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II ADHYAYA, I PÂDA, 6.
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sentient and so-called non-sentient beings.—To this objection the Purvapakshin replies in the next Satra.
5. But there is) denotation of the superintending (deities), on account of distinction and entering.
The word 'but' is meant to set aside the objection started. In texts such as 'to him the earth said,' the terms 'earth' and so on, denote the divinities presiding over earth and the rest.-How is this known - Through distinction and connexion.' For earth and so on are denoted by the distinctive term divinities'; so e. g. 'Let me enter into those three divinities' (Kh. Up. VI, 3, 2), where fire, water, and earth are called divinities; and Kau. Up. II, 14, 'All divinities contending with each other as to pre-eminence,' and all these divinities having recognised pre-eminence in prâna.' The entering' of the Sútra refers to Ait. Ar. II, 4, 2, 4, 'Agni having become speech entered into the mouth; Åditya having become sight entered into the eyes,' &c., where the text declares that Agni and other divine beings entered into the sense-organs as their superintendents.
We therefore adhere to our conclusion that the world, being non-intelligent and hence essentially different in nature from Brahman, cannot be the effect of Brahman; and that therefore, in agreement with Smriti confirmed by reasoning, the Vedanta-texts must be held to teach that the Pradhana is the universal material cause. This primâ facie view is met by the following Sätra.
6. But it is seen.
The 'but' indicates the change of view (introduced in the present Satra). The assertion that Brahman cannot be the material cause of the world because the latter differs from it in essential nature, is unfounded; since it is a matter of observation that even things of different nature stand to each other in the relation of cause and effect. For it is observed that from honey and similar substances there originate worms and other little animals.—But it has been said above that in those cases there is sameness of nature, [48]
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