Part 44

We proceed to consider some further arguments opposed to the doctrine that the effect does not exist in the cause.--That doctrine involves the conclusion that the actual origination of an effect is without an agent and thus devoid of substantial being. For origination is an action, and as such requires an agent[298], just as the action of walking does. To speak of an action without an agent would be a contradiction. But if you deny the pre-existence of the effect in the cause, it would have to be assumed that whenever the origination of a jar, for instance, is spoken of the agent is not the jar (which before its origination did not exist) but something else, and again that when the origination of the two halves of the jar is spoken of the agent is not the two halves but something else. From this it would follow that the sentence, 'the jar is originated' means as much as 'the potter and the other (operative) causes are originated[299].' But as a matter of fact the former sentence is never understood to mean the latter; and it is, moreover, known that at the time when the jar originates, the potter, &c. are already in existence.--Let us then say, the opponent resumes, that origination is the connexion of the effect with the existence of its cause and its obtaining existence as a Self.--How, we ask in reply, can something which has not yet obtained existence enter into connexion with something else? A connexion is possible of two existing things only, not of one existing and one non-existing thing or of two non-existing things. To something non-existing which on that account is indefinable, it is moreover not possible to assign a limit as the opponent does when maintaining that the effect is non-existing before its origination; for experience teaches us that existing things only such as fields and houses have limits, but not non-existing things. If somebody should use, for instance, a phrase such as the following one, 'The son of a barren woman was king previously to the coronation of Pûr/n/avarman' the declaration of a limit in time implied in that phrase does not in reality determine that the son of the barren woman, i.e. a mere non-entity, either was or is or will be king. If the son of a barren woman could become an existing thing subsequently to the activity of some causal agent, in that case it would be possible also that the non-existing effect should be something existing, subsequently to the activity of some causal agent. But we know that the one thing can take place no more than the other thing; the non-existing effect and the son of the barren woman are both equally non-entities and can never be.--But, the asatkâryavâdin here objects, from your doctrine there follows the result that the activity of causal agents is altogether purposeless. For if the effect were lying already fully accomplished in the cause and were non-different from it, nobody would endeavour to bring it about, no more than anybody endeavours to bring about the cause which is already fully accomplished previously to all endeavour. But as a matter of fact causal agents do endeavour to bring about effects, and it is in order not to have to condemn their efforts as altogether useless that we assume the non-existence of the effect previously to its origination.--Your objection is refuted, we reply, by the consideration that the endeavour of the causal agent may be looked upon as having a purpose in so far as it arranges the causal substance in the form of the effect. That, however, even the form of the effect (is not something previously non-existing, but) belongs to the Self of the cause already because what is devoid of Selfhood cannot be begun at all, we have already shown above.--Nor does a substance become another substance merely by appearing under a different aspect. Devadatta may at one time be seen with his arms and legs closely drawn up to his body, and another time with his arms and legs stretched out, and yet he remains the same substantial being, for he is recognised as such. Thus the persons also by whom we are surrounded, such as fathers, mothers, brothers, &c., remain the same, although we see them in continually changing states and attitudes; for they are always recognised as fathers, mothers, brothers, and so on. If our opponent objects to this last illustrative example on the ground that fathers, mothers, and so on remain the same substantial beings, because the different states in which they appear are not separated from each other by birth or death, while the effect, for instance a jar, appears only after the cause, for instance the clay, has undergone destruction as it were (so that the effect may be looked upon as something altogether different from the cause); we rebut this objection by remarking that causal substances also such as milk, for instance, are perceived to exist even after they have entered into the condition of effects such as curds and the like (so that we have no right to say that the cause undergoes destruction). And even in those cases where the continued existence of the cause is not perceived, as, for instance, in the case of seeds of the fig-tree from which there spring sprouts and trees, the term 'birth' (when applied to the sprout) only means that the causal substance, viz. the seed, becomes visible by becoming a sprout through the continual accretion of similar particles of matter; and the term 'death' only means that, through the secession of those particles, the cause again passes beyond the sphere of visibility. Nor can it be said that from such separation by birth and death as described just now it follows that the non-existing becomes existing, and the existing non-existing; for if that were so, it would also follow that the unborn child in the mother's womb and the new-born babe stretched out on the bed are altogether different beings.

It would further follow that a man is not the same person in childhood, manhood, and old age, and that terms such as father and the like are illegitimately used.--The preceding arguments may also be used to refute the (Bauddha doctrine) of all existence being momentary only[300].

The doctrine that the effect is non-existent previously to its actual origination, moreover, leads to the conclusion that the activity of the causal agent has no object; for what does not exist cannot possibly be an object; not any more than the ether can be cleft by swords and other weapons for striking or cutting. The object can certainly not be the inherent cause; for that would lead to the erroneous conclusion that from the activity of the causal agent, which has for its object the inherent cause, there results something else (viz. the effect). And if (in order to preclude this erroneous conclusion) the opponent should say that the effect is (not something different from the cause, but) a certain relative power (ati/s/aya) of the inherent cause; he thereby would simply concede our doctrine, according to which the effect exists in the cause already.

We maintain, therefore, as our final conclusion, that milk and other substances are called effects when they are in the state of curds and so on, and that it is impossible, even within hundreds of years, ever to bring about an effect which is different from its cause. The fundamental cause of all appears in the form of this and that effect, up to the last effect of all, just as an actor appears in various robes and costumes, and thereby becomes the basis for all the current notions and terms concerning the phenomenal world.

The conclusion here established, on the ground of reasoning, viz. that the effect exists already before its origination, and is non-different from its cause, results also from a different scriptural passage. As under the preceding Sûtra a Vedic passage was instanced which speaks of the non-existing, the different passage referred to in the present Sûtra is the one (Ch. Up. VI, 2, 1) which refers to that which is. That passage begins, 'Being only was this in the beginning, one without a second,' refers, thereupon, to the doctrine of the Non-existent being the cause of the world ('Others say, Non-being was this in the beginning'), raises an objection against that doctrine ('How could that which is be born of that which is not?'), and, finally, reaffirms the view first set forth, 'Only Being was this in the beginning.' The circumstance that in this passage the effect, which is denoted by the word 'this,' is by Scripture, with reference to the time previous to its origination, coordinated with the cause denoted by the term 'Being,' proves that the effect exists in--and is non-different from--the cause. If it were before its origination non-existing and after it inhered in its cause by samavâya, it would be something different from the cause, and that would virtually imply an abandonment of the promise made in the passage, 'That instruction by which we hear what is not heard,' &c. (VI, 1, 3). The latter assertion is ratified, on the other hand, through the comprehension that the effect exists in--and is not different from-the cause.

19. And like a piece of cloth.

As of a folded piece of cloth we do not know clearly whether it is a piece of cloth or some other thing, while on its being unfolded it becomes manifest that the folded thing was a piece of cloth; and as, so long as it is folded, we perhaps know that it is a piece of cloth but not of what definite length and width it is, while on its being unfolded we know these particulars, and at the same time that the cloth is not different from the folded object; in the same way an effect, such as a piece of cloth, is non-manifest as long as it exists in its causes, i.e. the threads, &c. merely, while it becomes manifest and is clearly apprehended in consequence of the operations of shuttle, loom, weaver, and so on.--Applying this instance of the piece of cloth, first folded and then unfolded, to the general case of cause and effect, we conclude that the latter is non-different from the former.

20. And as in the case of the different vital airs.

It is a matter of observation that when the operations of the different kinds of vital air--such as prâ/n/a the ascending vital air, apâna the descending vital air, &c.--are suspended, in consequence of the breath being held so that they exist in their causes merely, the only effect which continues to be accomplished is life, while all other effects, such as the bending and stretching of the limbs and so on, are stopped. When, thereupon, the vital airs again begin to act, those other effects also are brought about, in addition to mere life.--Nor must the vital airs, on account of their being divided into classes, be considered as something else than vital air; for wind (air) constitutes their common character. Thus (i.e. in the manner illustrated by the instance of the vital airs) the non-difference of the effect from the cause is to be conceived.--As, therefore, the whole world is an effect of Brahman and non-different from it, the promise held out in the scriptural passage that 'What is not heard is heard, what is not perceived is perceived, what is not known is known' (Ch. Up. VI, 1, 3) is fulfilled[301].

21. On account of the other (i.e. the individual soul) being designated (as non-different from Brahman) there would attach (to Brahman) various faults, as, for instance, not doing what is beneficial.

Another objection is raised against the doctrine of an intelligent cause of the world.--If that doctrine is accepted, certain faults, as, for instance, doing what is not beneficial, will attach (to the intelligent cause, i.e. Brahman), 'on account of the other being designated.' For Scripture declares the other, i.e. the embodied soul, to be one with Brahman, as is shown by the passage, 'That is the Self; that art thou, O /S/vetaketu!' (Ch. Up. VI, 8, 7.)--Or else (if we interpret 'the other' of the Sûtra in a different way) Scripture declares the other, i.e. Brahman, to be the Self of the embodied soul. For the passage, 'Having created that he entered into it,' declares the creator, i.e. the unmodified Brahman, to constitute the Self of the embodied soul, in consequence of his entering into his products. The following passage also, 'Entering (into them) with this living Self I will evolve names and forms' (Ch. Up. VI, 3, 2), in which the highest divinity designates the living (soul) by the word 'Self,' shows that the embodied Self is not different from Brahman. Therefore the creative power of Brahman belongs to the embodied Self also, and the latter, being thus an independent agent, might be expected to produce only what is beneficial to itself, and not things of a contrary nature, such as birth, death, old age, disease, and whatever may be the other meshes of the net of suffering. For we know that no free person will build a prison for himself, and take up his abode in it. Nor would a being, itself absolutely stainless, look on this altogether unclean body as forming part of its Self. It would, moreover, free itself, according to its liking, of the consequences of those of its former actions which result in pain, and would enjoy the consequences of those actions only which are rewarded by pleasure. Further, it would remember that it had created this manifold world; for every person who has produced some clearly appearing effect remembers that he has been the cause of it. And as the magician easily retracts, whenever he likes, the magical illusion which he had emitted, so the embodied soul also would be able to reabsorb this world into itself. The fact is, however, that the embodied soul cannot reabsorb its own body even. As we therefore see that 'what would be beneficial is not done,' the hypothesis of the world having proceeded from an intelligent cause is unacceptable.

22. But the separate (Brahman, i.e. the Brahman separate from the individual souls) (is the creator); (the existence of which separate Brahman we learn) from the declaration of difference.

The word 'but' discards the pûrvapaksha.--We rather declare that that omniscient, omnipotent Brahman, whose essence is eternal pure cognition and freedom, and which is additional to, i.e. different from the embodied Self, is the creative principle of the world. The faults specified above, such as doing what is not beneficial, and the like, do not attach to that Brahman; for as eternal freedom is its characteristic nature, there is nothing either beneficial to be done by it or non-beneficial to be avoided by it. Nor is there any impediment to its knowledge and power; for it is omniscient and omnipotent. The embodied Self, on the other hand, is of a different nature, and to it the mentioned faults adhere. But then we do not declare it to be the creator of the world, on account of 'the declaration of difference.' For scriptural passages (such as, 'Verily, the Self is to be seen, to be heard, to be perceived, to be marked,' B/ri/. Up. II, 4, 5; 'The Self we must search out, we must try to understand,' Ch. Up. VIII, 7, 1; 'Then he becomes united with the True,' Ch. Up. VI, 8, 1; 'This embodied Self mounted by the intelligent Self,' B/ri/. Up. IV, 3, 35) declare differences founded on the relations of agent, object, and so on, and thereby show Brahman to be different from the individual soul.--And if it be objected that there are other passages declaratory of non-difference (for instance, 'That art thou'), and that difference and non-difference cannot co-exist because contradictory, we reply that the possibility of the co-existence of the two is shown by the parallel instance of the universal ether and the ether limited by a jar.--Moreover, as soon as, in consequence of the declaration of non-difference contained in such passages as 'that art thou,' the consciousness of non-difference arises in us, the transmigratory state of the individual soul and the creative quality of Brahman vanish at once, the whole phenomenon of plurality, which springs from wrong knowledge, being sublated by perfect knowledge, and what becomes then of the creation and the faults of not doing what is beneficial, and the like? For that this entire apparent world, in which good and evil actions are done, &c., is a mere illusion, owing to the non-discrimination of (the Self's) limiting adjuncts, viz. a body, and so on, which spring from name and form the presentations of Nescience, and does in reality not exist at all, we have explained more than once. The illusion is analogous to the mistaken notion we entertain as to the dying, being born, being hurt, &c. of ourselves (our Selfs; while in reality the body only dies, is born, &c.). And with regard to the state in which the appearance of plurality is not yet sublated, it follows from passages declaratory of such difference (as, for instance, 'That we must search for,' &c.) that Brahman is superior to the individual soul; whereby the possibility of faults adhering to it is excluded.

23. And because the case is analogous to that of stones, &c. (the objections raised) cannot be established.

As among minerals, which are all mere modifications of earth, nevertheless great variety is observed, some being precious gems, such as diamonds, lapis lazuli, &c., others, such as crystals and the like, being of medium value, and others again stones only fit to be flung at dogs or crows; and as from seeds which are placed in one and the same ground various plants are seen to spring, such as sandalwood and cucumbers, which show the greatest difference in their leaves, blossoms, fruits, fragrancy, juice, &c.; and as one and the same food produces various effects, such as blood and hair; so the one Brahman also may contain in itself the distinction of the individual Selfs and the highest Self, and may produce various effects. Hence the objections imagined by others (against the doctrine of Brahman being the cause of the world) cannot be maintained.--Further[302] arguments are furnished by the fact of all effect having, as Scripture declares, their origin in speech only, and by the analogous instance of the variety of dream phantoms (while the dreaming person remains one).

24. If you object on the ground of the observation of the employment (of instruments); (we say), No; because as milk (transforms itself, so Brahman does).

Your assertion that the intelligent Brahman alone, without a second, is the cause of the world cannot be maintained, on account of the observation of employment (of instruments). For in ordinary life we see that potters, weavers, and other handicraftsmen produce jars, cloth, and the like, after having put themselves in possession of the means thereto by providing themselves with various implements, such as clay, staffs, wheels, string, &c.; Brahman, on the other hand, you conceive to be without any help; how then can it act as a creator without providing itself with instruments to work with? We therefore maintain that Brahman is not the cause of the world.

This objection is not valid, because causation is possible in consequence of a peculiar constitution of the causal substance, as in the case of milk. Just as milk and water turn into curds and ice respectively, without any extraneous means, so it is in the case of Brahman also. And if you object to this analogy for the reason that milk, in order to turn into curds, does require an extraneous agent, viz. heat, we reply that milk by itself also undergoes a certain amount of definite change, and that its turning is merely accelerated by heat. If milk did not possess that capability of itself, heat could not compel it to turn; for we see that air or ether, for instance, is not compelled by the action of heat to turn into sour milk. By the co-operation of auxiliary means the milk's capability of turning into sour milk is merely completed. The absolutely complete power of Brahman, on the other hand, does not require to be supplemented by any extraneous help. Thus Scripture also declares, 'There is no effect and no instrument known of him, no one is seen like unto him or better; his high power is revealed as manifold, as inherent, acting as force and knowledge' (/S/ve. Up. VI, 8). Therefore Brahman, although one only, is, owing to its manifold powers, able to transform itself into manifold effects; just as milk is.

25. And (the case of Brahman is) like that of gods and other beings in ordinary experience.

Well, let it be admitted that milk and other non-intelligent things have the power of turning themselves into sour milk, &c. without any extraneous means, since it is thus observed. But we observe, on the other hand, that intelligent agents, as, for instance, potters, proceed to their several work only after having provided themselves with a complete set of instruments. How then can it be supposed that Brahman, which is likewise of an intelligent nature, should proceed without any auxiliary?

We reply, 'Like gods and others.' As gods, fathers, /ri/shis, and other beings of great power, who are all of intelligent nature, are seen to create many and various objects, such as palaces, chariots, &c., without availing themselves of any extraneous means, by their mere intention, which is effective in consequence of those beings' peculiar power--a fact vouchsafed by mantras, arthavâdas, itihâsas, and purâ/n/as;--and as the spider emits out of itself the threads of its web; and as the female crane conceives without a male; and as the lotus wanders from one pond to another without any means of conveyance; so the intelligent Brahman also may be assumed to create the world by itself without extraneous means.

Perhaps our opponent will argue against all this in the following style.--The gods and other beings, whom you have quoted as parallel instances, are really of a nature different from that of Brahman. For the material causes operative in the production of palaces and other material things are the bodies of the gods, and not their intelligent Selfs. And the web of the spider is produced from its saliva which, owing to the spider's devouring small insects, acquires a certain degree of consistency. And the female crane conceives from hearing the sound of thunder. And the lotus flower indeed derives from its indwelling intelligent principle the impulse of movement, but is not able actually to move in so far as it is a merely intelligent being[303]; it rather wanders from pond to pond by means of its non-intelligent body, just as the creeper climbs up the tree.--Hence all these illustrative examples cannot be applied to the case of Brahman.

To this we reply, that we meant to show merely that the case of Brahman is different from that of potters and similar agents. For while potters, &c., on the one side, and gods, &c., on the other side, possess the common attribute of intelligence, potters require for their work extraneous means (i.e. means lying outside their bodies) and gods do not. Hence Brahman also, although intelligent, is assumed to require no extraneous means. So much only we wanted to show by the parallel instance of the gods, &c. Our intention is to point out that a peculiarly conditioned capability which is observed in some one case (as in that of the potter) is not necessarily to be assumed in all other cases also.

26. Either the consequence of the entire (Brahman undergoing change) has to be accepted, or else a violation of the texts declaring Brahman to be without parts.