Satapatha Bramhana Part 05

SR No.: 007680
Original Sutra Author: N/A
Author: Julius Eggeling
Publisher: Oxford
Publication Year: 1900
Total Pages: 2017
Language: English
Classification: Book_English
File Size: 44 MB

Page 1699

II ADHYAYA, 2 PÂDA, 8.
491
and superiority of the gunas–'according to the difference of the abodes of the several gunas' (Sankhya Kå. I, 16).
But, as in the pralaya state the three gunas are in a state of equipoise, none of them being superior or inferior to the others, that relation of superiority and subordination.cannot then exist, and hence the world cannot originate. Should it, on the other hand, be maintained that even in the pralaya state there is a certain inequality, it would follow therefrom that creation is eternal.
7. And if another inference be made (the result remains unchanged), on account of (the Pradhana) being destitute of the power of a knowing subject.
Even if the Pradhana were inferred by some reasoning different from the arguments so far refuted by us, our objections would remain in force because, anyhow, the Pradhana is devoid of the power of a cognising subject. The Pradhana thus cannot be established by any mode of inference.
8. And even if it be admitted ; on account of the absence of a purpose.
Even if it were admitted that the Pradhana is established by Inference, the Sankhya theory could not be accepted for the reason that the Pradhana is without a purpose. For, according to the view expressed in the passage, 'In order that the soul may know the Pradhana and become isolated' (Sankhya Kå. I, 21), the purpose of the Pradhana is fruition and final release on the part of the soul ; but both these are impossible. For, as the soul consists of pure intelligence, is inactive, changeless, and spotless, and hence eternally emancipated, it is capable neither of fruition which consists in consciousness of Prakriti, nor of Release which consists in separation from Prakriti. If, on the other hand, it be held that the soul constituted as described is, owing to the mere neamess of Prakriti, capable of fruition, i.e. of being conscious of pleasure and pain, which are special modifications of Prakriti, it follows that, as Prakriti is ever near, the soul will never accomplish emancipation.
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