And because the inert matter becomes active, only when there is the directive action of intelligence in it. — 173.

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SUTRA II. 2. 2.

प्रवृत्तेश्च॥२.२.२॥

pravṛtteśca ..2.2.2..

.. Pravritteh, because of the activity. .. Cha, and. It has the force of «only» here.

COMMENTARY

The phrase «of the inert matter, when an intelligent entity is a directing energy» must be supplied in the Sutra to complete the sense. The activity, properly speaking, ought therefore to be attributed to the directive intelligence, rather than to the inert matter. That which seta matter into motion is the real agent We do not say that the chariot moves of itself, but that the charioteer is the real mover of the carriage by directing the movements of the horses. Therefore, the phrases like the «tree brings forth fruits» really mean that the Inner Guide, the Supreme Lord, directs the activity of. the tree, and makes it bring forth the fruite. The fruit, therefore, is really produced by the Lord, through the instrumentality of the tree. This we learn from the scripture, describing the Inner Ruler (see Brihadaranyaka Upanishad, II., 7., 3 to 23). This will become clearer further on.

The force of and in the Sutra is that of only. I do» can be asserted only by an intelligent Self. Every activity is seen as the result of an intelligent agent. Inert matter, therefore, has no agency. To put it in other words, matter or Pradhana has no self-initiated activity of its own.

If you say that it is possible for the world to have been created by the mere coming together of Spirit and Matter, or Purusha and Prakriti, and by the mutual superimposition of the attributes of the one on those of the other, then we ask the following question: What is the came of this superimposition which takes place by the mere coming together of Spirit and Matter? Does it inhere as a substance in them or is it a modification of Spirit and Matter? It cannot be the first, for in that case the liberated souls would also hare this superimposition, for it is one of the innate qualities of Spirit. Nor can it be the latter, (or if superimposition be the modification of Prakriti, then it itself being an effect, cannot be the cause of its own sell The question therefore remains, What is the cause of this Adhyasa or superimposition? Nor can it be a modification of Spirit, for according to your system, Spirit is changeless.

An objector says: The milk by its own inherent quality is changed into curd; or the water falling from the clouds though having one taste becomes bitter, sweet, acid, etc., according to the fruit in which it enters, whether it be that of a mango or of a toddy or of Nim, etc. Similarly, Pradhana also, though homogeneous like water, becomes modified into different kind3, according as it cones in contact with the different Karmas of the Jivas. The differences in the bodies and environments, etc., of souls are the effects of the past: Karmas of these beings. To this the author replies by the following Sutra.

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