payo’mbuvaccettatrāpi ..2.2.3..

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SUTRA II. 2. 3.

पयोऽम्बुवच्चेत्तत्रापि॥२.२.३॥

payo’mbuvaccettatrāpi ..2.2.3..

.. Payas, milk. .. Ambu, water. .. Vat, like. Chet, if. … Tatra, there, … Api, also.

3. If it be said that Pradhana of herself modifies into her various products, like milk or water, without the guidance of any intelligence we reply, there also the intelligence guides the change. — 176.

COMMENTARY

Even in the case of the change of pure water into different saps and juices, or the change of pure milk into curd, it is the directive action of intelligence that produces the change. And this we infer from the example of chariot, etc. We may not see the intelligent driver of the chariot, but we infer his existence from the motion of the car. Similarly, though we may not see the intelligence working in the -tree or the milk, we can infer its existence from these changes. Nor is this a question of inference only, but we have the sacred authority of the scripture as well. (See the Antaryamin Brahmana of the Brihadaranyaka Upanishad).

SUTRA II. 2. 4.

व्यतिरेकानवस्थितेश्चानपेक्षत्वात्॥२.२.४॥

vyatirekānavasthiteścānapekṣatvāt ..2.2.4..

..Vyatireka, in the absence of anything else, different .. Anavasthiteh, because of the non-existence, because of the non-necessity. … Cha, and, also. .. Anapekshatvat, because of the independence.

4. As before creation there existed no other cause except Pradhana, so there would be no necessity of any other cause than the Pradhana herself to produce her changes. — 177.

COMMENTARY

The force of ‘Cha’ in the Sutra is that of also. There is this additional reason also to be adduced against the Sankhya theory. According to it Pradhana independently can produce the whole creation. Before the beginning of creation, there existed no other cause than Pradhana. Nor was there any necessity for the existence of any other cause, for all the changes which Pradhana undergoes are self-initiated. There is no mover or stopper of the motion of Pradhana except the Pradhana herself. This theory of the Sankhyas is. however, to be given up because the true theory is that it is the presence of Purusha that starts the changes in Pradhana. Thus even according to Sankhya theory Pradhana herself is not the sole creator. But in some mysterious way the proximity of Purusha initiates the change. This goes against the theory that the pure inert matter or Pradhana is this producer of change. The Sankhyas, therefore, cannot consistently say that Pradhana of herself produces all changes without any extraneous help. The theory of proximity is open also to objection. If the proximity causes the change, the Purusha is always in proximity with Prakriti, and in the state of Pralaya also this proximity cannot be broken. The result would be that creation would start even during Pralaya. The Sankhya may say the Karmas of the Jivas being dormant in Pralaya, no creation can start then. To this we reply, what is there to prevent the awakening of Karmas in Pralaya? Thus the theory of the Sankhyas is self-contradictory.

Says the Sankhya philosopher: «We see that grass, creepers, leaves, etc., transform themselves, through their inherent nature, into milk, without the help of any other cause. Similarly, Pradhana also transforms herself into Mahat, etc., without the guidance of an intelligent principle». To this the author replies by the following Sutra.

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