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I ADHYAYA, I PÂDA, 11.
61,
And that all the Vedanta-texts advocate the same view as to an intelligent cause of the world, greatly strengthens their claim to be considered a means of right knowledge, just as the corresponding claims of the senses are strengthened by their giving us information of a uniform character regarding colour and the like. The all-knowing Brahman is therefore to be considered the cause of the world, on account of the uniformity of view (of the Vedanta-texts).'-A further reason for this conclusion is advanced.
11. And because it is directly stated in Scripture (therefore the all-knowing Brahman is the cause of the world).
That the all-knowing Lord is the cause of the world, is also declared in a text directly referring to him (viz. the all-knowing one), viz. in the following passage of the mantropanishad of the Svetâsvataras (VI, 9) where the word "he' refers to the previously mentioned all-knowing Lord, 'He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord.' It is therefore finally settled that the all-knowing Brahman is the general cause, not the non-intelligent pradhana or anything else.
In what precedes we have shown, availing ourselves of appropriate arguments, that the Vedanta-texts exhibited under Sutras I, 1-11, are capable of proving that the allknowing, all-powerful Lord is the cause of the origin, subsistence, and dissolution of the world. And we have explained, by pointing to the prevailing uniformity of view (I, 10), that all Vedânta-texts whatever maintain an intelligent cause. The question might therefore be asked, 'What reason is there for the subsequent part of the Vedantasûtras?' (as the chief point is settled already.)
To this question we reply as follows: Brahman is apprehended under two forms; in the first place as qualified by limiting conditions owing to the multiformity of the evolutions of name and form (i.e. the multiformity of the created world ; in the second place as being the opposite of this, i.e. free from all limiting conditions whatever. Compare
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