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524
· VEDÂNTA-SOTRAS.
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that the Pañkarátra tantra-which sets forth the means of attaining supreme beatitude, as declared by the Lord (Bhagavat)-may also be destitute of authority, in so far, namely, as belonging to the same class as the tantras of Kapila and others. The above Satra raises the doubt. • The theory of the Bhagavatas is that from Vasudeva, who is the highest Brahman and the highest cause, there originates the individual soul called Sankarshana ; from Sankarshara the internal organ called Pradyumna; and from Pradyumna the principle of egoity called Aniruddha. Now this theory implies the origination of the individual soul, and this is contrary to Scripture. For scriptural texts declare the soul to be without a beginning-cp. 'the intelligent one is not born and does not die' (Ka. Up. II, 18), and other texts.
41. And there is not (origination) of the instrument from the agent..
The internal organ called Pradyumna originates from Sankarshana,' i.e. the internal organ originates from the individual soul which is the agent. But this is inadmissible, since the text 'from him there is produced breath, mind, and all sense-organs' (Mu. Up. II, 1, 3) declares that the mind also springs from none else but the highest Brahman. As the Bhagavata doctrine thus teaches things opposed to Scripture, its authoritativeness cannot be admitted.-Against these objections the next Satra declares itself.
42. Or, if they are of the nature of that which is knowledge and so on, there is no contradiction to that (i.e. the Bhâgavata doctrine).
The 'or' sets aside the view previously maintained. By that which is knowledge and so on '1 we have to understand the highest Brahman. If Sankarshana, Pradyumna, and Aniruddha are of the nature of the highest Brahman, then truly there can be no objection to a body of doctrine
Or' by that which is knowledge and cause.'
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