Hindu Books > Hindu Scriptures > The Vedanta - Sutras > Adhyaya II > Pada II

Second Pada : 1. Not That Which Is Inferred, On Account Of The Impossibility Of Construction .... The Sutras have so far set forth the doctrine that the highest Brahman is the cause of the origination and so on of the world, and have refuted the objections raised by others. [ More... ] 2. If It Be Said--Like Milk Or Water; There Also Intelligence Guides What has been said--the Sankhya rejoins--as to the impossibility of the Pradhana not guided by an intelligent principle constructing .... [ More... ] 3. And Because From The Independence Of The Pradhana There Would Follow .... That the Pradhana which is not guided by an intelligent principle is not the universal cause is proved also by the fact that .... [ More... ] 4. Nor Like Grass And So On; Because Milk Does Not Exist Elsewhere This argumentation does not hold good; for as grass and the like do not transform themselves without the .... [ More... ] 5. And If You Say--As The Man And The Stone; Thus Also Here the following view might be urged. Although the soul consists of mere intelligence and is inactive, while the Pradhana is destitute of all power .... [ More... ] 6. And On Account Of The Impossibility Of The Relation Of Principal And Subordinate Matter You Sankhyas maintain that the origination of the world results from a certain relation between principal and subordinate entities which depends .... [ More... ] 7. And If Another Inference Be Made The Result Remains Unchanged... Even if the Pradhâna were inferred by some reasoning different from the arguments so far refuted by us, our objections would remain in force .... [ More... ] 8. And Even If It Be Admitted; On Account Of The Absence Of A Purpose Even if it were admitted that the Pradhana is established by Inference, the Sankhya theory could not be accepted for the reason that the Pradhana .... [ More... ] 9. And It Is Objectionable On Account Of The Contradictions The Sankhya-system, moreover, labours from many internal contradictions.--The Sankhyas hold that while Prakriti is for the sake of another and the object of knowledge .... [ More... ] 10. Or In The Same Way As The Big And Long From The Short And The Atomic We have shown that the theory of the Pradhana being the universal cause is untenable, since it rests on fallacious arguments, and suffers from inner contradictions. [ More... ] 11. On Both Assumptions Also There Is No Motion, And Thence Non-Being Of The Origination Of The World The atomic theory teaches that the world is produced by the successive formation of compounds, binary, ternary, and so on .... [ More... ] 12. And Because Owing To The Acknowledgment Of Samavaya, There Results A Regressus In Infinitum From Equality The Vaiseshika doctrine is further untenable on account of the acknowledgment of samavâya.--Why so?--Because the samavâya also, like part .... [ More... ] 13. And Because The World Also Would Thus Be Eternal The samavaya is a relation, and if that relation is eternal that to which the relation belongs must also be eternal .... [ More... ] 14. And On Account Of The Atoms Having Colour From the view that the atoms of four kinds--viz. of earth or water or fire or air--possess colour, taste, smell, and touch, it would follow that the atoms are .... [ More... ] 15. And As There Are Objections In Both Cases A difficulty arises not only on the view of the atoms having colour and other sensible qualities, but also on the view of their being destitute of those qualities. [ More... ] 16. And As It Is Not Accepted, It Is Altogether Disregarded Kapila's doctrine, although to be rejected on account of it's being in conflict with Scripture and sound reasoning, yet recommends itself to the adherents of the .... [ More... ] 17. Even On The Aggregate With Its Two Causes... We so far have refuted the Vaiseshikas, who hold the doctrine of atoms constituting the general cause. Now the followers of Buddha also teach that the .... [ More... ] 18. If It Be Said That This Is To Be Explained Through Successive Causality... 'If it be said that through the successive causality of Nescience and so on, the formation of aggregates and other matters may be satisfactorily accounted for.' [ More... ] 19. And On Account Of The Cessation Of The Preceding... For the following reason also the origination of the world cannot be accounted for on the view of the momentariness of all existence. [ More... ] 20. There Not Being A Cause, There Results Contradiction... If it be said that the effect may originate even when a cause does not exist, then--as we have pointed out before--anything might originate anywhere .... [ More... ] 21. There Is Non-Establishment... So far the hypothesis of origination from that which is not has been refuted. The present Sutra now goes on to declare that also the absolute .... [ More... ] 22. And On Account Of The Objections... It has been shown that neither origination from nothing, as held by the advocates of general momentariness, is possible; nor the passing away .... [ More... ] 23. And In The Case Of Space Also... In order to prove the permanency of external and internal things, we have disproved the view that the two forms of destruction called pratisankhya .... [ More... ] 24. And On Account Of Recognition We return to the proof of the, previously mooted, permanence of things. The 'anusmriti' of the Sutra means cognition of what was previously perceived, i.e. recognition. [ More... ] 25. Not From Non-Entity, This Not Being Observed So far we have set forth the arguments refuting the views of the Vaibhâshikas as well as the Sautrântikas--both which schools maintain the reality of external things. [ More... ] 26. And Thus There Would Be Accomplishment On The Part Of Non-Active People Also Thus, i.e. on the theory of universal momentariness, origination from the non-existent, causeless cognition, and so on .... [ More... ] 27. Not Non-Existence, On Account Of Consciousness Here now come forward the Yogakaras, who hold that cognitions(ideas) only are real. There is no reasonable ground, they say, for the view that the manifoldness .... [ More... ] 28. And On Account Of Difference Of Nature They Are Not Like Dreams Owing to the different nature of dream-cognitions, it cannot be said that, like them, the cognitions of the waking state also have no things to correspond to them. [ More... ] 29. The Existence Is Not, On Account Of The Absence Of Perception The existence of mere cognitions devoid of corresponding things is not possible, because such are nowhere perceived. [ More... ] 30. And On Account Of Its Being Unproved In Every Way Here now come forward the Madhyamikas who teach that there is nothing but a universal Void. [ More... ] 31. Not So, On Account Of The Impossibility In One The Bauddhas have been refuted. As now the Gainas also hold the view of the world originating from atoms and similar views, their theory is reviewed next. [ More... ] 32. And Likewise Non-Entireness Of The Self On your view there would likewise follow non-entireness of the Self. For your opinion is that souls abide in numberless places .... [ More... ] 33. Nor Also Is There Non-Contradiction... Nor is the difficulty to be evaded by the assumption of the soul assuming a different condition through contraction or dilatation. [ More... ] 34. And On Account Of The Endurance Of The Final Size... The final size of the soul, i.e. the size it has in the state of Release, is enduring since the soul does not subsequently pass into another body; and both .... [ More... ] 35. The System Of The Lord Must Be Disregarded... So far it has been shown that the doctrines of Kapila, Kanada, Sugata, and the Arhat must be disregarded by men desirous of final beatitude .... [ More... ] 36. And On Account Of The Impossibility Of Rulership Those who stand outside the Veda arrive through inference at the conclusion that the Lord is a mere operative cause. [ More... ] 37. As In The Case Of The Organs... It may possibly be said that, in the same way as the enjoying (individual) soul, although in itself without a body, is seen to rule the sense-organs .... [ More... ] 38. Finiteness Or Absence Of Omniscience 'Or' here has the sense of 'and.' If the Lord is under the influence of the adrishta, it follows that, like the individual soul, he is subject to creation .... [ More... ] 39. On Account Of The Impossibility Of Origination The Sutras now proceed to refute a further doubt, viz. that the Pankaratra tantra--which sets forth the means of attaining supreme beatitude, as declared by the Lord .... [ More... ] 40. And There Is Not Origination Of The Instrument From The Agent 'The internal organ called Pradyumna originates from Sankarshana,' i. e. the internal organ originates from the individual soul which is the agent. [ More... ] 41. Or, If They Are Of The Nature Of That Which Is Knowledge... The 'or' sets aside the view previously maintained. By 'that which is knowledge and so on' we have to understand the highest Brahman. [ More... ] 42. And On Account Of Contradiction The origination of the giva is, moreover, distinctly controverted in the books of the Bhagavatas also. Thus in the Parama-samhita 'The nature of Prakriti consists therein .... [ More... ]

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Published on: 2003-07-05 (1252 reads)