Book Title: Satapatha Bramhana Part 05
Author(s): Julius Eggeling
Publisher: Oxford


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Page 1379
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I ADHYAYA, I PÅDA, 3.
171
of the proving collateral instances being destitute of what has to be proved-for experience does not exhibit to us one agent capable of producing everything. If, on the other hand, what you wish to prove is merely the existence of an intelligent creative agent, you prove only what is proved already (not contested by any one).-Moreover, if you use the attribute of being an effect (which belongs to the totality of things) as a means to prove the existence of one omniscient and omnipotent creator, do you view this attribute as belonging to all things in so far as produced together, or in so far as produced in succession ? In the former case the attribute of being an effect is not established (for experience does not show that all things are produced together); and in the latter case the attribute would really prove what is contrary to the hypothesis of one creator (for experience shows that things produced in, succession have different causes). In attempting to prove the agency of one intelligent creative being only, we thus enter into conflict with Perception and Inference, and we moreover contradict Scripture, which says that the potter is born' and the cartwright is born' (and thus declares a plurality of intelligent agents). Moreover, as we observe that all effected things, such as living bodies and so on, are connected with pleasure and the like, which are the effects of sattva (goodness) and the other primary constituents of matter, we must conclude that effected things have sattva and so on for their causes. Sattva and so on—which constitute the distinctive elements of the causal substance are the causes of the various nature of the effects. Now those effects can be connected with their causes only in so far as the internal organ of a person possessing sattva and so on undergoes modifications. And that a person possesses those qualities is due to karman. Thus, in order to account for the origination of different effects we must necessarily assume the connexion of an intelligent agent with karman, whereby alone he can become the cause of effects; and moreover the various character of knowledge and power (which the various effects presuppose) has its reason in karman. And if it be said that
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