|
Page1
3. And because from the independence (of the Pradhana) there would follow the non-existence of what is different (from creation, i.e. of the pralaya condition).
That the Pradhana which is not guided by an intelligent principle is not the universal cause is proved also by the fact that, if we ascribe to it a power for change independent of the guidance of a Lord capable of realising all his purposes, it would follow that the pralaya state, which is different from the state of creation, would not exist; while on the other hand the guidance of the Pradhana by a Lord explains the alternating states of creation and pralaya as the effects of his purposes. Nor can the Sankhya retort that our view gives rise to similar difficulties in so far, namely, as the Lord, all whose wishes are eternally accomplished, who is free from all imperfection, &c. &c., cannot be the originator of either creation or pralaya, and as the creation of an unequal world would lay him open to the charge of mercilessness.
For, as explained before, even a being perfect and complete may enter on activity for the sake of sport; and as the reason for a particular creation on the part of an all-knowing Lord may be his recognition of Prakriti having reached a certain special state, it is the deeds of the individual souls which bring about the inequalities in the new creation.--But if this is so, all difference of states is caused exclusively by the good and evil deeds of the individual souls; and what position remains then for a ruling Lord? Prakriti, impressed by the good and evil deeds of the souls, will by herself modify herself on such lines as correspond to the deserts of the individual souls; in the same way as we observe that food and drink, if either vitiated by poison or reinforced by medicinal herbs and juices, enter into new states which render them the causes of either pleasure or pain.
Hence all the differences between states of creation and pralaya, as also the inequalities among created beings such as gods, men, and so on. and finally the souls reaching the condition of Release, may be credited to the Pradhana, possessing as it does the capability of modifying itself into all possible forms!--You do not, we reply, appear to know anything about the nature of good and evil works; for this is a matter to be learned from the Sastra. The Sastra is constituted by the aggregate of words called Veda, which is handed on by an endless unbroken succession of pupils learning from qualified teachers, and raised above all suspicion of imperfections such as spring from mistake and the like. It is the Veda which gives information as to good and evil deeds, the essence of which consists in their pleasing or displeasing the Supreme Person, and as to their results, viz. pleasure and pain, which depend on the grace or wrath of the Lord. In agreement herewith the Dramidakarya says, 'From the wish of giving rise to fruits they seek to please the Self with works; he being pleased is able to bestow fruits, this is the purport of the Sastra.' Thus Sruti also says, 'Sacrifices and pious works which are performed in many forms, all that he bears (i.e. he takes to himself); be the navel of the Universe' (Mahanar. Up. I, 6). And in the same spirit the Lord himself declares,'From whom there proceed all beings, by whom all this is pervaded--worshipping him with the proper works man attains to perfection' (Bha. Gi. XVIII, 46); and 'These evil and malign haters, lowest of men, I hurl perpetually into transmigrations and into demoniac wombs' (Bha. Gi. XVI, 19).
|
