The Sadhanas oe means of reaching Brahman

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Second Pada

Adhikarana I

The Sankhya doctrine that Pradhana is the operative, as well as the material cause of the world, refuted

Pradhana being non-intelligent, can create only under some directive intelligence

The illustration of milk converted into curd is not appropriate, for there also the intelligence is at work

The theory that Pradhana has self-initiated activity is useless

The theory that Prakrit creates, under the direction of Purusha is also objectionable

The Atheistic theory of Sankhya considered

What brings about the change in the equilibrium of the three gunas

The Pradhana being unconscious cannot plan the universe

Self-contradictions of Sankhya

Adhikarana II

The atomic theory of the Vaisheshika considered

The nature of atoms considered

The atoms by themselves have no motion

The Samanya cause of the Vaisheshika’s is a fiction

Other objections to atomic theory

Adhikarana III

The Buddhist theory examined

The four schools of Buddhism described

The five Skandhas of the Buddhist described

All external objects belong to the Rupa Skandha and all internal objects belong to the Chitta Chaittika

The Buddhistic theory of Skandhas does not explain the world order

The Buddhist concatenation of cause and effect

Objections to this theory

Pratisankhya Nirodha

Absolute annihilation impossible

Akasha exists

Things are not momentary

Adhikarana IV

The Yogachara School of the Buddhist considered

External world exists

The ideas of the waking state different from the dream state

Adhikarana V

The Madhyamika theory refuted

The doctrine of the void untenable

The theory of illusion similarly untenable

Adhikarana VI

The Jaina theory examined

The Jaina theory of soul being of the size of the body untenable

The Jaina theory of Moksha not right

Adhikarana VII

The Pashupata system reviewed

The Goddess Vach and the Vedic hymns

God being bodiless according to this system cannot create

Adhikarana VIII

The Shakti theory reviewed

Third Pada

Adhikarana I

Ether or Akasha is a product

Adhikarana II

Air is also a product

Adhikarana III

God called Sat is not product

Adhikarana IV

The fire is a product and originates from air

Adhikarana V

Water is a product and originates from fire

Adhikarana VI

Earth is a product and originates from water

Adhikarana VII

All elements originate directly from Brahman for they are produced by his thought

Adhikarana VIII

Brahman is the chief cause of working through matter

Re-absorption of the elements into Brahman takes place in the inverse order of their creation

Adhikarana IX

Buddhi and Manas are also directly produced from Brahman

Adhikarana X

All words are names of God

Adhikarana XI

The Jiva or individual soul is eternal and not a product

Adhikarana XII

The soul is a cognizing agent and intelligence as well

Adhikarana XIII

Jiva is atomic or Anu in size

Objections against the size of soul refuted

The intelligence of the soul is port anent

The soul is both knower and knowledge

Knowledge always exists in soul

Adhikarana XIV

The soul is not only knower but agent as well (Karta)

The Gunas of the Prakriti are not the agent

The soul is agent even in Mukti

The soul also in deep sleep

Another reason why Prakriti cannot be agent

Adhikarana XV

Activity is an essential attribute of the soul, though it may not be always actually active

Adhikarana XVI

The soul in its activity is dependent on the Lord

Adhikarana XVII

The soul is a part (Amsha) of God

Adhikarana XVII

The Avataras like Fish, etc., are not part of God, but the entire godhead

Meaning of the word Purna Avatara

The child Krishna, sucking at the breast of Yashoda (Madonna lactans) the full Avatara

The difference between Jivas and Avataras in their activity

The Jiva is imperfect the Avatara is perfect

To consider the Avatara as a Jiva is a fallacy

Adhikarana XIX

All Jivas are not similar, nor equal

The differences of environments of the Jivas caused by their Karmas

Fourth Pada

Adhikarana I

The Pranas (sense organs) have their origin in Brahman

The word «Rishayah» in the plural, occurring in the Upanishad text, means the Supreme Lord or Brahman

The Logos existed before Pradhana

Adhikarana II

The Pranas are eleven in number

Adhikarana III

These eleven Pranas are atomic in size

Adhikarana IV

The chief Prana springs from Brahman also

Adhikarana V

The chief Prana is not air

Adhikarana VI

The chief Prana is also an instrument of the soul

Adhikarana VII

It is the prime minister of the soul

Adhikarana VIII

It has five functions

Adhikarana IX

It is also atomic in size

Adhikarana X

The light (God) is the prime mover of the senses

Adhikarana XI

The chief Prana is not an Indriya

It is not a sense-organ

Adhikarana XII

The evolution of names and forms is also the, work of Brahman

Adhikarana XIII

The vehicles of the soul are all made of earthy matter

THIRD ADHYAYA:

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