The Sâ@nkhyas, 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 animate) effects which are endowed with the characteristics of pleasure, pain, and dulness[314] have for their causes pleasure, pain, and dulness in general. Pleasure, pain, and dulness in their generality together constitute the threefold pradhâna. This pradhâna which is non-intelligent evolves itself spontaneously into multiform modifications[315], in order thus to effect the purposes (i.e. enjoyment, release, and so on) of the intelligent soul.—The existence of the pradhâna is to be inferred from other circumstances also, such as the limitation of all effects and the like[316].
Against this doctrine we argue as follows.—If you Sânkhyas base your theory on parallel instances merely, we point out that a non-intelligent thing which, without being guided by an intelligent being, spontaneously produces effects capable of subserving the purposes of some particular person is nowhere observed in the world. We rather observe that houses, palaces, couches, pleasure-grounds, and the like—things which according to circumstances are conducive to the obtainment of pleasure or the avoidance of pain—are made by workmen endowed with intelligence. Now look at this entire world which appears, on the one hand, as external (i.e. inanimate) in the form of earth and the other elements enabling (the souls) to enjoy the fruits of their various actions, and, on the other hand, as animate, in the form of bodies which belong to the different classes of beings, possess a definite arrangement of organs, and are therefore capable of constituting the abodes of fruition; look, we say, at this world, of which the most ingenious workmen cannot even form a conception in their minds, and then say if a non-intelligent principle like the pradhâna is able to fashion it! Other non-intelligent things such as stones and clods of earth are certainly not seen to possess analogous powers. We rather must assume that just as clay and similar substances are seen to fashion themselves into various forms, if worked upon by potters and the like, so the pradhâna also (when modifying itself into its effects) is ruled by some intelligent principle. When endeavouring to determine the nature of the primal cause (of the world), there is no need for us to take our stand on those attributes only which form part of the nature of material causes such as clay, &c., and not on those also which belong to extraneous agents such as potters, &c.[317] Nor (if remembering this latter point) do we enter into conflict with any means of right knowledge; we, on the contrary, are in direct agreement with Scripture which teaches that an intelligent cause exists.—For the reason detailed in the above, i.e. on account of the impossibility of the 'orderly arrangement' (of the world), a non-intelligent cause of the world is not to be inferred.—The word 'and' (in the Sûtra) adds other reasons on account of which the pradhâna cannot be inferred, viz. 'on account of the non-possibility of endowment,' &c. For it cannot be maintained[318] that all outward and inward effects are 'endowed' with the nature of pleasure, pain, and dulness, because pleasure, &c. are known as inward (mental) states, while sound, &c. (i.e. the sense-objects) are known as being of a different nature (i.e. as outward things), and moreover as being the operative causes of pleasure, &c.[319] And, further, although the sense-object such as sound and so on is one, yet we observe that owing to the difference of the mental impressions (produced by it) differences exist in the effects it produces, one person being affected by it pleasantly, another painfully, and so on[320].—(Turning to the next Sâ@nkhya argument which infers the existence of the pradhâna from the limitation of all effects), we remark that he who concludes that all inward and outward effects depend on a conjunction of several things, because they are limited (a conclusion based on the observation that some limited effects such as roof and sprout, &c. depend on the conjunction of several things), is driven to the conclusion that the three constituents of the pradhâna, viz. Goodness, Passion, and Darkness, likewise depend on the conjunction of several antecedents[321]; for they also are limited[322].—Further[323], it is impossible to use the relation of cause and effect as a reason for assuming that all effects whatever have a non-intelligent principle for their antecedent; for we have shown already that that relation exists in the case of couches and chairs also, over whose production intelligence presides.
2. And on account of (the impossibility of) activity.
Leaving the arrangement of the world, we now pass on to the activity by which it is produced.—The three gunas, passing out of the state of equipoise and entering into the condition of mutual subordination and superordination, originate activities tending towards the production of particular effects.—Now these activities also cannot be ascribed to a non-intelligent pradhâna left to itself, as no such activity is seen in clay and similar substances, or in chariots and the like. For we observe that clay and the like, and chariots—which are in their own nature non-intelligent—enter on activities tending towards particular effects only when they are acted upon by intelligent beings such as potters, &c. in the one case, and horses and the like in the other case. From what is seen we determine what is not seen. Hence a non-intelligent cause of the world is not to be inferred because, on that hypothesis, the activity without which the world cannot be produced would be impossible.
But, the Sâ@nkhya rejoins, we do likewise not observe activity on the part of mere intelligent beings.—True; we however see activity on the part of non-intelligent things such as chariots and the like when they are in conjunction with intelligent beings.—But, the Sâ@nkhya again objects, we never actually observe activity on the part of an intelligent being even when in conjunction with a non-intelligent thing.—Very well; the question then arises: Does the activity belong to that in which it is actually observed (as the Sâ@nkhya says), or to that on account of the conjunction with which it is observed (as the Vedântin avers)?—We must, the Sâ@nkhya replies, attribute activity to that in which it is actually seen, since both (i.e. the activity and its abode) are matter of observation. A mere intelligent being, on the other hand, is never observed as the abode of activity while a chariot is. The[324] existence of an intelligent Self joined to a body and so on which are the abode of activity can be established (by inference) only; the inference being based on the difference observed between living bodies and mere non-intelligent things, such as chariots and the like. For this very reason, viz. that intelligence is observed only where a body is observed while it is never seen without a body, the Materialists consider intelligence to be a mere attribute of the body.—Hence activity belongs only to what is non-intelligent.
To all this we—the Vedântins—make the following reply.—We do not mean to say that activity does not belong to those non-intelligent things in which it is observed; it does indeed belong to them; but it results from an intelligent principle, because it exists when the latter is present and does not exist when the latter is absent. Just as the effects of burning and shining, which have their abode in wood and similar material, are indeed not observed when there is mere fire (i.e. are not due to mere fire; as mere fire, i.e. fire without wood, &c., does not exist), but at the same time result from fire only as they are seen when fire is present and are not seen when fire is absent; so, as the Materialists also admit, only intelligent bodies are observed to be the movers of chariots and other non-intelligent things. The motive power of intelligence is therefore incontrovertible.—But—an objection will be raised—your Self even if joined to a body is incapable of exercising moving power, for motion cannot be effected by that the nature of which is pure intelligence.—A thing, we reply, which is itself devoid of motion may nevertheless move other things. The magnet is itself devoid of motion, and yet it moves iron; and colours and the other objects of sense, although themselves devoid of motion, produce movements in the eyes and the other organs of sense. So the Lord also who is all-present, the Self of all, all-knowing and all-powerful may, although himself unmoving, move the universe.—If it finally be objected that (on the Vedânta doctrine) there is no room for a moving power as in consequence of the oneness (aduality) of Brahman no motion can take place; we reply that such objections have repeatedly been refuted by our pointing to the fact of the Lord being fictitiously connected with Mâyâ, which consists of name and form presented by Nescience.—Hence motion can be reconciled with the doctrine of an all-knowing first cause; but not with the doctrine of a non-intelligent first cause.
3. If it be said (that the pradhâna moves) like milk or water, (we reply that) there also (the motion is due to intelligence).
Well, the Sâ@nkhya resumes, listen then to the following instances.—As non-sentient milk flows forth from its own nature merely for the nourishment of the young animal, and as non-sentient water, from its own nature, flows along for the benefit of mankind, so the pradhâna also, although non-intelligent, may be supposed to move from its own nature merely for the purpose of effecting the highest end of man.
This argumentation, we reply, is unsound again; for as the adherents of both doctrines admit that motion is not observed in the case of merely non-intelligent things such as chariots, &c., we infer that water and milk also move only because they are directed by intelligent powers. Scriptural passages, moreover (such as 'He who dwells in the water and within the water, who rules the water within,' Bri. Up. III, 7, 4; and, 'By the command of that Akshara, O Gârgî, some rivers flow to the East,' &c., Bri. Up. III, 8, 9), declare that everything in this world which flows is directed by the Lord. Hence the instances of milk and water as belonging themselves to that class of cases which prove our general principle[325] cannot be used to show that the latter is too wide.—Moreover, the cow, which is an intelligent being and loves her calf, makes her milk flow by her wish to do so, and the milk is in addition drawn forth by the sucking of the calf. Nor does water move either with absolute independence—for its flow depends on the declivity of the soil and similar circumstances—or independently of an intelligent principle, for we have shown that the latter is present in all cases.—If, finally, our opponent should point to Sûtra II, 1, 24 as contradicting the present Sûtra, we remark that there we have merely shown on the ground of ordinary experience that an effect may take place in itself independently of any external instrumental cause; a conclusion which does not contradict the doctrine, based on Scripture, that all effects depend on the Lord.
4. And because (the pradhâna), on account of there existing nothing beyond it, stands in no relation; (it cannot be active.)