iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu dvitīyādhyāyasya prathamaḥ pādaḥ samāptaḥ

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इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु द्वितीयाध्यायस्य प्रथमः पादः समाप्तः

iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu dvitīyādhyāyasya prathamaḥ pādaḥ samāptaḥ

Here ends the First Pada of the Second Adhyaya.

***

॥द्वितीयोऽध्यायः॥

SECOND ADHYAYA

.. dvitīyo’dhyāyaḥ ..

॥द्वितीयः पादः॥

Second Pada

.. dvitīyaḥ pādaḥ ..

I salute Vyasa, called also Krishna, the island-born, who has removed with the sharp edge of the sword of his reason, the thorny bashes of the heterodox systems, like the Sankhya and the rest, and who has thus made this world a plain ground for the Lord Krishna to play upon.

Note: The Sankhya author Kapila, as well as the Buddhists and Jainas, maintains that the world is without any God. Kapila says that the world originates from matter (Pradhana). The Buddhists maintain that atoms are the cause of creation. The Jainas hold the same view. A class of Buddhists hold the view that the whole world is void, while all three are united in the view that there is no Creator of the world in the sense of a conscious and intelligent being. Philosophers like Kanada (the Author of Vaisheshika Sutras) and Patanjali appear to have admitted the existence of a God, but practically they are as i atheistic in their tendencies as the Sankhya and the rest, because they do not admit the God as taught in the Vedas. Vyasa, seeing this world full of the thorns of the false philosophies of Kapila and the rest, and finding it impossible that the Lord should tread this earth with His soft feet and be not pierced with the thorns, prepared the way for His coming, by cutting away these wild growths, with the sword of his sharp reasoning. The Lord Krishna manifested Himself, after the world was prepared for His coming, by the Vedanta teaching of Vyasa.

Adhikarana I — Pradhana is not the cause of the world

In the first Pada of the second Adhyaya, the author has answered the objections raised by his opponents to the system propounded in his Sutras. He had been on the defensive in the last chapter. Now he takes up an aggressive attitude, and attacks the position of his opponents and refutes their systems by proving the uncritical and un-philosophical nature of their doctrines. This was necessary in order to protect the weak-minded from going a c tray, and from abandoning the ancient highway of the Vedas, and from being attracted by the fallacious arguments of these plausible systems, and wandering in the pleasant labyrinths of these philosophers, and thus losing their way and getting destroyed. The author first takes up the Sankhya system and refutes it.

The Sankhya professor Kapila has made a collection of Sutras in which he has enumerated various Tattvas or primeval principles or elements of creation. According to him, Prakriti is the name given to the original root of matter, and it is defined by him as the state of equilibrium of the three attributes of matter, namely, Sattva or rhythm, Rajas or activity, and Tamas or inertia. From this Prakriti comes out Mahat, the Great Principle, from Mahat proceeds Ahankara, from Ahankara the five Tanmatras, the two 6orts of senses (the cognitive senses and the senses of action) and the gross elements. Thus the twenty-four Tattvas are Prakritic, namely, (i) Mahat, (ii) Ahankara, (iii to vii) the five subtle elements called the Tanmatras, the Tanmatra of sound, of touch, of colour, of taste and of smell, (viii to xviii) the five Jnana-indriyas and the five Karma-indriyas and Manas. The Jnana-indriyas are the senses of hearing, touch, seeing, tasting and smelling; the Karma-indriyas are organ of speech, the hands, the feet, the generative and the excretive organs, (xix to xxiv) the five elements (ether or Akasha, air or Vayu, fire or Agni, water or Apas and earth or Prithivi). Added to these twenty-four is the class of Spirits or Purushas or Egos. This constitutes the twenty-five Tattvas or classes of the Sankhyas. The three primeval qualities — Sattva, Rajas and Tamas when in equilibrium constitute Prakriti. The essential nature of Sattva is joy, of Rajas, pain and of Tamas, delusion. As the world is the effect of these three qualities, we find in it joy, pain and inertness. The same object may possess all these three Gunas, at one and the same time, with regard to different persons looking at it, and to the same person at different times. As a beautiful girl is an object of joy to the accepted lover, an object of pain to the rejected rival and an object of indifference to an ascetic; or as a wife, when in good humour, is a source of joy; when in anger, a source of pain, and when away from her husband, a source of delusion. Such is this world full of joy, pain and delusion.

It has been mentioned above, that the senses are of two sorts. Ten of them are external, one is an inner sensory called also Manas; thus altogether there are eleven senses. The Prakriti is eternal and all-pervading. It is the root or the primeval cause, and no further cause of it need be enquired into, as we find in Sutra I, 67 of the Sankhyas.

Since the root has no root, the root (of all) is root-less, (that is to Bay, there is no other cause of Prakriti, because there would be a regressus in infinitum if we were to suppose another cause, which by parity of reasoning, would require another cause, and so on’ without end.)

It is not limited and is the material cause of all. It is all-pervading, as asserted in Sutra VI., 36 of the same.

She, Prakriti, to all-pervading, became her products are seen everywhere.

Karika (3) says:

The Mula Prakriti or the Root-matter is not produced. The Great Principle (Mahat) along with Ahankara and the five Tanmatras make a group of seven, which are both producer and the produced. Sixteen are the produced only (the eleven senses and the fire elements); and the Spirit or the Egos are neither the producer nor the produced.

To sum up, out of the twenty-five Tattvas of the Sankhyas, Mula Prakriti is never produced, though producer of everything else. Its opposite, the Purusha or the ego, is also eternal and never produced. But it produces also nothing, because it is changeless. Between these two poles of Spirit and Matter, lie the twenty-three other Tattvas, seven of which are both producers and produced, the remaining sixteen being produced only.

This Prakriti, eternally producing everything, herself insentient, but the cause of the enjoyment and liberation of innumerable sentient beings, and though super-sensuous and incognisable by any perceptive means, is yet to be inferred by her effects. Though one, she has many heterogeneous attributes, and through her power of modification, she produces this wonderful world, beginning with Mahat and the rest; and thus she is the operaitve and the material cause of the universe. Purusha, on the other hand, is attributeless, all-pervading consciousness, and separate for every separate body, is to be inferred from the existence of this organised life, because no organised life can exist, but for the sake of something else. As is to be found in Sutra I., 66:

(The existence) of Soul (is inferred) from the fact that the combination (of the principles of Prakriti into their various effects) is for the sake of another (than unintelligent Prakriti or any of its similarly unintelligent products.) The application of the argument in this particular case is as follows:

(i) The thing in question, m., Prakriti, the ‘Great one’, and the rest (of the aggregates of the unintelligent) baa, as its fruit (or end), the (mundane) experiences and the (eventual) liberation of some other than itself;

(ii) Because it is a combination; and

(iii) (Every combination), as a couch or a seat, or the like, (is for another’s use. not for its own, and its several component parts render no mutual service,)

Since Purusha is free from all action and modification, neither produced by anything, it follows that it is agentless and without enjoyment Suffering: and enjoyment, as well as agency, belong to Prakriti and not Purusha. But the man mistakes the Purusha as agent or enjoyer. through illusion. When Prakriti and Purusha come together, their very juxtaposition produces an interchange of attributes among each other; namely, consciousness appears in matter, and agency and enjoyment in spirit. This is Adhyasa or super-imposition, or falsely attributing the qualities of the one to the other. Nature is really unconscious, but the vicinity of Spirit makes it appear as if conscious. On the other hand, the Spirit is neither the agent nor the enjoyer, but the vicinity of matter causes it to look as if it was so. From this want of discrimination, arises all the suffering of the soul, while liberation consists in realising this difference.

The person who has become indifferent to Prakriti has attained Moksha. Such, in short, is the theory of the Sauk by as. In this system the means of the right knowledge (Pramana) are three, namely: sensuous perception, inference and testimony, as is to be found in Sutra I., 88:

Proof is of three kinds: there is no establishment of more, because if these be established then all (that is true) can be established by one or other of these three proofs, viz., ‘sense’ (Pratyaksha), ‘the recognition of signs’ (Anumana) and ‘testimony’ (Shabda), to the exclusion of ‘comparison’ which is reckoned in the Nyaya as a specially distinct source of knowledge, etc.

As regards Pratyaksha or sensuous perception and testimony we have not much difference with the Sankhyas, because these two things deal with accomplished objects. Our difference with them is as regards certain inferences which they have drawn. By a certain mode of reasoning, they have deduced the conclusion that Pradhana is the cause of the universe; it is this reasoning which is fallacious. If we can refute their arguments about Pradhana being the cause of the universe, we practically refute their whole philosophy, because this is the central point of their system. Their argument regarding this is contained in three Sutras, namely, I, 130, 131 and 132.

130 — Because of their measure, (which is a limited one, Mind and the rest are products; whereas the only two that are uncaused, «., Prakriti and Soul are unlimited).

131 — Because they conform (to Pradhana). Mind and the rest are products, «because they will (follow) and correspond with Pradhana, i.e., because the qualities of Pradhana are seen in all things:» and it is a maxim that that which is the effect is derived from the cause, and implies the cause.

132 — And, finely, because it is through the power (of the cause alone, that the product can do aught, as a chain restrains an elephant only by the force of the iron that it is made of.)

Doubt: Now arises the doubt: Is Pradhana both the operative and the material cause of the universe, or not?

The Purvapakshin says: — Pradhana is the operative as well as the material cause of the universe, because the world consists of three attributes of Sattva, Rajas and Tamas, and so we infer that the primal cause also must hare in it these three attributes. For nothing can be in the effect which is not in the cause. As we see in the case of jars, etc., that their material cause is clay which belongs to the same category as the jar. Moreover, inert objects can become agents, for we use active verbs in connection with such objects. Such as «the tree brings forth fruits», «the water is moving». Therefore, Pradhana alone is the material cause of the universe and creator of it as well.

Siddhanta: To this view the author replies by the following Sutra.

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