This Sûtra extends the application of the preceding argumentation, and
remarks that by the refutation of the Sâ@nkhya-sm/ri/ti the
Yoga-sm/ri/ti also is to be considered as refuted; for the latter also
assumes, in opposition to Scripture, a pradhâna as the independent cause
of the world, and the 'great principle,' &c. as its effects, although
neither the Veda nor common experience favour these views.--But, if the
same reasoning applies to the Yoga also, the latter system is already
disposed of by the previous arguments; of what use then is it formally
to extend them to the Yoga? (as the Sûtra does.)--We reply that here an
additional cause of doubt presents itself, the practice of Yoga being
enjoined in the Veda as a means of obtaining perfect knowledge; so, for
instance, B/ri/. Up. II, 4, 5, '(The Self) is to be heard, to be
thought, to be meditated upon[260].' In the /S/vetâ/s/vatara Upanishad,
moreover, we find various injunctions of Yoga-practice connected with
the assumption of different positions of the body; &c.; so, for
instance, 'Holding his body with its three erect parts even,' &c. (II,
8).
Further, we find very many passages in the Veda which (without expressly
enjoining it) point to the Yoga, as, for instance, Ka. Up. II, 6, 11,
'This, the firm holding back of the senses, is what is called Yoga;'
'Having received this knowledge and the whole rule of Yoga' (Ka. Up. II,
6, 18); and so on. And in the Yoga-/s/âstra itself the passage, 'Now
then Yoga, the means of the knowledge of truth,' &c. defines the Yoga as
a means of reaching perfect knowledge. As thus one topic of the /s/âstra
at least (viz. the practice of Yoga) is shown to be authoritative, the
entire Yoga-sm/ri/ti will have to be accepted as unobjectionable, just
as the Sm/ri/ti referring to the ash/t/akâs[261].--To this we reply that
the formal extension (to the Yoga, of the arguments primarily directed
against the Sâ@nkhya) has the purpose of removing the additional doubt
stated in the above lines; for in spite of a part of the Yoga-sm/ri/ti
being authoritative, the disagreement (between Sm/ri/ti and /S/ruti) on
other topics remains as shown above.--Although[262] there are many
Sm/ri/tis treating of the soul, we have singled out for refutation the
Sâ@nkhya and Yoga because they are widely known as offering the means
for accomplishing the highest end of man and have found favour with many
competent persons. Moreover, their position is strengthened by a Vedic
passage referring to them, 'He who has known that cause which is to be
apprehended by Sâ@nkhya and Yoga he is freed from all fetters' (/S/ve.
Up. VI, 13). (The claims which on the ground of this last passage might
be set up for the Sâ@nkhya and Yoga-sm/ri/tis in their entirety) we
refute by the remark that the highest beatitude (the highest aim of man)
is not to be attained by the knowledge of the Sâ@nkhya-sm/ri/ti
irrespective of the Veda, nor by the road of Yoga-practice. For
Scripture itself declares that there is no other means of obtaining the
highest beatitude but the knowledge of the unity of the Self which is
conveyed by the Veda, 'Over death passes only the man who knows him;
there is no other path to go' (/S/ve. Up. III, 8). And the Sâ@nkhya and
Yoga-systems maintain duality, do not discern the unity of the Self. In
the passage quoted ('That cause which is to be apprehended by Sâ@nkhya
and Yoga') the terms 'Sâ@nkhya' and 'Yoga' denote Vedic knowledge and
meditation, as we infer from proximity[263]. We willingly allow room for
those portions of the two systems which do not contradict the Veda. In
their description of the soul, for instance, as free from all qualities
the Sâ@nkhyas are in harmony with the Veda which teaches that the person
(purusha) is essentially pure; cp. B/ri/. Up. IV, 3, 16. 'For that
person is not attached to anything.' The Yoga again in giving rules for
the condition of the wandering religious mendicant admits that state of
retirement from the concerns of life which is known from scriptural
passages such as the following one, 'Then the parivrâjaka with
discoloured (yellow) dress, shaven, without any possessions,' &c.
(Jâbâla Upan. IV).
The above remarks will serve as a reply to the claims of all
argumentative Sm/ri/tis. If it be said that those Sm/ri/tis also assist,
by argumentation and proof, the cognition of truth, we do not object to
so much, but we maintain all the same that the truth can be known from
the Vedânta-texts only; as is stated by scriptural passages such as
'None who does not know the Veda perceives that great one' (Taitt. Br.
III, 12, 9, 7); 'I now ask thee that person taught in the Upanishads'
(B/ri/. Up, III, 9, 26); and others.
4. (Brahman can) not (be the cause of the world) on account of the
difference of character of that, (viz. the world); and its being such,
(i.e. different from Brahman) (we learn) from Scripture.
The objections, founded on Sm/ri/ti, against the doctrine of Brahman
being the efficient and the material cause of this world have been
refuted; we now proceed to refute those founded on Reasoning.--But (to
raise an objection at the outset) how is there room for objections
founded on Reasoning after the sense of the sacred texts has once been
settled? The sacred texts are certainly to be considered absolutely
authoritative with regard to Brahman as well as with regard to religious
duty (dharma).--(To this the pûrvapakshin replies), The analogy between
Brahman and dharma would hold good if the matter in hand were to be
known through the holy texts only, and could not be approached by the
other means of right knowledge also. In the case of religious duties,
i.e. things to be done, we indeed entirely depend on Scripture. But now
we are concerned with Brahman which is an accomplished existing thing,
and in the case of accomplished things there is room for other means of
right knowledge also, as, for instance, the case of earth and the other
elements shows. And just as in the case of several conflicting
scriptural passages we explain all of them in such a manner as to make
them accord with one, so /S/ruti, if in conflict with other means of
right knowledge, has to be bent so as to accord with the letter.
Moreover, Reasoning, which enables us to infer something not actually
perceived in consequence of its having a certain equality of attributes
with what is actually perceived, stands nearer to perception than
/S/ruti which conveys its sense by tradition merely. And the knowledge
of Brahman which discards Nescience and effects final release terminates
in a perception (viz. the intuition--sâkshâtkâra--of Brahman), and as
such must be assumed to have a seen result (not an unseen one like
dharma)[264]. Moreover, the scriptural passage, 'He is to be heard, to
be thought,' enjoins thought in addition to hearing, and thereby shows
that Reasoning also is to be resorted to with regard to Brahman. Hence
an objection founded on Reasoning is set forth, 'Not so, on account of
the difference of nature of this (effect).'--The Vedântic opinion that
the intelligent Brahman is the material cause of this world is untenable
because the effect would in that case be of an altogether different
character from the cause. For this world, which the Vedântin considers
as the effect of Brahman, is perceived to be non-intelligent and impure,
consequently different in character from Brahman; and Brahman again is
declared by the sacred texts to be of a character different from the
world, viz. intelligent and pure. But things of an altogether different
character cannot stand to each other in the relation of material cause
and effect. Such effects, for instance, as golden ornaments do not have
earth for their material cause, nor is gold the material cause of
earthen vessels; but effects of an earthy nature originate from earth
and effects of the nature of gold from gold. In the same manner this
world, which is non-intelligent and comprises pleasure, pain, and
dulness, can only be the effect of a cause itself non-intelligent and
made up of pleasure, pain, and dulness; but not of Brahman which is of
an altogether different character. The difference in character of this
world from Brahman must be understood to be due to its impurity and its
want of intelligence. It is impure because being itself made up of
pleasure, pain, and dulness, it is the cause of delight, grief,
despondency, &c., and because it comprises in itself abodes of various
character such as heaven, hell, and so on. It is devoid of intelligence
because it is observed to stand to the intelligent principle in the
relation of subserviency, being the instrument of its activity. For the
relation of subserviency of one thing to another is not possible on the
basis of equality; two lamps, for instance, cannot be said to be
subservient to each other (both being equally luminous).--But, it will
be said, an intelligent instrument also might be subservient to the
enjoying soul; just as an intelligent servant is subservient to his
master.--This analogy, we reply, does not hold good, because in the case
of servant and master also only the non-intelligent element in the
former is subservient to the intelligent master. For a being endowed
with intelligence subserves another intelligent being only with the
non-intelligent part belonging to it, viz. its internal organ, sense
organs, &c.; while in so far as it is intelligent itself it acts neither
for nor against any other being. For the Sâ@nkhyas are of opinion that
the intelligent beings (i.e. the souls) are incapable of either taking
in or giving out anything[265], and are non-active. Hence that only
which is devoid of intelligence can be an instrument. Nor[266] is there
anything to show that things like pieces of wood and clods of earth are
of an intelligent nature; on the contrary, the dichotomy of all things
which exist into such as are intelligent and such as are non-intelligent
is well established. This world therefore cannot have its material cause
in Brahman from which it is altogether different in character.--Here
somebody might argue as follows. Scripture tells us that this world has
originated from an intelligent cause; therefore, starting from the
observation that the attributes of the cause survive in the effect, I
assume this whole world to be intelligent. The absence of manifestation
of intelligence (in this world) is to be ascribed to the particular
nature of the modification[267]. Just as undoubtedly intelligent beings
do not manifest their intelligence in certain states such as sleep,
swoon, &c., so the intelligence of wood and earth also is not manifest
(although it exists). In consequence of this difference produced by the
manifestation and non-manifestation of intelligence (in the case of men,
animals, &c., on the one side, and wood, stones, &c. on the other side),
and in consequence of form, colour, and the like being present in the
one case and absent in the other, nothing prevents the instruments of
action (earth, wood, &c.) from standing to the souls in the relation of
a subordinate to a superior thing, although in reality both are equally
of an intelligent nature. And just as such substances as flesh, broth,
pap, and the like may, owing to their individual differences, stand in
the relation of mutual subserviency, although fundamentally they are all
of the same nature, viz. mere modifications of earth, so it will be in
the case under discussion also, without there being done any violence to
the well-known distinction (of beings intelligent and
non-intelligent).--This reasoning--the pûrvapakshin replies--if valid
might remove to a certain extent that difference of character between
Brahman and the world which is due to the circumstance of the one being
intelligent and the other non-intelligent; there would, however, still
remain that other difference which results from the fact that the one is
pure and the other impure. But in reality the argumentation of the
objector does not even remove the first-named difference; as is declared
in the latter part of the Sûtra, 'And its being such we learn from
Scripture.' For the assumption of the intellectuality of the entire
world--which is supported neither by perception nor by inference,
&c.--must be considered as resting on Scripture only in so far as the
latter speaks of the world as having originated from an intelligent
cause; but that scriptural statement itself is contradicted by other
texts which declare the world to be 'of such a nature,' i.e. of a nature
different from that of its material cause. For the scriptural passage,
'It became that which is knowledge and that which is devoid of
knowledge' (Taitt. Up. II, 6), which teaches that a certain class of
beings is of a non-intelligent nature intimates thereby that the
non-intelligent world is different from the intelligent
Brahman.--But--somebody might again object--the sacred texts themselves
sometimes speak of the elements and the bodily organs, which are
generally considered to be devoid of intelligence, as intelligent
beings. The following passages, for instance, attribute intelligence to
the elements. 'The earth spoke;' 'The waters spoke' (/S/at. Br. VI, 1,
3, 2; 4); and, again, 'Fire thought;' 'Water thought' (Ch. Up. VI, 2, 3;
4). Other texts attribute intelligence to the bodily organs, 'These
prâ/n/as when quarrelling together as to who was the best went to
Brahman' (B/ri/. Up. VI, 1, 7); and, again, 'They said to Speech: Do
thou sing out for us' (B/ri/. Up. I, 3, 2).--To this objection the
pûrvapakshin replies in the following Sûtra.
5. But (there takes place) denotation of the superintending (deities),
on account of the difference and the connexion.
The word 'but' discards the doubt raised. We are not entitled to base
the assumption of the elements and the sense organs being of an
intellectual nature on such passages as 'the earth spoke,' &c. because
'there takes place denotation of that which presides.' In the case of
actions like speaking, disputing, and so on, which require intelligence,
the scriptural passages denote not the mere material elements and
organs, but rather the intelligent divinities which preside over earth,
&c., on the one hand, and Speech, &c., on the other hand. And why so?
'On account of the difference and the connexion.' The difference is the
one previously referred to between the enjoying souls, on the one hand,
and the material elements and organs, on the other hand, which is
founded on the distinction between intelligent and non-intelligent
beings; that difference would not be possible if all beings were
intelligent. Moreover, the Kaushîtakins in their account of the dispute
of the prâ/n/as make express use of the word 'divinities' in order to
preclude the idea of the mere material organs being meant, and in order
to include the superintending intelligent beings. They say, 'The deities
contending with each for who was the best;' and, again, 'All these
deities having recognised the pre-eminence in prâ/n/a' (Kau. Up. II,
14).--And, secondly, Mantras, Arthavâdas, Itihâsas, Purâ/n/as, &c. all
declare that intelligent presiding divinities are connected with
everything. Moreover, such scriptural passages as 'Agni having become
Speech entered into the mouth' (Ait. Âr. II, 4, 2, 4) show that each
bodily organ is connected with its own favouring divinity. And in the
passages supplementary to the quarrel of the prâ/n/as we read in one
place how, for the purpose of settling their relative excellence, they
went to Prajâpati, and how they settled their quarrel on the ground of
presence and absence, each of them, as Prajâpati had advised, departing
from the body for some time ('They went to their father Prajâpati and
said,' &c,; Ch. Up. V, 1, 7); and in another place it is said that they
made an offering to prâ/n/a (B/ri/. Up. VI, 1, 13), &c.; all of them
proceedings which are analogous to those of men, &c., and therefore
strengthen the hypothesis that the text refers to the superintending
deities. In the case of such passages as, 'Fire thought,' we must assume
that the thought spoken of is that of the highest deity which is
connected with its effects as a superintending principle.--From all this
it follows that this world is different in nature from Brahman, and
hence cannot have it for its material cause.
To this objection raised by the pûrvapakshin the next Sûtra replies.