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I ADHYÂYA, I PÂDA, 5.
201
Passion and Darkness, and forming the sphere of fruition of intelligent beings. By the effected' state we understand the assuming, on the part of the causal substance, of a different condition; whatever therefore constitutes the essential nature of a thing in its effected state the same constitutes its essential nature in the causal state also. Now the effect, in our case, is made up of the three elements Goodness, Passion and Darkness; hence the cause is the Pradhana which consists in an equipoise of those three elements. And as in this Pradhana all distinctions are merged, so that it is pure Being, the Khandogya text refers to it as 'Being, one only, without a second.' This establishes the non-difference of effect and cause, and in this way the promise that through the knowledge of one thing all things are to be known admits of being fulfilled. Otherwise, moreover, there would be no analogy between the instance of the lump of clay and the things made of it, and the matter to be illustrated thereby. The texts speaking of the origination of the world therefore intimate the Pradhana taught by the great Sage Kapila. And as the Khåndogya passage has, owing to the presence of an initial statement (pratigña) and a proving instance, the form of an inference, the term 'Being' means just that which rests on inference, viz. the Pradhana..
This prima facie view is set aside by the words of the Sútra. That which does not rest on Scripture, i.e. the Pradhana, which rests on Inference only, is not what is intimated by the texts referring to the origination of the world; for the text exhibits the root 'iksh'—which means 'to think'--as denoting a special activity on the part of what is termed Being.' 'It thought, may I be many, may I grow forth. Thinking' cannot possibly belong to the non-sentient Pradhana: the term Being' can therefore denote only the all-knowing highest Person who is capable of thought. In agreement with this we find that, in all sections which refer to creation, the act of creation is stated to be preceded by thought. He thought, shall I send forth worlds. He sent forth these worlds' (Ait. År. II, 4, 1, 2); 'He thought he sent forth Prana' (Pr. Up. VI, 3) ;
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