Chapter 45

Hitherto we have established so much that Brahman, intelligent, one, without a second, modifying itself without the employment of any extraneous means, is the cause of the world.--Now, another objection is raised for the purpose of throwing additional light on the point under discussion.--The consequence of the Vedânta doctrine, it is said, will be that we must assume the entire Brahman to undergo the change into its effects, because it is not composed of parts. If Brahman, like earth and other matter, consisted of parts, we might assume that a part of it undergoes the change, while the other part remains as it is. But Scripture distinctly declares Brahman to be devoid of parts. Compare, 'He who is without parts, without actions, tranquil, without fault, without taint' (/Sv/e. Up. VI, 19); 'That heavenly person is without body, he is both without and within, not produced' (Mu. Up. II, 1, 2); 'That great Being is endless, unlimited, consisting of nothing but knowledge' (B/ri/. Up. II, 4, 12); 'He is to be described by No, no' (B/ri/. Up. III, 9, 2,6); 'It is neither coarse nor fine' (B/ri/. Up. III, 8, 8); all which passages deny the existence of any distinctions in Brahman.--As, therefore, a partial modification is impossible, a modification of the entire Brahman has to be assumed. But that involves a cutting off of Brahman from its very basis.--Another consequence of the Vedântic view is that the texts exhorting us to strive 'to see' Brahman become purposeless; for the effects of Brahman may be seen without any endeavour, and apart from them no Brahman exists.--And, finally, the texts declaring Brahman to be unborn are contradicted thereby.--If, on the other hand--in order to escape from these difficulties--we assume Brahman to consist of parts, we thereby do violence to those texts which declare Brahman not to be made up of parts. Moreover, if Brahman is made up of parts, it follows that it is non-eternal.--Hence the Vedântic point of view cannot be maintained in any way.

27. But (this is not so), on account of scriptural passages, and on account of (Brahman) resting on Scripture (only).

The word 'but' discards the objection.--We deny this and maintain that our view is not open to any objections.--That the entire Brahman undergoes change, by no means follows from our doctrine, 'on account of sacred texts.' For in the same way as Scripture speaks of the origin of the world from Brahman, it also speaks of Brahman subsisting apart from its effects. This appears from the passages indicating the difference of cause and effect '(That divinity thought) let me enter into these three divinities with this living Self and evolve names and forms;' and, 'Such is the greatness of it, greater than it is the Person; one foot of him are all things, three feet are what is immortal in heaven' (Ch. Up. III, 12, 6); further, from the passages declaring the unmodified Brahman to have its abode in the heart, and from those teaching that (in dreamless sleep) the individual soul is united with the True. For if the entire Brahman had passed into its effects, the limitation (of the soul's union with Brahman) to the state of dreamless sleep which is declared in the passage, 'then it is united with the True, my dear,' would be out of place; since the individual soul is always united with the effects of Brahman, and since an unmodified Brahman does not exist (on that hypothesis). Moreover, the possibility of Brahman becoming the object of perception by means of the senses is denied while its effects may thus be perceived. For these reasons the existence of an unmodified Brahman has to be admitted.--Nor do we violate those texts which declare Brahman to be without parts; we rather admit Brahman to be without parts just because Scripture reveals it. For Brahman which rests exclusively on the holy texts, and regarding which the holy texts alone are authoritative--not the senses, and so on--must be accepted such as the texts proclaim it to be. Now those texts declare, on the one hand, that not the entire Brahman passes over into its effects, and, on the other hand, that Brahman is without parts. Even certain ordinary things such as gems, spells, herbs, and the like possess powers which, owing to difference of time, place, occasion, and so on, produce various opposite effects, and nobody unaided by instruction is able to find out by mere reflection the number of these powers, their favouring conditions, their objects, their purposes, &c.; how much more impossible is it to conceive without the aid of Scripture the true nature of Brahman with its powers unfathomable by thought! As the Purâ/n/a says: 'Do not apply reasoning to what is unthinkable! The mark of the unthinkable is that it is above all material causes[304].' Therefore the cognition of what is supersensuous is based on the holy texts only.

But--our opponent will say--even the holy texts cannot make us understand what is contradictory. Brahman, you say, which is without parts undergoes a change, but not the entire Brahman. If Brahman is without parts, it does either not change at all or it changes in its entirety. If, on the other hand, it be said that it changes partly and persists partly, a break is effected in its nature, and from that it follows that it consists of parts. It is true that in matters connected with action (as, for instance, in the case of the two Vedic injunctions 'at the atirâtra he is to take the sho/d/a/s/in-cup,' and 'at the atirâtra he is not to take the sho/d/a/s/in-cup') any contradiction which may present itself to the understanding is removed by the optional adoption of one of the two alternatives presented as action is dependent on man; but in the case under discussion the adoption of one of the alternatives does not remove the contradiction because an existent thing (like Brahman) does not (like an action which is to be accomplished) depend on man. We are therefore met here by a real difficulty.

No, we reply, the difficulty is merely an apparent one; as we maintain that the (alleged) break in Brahman's nature is a mere figment of Nescience. By a break of that nature a thing is not really broken up into parts, not any more than the moon is really multiplied by appearing double to a person of defective vision. By that element of plurality which is the fiction of Nescience, which is characterised by name and form, which is evolved as well as non-evolved, which is not to be defined either as the Existing or the Non-existing, Brahman becomes the basis of this entire apparent world with its changes, and so on, while in its true and real nature it at the same time remains unchanged, lifted above the phenomenal universe. And as the distinction of names and forms, the fiction of Nescience, originates entirely from speech only, it does not militate against the fact of Brahman being without parts.--Nor have the scriptural passages which speak of Brahman as undergoing change the purpose of teaching the fact of change; for such instruction would have no fruit. They rather aim at imparting instruction about Brahman's Self as raised above this apparent world; that being an instruction which we know to have a result of its own. For in the scriptural passage beginning 'He can only be described by No, no' (which passage conveys instruction about the absolute Brahman) a result is stated at the end, in the words 'O Janaka, you have indeed reached fearlessness' (B/ri/. Up. IV, 2, 4).--Hence our view does not involve any real difficulties.

28. For thus it is in the (individual) Self also, and various (creations exist in gods[305], &c.).

Nor is there any reason to find fault with the doctrine that there can be a manifold creation in the one Self, without destroying its character. For Scripture teaches us that there exists a multiform creation in the one Self of a dreaming person, 'There are no chariots in that state, no horses, no roads, but he himself creates chariots, horses, and roads' (B/ri/. Up. IV, 3, 10). In ordinary life too multiform creations, elephants, horses, and the like are seen to exist in gods, &c., and magicians without interfering with the unity of their being. Thus a multiform creation may exist in Brahman also, one as it is, without divesting it of its character of unity.

29. And because the objection (raised against our view) lies against his (the opponent's) view likewise.

Those also who maintain that the world has sprung from the pradhâna implicitly teach that something not made up of parts, unlimited, devoid of sound and other qualities--viz. the pradhâna--is the cause of an effect--viz. the world--which is made up of parts, is limited and is characterised by the named qualities. Hence it follows from that doctrine also either that the pradhâna as not consisting of parts has to undergo a change in its entirety, or else that the view of its not consisting of parts has to be abandoned.--But--it might be pleaded in favour of the Sâ@nkhyas--they do not maintain their pradhâna to be without parts; for they define it as the state of equilibrium of the three gu/n/as, Goodness, Passion, and Darkness, so that the pradhâna forms a whole containing the three gu/n/as as its parts.--We reply that such a partiteness as is here proposed does not remove the objection in hand because still each of the three qualities is declared to be in itself without parts[306]. And each gu/n/a by itself assisted merely by the two other gu/n/as constitutes the material cause of that part of the world which resembles it in its nature[307].--So that the objection lies against the Sâ@nkhya view likewise.--Well, then, as the reasoning (on which the doctrine of the impartiteness of the pradhâna rests) is not absolutely safe, let us assume that the pradhâna consists of parts.--If you do that, we reply, it follows that the pradhâna cannot be eternal, and so on.--Let it then be said that the various powers of the pradhâna to which the variety of its effects is pointing are its parts.--Well, we reply, those various powers are admitted by us also who see the cause of the world in Brahman.

The same objections lie against the doctrine of the world having originated from atoms. For on that doctrine one atom when combining with another must, as it is not made up of parts, enter into the combination with its whole extent, and as thus no increase of bulk takes place we do not get beyond the first atom.[308] If, on the other hand, you maintain that the atom enters into the combination with a part only, you offend against the assumption of the atoms having no parts.

As therefore all views are equally obnoxious to the objections raised, the latter cannot be urged against any one view in particular, and the advocate of Brahman has consequently cleared his doctrine.

30. And (the highest divinity is) endowed with all (powers) because that is seen (from Scripture).

We have stated that this multiform world of effects is possible to Brahman, because, although one only, it is endowed with various powers.--How then--it may be asked--do you know that the highest Brahman is endowed with various powers?--He is, we reply, endowed with all powers, 'because that is seen.' For various scriptural passages declare that the highest divinity possesses all powers, 'He to whom all actions, all desires, all odours, all tastes belong, he who embraces all this, who never speaks, and is never surprised' (Ch. Up. III, 14, 4); 'He who desires what is true and imagines what is true' (Ch. Up. VIII, 7, 1); 'He who knows all (in its totality), and cognizes all (in its detail') (Mu. Up. I, 1, 9); 'By the command of that Imperishable, O Gárgì, sun and moon stand apart' (B/ri/. Up. III, 8, 9); and other similar passages.

31. If it be said that (Brahman is devoid of powers) on account of the absence of organs; (we reply that) this has been explained (before).

Let this be granted.--Scripture, however, declares the highest divinity to be without (bodily) organs of action[309]; so, for instance, in the passage, 'It is without eyes, without ears, without speech, without mind' (B/ri/. Up. III, 8, 8). Being such, how should it be able to produce effects, although it may be endowed with all powers? For we know (from mantras, arthavâdas, &c.) that the gods and other intelligent beings, though endowed with all powers, are capable of producing certain effects only because they are furnished with bodily instruments of action. And, moreover, how can the divinity, to whom the scriptural passage, 'No, no,' denies all attributes, be endowed with all powers?

The appropriate reply to this question has been already given above. The transcendent highest Brahman can be fathomed by means of Scripture only, not by mere reasoning. Nor are we obliged to assume that the capacity of one being is exactly like that which is observed in another. It has likewise been explained above that although all qualities are denied of Brahman we nevertheless may consider it to be endowed with powers, if we assume in its nature an element of plurality, which is the mere figment of Nescience. Moreover, a scriptural passage ('Grasping without hands, hastening without feet, he sees without eyes, he hears without ears' /S/ve. Up. III, 19) declares that Brahman although devoid of bodily organs, possesses all possible capacities.

32. (Brahman is) not (the creator of the world), on account of (beings engaging in any action) having a motive.

Another objection is raised against the doctrine of an intelligent cause of the world.--The intelligent highest Self cannot be the creator of the sphere of this world, 'on account of actions having a purpose.'--We know from ordinary experience that man, who is an intelligent being, begins to act after due consideration only, and does not engage even in an unimportant undertaking unless it serves some purpose of his own; much less so in important business. There is also a scriptural passage confirming this result of common experience, 'Verily everything is not dear that you may have everything; but that you may love the Self therefore everything is dear' (B/ri/. Up. II, 4, 5). Now the undertaking of creating the sphere of this world, with all its various contents, is certainly a weighty one. If, then, on the one hand, you assume it to serve some purpose of the intelligent highest Self, you thereby sublate its self-sufficiency vouched for by Scripture; if, on the other hand, you affirm absence of motive on its part, you must affirm absence of activity also.--Let us then assume that just as sometimes an intelligent person when in a state of frenzy proceeds, owing to his mental aberration, to action without a motive, so the highest Self also created this world without any motive.--That, we reply, would contradict the omniscience of the highest Self, which is vouched for by Scripture.--Hence the doctrine of the creation proceeding from an intelligent Being is untenable.

33. But (Brahman's creative activity) is mere sport, such as we see in ordinary life.

The word 'but' discards the objection raised.--We see in every-day life that certain doings of princes or other men of high position who have no unfulfilled desires left have no reference to any extraneous purpose; but proceed from mere sportfulness, as, for instance, their recreations in places of amusement. We further see that the process of inhalation and exhalation is going on without reference to any extraneous purpose, merely following the law of its own nature. Analogously, the activity of the Lord also may be supposed to be mere sport, proceeding from his own nature[310], without reference to any purpose. For on the ground neither of reason nor of Scripture can we construe any other purpose of the Lord. Nor can his nature be questioned.[311]--Although the creation of this world appears to us a weighty and difficult undertaking, it is mere play to the Lord, whose power is unlimited. And if in ordinary life we might possibly, by close scrutiny, detect some subtle motive, even for sportful action, we cannot do so with regard to the actions of the Lord, all whose wishes are fulfilled, as Scripture says.--Nor can it be said that he either does not act or acts like a senseless person; for Scripture affirms the fact of the creation on the one hand, and the Lord's omniscience on the other hand. And, finally, we must remember that the scriptural doctrine of creation does not refer to the highest reality; it refers to the apparent world only, which is characterised by name and form, the figments of Nescience, and it, moreover, aims at intimating that Brahman is the Self of everything.

34. Inequality (of dispensation) and cruelty (the Lord can) not (be reproached with), on account of his regarding (merit and demerit); for so (Scripture) declares.

In order to strengthen the tenet which we are at present defending, we follow the procedure of him who shakes a pole planted in the ground (in order to test whether it is firmly planted), and raise another objection against the doctrine of the Lord being the cause of the world.--The Lord, it is said, cannot be the cause of the world, because, on that hypothesis, the reproach of inequality of dispensation and cruelty would attach to him. Some beings, viz. the gods and others, he renders eminently happy; others, as for instance the animals, eminently unhappy; to some again, as for instance men, he allots an intermediate position. To a Lord bringing about such an unequal condition of things, passion and malice would have to be ascribed, just as to any common person acting similarly; which attributes would be contrary to the essential goodness of the Lord affirmed by /S/ruti and Sm/ri/ti. Moreover, as the infliction of pain and the final destruction of all creatures would form part of his dispensation, he would have to be taxed with great cruelty, a quality abhorred by low people even. For these two reasons Brahman cannot be the cause of the world.

The Lord, we reply, cannot be reproached with inequality of dispensation and cruelty, "because he is bound by regards." If the Lord on his own account, without any extraneous regards, produced this unequal creation, he would expose himself to blame; but the fact is, that in creating he is bound by certain regards, i.e. he has to look to merit and demerit. Hence the circumstance of the creation being unequal is due to the merit and demerit of the living creatures created, and is not a fault for which the Lord is to blame. The position of the Lord is to be looked on as analogous to that of Parjanya, the Giver of rain. For as Parjanya is the common cause of the production of rice, barley, and other plants, while the difference between the various species is due to the various potentialities lying hidden in the respective seeds, so the Lord is the common cause of the creation of gods, men, &c., while the differences between these classes of beings are due to the different merit belonging to the individual souls. Hence the Lord, being bound by regards, cannot be reproached with inequality of dispensation and cruelty.--And if we are asked how we come to know that the Lord, in creating this world with its various conditions, is bound by regards, we reply that Scripture declares that; compare, for instance, the two following passages, 'For he (the Lord) makes him, whom he wishes to lead up from these worlds, do a good deed; and the same makes him, whom he wishes to lead down from these worlds, do a bad deed' (Kaush. Up. III, 8)[312]; and, 'A man becomes good by good work, bad by bad work' (B/ri/. Up. III, 2, 13). Sm/ri/ti passages also declare the favour of the Lord and its opposite to depend on the different quality of the works of living beings; so, for instance, 'I serve men in the way in which they approach me' (Bha. Gî. IV, 11).

35. If it be objected that it (viz. the Lord's having regard to merit and demerit) is impossible on account of the non-distinction (of merit and demerit, previous to the first creation); we refute the objection on the ground of (the world) being without a beginning.

But--an objection is raised--the passage, 'Being only this was in the beginning, one, without a second,' affirms that before the creation there was no distinction and consequently no merit on account of which the creation might have become unequal. And if we assume the Lord to have been guided in his dispensations by the actions of living beings subsequent to the creation, we involve ourselves in the circular reasoning that work depends on diversity of condition of life, and diversity of condition again on work. The Lord may be considered as acting with regard to religious merit after distinction had once arisen; but as before that the cause of inequality, viz. merit, did not exist, it follows that the first creation must have been free, from inequalities.

This objection we meet by the remark, that the transmigratory world is without beginning.--The objection would be valid if the world had a beginning; but as it is without beginning, merit and inequality are, like seed and sprout, caused as well as causes, and there is therefore no logical objection to their operation.--To the question how we know that the world is without a beginning, the next Sûtra replies.

36. (The beginninglessness of the world) recommends itself to reason and is seen (from Scripture).

The beginninglessness of the world recommends itself to reason. For if it had a beginning it would follow that, the world springing into existence without a cause, the released souls also would again enter into the circle of transmigratory existence; and further, as then there would exist no determining cause of the unequal dispensation of pleasure and pain, we should have to acquire in the doctrine of rewards and punishments being allotted, without reference to previous good or bad action. That the Lord is not the cause of the inequality, has already been remarked. Nor can Nescience by itself be the cause, and it is of a uniform nature. On the other hand, Nescience may be the cause of inequality, if it be considered as having regard to merit accruing from action produced by the mental impressions or wrath, hatred, and other afflicting passions[313]. Without merit and demerit nobody can enter into existence, and again, without a body merit and demerit cannot be formed; so that--on the doctrine of the world having a beginning--we are led into a logical see-saw. The opposite doctrine, on the other hand, explains all matters in a manner analogous to the case of the seed and sprout, so that no difficulty remains.--Moreover, the fact of the world being without a beginning, is seen in /S/ruti and Sm/ri/ti. In the first place, we have the scriptural passage, 'Let me enter with this living Self (jîva)', &c. (Ch. Up. VI, 3, 2). Here the circumstance of the embodied Self (the individual soul) being called, previously to creation, 'the living Self'--a name applying to it in so far as it is the sustaining principle of the prâ/n/as--shows that this phenomenal world is without a beginning. For if it had a beginning, the prâ/n/as would not exist before that beginning, and how then could the embodied Self be denoted, with reference to the time of the world's beginning, by a name which depends on the existence of those prâ/n/as. Nor can it be said that it is so designated with a view to its future relation to the prâ/n/as; it being a settled principle that a past relation, as being already existing, is of greater force than a mere future relation.--Moreover, we have the mantra, 'As the creator formerly devised (akalpaya) sun and moon (/Ri/. Sa/m/h. X, 190, 3), which intimates the existence of former Kalpas. Sm/ri/ti also declares the world to be without a beginning, 'Neither its form is known here, nor its end, nor its beginning, nor its support' (Bha. Gî. XV, 3). And the Purâ/n/a also declares that there is no measure of the past and the future Kalpas.