Let us then view the matter as follows. The arguments actually set forth by Buddha and others may have to be considered as invalid, but all the same we may arrive at the Pradhâna theory through other lines of reasoning by which the objections raised against the theory are refuted.— But, we reply, this also is of no avail. A theory which rests exclusively on arguments derived from human reason may, at some other time or place, be disestablished by arguments devised by people more skilful than you in reasoning; and thus there is no getting over the objection founded on the invalidity of all mere argumentation. The conclusion from all this is that, with regard to supersensuous matters, Scripture alone is authoritative, and that reasoning is to be applied only to the support of Scripture. In agreement herewith Manu says, 'He who supports the teaching of the Rishis and the doctrine as to sacred duty with arguments not conflicting with the Veda, he alone truly knows sacred duty' (Manu XII, 106). The teaching of the Sânkhyas which conflicts with the Veda cannot therefore be used for the purpose of confirming and elucidating the meaning of the Veda.—Here finishes the section treating of 'difference of nature.'
13. Thereby also the remaining (theories) which are not comprised (within the Veda) are explained.
Not comprised means those theories which are not known to be comprised within (countenanced by) the Veda. The Sûtra means to say that by the demolition given above of the Sânkhya doctrine which is not comprised within the Veda the remaining theories which are in the same position, viz. the theories of Kanâda, Akshapâda, Jina, and Buddha, must likewise be considered as demolished.
Here, however, a new objection may be raised, on the ground namely that, since all these theories agree in the view of atoms constituting the general cause, it cannot be said that their reasoning as to the causal substance is ill-founded.—They indeed, we reply, are agreed to that extent, but they are all of them equally founded on Reasoning only, and they are seen to disagree in many ways as to the nature of the atoms which by different schools are held to be either fundamentally void or non-void, having either a merely cognitional or an objective existence, being either momentary or permanent, either of a definite nature or the reverse, either real or unreal, &c. This disagreement proves all those theories to be ill-founded, and the objection is thus disposed of.—Here finishes the section of 'the remaining (theories) non-comprised (within the Veda).'
14. If it be said that from (Brahman) becoming an enjoyer, there follows non-distinction (of Brahman and the individual soul); we reply—it may be as in ordinary life.
The Sânkhya here comes forward with a new objection. You maintain, he says, that the highest Brahman has the character either of a cause or an effect according as it has for its body sentient and non-sentient beings in either their subtle or gross state; and that this explains the difference in nature between the individual soul and Brahman. But such difference is not possible, since Brahman, if embodied, at once becomes an enjoying subject (just like the individual soul). For if, possessing a body, the Lord necessarily experiences all pain and pleasure due to embodiedness, no less than the individual soul does.—But we have, under I, 2, 8, refuted the view of the Lord's being liable to experiences of pleasure and pain!—By no means! There you have shown only that the Lord's abiding within the heart of a creature so as to constitute the object of its devotion does not imply fruition on his part of pleasure and pain. Now, however, you maintain that the Lord is embodied just like an individual soul, and the unavoidable inference from this is that, like that soul, he undergoes pleasurable and painful experiences. For we observe that embodied souls, although not capable of participating in the changing states of the body such as childhood, old age, &c., yet experience pleasures and pains caused by the normal or abnormal condition of the matter constituting the body. In agreement with this Scripture says, 'As long as he possesses a body there is for him no escape from pleasure and pain; but when he is free of the body then neither pleasure nor pain touches him' (Ch. Up. VIII, 12, 1). As thus, the theory of an embodied Brahman constituting the universal cause does not allow of a distinction in nature between the Lord and the individual soul; and as, further, the theory of a mere Brahman (i.e. an absolutely homogeneous Brahman) leads to the conclusion that Brahman is the abode of all the imperfections attaching to the world, in the same way as a lump of clay or gold participates in the imperfections of the thing fashioned out of it; we maintain that the theory of the Pradhâna being the general cause is the more valid one.
To this objection the Sûtra replies in the words, 'it may be, as in ordinary life.' The desired distinction in nature between the Lord and the individual soul may exist all the same. That a soul experiences pleasures and pains caused by the various states of the body is not due to the fact of its being joined to a body, but to its karman in the form of good and evil deeds. The scriptural text also which you quote refers to that body only which is originated by karman; for other texts ('He is onefold, he is threefold'; 'If he desires the world of the Fathers'; 'He moves about there eating, playing, rejoicing'; Ch. Up. VII, 26, 2; VIII, 2, 1; 12, 3) show that the person who has freed himself from the bondage of karman and become manifest in his true nature is not touched by a shadow of evil while all the same he has a body. The highest Self, which is essentially free from all evil, thus has the entire world in its gross and its subtle form for its body; but being in no way connected with karman it is all the less connected with evil of any kind.—'As in ordinary life.' We observe in ordinary life that while those who either observe or transgress the ordinances of a ruler experience pleasure or pain according as the ruler shows them favour or restrains them, it does not follow from the mere fact of the ruler's having a body that he himself also experiences the pleasure and pain due to the observance or transgression of his commands. The author of the Dramida-bhâshya gives expression to the same view, 'As in ordinary life a prince, although staying in a very unpleasant place infested with mosquitoes and full of discomforts of all kind is yet not touched by all these troubles, his body being constantly refreshed by fans and other means of comfort, rules the countries for which he cares and continues to enjoy all possible pleasures, such as fragrant odours and the like; so the Lord of creation, to whom his power serves as an ever-moving fan as it were, is not touched by the evils of that creation, but rules the world of Brahman and the other worlds for which he cares, and continues to enjoy all possible delights.' That the nature of Brahman should undergo changes like a lump of clay or gold we do not admit, since many texts declare Brahman to be free from all change and imperfection.—Others give a different explanation of this Sûtra. According to them it refutes the pûrvapaksha that on the view of Brahman being the general cause the distinction of enjoying subjects and objects of enjoyment cannot be accounted for—proving the possibility of such distinction by means of the analogous instance of the sea and its waves and flakes of foam. But this interpretation is inappropriate, since for those who hold that creation proceeds from Brahman connected with some power or Nescience or a limiting adjunct (upâdhi) no such primâ facie view can arise. For on their theory the enjoying subject is that which is conditioned by the power or Nescience or upâdhi inhering in the causal substance, and the power or Nescience or upâdhi is the object of enjoyment; and as the two are of different nature, they cannot pass over into each other. The view of Brahman itself undergoing an essential change (on which that primâ facie view might possibly be held to arise) is not admitted by those philosophers; for Sûtra II, 1, 35 teaches that the individual souls and their deeds form a stream which has no beginning (so that the distinction of enjoying subjects and objects of enjoyment is eternal). But even if it be held that Brahman itself undergoes a change, the doubt as to the non-distinction of subjects and objects of enjoyment does not arise; for the distinction of the two groups will, on that view, be analogous to that of jars and platters which are modifications of the one substance clay, or to that of bracelets and crowns fashioned out of the one substance gold. And on the view of Brahman itself undergoing a change there arises a further difficulty, viz. in so far as Brahman (which is nothing but pure non-conditioned intelligence) is held to transform itself into (limited) enjoying souls and (non-sentient) objects of enjoyment.
15. The non-difference (of the world) from that (viz. Brahman) follows from what begins with the word ârambhana.
Under II, 1, 7 and other Sûtras the non-difference of the effect, i.e. the world from the cause, i.e. Brahman was assumed, and it was on this basis that the proof of Brahman being the cause of the world proceeded. The present Sûtra now raises a primâ facie objection against that very non-difference, and then proceeds to refute it.
On the point in question the school of Kanâda argues as follows. It is in no way possible that the effect should be non-different from the cause. For cause and effect are the objects of different ideas: the ideas which have for their respective objects threads and a piece of cloth, or a lump of clay and a jar, are distinctly not of one and the same kind. The difference of words supplies a second argument; nobody applies to mere threads the word 'piece of cloth,' or vice versâ. A third argument rests on the difference of effects: water is not fetched from the well in a lump of clay, nor is a well built with jars. There, fourthly, is the difference of time; the cause is prior in time, the effect posterior. There is, fifthly, the difference of form: the cause has the shape of a lump, the effect (the jar) is shaped like a belly with a broad basis; clay in the latter condition only is meant when we say 'The jar has gone to pieces.' There, sixthly, is a numerical difference: the threads are many, the piece of cloth is one only. In the seventh place, there is the uselessness of the activity of the producing agent (which would result from cause and effect being identical); for if the effect were nothing but the cause, what could be effected by the activity of the agent?—Let us then say that, although the effect exists (at all times), the activity of the agent must be postulated as helpful towards the effect.—But in that case the activity of the agent would have to be assumed as taking place perpetually, and as hence everything would exist always, there would be no distinction between eternal and non-eternal things!—Let us then say that the effect, although always existing, is at first non-manifest and then is manifested through the activity of the agent; in this way that activity will not be purposeless, and there will be a distinction between eternal and non-eternal things!— This view also is untenable. For if that manifestation requires another manifestation (to account for it) we are driven into a regressus in infinitum. If, on the other hand, it is independent of another manifestation (and hence eternal), it follows that the effect also is eternally perceived. And if, as a third alternative, the manifestation is said to originate, we lapse into the asatkâryavâda (according to which the effect does not exist before its origination). Moreover, if the activity of the agent serves to manifest the effect, it follows that the activity devoted to a jar will manifest also waterpots and similar things. For things which admittedly possess manifesting power, such as lamps and the like, are not observed to be restricted to particular objects to be manifested by them: we do not see that a lamp lit for showing a jar does not at the same time manifest waterpots and other things. All this proves that the activity of the agent has a purpose in so far only as it is the cause of the origination of an effect which previously did not exist; and thus the theory of the previous existence of the effect cannot be upheld. Nor does the fact of definite causes having to be employed (in order to produce definite effects; clay e.g. to produce a jar) prove that that only which already exists can become an effect; for the facts explain themselves also on the hypothesis of the cause having definite potentialities (determining the definite effect which will result from the cause).