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II ADHYAYA, 2 PÂDA, 5.
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he should reprove and reject the infinite and intolerable mass of sins which accumulates in the course of beginning and endless aeons, and thus check the tendency on the part of individual beings to transgress his laws. For thus he says: "To them ever devoted; worshipping me in love, I give that means of wisdom by which they attain to me. In mercy only to them, dwelling in their hearts, do I destroy the darkness born of ignorance with the brilliant light of knowledge' (Bha. Gi. X, 10, 11).-It thus remains a settled conclusion that the Pradhana, which is not guided by an intelligent principle, cannot be the general cause.—Here a further objection is raised. Although Prakriti, as not being ruled by an intelligent principle, is not capable of that kind of activity which springs from effort, she may yet be capable of that kind of activity which consists in mere transformation. For we observe parallel cases; the grass and water e.g. which are consumed by a cow change on their own account into milk. In the same way, then, Prakriti may on her own account transform herself into the world.—To this the next Satra replies.
4. Nor like grass and so on; because (milk) does not exist elsewhere.
This argumentation does not hold good; for as grass and the like do not transform themselves without the guidance of an intelligent principle, your proving instance is not established.-But why is it not established — Because it does not exist elsewhere. If grass, water and so on changed into milk even when consumed by a bull or when not consumed at all, then indeed it might be held that they change without the guidance of an intelligent principle. But nothing of the kind takes place, and hence we conclude that it is the intelligent principle only which turns the grass eaten by the cow into milk.—This point has been set forth above under Sätra 3; the present Satra is meant to emphasise and particularise it.
5. And if you say—as the man and the stone; thus also.
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