Grihya Sutras

SR No.: 007685
Original Sutra Author: N/A
Author: Hermann Oldenberg
Publisher: Oxford
Publication Year: 1886
Total Pages: 2642
Language: English
Classification: Book_English
File Size: 49 MB

Page 2574

II ADHYAYA, 2 PÂDA, II.
381
And as there is no fixed rule for the (successive) rising and sinking of the influence of the particular guzas, there is also no fixed rule for the termination of the cause which effects the conjunction of soul and pradhâna (i. e. non-discrimination); hence the disjunction of the two is uncertain, and so the Sânkhyas cannot escape the reproach of absence of final release resulting from their doctrine. To the Vedantin, on the other hand, the idea of final release being impossible cannot occur in his dreams even; for the Self he acknowledges to be one only, and one thing cannot enter into the relation of subject and object, and Scripture, moreover, declares that the plurality of effects originates from speech only. For the phenomenal world, on the other hand, we may admit the relation of sufferer and suffering just as it is observed, and need neither object to it nor refute it.
Herewith we have refuted the doctrine which holds the pradhâna to be the cause of the world. We have now to dispose of the atomic theory.
We begin by refuting an objection raised by the atomists against the upholders of Brahman.-The Vaiseshikas argue as follows: The qualities which inhere in the substance constituting the cause originate qualities of the same kind in the substance constituting the effect; we see, for instance, that from white threads white cloth is produced, but do not observe what is contrary (viz. white threads resulting in a piece of cloth of a different colour). Hence, if the intelligent Brahman is assumed as the cause of the world, we should expect to find intelligence inherent in the effect also, viz. the world. But this is not the case, and consequently the intelligent Brahman cannot be the cause of the world. -This reasoning the Sûtrakâra shows to be fallacious, on the ground of the system of the Vaiseshikas themselves.
11. Or (the world may originate from Brahman)
1 This in answer to the remark that possibly the conjunction of soul and pradhâna may come to an end when the influence of Darkness declines, it being overpowered by the knowledge of Truth.
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