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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1barley, and the like. — The word ' directly ' (in the Sutra) notifies that there is no other material cause, but that all this sprang from the ether only. — Observation further teaches that effects are not re-absorbed into anything else but their material causes. 26. (Brahman is the material cause) on account of (the Self) making itself; (which is possible) owing to modification. Brahman is the material cause for that reason also that Scripture — in the passage, ' That made itself its Self ' (Taitt. Up. II, 7) — represents the Self as the object of action as well as the agent. — But how can the Self which as agent was in full existence previously to the action be made out to be at the same time that which is effected by the action ? — Owing to modification, we reply. The Self, although in full existence previously to the action, modifies itself into some- thing special, viz. the Self of the effect. Thus we see that causal substances, such as clay and the like, are, by under- going the process of modification, changed into their pro- ducts.— The word 'itself in the passage quoted intimates the absence of any other operative cause but the Self. The word ' pari^amat ' (in the Sutra) may also be taken as constituting a separate Sutra by itself, the sense of which would be : Brahman is the material cause of the world for that reason also, that the sacred text speaks of Brahman and its modification into the Self of its effect as co-ordinated, viz. in the passage, ' It became sat and tyat, defined and undefined ' (Taitt. Up. II, 6). 288 ved anta-s6tr as. 27. And because Brahman is called the source. Brahman is the material cause for that reason also that it is spoken of in the sacred texts as the source (yoni); compare, for instance, ' The maker, the Lord, the person who has his source in Brahman ' (Mu. Up. Ill, 1, 3) ; and c That which the wise regard as the source of all beings ' (Mu. Up. I, 1, 6). For that the word ' source ' denotes the material cause is well known from the use of ordinary language ; the earth, for instance, is called the yoni of trees and herbs. In some places indeed the word yoni means not source, but merely place ; so, for instance, in the mantra, ' A yoni, O Indra, was made for you to sit down upon ' {Rik. Sawn. I, 104, 1). But that in the passage quoted it means ' source' follows from a complementary passage, * As the spider sends forth and draws in its threads,' &c. — It is thus proved that Brahman is the material cause of the world.
2to sit down upon ' {Rik. Sawn. I, 104, 1). But that in the passage quoted it means ' source' follows from a complementary passage, * As the spider sends forth and draws in its threads,' &c. — It is thus proved that Brahman is the material cause of the world. — Of the ob- jection, finally, that in ordinary life the activity of operative causal agents only, such as potters and the like, is preceded by reflection, we dispose by the remark that, as the matter in hand is not one which can be known through inferential reasoning, ordinary experience cannot be used to settle it. For the knowledge of that matter we rather depend on Scripture altogether, and hence Scripture only has to be appealed to. And that Scripture teaches that the Lord who reflects before creation is at the same time the material cause, we have already explained. The subject will, more- over, be discussed more fully later on. 28. Hereby all (the doctrines concerning the origin of the world which are opposed to the Vedinta) are explained, are explained. The doctrine according to which the pradhana is the cause of the world has, in the Sutras beginning with I, 1, 5, been again and again brought forward and refuted. The chief reason for the special attention given to that doctrine is that the Vedanta-texts contain some passages which, to people deficient in mental penetration, may appear to contain inferential marks pointing to it. The I ADHYAYA, 4 PADA, 28. 289 doctrine, moreover, stands somewhat near to the Vedanta doctrine since, like the latter, it admits the non-difference of cause and effect, and it, moreover, has been accepted by- some of the authors of the Dharma-sutras, such as Devala, and so on. For all these reasons we have taken special trouble to refute the pradhana doctrine, without paying much attention to the atomic and other theories. These latter theories, however, must likewise be refuted, as they also are opposed to the doctrine of Brahman being the general cause, and as slow-minded people might think that they also are referred to in some Vedic passages. Hence the Sutrak&ra formally extends, in the above Sutra, the refutation already accomplished of the pradhana doctrine to all similar doctrines which need not be demolished in detail after their great protagonist, the pradhana doctrine, has been so completely disposed of. They also are, firstly, not founded on any scriptural authority ; and are, secondly, directly contradicted by various Vedic passages. — The repetition of the phrase ' are explained ' is meant to in- timate that the end of the adhyaya has been reached.
3isposed of. They also are, firstly, not founded on any scriptural authority ; and are, secondly, directly contradicted by various Vedic passages. — The repetition of the phrase ' are explained ' is meant to in- timate that the end of the adhyaya has been reached. [34] SECOND ADHYAYA. FIRST PADA. Reverence to the highest Self! i. If it be objected that (from the doctrine ex- pounded hitherto) there would result the fault of there being no room for (certain) Smrztis ; we do not admit that objection, because (from the rejection of our doctrine) there would result the fault of want of room for other Smrztis. It has been shown in the first adhyaya that the omniscient Lord of all is the cause of the origin of this world in the same way as clay is the material cause of jars and gold of golden ornaments ; that by his rulership he is the cause of the subsistence of this world once originated, just as the magician is the cause of the subsistence of the magical illusion ; and that he, lastly, is the cause of this emitted world being finally reabsorbed into his essence, just as the four classes of creatures are reabsorbed into the earth. It has further been proved, by a demonstration of the connected meaning of all the Vedanta-texts, that the Lord is the Self of all of us. Moreover, the doctrines of the pradhana, and so on, being the cause of this world have been refuted as not being scriptural. — The purport of the second adhyaya, which we now begin, is to refute the objections (to the doctrine established hitherto) which might be founded on Smrzti and Reasoning, and to show that the doctrines of the pradhana, &c. have only fallacious arguments to lean upon, and that the different Vedanta-texts do not contradict one another with regard to the mode of creation and similar topics. — The first point is to refute the objections based on Smriti. Your doctrine (the purvapakshin says) that the omniscient II ADHYAYA, I PADA, I. 29 1 Brahman only is the cause of this world cannot be main- tained, ' because there results from it the fault of there being no room for (certain) Smrztis.' Such Smrztis are the one called Tantra which was composed by a rzshi and is accepted by authoritative persons, and other Smrztis based on it1; for all of which there would be no room if your interpretation of the Veda were the true one. For they all teach that the non-intelligent pradhana is the independent cause of the world.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1barley, and the like. — The word ' directly ' (in the Sutra) notifies that there is no other material cause, but that all this sprang from the ether only. — Observation further teaches that effects are not re-absorbed into anything else but their material causes. 26. (Brahman is the material cause) on account of (the Self) making itself; (which is possible) owing to modification. Brahman is the material cause for that reason also that Scripture — in the passage, ' That made itself its Self ' (Taitt. Up. II, 7) — represents the Self as the object of action as well as the agent. — But how can the Self which as agent was in full existence previously to the action be made out to be at the same time that which is effected by the action ? — Owing to modification, we reply. The Self, although in full existence previously to the action, modifies itself into some- thing special, viz. the Self of the effect. Thus we see that causal substances, such as clay and the like, are, by under- going the process of modification, changed into their pro- ducts.— The word 'itself in the passage quoted intimates the absence of any other operative cause but the Self. The word ' pari^amat ' (in the Sutra) may also be taken as constituting a separate Sutra by itself, the sense of which would be : Brahman is the material cause of the world for that reason also, that the sacred text speaks of Brahman and its modification into the Self of its effect as co-ordinated, viz. in the passage, ' It became sat and tyat, defined and undefined ' (Taitt. Up. II, 6). 288 ved anta-s6tr as. 27. And because Brahman is called the source. Brahman is the material cause for that reason also that it is spoken of in the sacred texts as the source (yoni); compare, for instance, ' The maker, the Lord, the person who has his source in Brahman ' (Mu. Up. Ill, 1, 3) ; and c That which the wise regard as the source of all beings ' (Mu. Up. I, 1, 6). For that the word ' source ' denotes the material cause is well known from the use of ordinary language ; the earth, for instance, is called the yoni of trees and herbs. In some places indeed the word yoni means not source, but merely place ; so, for instance, in the mantra, ' A yoni, O Indra, was made for you to sit down upon ' {Rik. Sawn. I, 104, 1). But that in the passage quoted it means ' source' follows from a complementary passage, * As the spider sends forth and draws in its threads,' &c. — It is thus proved that Brahman is the material cause of the world.
2to sit down upon ' {Rik. Sawn. I, 104, 1). But that in the passage quoted it means ' source' follows from a complementary passage, * As the spider sends forth and draws in its threads,' &c. — It is thus proved that Brahman is the material cause of the world. — Of the ob- jection, finally, that in ordinary life the activity of operative causal agents only, such as potters and the like, is preceded by reflection, we dispose by the remark that, as the matter in hand is not one which can be known through inferential reasoning, ordinary experience cannot be used to settle it. For the knowledge of that matter we rather depend on Scripture altogether, and hence Scripture only has to be appealed to. And that Scripture teaches that the Lord who reflects before creation is at the same time the material cause, we have already explained. The subject will, more- over, be discussed more fully later on. 28. Hereby all (the doctrines concerning the origin of the world which are opposed to the Vedinta) are explained, are explained. The doctrine according to which the pradhana is the cause of the world has, in the Sutras beginning with I, 1, 5, been again and again brought forward and refuted. The chief reason for the special attention given to that doctrine is that the Vedanta-texts contain some passages which, to people deficient in mental penetration, may appear to contain inferential marks pointing to it. The I ADHYAYA, 4 PADA, 28. 289 doctrine, moreover, stands somewhat near to the Vedanta doctrine since, like the latter, it admits the non-difference of cause and effect, and it, moreover, has been accepted by- some of the authors of the Dharma-sutras, such as Devala, and so on. For all these reasons we have taken special trouble to refute the pradhana doctrine, without paying much attention to the atomic and other theories. These latter theories, however, must likewise be refuted, as they also are opposed to the doctrine of Brahman being the general cause, and as slow-minded people might think that they also are referred to in some Vedic passages. Hence the Sutrak&ra formally extends, in the above Sutra, the refutation already accomplished of the pradhana doctrine to all similar doctrines which need not be demolished in detail after their great protagonist, the pradhana doctrine, has been so completely disposed of. They also are, firstly, not founded on any scriptural authority ; and are, secondly, directly contradicted by various Vedic passages. — The repetition of the phrase ' are explained ' is meant to in- timate that the end of the adhyaya has been reached.
3isposed of. They also are, firstly, not founded on any scriptural authority ; and are, secondly, directly contradicted by various Vedic passages. — The repetition of the phrase ' are explained ' is meant to in- timate that the end of the adhyaya has been reached. [34] SECOND ADHYAYA. FIRST PADA. Reverence to the highest Self! i. If it be objected that (from the doctrine ex- pounded hitherto) there would result the fault of there being no room for (certain) Smrztis ; we do not admit that objection, because (from the rejection of our doctrine) there would result the fault of want of room for other Smrztis. It has been shown in the first adhyaya that the omniscient Lord of all is the cause of the origin of this world in the same way as clay is the material cause of jars and gold of golden ornaments ; that by his rulership he is the cause of the subsistence of this world once originated, just as the magician is the cause of the subsistence of the magical illusion ; and that he, lastly, is the cause of this emitted world being finally reabsorbed into his essence, just as the four classes of creatures are reabsorbed into the earth. It has further been proved, by a demonstration of the connected meaning of all the Vedanta-texts, that the Lord is the Self of all of us. Moreover, the doctrines of the pradhana, and so on, being the cause of this world have been refuted as not being scriptural. — The purport of the second adhyaya, which we now begin, is to refute the objections (to the doctrine established hitherto) which might be founded on Smrzti and Reasoning, and to show that the doctrines of the pradhana, &c. have only fallacious arguments to lean upon, and that the different Vedanta-texts do not contradict one another with regard to the mode of creation and similar topics. — The first point is to refute the objections based on Smriti. Your doctrine (the purvapakshin says) that the omniscient II ADHYAYA, I PADA, I. 29 1 Brahman only is the cause of this world cannot be main- tained, ' because there results from it the fault of there being no room for (certain) Smrztis.' Such Smrztis are the one called Tantra which was composed by a rzshi and is accepted by authoritative persons, and other Smrztis based on it1; for all of which there would be no room if your interpretation of the Veda were the true one. For they all teach that the non-intelligent pradhana is the independent cause of the world.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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