The objections raised by the Sankhya to the Vedanta theory apply with equal force to the Sankhya theory Itself — 146.

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svapakṣadoṣācca ..2.1.10..

… Svapakshe, in his own side, in the theory of the Sankhya himself. … Doshat, because of the fault, or objection. .. Cha, and.

COMMENTARY

«O Sankhya, the faults that you find with our theory, are to be found in your theory as well. These have been pointed out in another place». One fault found is that the Upadana of the Cause is different from the effect, or the world. In the Sankhya also the same objection applies. The Pradhana is conceived to be void of sound and the rest. The world generated by Pradhana has the attributes of sound, etc. Thus the cause is different from the effect here also. The effect thus being different from the cause, the objection that the effect is non-existent and unreal, remains. Similarly, when in the state of re-absorption, all objects merge into Pradhana and become one with it, there is pervasion into the Pradhana of all the effects of the world, and so the objection raised in Sutra 8 applies to Pradhana also. Similarly, all the objections raised against the Brahman theory apply to the Pradhana theory as well. The Brahman theory deduces the creation from a conscious Being or Spirit; the Pradhana from unconscious matter. Moreover, in the Pradhana theory of creation, the very motive of creation falls to the ground; for the Pradhana being unconscious, can have no motive at all This will be mentioned in greater detail, when examining that theory later on.

The author now shows that the scriptures, when supported by ratiocination are the cause of ascertaining the truth, and consequently reason has its proper place in this system.

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