āśritya sarvajnam pradhānam uchyeta kāmam rajas-tamo-vyapāśrayām api jnana-pratibandhaka-śaktim āśritya kinchij-jnatvam uchyeta | api cha na asākshikā sattva-vṛittir jānāti na abhidhiyate | na cha achetanasya pradhānasya sākshitvam asti | tasmād anupannam pradhānasya sarvajnatram | yoginām tu chetanatvāt sarvotkarsha-nimittam sarvajnatvam upapannam ity anudāharanam | atha punaḥ sākshi-nimittam īkshitṛitvam pradhanasya kalpyeta yatha agni-nimittam ayah-pindader dagdhṛitvam tathā sati yan-nimittam ikshitṛitvam pradhānasya tad eva sarvajnam mukhyam Brahma jagataḥ kāranam iti yuktam | yat punar uktam Brahmano 'pi na mukhyam sarvajnatvam upapadyate nitya-jnāna-kriyatve jnānakriyām prati svātantryāsambhavād ity attra uchyate | idam tāvad bhavān prashṭavyaḥ "katham nitya-jnāna-kriyatve sarvajnatva-hānir" iti | yasya hi sarva-vishayāvabhāsana-kshamam jnānam nityam asti so 'sarvajnaḥ iti vipratishiddham | anityatve hi jnānasya kadāchij jānāti kadāchid na jānāti ity asarvajnatvam api syāt | na asau jnāna-nityatve dosho'sti | jnānanityatve jnāna-vishayaḥ svātantrya-vyapadeśo na upapadyate iti chet | na | pratataushna-prakāśe 'pi savitari dahati prakāśayati iti svātantryaryapadeśa-darśanāt | nanu savitur dāhya-prakāśya-samyoge sati dahati prakāśayati iti vyapadeśaḥ syāt | na tu Brahmanaḥ prāg utpatter jnānakarma-samyogo'sti iti vishamo dṛishṭāntaḥ | na | asaty api karmani savitā prakāśate iti karttṛitva-vyapadesa-darśanāt | evam asaty api jnāna-karmani Brahmanas "tad aikshata" iti karttṛitva-vyapadesopapatter na vaishamyam | karmäpekshāyām tu Brahmani ikshitritva-śrutayaḥ sutarām upapannāḥ | kim punas tat karma yat prāg utpatter īśvara-jnānasya vishayibhavati iti | tattvānyatvābhyām anirvachanīye nāma-rūpe avyākrite vyachikirshite iti brūmaḥ | yat-prasādād hi yoginām apy atītānāgata-vishayam pratyaksham jnānam ichhanti yoga-śāstra-vidaḥ kimu vaktavyam tasya nitya-śuddhasya iśvarasya sṛishți-sthiti-samhṛiti-vishayam nitya-jnānam bhavati iti | yad apy uktam prāg utpatter Brahmanaḥ śarīrādi-sambandham antarena ikshitṛitvam anupapannam iti na tach chodyam avatarati savitṛi-prakāśa-vad Brahmano jnāna-svarūpa-nityatvena jnānasādhanāpekshānupapatteḥ |.... yad apy uktam "pradhānasya anekātmakatvād mṛid-ādi-vat kāraṇatvopapattir na asañhatasya Brahmanaḥ" iti tat pradhanasya aśabdatvena eva pratyuktam | yathā tu tarkeṇāpi Brahmaṇaḥ eva kāraṇatvam nirvoḍhum śakyate na pradhānādīnām tathā prapanchayishyate "na vilakshanatvād asya" ity-evam-ādinā (Brahma Sūtras ii. 1, 4) | Attra aha yad uktam "na achetanam pradhānam jagat-kāranam īkshitritva-śravanad" iti tad anyatha 'py upapadyate | achetane 'pi chetanavad upachāra-darśanāt | pratyāsanna-pātanatām kūlasya ālakshya kūlam pipatishati ity achetane 'pi kūle chetana-vad upachāro drishṭas tad-vad achetane 'pi pradhāne pratyāsanna-sarge chetana-vad upachāro bhavishyati "tad aikshata" iti | yathā loke kaśchich chetanaḥ snātvā bhuktvā cha "aparāhne grāmam rathena gamishyāmi” iti īkshitvā anantaram tathaiva niyamena pravarttate tathā pradhānam api mahad-ādy-ākāreṇa niyamena pravarttate | tasmāch chetana-vad upacharyyate | kasmāt punaḥ kāraṇad vihāya mukhyam ikshitṛitvam aupachārikam kalpyate | "tat tejaḥ aikshata" "tāḥ āpaḥ aikshanta" iti cha achetanayor apy ap-tejasoś chetanavad upachāra-darśanāt | tasmāt sat-karttṛikam api īkshanam aupachārikam iti gamyate upachāra-prāye vachanād ity evam prāpte idam sūtram ārabhyate | 6. "Gaunaś chet | na | ātma-śabdāt” | yad uktam pradhānam achetanam sach-chhabda-vāchyam tasminn aupachāriki ikshitir ap-tejasor iva iti tad asat | kasmāt | ātma-śabdāt |"sad eva saumya idam agre asid" ity upakramya "tad aikshata tat tejo'sṛijata" iti cha tejo'b-annānām sṛishṭim uktvā tad eva prakṛitam sad īkshitṛi tāni cha tejo-'b-annāni devatā-śabdena parāmṛiśya āha “sā iyam devatā aikshata hanta aham imās tisro devatāḥ anena jīvena ātmanā 'nupraviśya nāma-rūpe vyākaravāņi” iti | tattra yadi pradhānam achetanam guna-vṛittyā īkshitṛri kalpyeta tad eva prakṛitatvāt sā iyaṁ devatā parāmṛiśyeta | na tadā devatā jīvam ātma-sabdena abhidadhyāt | jīvo hi nāma chetanaḥ śarīrādhya bah prāṇānām dhārayitā prasiddher nirvachanach cha | sa katham achetanas pradhānasya ātmā bhavet | ātmā hi nāma svarūpam¦ na achetanasya pradhanasya chetano jīvaḥ svārūpam bhavitum arhati | attra tu chetanam Brahma mukhyam īkshitṛi parigrihyate | tasya jiva-vishayaḥ ātma-sabda- prayogaḥ upapadyate | tathā "sa yaḥ esho'nimā etadātmyam idam sarvam tat satyam sa ātmā tat tvam asi Svetaketo" ity attra" sa ātmā” iti prakṛitam sad-animānam ātmānam ātma-śabdena upadiśya "tat tvam asi S'vetaketo" iti chetanasya Svetaketor ātmatvena upadiśati | ap- tejasos tu vishayatvād achetanatvam nāma - rūpa - vyākaraṇādau cha prayojyatvena eva nirdeśāt | na cha ātma - sabda - vat kinchid mukhyatve kāranam asti iti yuktam kūla-vad gaunatvam īkshitritvasya | tayor api cha sad-adhishṭhitatvāpeksham eva ikshitṛitvam | satas tv ātma-sabdād na gaunam ikshitṛitvam ity uktam | atha uchyate | achetane'pi pradhāne bhavaty ātma-śabdaḥ | ātmanaḥ sarvārtha-kāritvāt | 134 yathā rājnaḥ sarvārtha-kārini bhṛitye bhavaty atma-śabdo "mama ātmā Bhadrasenaḥ" iti | pradhānam hi purushātmano 131 bhogāpavargau kurvad upakaroti rajnaḥ iva bhrityaḥ sandhi-vigrahadishu varttamānaḥ | athavā ekaḥ eva atma-sabdaś chetanachetana-vishayo bhavishyati "bhūtātmā" "indriyātmā" iti cha prayoga-darśanād yathā ekaḥ eva jyotiḥ-sabdaḥ kratu-jvalana-vishayaḥ | tattra kutaḥ etad ātma-śabdādīkshiter agaunatvam ity attra uttaram pathati | 7. "Tan-nishthasya mokshopadeśāt" | na pradhānam achetanam ātma-śabdālambanam bhavitum arhati "sa ātmā” iti prakritam sad animānam ādāya “tat tvam asi Svetaketo" iti chetanasya Svetaketor mokshayitavyasya tan-nishṭhām upadiśya “ Āchāryyavān purusho veda tasya tāvad eva chiram yāvad na vimokshye atha sampatsye" iti mokshopadeśat | yadi hy achetanam pradhānam sach-chhabda-vāchyam "tad asi" iti grāhayed mumukshum chetanam santam "achetano 'si” iti tada viparita-vādi śāstram purushasya anarthāya ity apramānam syāt | na tu nirdosham śāstram apramānam kalpayitum yuktam | yadi cha ajnasya sato mumukshor achetanam anātmānam “ātmā" ity upadiset pramāna-bhūtam śāstram sa śraddadhānatayā 'ndha-go-lāngula-nyāyena tad-atma-drishtim na parityajet tad-vyatiriktam cha ātmānam na pratipadyeta | tathā sati purushārthād vihanyeta anartham cha ṛichhet | tasmād yathā svargādy-arthino 'gnihotrādi-sādhanam yathā-bhūtam upadiśati tathā mumukshor api "sa atmā | tat tvam asi Svetaketo" iti yatha-bhūtam eva ātmānam upadiśati iti yuktam | evam cha sati paraśu-grahana - moksha-dṛishtāntena satyābhisandhasya mokshoḥ upapadyate . . . . tasmād na sad-animany atma - śabdasya tvam | bhritye tu svāmi - bhṛitya-bhedasya pratyakshatvād upao gaunaḥ ātma-śabdo “mama ātmā Bhadrasenaḥ" iti | api cha krachid gaunaḥ śabdo drishṭaḥ iti na etāvatā sabda- pramāṇake 'rthe gauni kalpanā nyāyyā sarvattra anāśvāsa - prasangāt | yat tu uktam chetanāchetanayoḥ ṣādhāraṇaḥ ātma-sabdaḥ kratu-jvalanayor iva jyotiḥsabdaḥ iti | tad na | anekārthatvasya anyāyyatvāt | tasmach chetanavishayaḥ eva mukhyaḥ ātma-sabdaś chetanatvopachārād bhūtādishu prayujyate "bhūtātmā" "indriyātmā" iti cha | sādhāranatve 'py ātmasabdasya na prakaraṇam upapadam vā kinchid niśchāyakam antarena anyatara-vṛittita nirdhārayitum śakyate na cha atra achetanasya nischaI yakam kinchit kāranam asti prakṛitam tu sad ikshitri sannihitas cha chetanaḥ Svetaketuḥ | na hi chetanasya Svetaketor achetanaḥ ātmā sam134 The edition printed in Bengali characters reads purushasya ātmanaḥ. | ... bhavati ity avochāma | tasmāch chetana-vishayaḥ iha ātma-sabdaḥ iti niśchiyate | "And it has been declared that Brahma, omniscient and omnipotent, is the cause of the creation, continuance, and destruction of the world. But the Sankhyas and others, holding that an ultimate ( parinishṭhita) 13 substance is discoverable by other proofs, and inferring the existence of Pradhana or other causes, apply the texts of the Upanishads as having reference to these. For (they assert that) all the texts of the Upanishads which relate to the creation, design inferentially to indicate the cause by the effect. The Sankhyas think that the conjunctions of Pradhāna and Purusha (Soul) are to be inferred as eternal. From the very same texts the followers of Kanada (the Vaiseshikas) deduce that Iśvara is the instrumental cause and atoms the material cause 136 (of the world). So, too, other rationalizing objectors rise up who rely on fallacies founded on texts or reasoning. Here then our teacher (āchāryya), who understood both words and sentences and evidence, with the view of pointing out that the texts of the Upanishads have for their object the revelation of Brahma, first puts forward and then refutes the fallacies founded by those persons on texts or reasoning. The Sankhyas regarding Pradhana, consisting of the three qualities (gunas, viz. sattva, rajas, and tamas, or "Goodness," "Passion," and "Darkness"), and inanimate, as the cause of the world, tell us: (a) 'Those texts in the Upanishads which, as you say, declare that an omniscient and omnipotent Brahma is the cause of the world, can be applied to support the view that Pradhana is the cause. For omnipotence in regard to its own developments is properly predicable of Pradhana also; and omniscience too may be rightly ascribed to it. You will ask, how? We answer (b), What you call knowledge is a characteristic of 'Goodness' (sattva), according to the text of the Smriti, 'From Goodness springs knowledge.' And (c) through this knowledge, which is a characteristic of Goodness, Yogins, who are men 135 Compare Sankhya Sūtras, i. 69: pāramparyye 'py ekatra parinishṭhā, etc., which Dr. Ballantyne renders, "Even if there be a succession, there is a halt (parinishtha) at some one point," etc. 136 The phrase so translated is samavāyi-kāraṇam. The word samavaya is rendered by Dr. Ballantyne, in his translation of the Bhashāparichheda (published January, 1851), p. 22, by "intimate relation" (the same phrase as Dr. Roer had previously employed in 1850); and in the translation of the Tarka-sangraha (published in September of the same year), pp. 2 and 4, by "co-inherence." with bodily organs, 17 are reputed to be omniscient; for owing to the transcendent excellence of Goodness its omniscience is matter of notoriety. Nor it is only of a person (purusha) whose essence is mere perception, and who is devoid of corporeal organs, that either omniscience or partial knowledge can be predicated: but from Pradhana being composed of the three qualities, Goodness, which is the cause of omniscience, belongs to it too in the condition of Pradhāna. And so in the texts of the Upanishads omniscience is figuratively ascribed to it, although it is unconscious. And (d) you also, who recognize an omniscient Brahma, must of necessity acknowledge that His omniscience consists in His possessing the power of omniscience. For He does not continually exercise knowledge in regard to all objects. For (e) if His knowledge were continual. His self-dependence (or voluntary action) in reference to the act of knowledge would be lost. But if knowledge be not continual, then when the act of knowledge ceases Brahma must cease (to know). And so omniscience results from the possession of the power of omniscience. Further (ƒ) you, too, hold that before the creation Brahma was devoid of any impulse to action. Nor can knowledge be conceived to arise in anyone who has no bodily organs or other instruments of knowledge. Moreover (g) causality can properly be ascribed to Pradhana (as it can to earth, etc.) owing to the variety in its nature,138 and the consequent possibility of its development, but not to Brahma whose essence is simple and uniform.' These arguments having been urged, the following Sutra is introduced: 5. 'No; for in consequence of the word 'beholding' being employed, your view is contrary to the Veda.' (a) The unconscious Pradhana, imagined by the Sankhyas as the cause of the world, can find no support in the Upanishads. For it is unscriptural. How so? From its beholding, i.e. because the act of 'beholding' (or 'reflecting') is in scripture ascribed to the cause. How? Because the Veda contains a text which begins thus: "This, o fair youth, was in the beginning' Existent, one without a second' (Chh. Up. vi. 2, 1); and proceeds: 'It beheld, let 137 The epithet karyya-karanavantaḥ is rendered dehendriya-yukta in the Bengali translation of S'ankara's comment, which forms part of the edition of the S'ārīrakasūtras, with comment and gloss, published at Calcutta in 1784 of the S'aka æra. This translation is useful for ascertaining the general sense, but it does not explain all the difficult phrases which occur in the original. 135 The meaning of this is that Pradhana, as cause, possesses in its nature a variety corresponding to that exhibited by the different kinds of objects which constitute the visible creation; whilst Brahma is one and uniform. |