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II ADHYAYA, I PÂDA, 4.
301
gold the material cause of earthen vessels; but effects of an earthy nature originate from earth and effects of the nature of gold from gold. In the same manner this world, which is non-intelligent and comprises pleasure, pain, and dulness, can only be the effect of a cause itself non-intelligent and made up of pleasure, pain, and dulness; but not of Brahman which is of an altogether different character. The difference in character of this world from Brahman must be understood to be due to its impurity and its want of intelligence. It is impure because being itself made up of pleasure, pain, and dulness, it is the cause of delight, grief, despondency, &c., and because it comprises in itself abodes of various character such as heaven, hell, and so on. It is devoid of intelligence because it is observed to stand to the intelligent principle in the relation of subserviency, being the instrument of its activity. For the relation of subserviency of one thing to another is not possible on the basis of equality ; two lamps, for instance, cannot be said to be subservient to each other (both being equally luminous).-But, it will be said, an intelligent instrument also might be subservient to the enjoying soul; just as an intelligent servant is subservient to his master.This analogy, we reply, does not hold good, because in the case of servant and master also only the non-intelligent element in the former is subservient to the intelligent master. For a being endowed with intelligence subserves another intelligent being only with the non-intelligent part belonging to it, viz. its internal organ, sense organs, &c.; while in so far as it is intelligent itself it acts neither for nor against any other being. For the Sårkhyas are of opinion that the intelligent beings (i.e. the souls) are incapable of either taking in or giving out anything !, and are non-active. Hence that only which is devoid of intelligence can be an instrument. Nor? is there anything
Niralisayâh, upaganâpâyadharmasûnyatvam niratisayatvam. Ân. Gi.
? A sentence replying to the possible objection that the world, as being the effect of the intelligent Brahman, might itself be intelligent.
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