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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1As has been said '(the Pradhana acts), owing to modification, as water according to the difference of the abodes of the several gunas * (Sankhya Ka. I, 16). In this way the Unevolved acts independently of anything else. To this reasoning the Sutra replies ' there also.' Also, in the instances of milk and water, activity is not possible in the absence of an intelligent principle, for these very cases have already been referred to as proving our posi- tion. The Sutra II, 1, 34 (where the change of milk into sour milk is instanced) meant to prove only that a being destitute of other visible instruments of action is able to produce its own special effect, but not to disprove the view of all agency presupposing an intelligent principle. That even in water and so on an intelligent principle is present is proved by scriptural texts, 'he who dwells in water ' and so on. 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, wThich 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 accom- plished, 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 II ADHYAYA, 2 PADA, 3. 487
2&c, cannot be the originator of either creation or pralaya, and as the creation of an unequal world would lay him open to the II ADHYAYA, 2 PADA, 3. 487 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 Prakrzti having reached a certain special state, it is the deeds of the individual souls which bring about the in- equalities in the new creation. — But if this is so, all differ- ence of states is caused exclusively by the good and evil deeds of the individual souls ; and what position remains then for a ruling Lord ? Prakrzti, 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 in- equalities 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 vSastra is constituted by the aggre- gate 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 Drami^a^arya 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) ; he the navel of the Universe* (Mahanar. Up. I, 6). And in the same spirit the Lord 48 8 vedanta-s6tras.
3he takes to himself) ; he the navel of the Universe* (Mahanar. Up. I, 6). And in the same spirit the Lord 48 8 vedanta-s6tras. 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). The divine Supreme Person, all whose wishes are eternally fulfilled, who is all-knowing and the ruler of all, whose every purpose is immediately realised, having engaged in sport befitting his might and greatness and having settled that work is of a twofold nature, such and such works being good and such and such being evil, and having bestowed on all individual souls bodies and sense-organs capacitating them for entering on such work and the power of ruling those bodies and organs ; and having himself entered into those souls as their inner Self abides within them, controlling them as an animating and cheering principle. The souls, on their side, endowed with all the powers imparted to them by the Lord and with bodies and organs bestowed by him, and forming abodes in which he dwells, apply themselves on their own part, and in accordance with their own wishes, to works either good or evil. The Lord, then, recognising him who performs good actions as one who obeys his commands, blesses him with piety, riches, worldly pleasures, and final release ; while him who transgresses his commands he causes to experience the opposites of all these. There is thus no room whatever for objections founded on deficiency, on the Lords part, of independence in his dealings with men, and the like. Nor can he be arraigned with being pitiless or merciless. For by pity we understand the inability, on somebody's part, to bear the pain of others, coupled with a disregard of his own advantage. When pity has the effect of bringing about the transgression of law on the part of the pitying person, it is in no way to his credit ; it rather implies the charge of unmanliness (weakness), and it is creditable to control and subdue it. For otherwise it would follow that to subdue and chastise one's enemies is something to be blamed. What the Lord himself aims at is ever to increase happiness to the highest degree, and to this end it is instrumental that II ADHYAYA, 2 PADA, 5. 489
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.
1As has been said '(the Pradhana acts), owing to modification, as water according to the difference of the abodes of the several gunas * (Sankhya Ka. I, 16). In this way the Unevolved acts independently of anything else. To this reasoning the Sutra replies ' there also.' Also, in the instances of milk and water, activity is not possible in the absence of an intelligent principle, for these very cases have already been referred to as proving our posi- tion. The Sutra II, 1, 34 (where the change of milk into sour milk is instanced) meant to prove only that a being destitute of other visible instruments of action is able to produce its own special effect, but not to disprove the view of all agency presupposing an intelligent principle. That even in water and so on an intelligent principle is present is proved by scriptural texts, 'he who dwells in water ' and so on. 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, wThich 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 accom- plished, 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 II ADHYAYA, 2 PADA, 3. 487
2&c, cannot be the originator of either creation or pralaya, and as the creation of an unequal world would lay him open to the II ADHYAYA, 2 PADA, 3. 487 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 Prakrzti having reached a certain special state, it is the deeds of the individual souls which bring about the in- equalities in the new creation. — But if this is so, all differ- ence of states is caused exclusively by the good and evil deeds of the individual souls ; and what position remains then for a ruling Lord ? Prakrzti, 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 in- equalities 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 vSastra is constituted by the aggre- gate 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 Drami^a^arya 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) ; he the navel of the Universe* (Mahanar. Up. I, 6). And in the same spirit the Lord 48 8 vedanta-s6tras.
3he takes to himself) ; he the navel of the Universe* (Mahanar. Up. I, 6). And in the same spirit the Lord 48 8 vedanta-s6tras. 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). The divine Supreme Person, all whose wishes are eternally fulfilled, who is all-knowing and the ruler of all, whose every purpose is immediately realised, having engaged in sport befitting his might and greatness and having settled that work is of a twofold nature, such and such works being good and such and such being evil, and having bestowed on all individual souls bodies and sense-organs capacitating them for entering on such work and the power of ruling those bodies and organs ; and having himself entered into those souls as their inner Self abides within them, controlling them as an animating and cheering principle. The souls, on their side, endowed with all the powers imparted to them by the Lord and with bodies and organs bestowed by him, and forming abodes in which he dwells, apply themselves on their own part, and in accordance with their own wishes, to works either good or evil. The Lord, then, recognising him who performs good actions as one who obeys his commands, blesses him with piety, riches, worldly pleasures, and final release ; while him who transgresses his commands he causes to experience the opposites of all these. There is thus no room whatever for objections founded on deficiency, on the Lords part, of independence in his dealings with men, and the like. Nor can he be arraigned with being pitiless or merciless. For by pity we understand the inability, on somebody's part, to bear the pain of others, coupled with a disregard of his own advantage. When pity has the effect of bringing about the transgression of law on the part of the pitying person, it is in no way to his credit ; it rather implies the charge of unmanliness (weakness), and it is creditable to control and subdue it. For otherwise it would follow that to subdue and chastise one's enemies is something to be blamed. What the Lord himself aims at is ever to increase happiness to the highest degree, and to this end it is instrumental that II ADHYAYA, 2 PADA, 5. 489
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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