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I ADHYAYA, 4 pâda, 8.
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whole world is filled' (Svet. Up. V, 9-10). And, further on, 'The master of Pradhana and the soul, the lord of the gunas, the cause of the bondage, existence, and release of worldly existence' (VI, 16). Thus likewise in Smriti, 'Do thou know both Nature and the soul to be without beginning, and know all effects and qualities to have sprung from Nature. Nature is declared to be the cause of the activity of causes and effects, whilst the soul is the cause of there being enjoyment of pleasure and pain. For the soul abiding in Nature experiences the qualities derived from Nature, the reason being its connexion with the qualities, in its births in good and evil wombs' (Bha. Gî. XIII, 19-21). And 'Goodness, Passion, and Darkness-these are the qualities which, issuing from nature, bind in the body the embodied soul, the undecaying one' (XIV, 5). And 'All beings at the end of a kalpa return into my Nature, and again, at the beginning of a kalpa, do I send them forth. Presiding over my own nature again and again do I send forth this vast body of beings which has no freedom of its own, being subject to Nature.-With me as ruler Nature brings forth all moving and non-moving things, and for this reason the world does ever go round' (Bha. Gi. IX, 7, 8, 10). What we therefore refuse to accept are a Prakriti, and so on, of the kind assumed by Kapila, i.e. not having their Self in Brahman.-We now proceed to explain the Sûtra.
We read in the Svetasvatara-Upanishad 'There is one agå, red, white, and black, producing manifold offspring of the same nature. One aga loves her and lies by her; another leaves her after having enjoyed her.' A doubt arises here whether this mantra declares a mere Prakriti as assumed in Kapila's system, or a Prakriti having its Self in Brahman.
The Purvapakshin maintains the former alternative. For, he points out, the text refers to the non-originatedness of Prakriti, calling her agâ, i. e. unborn, and further says that she by herself independently produces manifold offspring resembling herself. This view is rejected by the Sutra, on the ground that there is no intimation of a special circumstance determining the acceptance of the Prakriti as
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