And if there were, they should necessarily be found.

↑

⇐ ПредыдущаяСтр 575 из 723Следующая ⇒

16. And if there were, they should necessarily be found.

If there were means (materials) of independent existence, then they should have been cognised by the several means of knowledge. There is not a single thing that is not spoken of by the five Vedas; (or such a thing would have to be granted while all means of its cognition are denied). And the Vedas are so called because they make known (to us) all things.” (Skanda).

From such texts as, “The Purusha has been produced with waters, earth, faculties, etc.” (T. A, iii. 13), it clearly appears there are materials for creation (with which the Lord works); then how could it be said that materials are not spoken of or found? In reply, the Sutrakara says:

17. And because there exists the inferior (only);

For the inferior (only), i.e., only that means exists which owes its existence to Him and is under His control. The Kashayana Shruti distinctly says, “ Time was, the soul was, the Lord was; whatever there was, was enveloped (lay concealed, in Him) was under Lord’s power Therefore it is the Lord only that was, and whatever was His (namely, all this) indeed was not.”

18. If it he said that (before creation) there was nothing (none of the means) on account of the statement of absolute non-existence, of all things other than Brahman, we say ‘no’; for other things are so spoken of with reference to certain attributes (in certain aspects), (as may be seen) from the complementary sentence.

In the text, “Nor was there Asat (the non-existent)” (Rv. X. 129. 1.) the non-existence of everything being declared, other things, it may be stated, absolutely had no existence (before creation). But this view cannot be held: for the whole body of other things is spoken of as Asat or non-existent on account of some particular attributes (in certain aspects), viz., the state of being not manifest, of being absolutely dependent etc.,” And the complementary sentence is, “There was gloom, etc.” (where gloom as well as the Lord are said to be) (Rv. X. 129-3). And on the other side, there exists no authority. Another text says, “One that is unborn (the transmigrating soul being bound to the eternal Prakriti (matter) dwells in Her, another (who is also an) unborn one (the released soul) abandons Her in whom he has completed his experiences.” (Mu. X. 5.) “Without beginning or end (through eternity) this world continued to exist as such. There is nothing here to be questioned. In no place or time was this world ever observed otherwise by anybody in the past, nor will it be, in the future.” “They say that the world is unreal, baseless, without a Lord” (Gita XVI. 8). The ignorant say that the world is unreal; for they are really ignorant of the supreme power of Hari the Lord, who boundless in wisdom, having created such a world of real existence, has become the author of real work. Therefore they call Him the author of real work, because He indeed creates this world a perfect reality. And also they call Him the Maker of things eternal, for He always makes things eternal. “The world which thou hast made is real indeed, for it is not empty.” (R. v. 55. 6). From such Shrutis and Smritis, it is clear that besides Brahman there were other things in the beginning.

“If there appears a conflict between (different) statements (of Scripture), the understanding of the subject should be guided in the light of the judgment conveyed by that statement which is consistent with reason. But no reasoning independent of Testimony of the Word is admissible” (Brihat-Samhita). Further on it says, “Where scriptural passages mutually appear conflicting, there the meaning should be sought out on the strength of the collated evidence and accurate direct perception.”

“The Lord is no Lord, the world is unreal, the preceptor is not venerable; these and other statements like these as well as arguments opposed to the doctrines of Scripture should, with the help of various authorities, be clearly understood as specious, by those who respect the authority of Scripture. When contradictory statements occur in the Vedas and in the works that follow in the footsteps of the Vedas, one statement is to be interpreted differently from what it may seem to convey, so as to reconcile it with the statement (or statements) of which the meaning is otherwise determined. In the case of other statements the inconsistency is to be held to arise from a purpose of concealing what is true, or from misapprehension (of things) (Bhagavata Tantra). “The true knowledge strengthened by scientific investigation is considered the best authority. Speech or Word (written or spoken) is an authority of the second order; and the sensuous perception is an authority of the lowest order. When a conflict arises either between two sensuous perceptions or between two scriptural statements, resort is had to syllogistic reasoning, etc. But these do not rise to the rank of being independent authorities” (Purushottama Tantra).

Познавательные статьи:



Организация работы процедурного кабинета

Статус республик в составе РФ

Понятие финансов, их функции и особенности

Сущность демографической политии