________________
VEDANTA-SUTRAS.
264
again, the doctrine of the Non-existent being the antecedent of the creation is impugned, and the Existent mentioned in its stead. Others say, in the beginning there was that only which is not; but how could it be thus, my dear? How could that which is be born of that which is not?' (Kh. Up. VI, 2, 1; 2.) And in another place, again, the development of the world is spoken of as having taken place spontaneously, 'Now all this was then undeveloped. It became developed by form and name' (Bri. Up. I, 4, 7). -As therefore manifold discrepancies are observed, and as no option is possible in the case of an accomplished matter, the Vedanta-passages cannot be accepted as authorities for determining the cause of the world, but we must rather accept some other cause of the world resting on the authority of Smriti and Reasoning.
To this we make the following reply. Although the Vedanta-passages may be conflicting with regard to the order of the things created, such as ether and so on, they do not conflict with regard to the creator, 'on account of his being represented as described.' That means: such as the creator is described in any one Vedânta-passage, viz. as all-knowing, the Lord of all, the Self of all, without a second, so he is represented in all other Vedânta-passages also. Let us consider, for instance, the description of Brahman (given in Taitt. Up. II, 1 ff.). There it is said at first, Truth, knowledge, infinite is Brahman.' Here the word 'knowledge,' and so likewise the statement, made later on, that Brahman desired (II, 6), intimate that Brahman is of the nature of intelligence. Further, the text declares that the cause of the world is the general Lord, by representing it as not dependent on anything else. It further applies to the cause of the world the term 'Self' (II, 1), and it represents it as abiding within the series of sheaths begin
1 Option being possible only in the case of things to be accomplished, i. e. actions.
2 According to Go. Ân. in the passage, 'That made itself its Self' (II, 7); according to Ân. Giri in the passage, 'He created all' (II, 6).
Digitized by Google
