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5. On account of seeing (i.e. thinking) that which is not founded on Scripture (i.e. the Pradhana) is not (what is taught by the texts referring to the origination of the world).
We have maintained that what is taught by the texts relative to the origination of the world is Brahman, omniscient, and so on. The present Sutra and the following Sutras now add that those texts can in no way refer to the Pradhana and similar entities which rest on Inference only.
We read in the Khandogya, 'Being only was this in the beginning, one only, without a second.--It thought, may I be many, may I grow forth.--It sent forth fire' (VI, 2, 1 ff.)--Here a doubt arises whether the cause of the world denoted by the term 'Being' is the Pradhana. assumed by others, which rests on Inference, or Brahman as defined by us.
The Purvapakshin maintains that the Pradhana is meant. For he says, the Khandogya text quoted expresses the causal state of what is denoted by the word 'this', viz. the aggregate of things comprising manifold effects, such as ether. &c., consisting of the three elements of Goodness, Passion and Darkness, and forming the sphere of fruition of intelligent beings. By the 'effected' state we understand the assuming, on the part of the causal substance, of a different condition; whatever therefore constitutes the essential nature of a thing in its effected state the same constitutes its essential nature in the causal state also. Now the effect, in our case, is made up of the three elements Goodness, Passion and Darkness; hence the cause is the Pradhana which consists in an equipoise of those three elements. And as in this Pradhana all distinctions are merged, so that it is pure Being, the Khandogya text refers to it as 'Being, one only, without a second.' This establishes the non-difference of effect and cause, and in this way the promise that through the knowledge of one thing all things are to be known admits of being fulfilled. Otherwise, moreover, there would be no analogy between the instance of the lump of clay and the things made of it, and the matter to be illustrated thereby. The texts speaking of the origination of the world therefore intimate the Pradhana taught by the great Sage Kapila. And as the Khandogya passage has, owing to the presence of an initial statement (pratigna) and a proving instance, the form of an inference, the term 'Being' means just that which rests on inference, viz. the Pradhana.
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