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5. But (there is) denotation of the superintending (deities), on account of distinction and entering.
The word 'but' is meant to set aside the objection started. In texts such as 'to him the earth said,' the terms 'earth' and so on, denote the divinities presiding over earth and the rest.--How is this known?--' Through distinction and connexion.' For earth and so on are denoted by the distinctive term 'divinities'; so e.g. 'Let me enter into those three divinities' (Kh. Up. VI, 3, 2), where fire, water, and earth are called divinities; and Kau. Up. II, 14, 'All divinities contending with each other as to pre-eminence,' and 'all these divinities having recognised pre-eminence in prana.' The 'entering' of the Sutra refers to Ait. Ar. II, 4, 2, 4, 'Agni having become speech entered into the mouth; Aditya having become sight entered into the eyes,' &c., where the text declares that Agni and other divine beings entered into the sense-organs as their superintendents.
We therefore adhere to our conclusion that the world, being non-intelligent and hence essentially different in nature from Brahman, cannot be the effect of Brahman; and that therefore, in agreement with Smriti confirmed by reasoning, the Vedanta-texts must be held to teach that the Pradhana is the universal material cause. This prima facie view is met by the following Sutra.
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