Further, we find very many passages in the Veda which (without expressly enjoining it) point to the Yoga, as, for instance, Ka. Up. II, 6, 11, 'This, the firm holding back of the senses, is what is called Yoga;' 'Having received this knowledge and the whole rule of Yoga' (Ka. Up. II, 6, 18); and so on. And in the Yoga-sâstra itself the passage, 'Now then Yoga, the means of the knowledge of truth,' &c. defines the Yoga as a means of reaching perfect knowledge. As thus one topic of the sâstra at least (viz. the practice of Yoga) is shown to be authoritative, the entire Yoga-smriti will have to be accepted as unobjectionable, just as the Smriti referring to the ashtakâs[261].—To this we reply that the formal extension (to the Yoga, of the arguments primarily directed against the Sâ@nkhya) has the purpose of removing the additional doubt stated in the above lines; for in spite of a part of the Yoga-smriti being authoritative, the disagreement (between Smriti and Sruti) on other topics remains as shown above.—Although[262] there are many Smritis treating of the soul, we have singled out for refutation the Sâ@nkhya and Yoga because they are widely known as offering the means for accomplishing the highest end of man and have found favour with many competent persons. Moreover, their position is strengthened by a Vedic passage referring to them, 'He who has known that cause which is to be apprehended by Sâ@nkhya and Yoga he is freed from all fetters' (Sve. Up. VI, 13). (The claims which on the ground of this last passage might be set up for the Sâ@nkhya and Yoga-smritis in their entirety) we refute by the remark that the highest beatitude (the highest aim of man) is not to be attained by the knowledge of the Sâ@nkhya-smriti irrespective of the Veda, nor by the road of Yoga-practice. For Scripture itself declares that there is no other means of obtaining the highest beatitude but the knowledge of the unity of the Self which is conveyed by the Veda, 'Over death passes only the man who knows him; there is no other path to go' (Sve. Up. III, 8). And the Sâ@nkhya and Yoga-systems maintain duality, do not discern the unity of the Self. In the passage quoted ('That cause which is to be apprehended by Sâ@nkhya and Yoga') the terms 'Sâ@nkhya' and 'Yoga' denote Vedic knowledge and meditation, as we infer from proximity[263]. We willingly allow room for those portions of the two systems which do not contradict the Veda. In their description of the soul, for instance, as free from all qualities the Sâ@nkhyas are in harmony with the Veda which teaches that the person (purusha) is essentially pure; cp. Bri. Up. IV, 3, 16. 'For that person is not attached to anything.' The Yoga again in giving rules for the condition of the wandering religious mendicant admits that state of retirement from the concerns of life which is known from scriptural passages such as the following one, 'Then the parivrâjaka with discoloured (yellow) dress, shaven, without any possessions,' &c. (Jâbâla Upan. IV).
The above remarks will serve as a reply to the claims of all argumentative Smritis. If it be said that those Smritis also assist, by argumentation and proof, the cognition of truth, we do not object to so much, but we maintain all the same that the truth can be known from the Vedânta-texts only; as is stated by scriptural passages such as 'None who does not know the Veda perceives that great one' (Taitt. Br. III, 12, 9, 7); 'I now ask thee that person taught in the Upanishads' (Bri. Up, III, 9, 26); and others.
4. (Brahman can) not (be the cause of the world) on account of the difference of character of that, (viz. the world); and its being such, (i.e. different from Brahman) (we learn) from Scripture.
The objections, founded on Smriti, against the doctrine of Brahman being the efficient and the material cause of this world have been refuted; we now proceed to refute those founded on Reasoning.—But (to raise an objection at the outset) how is there room for objections founded on Reasoning after the sense of the sacred texts has once been settled? The sacred texts are certainly to be considered absolutely authoritative with regard to Brahman as well as with regard to religious duty (dharma).—(To this the pûrvapakshin replies), The analogy between Brahman and dharma would hold good if the matter in hand were to be known through the holy texts only, and could not be approached by the other means of right knowledge also. In the case of religious duties, i.e. things to be done, we indeed entirely depend on Scripture. But now we are concerned with Brahman which is an accomplished existing thing, and in the case of accomplished things there is room for other means of right knowledge also, as, for instance, the case of earth and the other elements shows. And just as in the case of several conflicting scriptural passages we explain all of them in such a manner as to make them accord with one, so Sruti, if in conflict with other means of right knowledge, has to be bent so as to accord with the letter. Moreover, Reasoning, which enables us to infer something not actually perceived in consequence of its having a certain equality of attributes with what is actually perceived, stands nearer to perception than Sruti which conveys its sense by tradition merely. And the knowledge of Brahman which discards Nescience and effects final release terminates in a perception (viz. the intuition—sâkshâtkâra—of Brahman), and as such must be assumed to have a seen result (not an unseen one like dharma)[264]. Moreover, the scriptural passage, 'He is to be heard, to be thought,' enjoins thought in addition to hearing, and thereby shows that Reasoning also is to be resorted to with regard to Brahman. Hence an objection founded on Reasoning is set forth, 'Not so, on account of the difference of nature of this (effect).'—The Vedântic opinion that the intelligent Brahman is the material cause of this world is untenable because the effect would in that case be of an altogether different character from the cause. For this world, which the Vedântin considers as the effect of Brahman, is perceived to be non-intelligent and impure, consequently different in character from Brahman; and Brahman again is declared by the sacred texts to be of a character different from the world, viz. intelligent and pure. But things of an altogether different character cannot stand to each other in the relation of material cause and effect. Such effects, for instance, as golden ornaments do not have earth for their material cause, nor is gold the material cause of earthen vessels; but effects of an earthy nature originate from earth and effects of the nature of gold from gold. In the same manner this world, which is non-intelligent and comprises pleasure, pain, and dulness, can only be the effect of a cause itself non-intelligent and made up of pleasure, pain, and dulness; but not of Brahman which is of an altogether different character. The difference in character of this world from Brahman must be understood to be due to its impurity and its want of intelligence. It is impure because being itself made up of pleasure, pain, and dulness, it is the cause of delight, grief, despondency, &c., and because it comprises in itself abodes of various character such as heaven, hell, and so on. It is devoid of intelligence because it is observed to stand to the intelligent principle in the relation of subserviency, being the instrument of its activity. For the relation of subserviency of one thing to another is not possible on the basis of equality; two lamps, for instance, cannot be said to be subservient to each other (both being equally luminous).—But, it will be said, an intelligent instrument also might be subservient to the enjoying soul; just as an intelligent servant is subservient to his master.—This analogy, we reply, does not hold good, because in the case of servant and master also only the non-intelligent element in the former is subservient to the intelligent master. For a being endowed with intelligence subserves another intelligent being only with the non-intelligent part belonging to it, viz. its internal organ, sense organs, &c.; while in so far as it is intelligent itself it acts neither for nor against any other being. For the Sâ@nkhyas are of opinion that the intelligent beings (i.e. the souls) are incapable of either taking in or giving out anything[265], and are non-active. Hence that only which is devoid of intelligence can be an instrument. Nor[266] is there anything to show that things like pieces of wood and clods of earth are of an intelligent nature; on the contrary, the dichotomy of all things which exist into such as are intelligent and such as are non-intelligent is well established. This world therefore cannot have its material cause in Brahman from which it is altogether different in character.—Here somebody might argue as follows. Scripture tells us that this world has originated from an intelligent cause; therefore, starting from the observation that the attributes of the cause survive in the effect, I assume this whole world to be intelligent. The absence of manifestation of intelligence (in this world) is to be ascribed to the particular nature of the modification[267]. Just as undoubtedly intelligent beings do not manifest their intelligence in certain states such as sleep, swoon, &c., so the intelligence of wood and earth also is not manifest (although it exists). In consequence of this difference produced by the manifestation and non-manifestation of intelligence (in the case of men, animals, &c., on the one side, and wood, stones, &c. on the other side), and in consequence of form, colour, and the like being present in the one case and absent in the other, nothing prevents the instruments of action (earth, wood, &c.) from standing to the souls in the relation of a subordinate to a superior thing, although in reality both are equally of an intelligent nature. And just as such substances as flesh, broth, pap, and the like may, owing to their individual differences, stand in the relation of mutual subserviency, although fundamentally they are all of the same nature, viz. mere modifications of earth, so it will be in the case under discussion also, without there being done any violence to the well-known distinction (of beings intelligent and non-intelligent).—This reasoning—the pûrvapakshin replies—if valid might remove to a certain extent that difference of character between 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.—But—somebody 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' (Ch. 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. I, 3, 2).—To this objection the pûrvapakshin 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 not entitled to base the assumption of the elements and the sense organs being of an intellectual nature on such passages as 'the earth spoke,' &c. because 'there takes place denotation of that which presides.' In the case of actions like speaking, disputing, and so on, which require intelligence, the scriptural passages denote not the mere material elements and organs, but rather the intelligent divinities which preside over earth, &c., on the one hand, and Speech, &c., on the other hand. And why so? 'On account of the difference and the connexion.' The difference is the one previously referred to between the enjoying souls, on the one hand, and the material elements and organs, on the other hand, which is founded on the distinction between intelligent and non-intelligent beings; that difference would not be possible if all beings were intelligent. Moreover, the Kaushîtakins in their account of the dispute of the prânas make express use of the word 'divinities' in order to preclude the idea of the mere material organs being meant, and in order to include the superintending intelligent beings. They say, 'The deities contending with each for who was the best;' and, again, 'All these deities having recognised the pre-eminence in prâna' (Kau. Up. II, 14).—And, secondly, Mantras, Arthavâdas, Itihâsas, Purânas, &c. all declare that intelligent presiding divinities are connected with everything. Moreover, such scriptural passages as 'Agni having become Speech entered into the mouth' (Ait. Âr. II, 4, 2, 4) show that each bodily organ is connected with its own favouring divinity. And in the passages supplementary to the quarrel of the prânas we read in one place how, for the purpose of settling their relative excellence, they went to Prajâpati, and how they settled their quarrel on the ground of presence and absence, each of them, as Prajâpati had advised, departing from the body for some time ('They went to their father Prajâpati and said,' &c,; Ch. Up. V, 1, 7); and in another place it is said that they made an offering to prâna (Bri. Up. VI, 1, 13), &c.; all of them proceedings which are analogous to those of men, &c., and therefore strengthen the hypothesis that the text refers to the superintending deities. In the case of such passages as, 'Fire thought,' we must assume that the thought spoken of is that of the highest deity which is connected with its effects as a superintending principle.—From all this it follows that this world is different in nature from Brahman, and hence cannot have it for its material cause.
To this objection raised by the pûrvapakshin the next Sûtra replies.
6. But it is seen.
The word 'but' discards the pûrvapaksha.
Your assertion that this world cannot have originated from Brahman on account of the difference of its character is not founded on an absolutely true tenet. For we see that from man, who is acknowledged to be intelligent, non-intelligent things such as hair and nails originate, and that, on the other hand, from avowedly non-intelligent matter, such as cow-dung, scorpions and similar animals are produced.—But—to state an objection—the real cause of the non-intelligent hair and nails is the human body which is itself non-intelligent, and the non-intelligent bodies only of scorpions are the effects of non-intelligent dung.—Even thus, we reply, there remains a difference in character (between the cause, for instance, the dung, and the effect, for instance, the body of the scorpion), in so far as some non-intelligent matter (the body) is the abode of an intelligent principle (the scorpion's soul), while other non-intelligent matter (the dung) is not. Moreover, the difference of nature—due to the cause passing over into the effect—between the bodies of men on the one side and hair and nails on the other side, is, on account of the divergence of colour, form, &c., very considerable after all. The same remark holds good with regard to cow-dung and the bodies of scorpions, &c. If absolute equality were insisted on (in the case of one thing being the effect of another), the relation of material cause and effect (which after all requires a distinction of the two) would be annihilated. If, again, it be remarked that in the case of men and hair as well as in that of scorpions and cow-dung there is one characteristic feature, at least, which is found in the effect as well as in the cause, viz. the quality of being of an earthy nature; we reply that in the case of Brahman and the world also one characteristic feature, viz. that of existence (sattâ), is found in ether, &c. (which are the effects) as well as in Brahman (which is the cause).—He, moreover, who on the ground of the difference of the attributes tries to invalidate the doctrine of Brahman being the cause of the world, must assert that he understands by difference of attributes either the non-occurrence (in the world) of the entire complex of the characteristics of Brahman, or the non-occurrence of any (some or other) characteristic, or the non-occurrence of the characteristic of intelligence. The first assertion would lead to the negation of the relation of cause and effect in general, which relation is based on the fact of there being in the effect something over and above the cause (for if the two were absolutely identical they could not be distinguished). The second assertion is open to the charge of running counter to what is well known; for, as we have already remarked, the characteristic quality of existence which belongs to Brahman is found likewise in ether and so on. For the third assertion the requisite proving instances are wanting; for what instances could be brought forward against the upholder of Brahman, in order to prove the general assertion that whatever is devoid of intelligence is seen not to be an effect of Brahman? (The upholder of Brahman would simply not admit any such instances) because he maintains that this entire complex of things has Brahman for its material cause. And that all such assertions are contrary to Scripture, is clear, as we have already shown it to be the purport of Scripture that Brahman is the cause and substance of the world. It has indeed been maintained by the pûrvapakshin that the other means of proof also (and not merely sacred tradition) apply to Brahman, on account of its being an accomplished entity (not something to be accomplished as religious duties are); but such an assertion is entirely gratuitous. For Brahman, as being devoid of form and so on, cannot become an object of perception; and as there are in its case no characteristic marks (on which conclusions, &c. might be based), inference also and the other means of proof do not apply to it; but, like religious duty, it is to be known solely on the ground of holy tradition. Thus Scripture also declares, 'That doctrine is not to be obtained by argument, but when it is declared by another then, O dearest! it is easy to understand' (Ka. Up. I, 2, 9). And again, 'Who in truth knows it? Who could here proclaim it, whence this creation sprang?' (Rig-v. Samh. X, 129, 6). These two mantras show that the cause of this world is not to be known even by divine beings (îsvara)[268] of extraordinary power and wisdom.