On this point the Sânkhyas reason as follows. It must necessarily be admitted that the entire world has one cause only; for if effects were assumed to originate from several causes we should never arrive at an ultimate cause. Assume that parts such as e.g. threads produce a whole (i.e. in the case of threads, a piece of cloth) in the way of their being joined together by means of their six sides, which are parts of the threads. You must then further assume that the threads themselves are in the same way produced by their parts, having a similar constitution. And these parts again by their parts, until you reach the atoms; these also must be assumed to produce their immediate effects by being joined together with their six sides, for otherwise solid extension (prathiman) could not be brought about. And then the atoms also as being wholes, consisting of parts [FOOTNOTE 482:1], must be viewed as produced by their parts, and these again by their parts and so on, so that we never arrive at an ultimate cause. In order therefore to establish such an ultimate cause we must have recourse to the hypothesis of the general cause being constituted by one substance, which possesses the power of transforming itself in various different ways, without at the same time forfeiting its own essential nature, and which forms the general substrate for an infinity of different effects, from the Mahat downwards. This one general cause is the Pradhâna constituted by the equipoise of the three gunas. The reasons for the assumption of this Pradhâna are as follows:—'On account of the limitedness of particular things; of connexion (anvaya); of activity proceeding from special power; and of the difference and non-difference of cause and effect—the Non- evolved (Pradhâna) is the general cause of this many-natured Universe' (vaisvarûpya) (Sânkhya Kâ. I, 15; 16).—The term 'vaisvarûpya' denotes that which possesses all forms, i.e. the entire world with its variously constituted parts—bodies, worlds, and so on. This world, which on account of its variegated constitution must be held to be an effect, has for its cause the Unevolved (avyakta = Prakriti), which is of the same nature as the world. Why so? Because it is an effect; for we perceive that every effect is different from its special cause—which has the same nature as the effect—and at the same time is non-different. Such effected things as e.g. a jar and a gold ornament are different from their causes, i.e. clay and gold, which have the same nature as the effects, and at the same time non-different. Hence the manifold-natured world originates from the Pradhâna which has the same nature, and is again merged in it: the world thus has the Pradhâna alone for its cause. This Pradhâna is constituted by the equipoise of the three gunas, and thus is a cause possessing a nature equal to that of its effect, i.e. the world; for the world is of the nature of pleasure, pain, and dullness, which consist of sattva, rajas, and tamas respectively. The case is analogous to that of a jar consisting of clay; of that also the cause is none other than the substance clay. For in every case observation shows that only such causal substances as are of the same nature as the effects possess that power which is called the origination of the effect. That the general cause can be found only in the unevolved Pradhâna, which consists of the three gunas in a state of equipoise and is unlimited with regard to space as well as time, follows from the limitedness of the particular things, viz. the Mahat, the ahankâra, and so on. These latter things are limited like jars and so on, and hence incapable of originating the entire world. Hence it follows that this world, consisting of the three gunas, has for its only cause the Pradhâna, which is constituted by those three gunas in a state of equipoise.
Against this argumentation the Sûtra says, 'Not that which is inferred, on account of the impossibility of construction, and on account of activity.'—'Inference' means 'that which is inferred,' i.e. the Pradhâna. The Pradhâna postulated by you is not capable of constructing this manifold-natured world, because while itself being non-intelligent it is not guided by an intelligent being understanding its nature. Whatever is of this latter kind is incapable of producing effects; as e. g. wood and the like by themselves are not capable of constructing a palace or a carriage. As it is matter of observation that non- intelligent wood, not guided by an intelligent agent understanding its nature, cannot produce effects; and as it is observed that if guided by such an agent matter does enter on action so as to produce effects; the Pradhâna, which is not ruled by an intelligent agent, cannot be the general cause. The 'and' in the Sûtra is meant to add as a further argument that 'presence' (anvaya) has no proving force. For whiteness present in cows and so on is not invariably accompanied by the quality of being the cause of the class characteristics of cows. Nor must it be said that qualities such as whiteness, although present in the effect, may not indeed be causes, but that substances such as gold and the like which are present in certain effects are invariably accompanied by the quality of being causes, and that hence also the substances called sattva, rajas, and tamas, which are found present in all effects, are proved to be the causes of all those effects. For sattva and so on are attributes of substances, but not themselves substances. Sattva and so on are the causes of the lightness, light, &c.. belonging to substances such as earth and the like, and hence distinctive attributes of the essential nature of those substances, but they are not observed to be present in any effects in a substantial form, as clay, gold, and other substances are. It is for this reason that they are known as 'gunas.' You have further said that the world's having one cause only must be postulated in order that an ultimate cause may be reached. But as the sattva, rajas, and tamas are not one but three, you yourself do not assume one cause, and hence do not manage to arrive at an ultimate cause. For your Pradhâna consists in the equipoise of the three gunas; there are thus several causes, and you have no more an ultimate cause than others. Nor can you say that this end is accomplished through the three gunas being unlimited. For if the three gunas are all alike unlimited, and therefore omnipresent, there is nowhere a plus or minus of any of them, and as thus no inequality can result, effects cannot originate. In order to explain the origination of results it is therefore necessary to assume limitation of the gunas.
Nor is our view confirmed by those cases only in which it is clearly perceived that matter produces effects only when guided by an intelligent principle; other cases also (where the fact is not perceived with equal clearness) are in favour of our view. This the next Sûtra declares.
[FOOTNOTE 482:1. As follows from their having six sides.]
2. If it be said—like milk or water; there also (intelligence guides).
What has been said—the Sânkhya rejoins—as to the impossibility of the Pradhâna not guided by an intelligent principle constructing this variously constituted world, is unfounded; for the Pradhâna may be supposed to act in the same way as milk and water do. Milk, when turning into sour milk, is capable of going by itself through a series of changes: it does not therefore depend on anything else. In the same way we observe that the homogeneous water discharged from the clouds spontaneously proceeds to transform itself into the various saps and juices of different plants, such as palm trees, mango trees, wood-apple trees, lime trees, tamarind trees, and so on. In the same way the Pradhâna, of whose essential nature it is to change, may, without being guided by another agent, abide in the interval between two creations in a state of homogeneousness, and then when the time for creation comes modify itself into many various effects due to the loss of equilibrium on the part of the gunas. As has been said '(the Pradhâna acts), owing to modification, as water according to the difference of the abodes of the several gunas' (Sânkhya Kâ. I, 16). In this way the Unevolved acts independently of anything else.
To this reasoning the Sûtra replies 'there also.' Also, in the instances of milk and water, activity is not possible in the absence of an intelligent principle, for these very cases have already been referred to as proving our position. The Sûtra II, 1, 24 (where the change of milk into sour milk is instanced) meant to prove only that a being destitute of other visible instruments of action is able to produce its own special effect, but not to disprove the view of all agency presupposing an intelligent principle. That even in water and so on an intelligent principle is present is proved by scriptural texts, 'he who dwells in water' and so on.
3. And because from the independence (of the Pradhâna) there would follow the non-existence of what is different (from creation, i.e. of the pralaya condition).
That the Pradhâna which is not guided by an intelligent principle is not the universal cause is proved also by the fact that, if we ascribe to it a power for change independent of the guidance of a Lord capable of realising all his purposes, it would follow that the pralaya state, which is different from the state of creation, would not exist; while on the other hand the guidance of the Pradhâna by a Lord explains the alternating states of creation and pralaya as the effects of his purposes. Nor can the Sânkhya retort that our view gives rise to similar difficulties in so far, namely, as the Lord, all whose wishes are eternally accomplished, who is free from all imperfection, &c. &c., cannot be the originator of either creation or pralaya, and as the creation of an unequal world would lay him open to the charge of mercilessness. For, as explained before, even a being perfect and complete may enter on activity for the sake of sport; and as the reason for a particular creation on the part of an all-knowing Lord may be his recognition of Prakriti having reached a certain special state, it is the deeds of the individual souls which bring about the inequalities in the new creation.—But if this is so, all difference of states is caused exclusively by the good and evil deeds of the individual souls; and what position remains then for a ruling Lord? Prakriti, impressed by the good and evil deeds of the souls, will by herself modify herself on such lines as correspond to the deserts of the individual souls; in the same way as we observe that food and drink, if either vitiated by poison or reinforced by medicinal herbs and juices, enter into new states which render them the causes of either pleasure or pain. Hence all the differences between states of creation and pralaya, as also the inequalities among created beings such as gods, men, and so on, and finally the souls reaching the condition of Release, may be credited to the Pradhâna, possessing as it does the capability of modifying itself into all possible forms!—You do not, we reply, appear to know anything about the nature of good and evil works; for this is a matter to be learned from the Sastra. The Sastra is constituted by the aggregate of words called Veda, which is handed on by an endless unbroken succession of pupils learning from qualified teachers, and raised above all suspicion of imperfections such as spring from mistake and the like. It is the Veda which gives information as to good and evil deeds, the essence of which consists in their pleasing or displeasing the Supreme Person, and as to their results, viz. pleasure and pain, which depend on the grace or wrath of the Lord. In agreement herewith the Dramidâkârya says, 'From the wish of giving rise to fruits they seek to please the Self with works; he being pleased is able to bestow fruits, this is the purport of the Sâstra.' Thus Sruti also says, 'Sacrifices and pious works which are performed in many forms, all that he bears (i.e. he takes to himself); be the navel of the Universe' (Mahânâr. Up. I, 6). And in the same spirit the Lord himself declares,'From whom there proceed all beings, by whom all this is pervaded—worshipping him with the proper works man attains to perfection' (Bha. Gî. XVIII, 46); and 'These evil and malign haters, lowest of men, I hurl perpetually into transmigrations and into demoniac wombs' (Bha. Gî. XVI, 19). The divine Supreme Person, all whose wishes are eternally fulfilled, who is all- knowing and the ruler of all, whose every purpose is immediately realised, having engaged in sport befitting his might and greatness and having settled that work is of a twofold nature, such and such works being good and such and such being evil, and having bestowed on all individual souls bodies and sense-organs capacitating them for entering on such work and the power of ruling those bodies and organs; and having himself entered into those souls as their inner Self abides within them, controlling them as an animating and cheering principle. The souls, on their side, endowed with all the powers imparted to them by the Lord and with bodies and organs bestowed by him, and forming abodes in which he dwells, apply themselves on their own part, and in accordance with their own wishes, to works either good or evil. The Lord, then, recognising him who performs good actions as one who obeys his commands, blesses him with piety, riches, worldly pleasures, and final release; while him who transgresses his commands he causes to experience the opposites of all these. There is thus no room whatever for objections founded on deficiency, on the Lord's part, of independence in his dealings with men, and the like. Nor can he be arraigned with being pitiless or merciless. For by pity we understand the inability, on somebody's part, to bear the pain of others, coupled with a disregard of his own advantage. When pity has the effect of bringing about the transgression of law on the part of the pitying person, it is in no way to his credit; it rather implies the charge of unmanliness (weakness), and it is creditable to control and subdue it. For otherwise it would follow that to subdue and chastise one's enemies is something to be blamed. What the Lord himself aims at is ever to increase happiness to the highest degree, and to this end it is instrumental that he should reprove and reject the infinite and intolerable mass of sins which accumulates in the course of beginning and endless aeons, and thus check the tendency on the part of individual beings to transgress his laws. For thus he says: 'To them ever devoted, worshipping me in love, I give that means of wisdom by which they attain to me. In mercy only to them, dwelling in their hearts, do I destroy the darkness born of ignorance with the brilliant light of knowledge' (Bha. Gî. X, 10, 11).—It thus remains a settled conclusion that the Pradhâna, which is not guided by an intelligent principle, cannot be the general cause.—Here a further objection is raised. Although Prakriti, as not being ruled by an intelligent principle, is not capable of that kind of activity which springs from effort, she may yet be capable of that kind of activity which consists in mere transformation. For we observe parallel cases; the grass and water e.g. which are consumed by a cow change on their own account into milk. In the same way, then, Prakriti may on her own account transform herself into the world.—To this the next Sûtra replies.
4. Nor like grass and so on; because (milk) does not exist elsewhere.