of a dream. We now apply ourselves to the refutation of the averment made by the Bauddha, that the ideas of posts, and so on, of which we are conscious in the waking state, may arise in the absence of external objects, just as the ideas of a dream, both being ideas alike.--The two sets of ideas, we maintain, cannot be treated on the same footing, on account of the difference of their character. They differ as follows.--The things of which we are conscious in a dream are negated by our waking consciousness. 'I wrongly thought that I had a meeting with a great man; no such meeting took place, but my mind was dulled by slumber, and so the false idea arose.' In an analogous manner the things of which we are conscious when under the influence of a magic illusion, and the like, are negated by our ordinary consciousness. 30The existence (of mental impressions) is not possible on the Bauddha view, on account of the absence of perception (of external things). We now proceed to that theory of yours, according to which the variety of ideas can be explained from the variety of mental impressions, without any reference to external things, and remark that on your doctrine the existence of mental impressions is impossible, as you do not admit the perception of external things. For the variety of mental impressions is caused altogether by the variety of the things perceived. How, indeed, could various impressions originate if no external things were perceived? The hypothesis of a beginningless series of mental impressions would lead only to a baseless regressus ad infinitum, sublative of the entire phenomenal world, and would in no way establish your position.--The same argument, i.e. 31And on account of the momentariness (of the alayavij/n/ana, it cannot be the abode of mental impressions). If you maintain that the so-called internal cognition (alayavij/n/ana) assumed by you may constitute the abode of the mental impressions, we deny that, because that cognition also being admittedly momentary, and hence non-permanent, cannot be the abode of impressions any more than the quasi-external cognitions (prav/ri/ttivij/n/ana). For unless there exists one continuous principle equally connected with the past, the present, and the future, or an absolutely unchangeable (Self) which cognises everything, we are unable to account for remembrance, recognition, and so on, which are subject to mental impressions dependent on place, time, and cause. 32And on account of its general deficiency in probability. No further special discussion is in fact required. From whatever new points of view the Bauddha system is tested with reference to its probability, it gives way on all sides, like the walls of a well dug in sandy soil. It has, in fact, no foundation whatever to rest upon, and hence the attempts to use it as a guide in the practical concerns of life are mere folly.--Moreover, Buddha by propounding the three mutually contradictory systems, teaching respectively the reality of the external world, the reality of ideas only, and general nothingness, has himself made it clear either that he was a man given to make incoherent assertions, or else that hatred of all beings induced him to propound absurd doctrines by accepting which they would become thoroughly confused.--So that--and this the Sutra means to indicate--Buddha's doctrine has to be entirely disregarded by all those who have a regard for their own happiness. 33On account of the impossibility (of contradictory attributes) in one thing, (the Jaina doctrine is) not (to be accepted). Having disposed of the Bauddha doctrine we now turn to the system of the Gymnosophists (Jainas). The Jainas acknowledge seven categories (tattvas), viz. soul (jiva), non-soul (ajiva), the issuing outward (asrava), restraint (sa/m/vara), destruction (nirjara), bondage (bandha), and release (moksha). Shortly it may be said that they acknowledge two categories, viz. soul and non-soul, since the five other categories may be subsumed under these two.--They also set forth a set of categories different from the two mentioned. They teach that there are five so-called astikayas ('existing bodies,' i.e. categories), viz. the categories of soul (jiva), body (pudgala), merit (dharma), demerit (adharma), and space (aka/s/a). 34And likewise (there results from the Jaina, doctrine) non-universality of the Self. We have hitherto urged against the Jaina doctrine an objection resulting from the syadvada, viz. that one thing cannot have contradictory attributes. We now turn to the objection that from their doctrine it would follow that the individual Self is not universal, i.e. not omnipresent.--The Jainas are of opinion that the soul has the same size as the body. From this it would follow that the soul is not of infinite extension, but limited, and hence non-eternal like jars and similar things. Further, as the bodies of different classes of creatures are of different size, it might happen that the soul of a man--which is of the size of the human body--when entering, in consequence of its former deeds, on a new state of existence in the body of an elephant would not be able to fill the whole of it; or else that a human soul being relegated to the body of an ant would not be able to find sufficient room in it. 35Nor is non-contradiction to be derived from the succession (of parts acceding to and departing from the soul), on account of the change, &c. (of the soul). Nor can the doctrine of the soul having the same size as the body be satisfactorily established by means of the hypothesis of the successive accession and withdrawal of particles. For this hypothesis would involve the soul's undergoing changes and the like. If the soul is continually being repleted and depleted by the successive addition and withdrawal of parts, it of course follows that it undergoes change, and if it is liable to change it follows that it is non-permanent, like the skin and similar substances. 36And on account of the permanency of the final (size of the soul) and the resulting permanency of the two (preceding sizes) there is no difference (of size, at any time). Moreover, the Jainas themselves admit the permanency of the final size of the soul which it has in the state of release. From this it follows also that its initial size and its intervening sizes must be permanent, and that hence there is no difference between the three sizes. But this would involve the conclusion that the different bodies of the soul have one and the same size, and that the soul cannot enter into bigger and smaller bodies.--Or else (to explain the Sutra in a somewhat different way) from the fact that the final size of the soul is permanent, it follows that its size in the two previous conditions also is permanent. Hence the soul must be considered as being always of the same size--whether minute or infinite--and not of the varying size of its bodies.--For this reason also the doctrine of the Arhat has to be set aside as not in any way more rational than the doctrine of Buddha. 37The Lord (cannot be the cause of the world), on account of the inappropriateness (of that doctrine). The Sutrakara now applies himself to the refutation of that doctrine, according to which the Lord is the cause of the world only in so far as he is the general ruler.--But how do you know that that is the purport of the Sutra (which speaks of the Lord 'without any qualification')?--From the circumstance, we reply, that the teacher himself has proved, in the previous sections of the work, that the Lord is the material cause as well as the ruler of the world. Hence, if the present Sutra were meant to impugn the doctrine of the Lord in general, the earlier and later parts of the work would be mutually contradictory, and the Sutrakara would thus be in conflict with himself. We therefore must assume that the purport of the present Sutra is to make an energetic attack on the doctrine of those who maintain that the Lord is not the material cause, but merely the ruler, i.e. the operative cause of the world; a doctrine entirely opposed to the Vedantic tenet of the unity of Brahman. 38And on account of the impossibility of the connexion (of the Lord with the souls and the pradhana). Against the doctrine which we are at present discussing there lies the further objection that a Lord distinct from the pradhana and the souls cannot be the ruler of the latter without being connected with them in a certain way. But of what nature is that connexion to be? It cannot be conjunction (sa/m/yoga), because the Lord, as well as the pradhana and the souls, is of infinite extent and devoid of parts. Nor can it be inherence, since it would be impossible to define who should be the abode and who the abiding thing. Nor is it possible to assume some other connexion, the special nature of which would have to be inferred from the effect, because the relation of cause and effect is just what is not settled as yet.--How, then, it may be asked, do you--the Vedantins--establish the relation of cause and effect (between the Lord and the world)?--There is, we reply, no difficulty in our case, as the connexion we assume is that of identity (tadatmya). 39And on account of the impossibility of rulership (on the part of the Lord). The Lord of the argumentative philosophers is an untenable hypothesis, for the following reason also.--Those philosophers are obliged to assume that by his influence the Lord produces action in the pradhana, &c. just as the potter produces motion in the clay, &c. But this cannot be admitted; for the pradhana, which is devoid of colour and other qualities, and therefore not an object of perception, is on that account of an altogether different nature from clay and the like, and hence cannot be looked upon as the object of the Lord's action. 40If you say that as the organs (are ruled by the soul so the pradhana is ruled by the Lord), we deny that on account of the enjoyment, &c. Well, the opponent might reply, let us suppose that the Lord rules the pradhana in the same way as the soul rules the organ of sight and the other organs which are devoid of colour, and so on, and hence not objects of perception. This analogy also, we reply, proves nothing. For we infer that the organs are ruled by the soul, from the observed fact that the soul feels pleasure, pain, and the like (which affect the soul through the organs). But we do not observe that the Lord experiences pleasure, pain, &c. caused by the pradhana. If the analogy between the pradhana and the bodily organs were a complete one, it would follow that the Lord is affected by pleasure and pain no less than the transmigrating souls are. 41And (there would follow from that doctrine) either finite duration or absence of omniscience (on the Lord's part). The hypothesis of the argumentative philosophers is invalid, for the following reason also.--They teach that the Lord is omniscient and of infinite duration, and likewise that the pradhana, as well as the individual souls, is of infinite duration. Now, the omniscient Lord either defines the measure of the pradhana, the souls, and himself, or does not define it. Both alternatives subvert the doctrine under discussion. For, on the former alternative, the pradhana, the souls, and the Lord, being all of them of definite measure, must necessarily be of finite duration; since ordinary experience teaches that all things of definite extent, such as jars and the like, at some time cease to exist. The numerical measure of pradhana, souls, and Lord is defined by their constituting a triad, and the individual measure of each of them must likewise be considered as defined by the Lord (because he is omniscient). The number of the souls is a high one. 42On account of the impossibility of the origination (of the individual soul from the highest Lord, the doctrine of the Bhagavatas cannot be accepted). We have, in what precedes, refuted the opinion of those who think that the Lord is not the material cause but only the ruler, the operative cause of the world. We are now going to refute the doctrine of those according to whom he is the material as well as the operative cause.--But, it may be objected, in the previous portions of the present work a Lord of exactly the same nature, i.e. a Lord who is the material, as well as the operative, cause of the world, has been ascertained on the basis of Scripture, and it is a recognised principle that Sm/ri/ti, in so far as it agrees with Scripture, is authoritative; why then should we aim at controverting the doctrine stated?--It is true, we reply, that a part of the system which we are going to discuss agrees with the Vedanta system, and hence affords no matter for controversy; another part of the system, however, is open to objection, and that part we intend to attack. 43And (it is) not (observed that) the instrument is produced from the agent. The Bhagavata hypothesis is to be rejected for that reason also, that observation never shows us an instrument, such as a hatchet and the like, to spring from an agent such as Devadatta, or any other workman. But the Bhagavatas teach that from an agent, viz. the individual soul termed Sa@nkarsha/n/a, there springs its instrument, viz. the internal organ termed Pradyumna, and again from this offspring of the agent another instrument, viz. the aha@nkara termed Aniruddha. Such doctrines cannot be settled without observed instances. And we do not meet with any scriptural passage in their favour. 44Or (if) in consequence of the existence of knowledge, &c. (Vasudeva, &c. be taken as Lords), yet there is non-exclusion of that (i.e. the objection raised in Sutra 42). Let us then--the Bhagavatas may say--understand by Sa@nkarsha/n/a, and so on, not the individual soul, the mind, &c., but rather Lords, i.e. powerful beings distinguished by all the qualities characteristic of rulers, such as pre-eminence of knowledge and ruling capacity, strength, valour, glory. All these are Vasudevas free from faults, without a substratum (not sprung from pradhana), without any imperfections. Hence the objection urged in Sutra 42 does not apply. Even on this interpretation of your doctrine, we reply, the 'non-exclusion of that,' i.e. the non-exclusion of the impossibility of origination, can be established.--Do you, in the first place, mean to say that the four individual Lords, Vasudeva, and so on, have the same attributes, but do not constitute one and the same Self?--If so, you commit the fault of uselessly assuming more than one Lord, while all the work of the Lord can be done by one. 45And on account of contradictions. Moreover, manifold contradictions are met with in the Bhagavata system, with reference to the assumption of qualities and their bearers. Eminence of knowledge and ruling capacity, strength, valour, and glory are enumerated as qualities, and then they are in some other place spoken of as Selfs, holy Vasudevas, and so on.--Moreover, we meet with passages contradictory of the Veda. The following passage, for instance, blames the Veda, 'Not having found the highest bliss in the Vedas /S/a/nd/ilya studied this /s/astra.'--For this reason also the Bhagavata doctrine cannot be accepted. Notes: ‹Previous chapterVedanta-Sutras (Sankara's Commentary) 2.1Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public domain