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


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Page 1380
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172
VEDÂNTA-SÛTRAS.
it is not the various knowledge, &c., but the mere wish of the agent that causes the origination of effects, we point out that the wish, as being specialised by its particular object, must be based on sattva and so on, and hence is necessarily connected with karman. From all this it follows that individual souls only can be causal agents : no legitimate inference leads to a Lord different from them in nature. This admits of various expressions in technical form. 'Bodies, worlds, &c., are effects due to the causal energy of individual souls, just as pots are'; 'the Lord is not a causal agent, because he has no aims; just as the released souls have none'; 'the Lord is not an agent, because he has no body; just as the released souls have none.' (This last argumentation cannot be objected to on the ground that individual souls take possession of bodies; for in their case there exists a beginningless subtle body by means of which they enter into gross bodies).-—'Time is never devoid of created worlds; because it is time, just like the present time (which has its created world).'
Consider the following point also. Does the Lord produce his effects, with his body or apart from his body? Not the latter; for we do not observe causal agency on the part of any bodiless being : even the activities of the internal organ are found only in beings having a body, and although the internal organ be eternal we do not know of its producing any effects in the case of released disembodied souls. Nor again is the former alternative admissible; for in that case the Lord's body would either be permanent or non-permanent. The former alternative would imply that something made up of parts is eternal; and if we once admit this we may as well admit that the world itself is eternal, and then there is no reason to infer a Lord. And the latter alternative is inadmissible because in that case there would be no cause of the body, different from it (which would account for the origination of the body). Nor could the Lord himself be assumed as the cause of the body, since a bodiless being cannot be the cause of a body. Nor could it be maintained that the Lord can be assumed to be embodied' by means of some other body; for this
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