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370
VEDANTA-SUTRAS.
the water and within the water, who rules the water within,' Bri. Up. III, 7, 4; and, 'By the command of that Akshara, O Gârgî, some rivers flow to the East,' &c., Bri. Up. III, 8, 9), declare that everything in this world which flows is directed by the Lord. Hence the instances of milk and water as belonging themselves to that class of cases which prove our general principle1 cannot be used to show that the latter is too wide. Moreover, the cow, which is an intelligent being and loves her calf, makes her milk flow by her wish to do so, and the milk is in addition drawn forth by the sucking of the calf. Nor does water move either with absolute independence for its flow depends on the declivity of the soil and similar circumstances-or independently of an intelligent principle, for we have shown that the latter is present in all cases-If, finally, our opponent should point to Sutra II, 1, 24 as contradicting the present Sûtra, we remark that there we have merely shown on the ground of ordinary experience that an effect may take place in itself independently of any external instrumental cause; a conclusion which does not contradict the doctrine, based on Scripture, that all effects depend on the Lord.
4. And because (the pradhâna), on account of there existing nothing beyond it, stands in no relation; (it cannot be active.)
The three gunas of the Sânkhyas when in a state of equipoise form the pradhâna. Beyond the pradhâna there exists no external principle which could either impel the pradhana to activity or restrain it from activity. The soul (purusha), as we know, is indifferent, neither moves to-nor restrains from-action. As therefore the pradhâna stands in no relation, it is impossible to see why it should sometimes modify itself into the great principle (mahat) and sometimes The activity and non-activity (by turns) of the Lord,
not.
1 Viz. that whatever moves or acts does so under the influence of intelligence. — Sâdhyapakshanikshiptatvam sâdhyavati pakshe pravish/atvam eva tak ka sapakshanikshiptatvasyâpy upalakshanam, anupanyâso na vyabhikârabhûmir ity arthah. Ân. Gi.
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