GOD MORNING : Rachananupapattescha nanumanam 11.2.1 (172) That which is inferred (by the Sankhyas, viz., the Pradhana), cannot be the cause (of the world) because (in that case it is) not possible (to account for the) design or orderly arrangement (found in the creation). Rachana: construction, the design in creation; Anupapatteh: on account of the impossibility; Cha: and; Na: not; Anumanam: that which is inferred, what is arrived at by inference, i.e., the Pradhana of the Sankhyas. The main object of the Vedanta Sutras is to show the purpose of the revelation of truth in the Vedas. They aim also at refuting the wrong doctrines in the other systems of philosophy. In the previous portion the doctrine of the Sankhyas has been refuted here and there on the authority of the scriptures. Sutras 1-10 refute it through logical reasoning. Pradhana or blind matter is inert. It is an insentient entity. It does not possess the intelligence that is needed for creating such a multifarious, elaborate, wonderful, orderly, methodical and well-designed universe as this. It cannot bring into being the manifold orderliness of the cosmos. No one has ever seen a beautiful palace constructed by the fortuitous coming together of bricks, mortar, etc., without the active cooperation of intelligent agents like the architects, masons and the rest. Hence, Pradhana cannot be the cause of this world. Clay cannot change itself into a pot. The reasoning that Pradhana is the cause of the world because it has in it pleasure, pain, dullness, which are found in the world is not valid, because it is not possible for an insentient entity to create the wonderful, orderly universe. Moreover, how do you say that pleasure and pain and dullness are found in the outside world? The external objects are a factor in pleasure and pain which are internal experiences. Moreover, there can be pleasure and pain even irrespective of the external objects. How can you ascribe them to an insentient entity (Achetana)? Physical objects like flowers, fruits, etc., no doubt have the presence in them of the quality of producing pleasure. But the feeling of pleasure is altogether an internal feeling. We cannot say that flowers and fruits have the nature of pleasure in them, though they excite pleasure in man. Pleasure is altogether an attribute of the soul and not of matter or Pradhana. Hence, matter or Pradhana cannot be said to have the quality of pleasure, etc.
Posted on: Mon, 26 May 2014 00:50:40 +0000
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