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I ADHYAYA, 4 PÂDA, 28.
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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-sûtras, 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 Sätrakâra formally extends, in the above Sûtra, the refutation already accomplished of the pradhâna doctrine to all similar doctrines which need not be demolished in detail after their great protagonist, the pradhâna 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 intimate that the end of the adhyâya has been reached.
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