anyathānumitau ca jñaśaktiviyogāt ..2.2.9..

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SUTRA II. 2. 9.

अन्यथानुमितौ च ज्ञशक्तिवियोगात्॥२.२.९॥

anyathānumitau ca jñaśaktiviyogāt ..2.2.9..

.. Anyatha, otherwise. … Anumitau, in case of inference. … Cha and. .. Jna, intelligence .. Shakti, power, … Viyogat, because of being destitute of.

9. Even if it be inferred otherwise, yet the Pradhana cannot create, because it does not possess the power of being a conscious entity. — 182.

COMMENTARY

Even if it be admitted as an inference that the Gunas must have different attributes and mysterious powers, still it does not answer the difficulty raised by us. Pradhana being supposed to be insentient, has pot the power of self-consciousness. Being thus destitute of it, it has not the idea of any plan or design. It cannot say, as an intelligent entity would say, «Let me create the world in such and such a way». Creation never proceeds from dead matter, not overshadowed by intelligence. (No more than a house can be built by mere bricks and mortar without the supervision and active agency of the architect and masons.) Without, the directive» action of intelligence, the Gunas, however wonderful in their powers and attributes, cannot of themselves create the universe.

The author concludes this portion by the following Sutra.

SUTRA II. 2. 10.

विप्रतिषेधाच्चासमञ्जसम्॥२.२.१०॥

vipratiṣedhāccāsamañjasam ..2.2.10..

... Vipratishedhat, because of contradiction. .. Cha, and. … Asamanjasam, objectionable, not harmonious: untenable.

10. Because (the theory of the Sankhyas is full) of internal contradictions, hence (it not being a consistent theory) is untenable. — 183.

COMMENTARY

There are internal contradictions in this philosophy propounded by Kapila, hence it is inconsistent and untenable and should be rejected by those who desire the highest good. For example, it holds that Prakriti is active for the sake of Purusha alone, who is the experiencer, the seer, the supervising agent. It holds the soul to be something different from all bodies and vehicles. Thus in I, 139, it declares:

Soul is something else than the body, etc — I., 139.

Nature is a compound and a combination because that which is combined is for the sake of the other. — I., 140.

Thus in these two Sutras, the Spirit and Matter are contrasted. The Spirit is single, indivisible and non-material, the Matter is composite and divisible, and exists only for the sake of the soul. But later on, this very soul is defined to be as actionless, changeless, attributeless, devoid of all agency, fruition and sentiency. It is said to be a pure isolation. In one place it says that Jadah or matter is non-luminous and luminosity belongs to the soul. But in the next Sutra it contradicts itself when it says: «The soul has not intelligence for its attribute». Thus intelligence belongs neither to the soul nor to the matter.

Note: We give below the original Sankhya Sutras to understand this passage properly:

And Soul is something else than the body, etc., because there is (in Soul) the reverse of the three Qualities, etc., (because they are not seen in it.) — I., 141.

And Soul is not material because of its superintendence over Nature. (For a Superintendent is an intelligent being, and Nature is unintelligent). — I.. 142.

And Soul is not material because of its being the experiences — I., 143.

It is for Soul and not for Nature, because the exertions are with a view to Isolation trom all qualities, a condition to which Saul is competent, but Nature not. — I., 144.

Since light does not pertain to the unintelligent, light, which must pertain to something or other, is the essence of the Soul which, self-manifesting, manifests whatever else is manifest. — I.. 145.

It (Soul) has not Intelligence as its attribute, because it is without quality. — I.. 146.

The Sankhyas are further inconsistent inasmuch as that in one place they say that it is Soul that undergoes bondage, owing to its want of discrimination, and that it attains release when it discriminates between the Gunas and itself, while at another place it says that bondage and release belong to the Gunas and not to the Soul, which is eternally free. As in Sutras III., 71 and 72.

Bondage and Liberation do not belong actually to Soul, and would not even appear to be but for non-discrimination. But in reality, the aforesaid Bondage and Liberation belong to Nature alone. — 71.

It really belongs to Nature, through consociation, — like a beast through her being hampered by the habits, etc., which are the cause of pain; — just as a beast, through its being hampered by a rope experiences Bondage and Liberation. — 72.

Thus there are many internal contradictions in this system of the Sankhyas and they can be easily found out by any one who studies them carefully.

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