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II ADHYAYA, I PÂDA, 5.
303
Brahman and the world which is due to the circumstance of the one being intelligent and the other non-intelligent ; there would, however, still remain that other difference which results from the fact that the one is pure and the other impure. But in reality the argumentation of the objector does not even remove the first-named difference; as is declared in the latter part of the Sûtra, ' And its being such we learn from Scripture.' For the assumption of the intellectuality of the entire world—which is supported neither by perception nor by inference, &c.-must be considered as resting on Scripture only in so far as the latter speaks of the world as having originated from an intelligent cause; but that scriptural statement itself is contradicted by other texts which declare the world to be of such a nature,' i.e. of a nature different from that of its material cause. For the scriptural passage, ' It became that which is knowledge and that which is devoid of knowledge' (Taitt. Up. II, 6), which teaches that a certain class of beings is of a non-intelligent nature intimates thereby that the non-intelligent world is different from the intelligent Brahman.-Butsomebody might again object-the sacred texts themselves sometimes speak of the elements and the bodily organs, which are generally considered to be devoid of intelligence, as intelligent beings. The following passages, for instance, attribute intelligence to the elements. "The earth spoke;' • The waters spoke' (Sat. Br. VI, 1, 3, 2; 4); and, again, 'Fire thought;' Water thought' (Kh. Up. VI, 2, 3 ; 4). Other texts attribute intelligence to the bodily organs, *These prânas when quarrelling together as to who was the best went to Brahman' (Bri. Up. VI, 1, 7); and, again, • They said to Speech: Do thou sing out for us' (Bri. Up. 1, 3, 2).—To this objection the púrvapakshin replies in the following Sûtra.
5. But there takes place) denotation of the superintending (deities), on account of the difference and the connexion.
The word 'but' discards the doubt raised. We are
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