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364
VEDÂNTA-SÛTRAS.
ments were propounded by omniscient sages, and might on that account have faith in them. For this reason we must endeavour to demonstrate their intrinsic worthlessness.
But, it might be said, the Sânkhya and similar systems have already been impugned in several Satras of the first adhyâya (I, 1, 5, 18; I, 4, 28); why, then, controvert them again ?—The task-we reply-which we are now about to undertake differs from what we have already accomplished. As the Sankhyas and other philosophers also quote, in order to establish their own positions, the Vedanta-passages and interpret them in such a manner as to make them agree with their own systems, we have hitherto endeavoured to show that their interpretations are altogether fallacious. Now, however, we are going to refute their arguments in an independent manner, without any reference to the Vedantatexts.
The Sânkhyas, to make a beginning with them, argue as follows.-Just as jars, dishes, and other products which possess the common quality of consisting of clay are seen to have for their cause clay in general; so we must suppose that all the outward and inward (i. e. inanimate and ani- . mate) effects which are endowed with the characteristics of pleasure, pain, and dulness have for their causes pleasure, pain, and dulness in general. Pleasure, pain, and dulness in their generality together constitute the threefold pradhana. This pradhâna which is non-intelligent evolves itself spontaneously into multisorm modifications?, in order thus to effect the purposes (i.e. enjoyment, release, and so on) of the intelligent soul.—The existence of the pradhana is to be inferred from other circumstances also, such as the limitation of all effects and the like 3.
Against this doctrine we argue as follows.--If you Sânkhyas base your theory on parallel instances merely, we point
The characteristics of Goodness, Passion, and Darkness, the three constituent elements (guna) of the pradhana. Sâ. Kâ. 12, 13.
? Viz. the great principle (mahat), ahankâra, &c. Sâ. Kâ. 3.
* The arguments here referred to are enumerated in the Sâ. Kâ. 15; Sâ. Sätras I, 129 ff.
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