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II ADUVÂYa, 2 râda, 1.
363
SECOND PÂDA.
REVERENCE TO THE HIGHEST SELF!
1. That which is inferred (by the Sânkhyas, viz. the pradhâna) cannot be the cause (of the world), on account of the orderly arrangement (of the world) being impossible (on that hypothesis).
Although it is the object of this system to define the true meaning of the Vedânta-texts and not, like the science of Logic, to establish or refute some tenet by mere ratiocination, still it is incumbent on thorough students of the Vedanta to refute the Sånkhya and other systems which are obstacles in the way of perfect knowledge. For this purpose a new chapter is begun. (Nor must it be said that the refutation of the other systems ought to have preceded the establishment of the Vedânta position; for) as the determination of the sense of the Vedanta-passages directly subserves perfect knowledge, we have at first, by means of such a determination, established our own position, since this is a task more important than the refutation of the views entertained by others.
Here an opponent might come forward and say that we are indeed entitled to establish our own position, so as to define perfect knowledge which is the means of release to those desirous of it, but that no use is apparent of a refutation of other opinions, a proceeding productive of nothing but hate and anger. There is a use, we reply. For there is some danger of men of inferior intelligence looking upon the Sânkhya and similar systeins as requisite for perfect knowledge, because those systems have a weighty appearance, have been adopted by authoritative persons, and profess to lead to perfect knowledge. Such people might therefore think that those systems with their abstruse argu
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