racanānupapatteśca nānumānam ..2.2.1..

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SUTRA II. 2. 1.

रचनानुपपत्तेश्च नानुमानम्॥२.२.१॥

racanānupapatteśca nānumānam ..2.2.1..

.. Rachana, construction. .. Anupapatteh, on account of the impossibility. …Cha, and. … Na, not …, Anumanam, the Inferred One, namely, Pradhana whose existence we infer from the existence of the world.

1. The Inferred One (Pradhana) is not the cause of the world, because it is impossible for her to have created the universe (since she is unintelligent). — 174.

COMMENTARY

Pradhana is called ‘Anumanam’ or the Inferred One, because her existence is purely hypothetical (Just as the ether of the modern scientists is an entity postulated merely to explain certain phenomena, such as, those of light, magnetism, etc., so Pradhana is postulated by the Sankhyas in order to explain the cause of the universe). This hypothetical Pradhana is neither the material nor the operative cause of the world. The world shows wonderful construction and design, and it is impossible for unintelligent matter, to have produced this wonderful universe, without the directive action of an intelligent agent No one has ever seen a beautiful palace constructed by the fortuitous coming together of bricks, mortar, etc., without the active co-operation of intelligent agents, like the architects, masons, and the rest The word and in the Sutra is employed in eider to indicate by implication, that the argument based upon Anvaya (undistributed middle) has no proving force.

Note: The argument based upon Anvaya is a sort of fallacy. For example, to infer that all cows must be white, because whiteness is present (Anvaya) in some cows. White ness is merely an accidental attribute. Whiteness is not the cause of the class-characteristic of cows.

Physical objects like flowers, beautiful jars, eta, no doubt, have the presence in them of the quality of producing pleasure. But the feeling of pleasure is altogether an internal feeling, and we cannot say that flowers and pots have the nature of pleasure in there, though they excite pleasure in man. Pleasure is altogether an attribute of the soul and not of matter. So Matter cannot be said to have the quality of joy, or delusion, etc.

Note: For a fuller discussion of this point see Vedanta Sutras, Ramanuja, S.B.E, Vol XLVIII, p. 434.

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