apītau tadvatprasaṅgādasamañjasam ..2.1.8..

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SUTRA II. 1. 8.

अपीतौ तद्वत्प्रसङ्गादसमञ्जसम्॥२.१.८॥

apītau tadvatprasaṅgādasamañjasam ..2.1.8..

.. Apitau, at the time of Pralaya or the great dissolution in re-absorption. .. Tadvat, like unto that, like the effect The cause would become like the effect, when the effect is re-absorbed in it at the time of Pralaya. …, Prasangat, on account of the consequences. …. Asamanjasam, inappropriate.

Objection: If Brahman is the material cause of the universe, then in Pralaya, when the world is re-absorbed in Him, Brahman would have all the consequences of the world (tainted with all its defects), and thus the Vedanta text would become inappropriate. — 144.

COMMENTARY

If Brahman, with His subtle energy consisting of Spirit and Matter, is the material cause of the world, — a world full of misery and many a defect, injurious to the progress of the human soul; — then when it is re-absorbed in Brahman, at the time of Pralaya, Brahman would become tainted with all the concomitant consequences of matter. The force of Vat in the Sutra is that of Iva or ‘like’. As the world is not the final object of man, (for admittedly the goal is different), so the Brahman would not be the goal of man. For in the state of Pralaya the world being one with Brahman, the latter will have all the defects of the former. (As the pungent asafetida when mixed with any condiment, scents the whole food with its pungent and disagreeable smell). That being so there would arise inappropriateness, for all those Upanishad texts which declare that Brahman is Omniscient, free from taint, etc., would become contradicted. Thus, for this additional reason also, Brahman is not the material cause of the world.

Siddhanta: The author sets aside this objection in the next Sutra:

SUTRA II. 1. 9.

न तु दृष्टान्तभावात्॥२.१.९॥

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