But it is seen, (that a thing totally different from, another may be the material cause of that thing). — 142.

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of the universe established

by reasoning

Objection: The Sankhya comes to the attack again, this time not relying on the texts, but on pure ratiocination, and says that Brahman cannot be the material cause of the universe. It is true, that the Sankhya himself admits that in matters transcendental, relating to the true nature of the Self and of cosmogony, etc., reasoning is of little avail, and must be abandoned in favour of the Shruti. It has the following aphorism ‘…’:

… Shruti, the sacred Revelation, …; Virodhat, because of the conflict or contradiction. .. Na, not. … Kutarka, bad reasoning. … Apasadasya, of the inferior person. .. Atma-labhah, attainment of the Self.

The attainment of the Self cannot take place by mere false reasoning, because opposed to the Scripture. — VI., 35.

This homage paid by the Sankhya to Shruti is merely a lip homage, for the Sankhya appeals to Shruti merely to find fault with his opponent The doubt raised is to this effect.

Doubt: Is it possible for Brahman to be the material cause of the universe or is it not?

Purvapaksha: The opponent says that Brahman cannot be the material cause of the universe, because the world is of a different nature from Brahman, Brahman is conceived to be Omniscient, Omnipotent, All-pure and possessing pure joy as His nature. The world, on the other hand, is admittedly seen to consist of ignorance, impotence, impurity, and sorrow.

Thus there is no dispute that the two, the God and matter, are diametrically opposed to each other in their nature. It is a fact of daily experience that the effect has the nature of the cause. Just as a jar or a crown or a piece of cloth has the same nature as the clay or the gold or the threads of which it is made. Therefore, the world being of a different nature to Brahman, cannot have him as its material cause. «We must, therefore, search out some appropriate material cause of the world. And that we find in the Pradhana alone. The world consists of joy, sorrow and delusion, and for such a world, the Pradhana consisting of Sattva, Rajas and Tamas is the most appropriate cause. «But», says the Vedantin, «we explain this by positing the existence of two energies (Shaktis) consisting of Spirit and Matter, and both dwelling in Brahman, and thus there is no difficulty in understanding how this world, as an effect, proceeds from Brahman». But this also does not solve the difficulty. The world still remains of a different character from its material cause, the Brahman. From a very subtle material cause, like the two energies, Spirit and Matter, it is not easy to explain how this gross world, that we see around us, comes into existence. Similarly, there are other differences between the world and Brahman. Therefore, the world has not Brahman for its material cause; because it is essentially different from Brahman; and the Scripture must, in matters worldly, take the help of Reason to ascertain the truth. This then is the Purvapaksha.

Siddhanta: The next Sutra answers this objection.

SUTRA II. 1. 6.

दृश्यते तु॥२.१.६॥

dṛśyate tu ..2.1.6..

… Drishyate, is seen. The coming out of the gross from the subtle is a matter of experience. .. Tu, but.

COMMENTARY

The word «but» removes the doubt above raised. The word «not» of Sutra II., 1. 4, is understood here also. The statement that the world cannot have Brahman for its material cause, because it is of a totally different nature from him, is not correct; because it is seen in everyday experience, that things entirely different in their essential natures, stand as material cause and effect. Thus the rise of different qualities from things of different nature. (As the quality of intoxication arising from sugar). Or as the birth of living worms from the dead honey. Or as the coming out of elephants and horses from the tree of all-desire. Or of gold from the philosopher’s stone. Referring to this ...coming out of matter from the Spirit, the Atharvanikas says:

As the spider stretches forth and gathers together its threads, as herbs grow out of the earth, as from a living man come out the hair, so from the Imperishable comes oat this universe. — Mundaka Upanishad, I., .1. 7.

Adhikarana VI — Non-being not the First cause

An objector again comes forward and says: If the material cause be different in its essential nature from the effect, if Brahman differs in nature from its effect, the world; then it means that the cause and effect being essentially different, the world before its origination was non-existent in Brahman, the cause. In other words, the world was a nothing (Asat), before origination and the one (Brahman) only existed then. But you, who hold that the world is a real effect, and is real, cannot hold this view.

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