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I ADHYAYA, 4 PÂDA, 16.
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the contention that the text 'Now all this was then undeveloped' refers to the Pradhana as the cause of the world; for the Undeveloped there spoken of is nothing else but Brahman in so far as its body is not yet evolved. For the text continues 'That same being entered thither to the very tips of the finger-nails; ' "When seeing, eye by name; when hearing, ear by name; when thinking, mind by name; 'Let men meditate upon him as Self;' where the introductory words that same being' refer back to the Undeveloped-which thus is said to enter into all things and thereby to become their ruler. And it is known from another text also (Kh. Up. VI, 3, 2) that it is the all-creative highest Brahman which enters into its creation and evolves names and forms. The text 'Having entered within, the ruler of creatures, the Self of all’ moreover shows that the creative principle enters into its creatures for the purpose of ruling them, and such entering again cannot be attributed to the non-sentient Pradhana. The Undeveloped therefore is Brahman in that state where its body is not yet developed ; and when the text continues ‘it developed itself by names and forms' the meaning is that Brahman developed itself in so far as names and forms were distinguished in the world that constitutes Brahman's body. On this explanation of the texts relating to creation we further are enabled to take the thought, purpose, &c., attributed to the creative principle, in their primary literal sense. And, we finally remark, neither the term "Brahman' nor the term 'Self' in any way suits the Pradhana, which is neither absolutely great nor pervading in the sense of entering into things created with a view to ruling them. It thus remains a settled conclusion that Brahman is the sole cause of the world.—Here terminates the adhikarana of '(Brahman's) causality.'
16. Because it denotes the world.
The Sankhya comes forward with a further objection. Although the Vedanta-texts teach an intelligent principle to be the cause of the world, they do not present to us as objects of knowledge anything that could be the cause of
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