It is impossible that any one of the Gunas may be the principal in the state of Pralaya and hence the world would not originate. — 181.

↑

⇐ ПредыдущаяСтр 167 из 723Следующая ⇒

SUTRA II. 2. 8.

अङ्गित्वानुपपत्तेः॥२.२.८॥

aṅgitvānupapatteḥ ..2.2.8..

… Angitva, the relation of being the principal … Anupapatteh, on account of the impossibility and unreasonableness. .. Cha, and.

COMMENTARY

Pradhana has been defined to be the equilibrium of the three Gunas, Sattva, Rajas and Tamas. In the state of Pradhana, no Guna is superior or inferior to the other. Every one of them is equal to the other, and consequently the relation of subordinate and principal could not exist then. Nor can you say that Ishvara or Kala (Lord or Time) brings about the disturbance in the equilibrium, and this makes some Gunas superior to the other, because you Sankhyas do not admit the existence of the Lord, nor do you hold Time to have any separate existence of its own. Thus Kapila, in Sutras I., 92 and I., 93, asserts that the existence of God cannot be proved, and the world is not created by any intelligent being:

It is not proved that there is a God. I., 92.

‘…’ And further it is not proved that He exists, because whoever exists, must be either free or bound, and of free and bound. He can be neither the one nor the other. Because either way He would be inefficient. Since, if He were free, He would have no desires which as compulsory motives would instigate Him to create., and if He were bound, He would be under delusion. He must be on either alternative unequal to the creation, etc., of this world. — I., 93.

In. Sutra II., 12, the Sankhya denies the separate existence of Time.

 Space and time arise from the ether.

Nor can it be said that the soul is the creator, because according to your theory, the very nature of the soul is perfect indifference to everything. Sutra I., 163. The Purushas, therefore, being perfect Udasins, have no interest to bring about the breaking of the equipoise of the Prakriti and making one Guna superior to the other. Hence the creation is not caused by the relative superiority and inferiority of the Gunas. Moreover, admitting that in every successive creation and in Pralaya, the Gunas will always be unequal in their force, but in the first creation there will be nothing to bring about this inequality. In other words, admitting, for argument’s sake, that there is inequality among Gunas in the ordinary state of creation and may have come about without any reason, it would follow that in Pralaya also the inequality will be brought about without any reason, and then Pralaya would be no Pralaya, For creation would start up then also. And if inequality can be brought about without any cause, it may also follow that in the beginning it may be not also brought about without any cause.

But, says the Sankhya, we must infer that the Gunas are of various nature and of wonderful attributes, because we see their effect in this world and therefore the objections raised by you do not apply. To this the author replies by the following Sutra.

Познавательные статьи:



Техника прыжка в длину с разбега

Тактические действия в защите

История Олимпийских игр

История развития права интеллектуальной собственности