तदैक्षत वहुस्यां प्रजायेय ।
The above cited passage and numerous other texts of the Vedánta such as the following, यतो वा इमानि भूतानि जायन्ते येन जातानि । and जन्माद्यस्ययतोऽन्वयात् &c., unanimously prove a priori and by deductive reasoning that Brahma is the primary cause from which all others are derived and deduced by reason. This is called the Púrva vat or a priori reasoning in the Nyaya philosophy, which is shewn to be the logical inference of the effect from its cause. यत्रकारणेन कार्य्यमनुमीयते यथा मेघोन्नत्या भविष्यतिबृष्टिरिति । वात्स्यायनः ।१ ।१ ।६ ।
5. Evidences of the First cause. 5. The priori inference of a pre-existent cause is supported by many other modes of reasoning as we shall state below. 1. By the Cosmological reasoning of Humboldt, Leibnitz and others, it is evident that some being was uncaused, or was of itself without a cause. Therefore God is the first cause of all things. (Leibnitz). 2. By the Anthropological reasoning founded on certain observed facts or phenomena of human consciousness, its knowledge of the subjective ego and objective non ego &c. 3. By the Ontological, we find the existence in the mind of a clear and distinct idea of God, as a perfect Being or Ens or entity (sat) perfectly eminent. 4. Psychological Intuitive reasoning shows us clearly that “we may form the idea of a supremely perfect being of whom we have a conscious proof. And as in the exercise of our intellect we become conscious of a subjective unity underlying the external diversity, so by the unvarying revelations of reason, we are led to recognize the existence of a Deity who, amidst all the shifting phenomena of the universe remains one and Immutable.” Vide Devendra Náth Tagore’s Ontology p. 14.
6. A Posteriori Argument. The Vedánta philosophy pursues also a course of inductive reasoning in its aphorism of जन्माद्यस्ययतः । अस्यविश्वस्य जन्मादि यतः, rising from the creation to its maker. This is the process of परबत् or a posteriori reasoning of the Nyáya philosophy, in its inference of the cause fire from its effect the smoke (पर्ब्बतोवन्हिमान् धुमात्), or of the major term व्यपकाग्नि from the middle व्यप्यधूम । This is the physical reasoning of modern inductive science, which infers from the facts of existence an author of these facts. The Universe exists, therefore it has a cause, which is prior to all other causes. There are some who attempt to prove the posteriori परवत् argument of the Veda from a different construction of the Gáyatri hymn, ascending from the Vyáhritis or creation of the worlds (भूर्भुवःस्वर्) to their creator तत् सविता; but this mode of reasoning is not justified by others, by reason of the initial Om = God.
7. Ambiguity of the word Sat. We shall now take notice of the other meanings which the lexicons assign to sat, beside the being and entity of God परमार्थ सत्व we have so long dwelt upon. It means the goodness and excellence of a thing. साधुत्वप्रशस्तादिभिः सच्छब्दोऽपि । वाचस्पत्याभिदानं ॥
In this sense the phrase Om tat sat would mean “God The Good”, which is quite correct on all hands. In English the etymology of God is good, and so the Sanskrit sat means both God and good; thus also all systems of philosophy predicate the attribute of goodness of the nature of God. The Persian term Khoda though so nearly allied to God and sat in sound, will be found to bear no affinity with either; but to owe its derivation to the Sanskrit स्वदा (from स्वदत्तः) meaning self-produced; swa स्व being invariably rendered into kha in Persian, as swata स्वत khod, swasri स्वसृ khwahir &c.
8. Another sense of Sat. Sat appears moreover in the sense of sitting in composition with an objective word preceding it, as diri-shad a celestial, sabhásat a courtier. It is from the root sad, Latin sedo—to sit, with the suffix kwip. Thus we have in the Kathá Vallí: (V. 2.) हंसः शुचिसद्वसुरन्तरीक्षः । सद्धेता वेदिषदतिथिर्द्दूरोन सत् । नृषद्वरसदृतसद्व्योमसद् । सद् अब्जा गोजा ऋतजा अद्रिजाऋतं बृहत् ।५ ।२ ।
“The Hansa, (God) sits above the heavens, it dwells in the atmosphere, as invokers it dwells in temples, and as guests it is not afar from us. It dwells in man, in truth, in the ether, in water, mountains &c. &c.”
XVII. The Conclusive Lesson on the Practice of Yoga.
After our long and lengthy discussion on the subject of Yoga, and the sacred and mysterious words wherewith it is conducted, our treatise will be deemed incomplete until we set a form or praxis of the manner in which it is to be conducted; and particularly by those who are fully persuaded of its efficacy, and prepared for its practice, but are prevented from it for want of proper guides to initiate them into it, or deterred by the arduousness of the rites imposed upon them by false Yogis, as to give up the exercise in disgust and hopelessness of their possibility ever to master it.