Chapter II, Section II, Adhikarana VII

Adhikarana summary: Refutation of the doctrine that God is only the efficient, not material, cause of the world

Brahma-Sutra 2.2.37: Sanskrit text and English translation.

पत्युः, असामञ्जस्यात् ॥ ३७ ॥

patyuḥ, asāmañjasyāt || 37 ||

patyuḥ—The Lord’s; asāmañjasyāt—on account of inconsistency.

37. The Lord's (being merely the efficient cause of the world cannot hold good) on account of the inconsistency (of that doctrine).

The Vedanta says that the Lord is both the efficient and the material cause of the world. The Naiyayikas, Vaiseshikas, Yogins, and Maheswaras say that the Lord is the efficient cause only, and the material cause is either the atoms according to the Naiyayikas and Vaiseshikas, or the Pradhana according to the Yogins and others. He is the ruler of the Pradhana and the souls, which are different from Him. Such a view leads to inconsistency. How ? Because it makes the Lord partial to some and prejudiced against others, for some people are well off in this world, while others are miserable. The opponents here may say : How does the Vedantin get out of the difficulty ? He replies: The Lord is impartial, but He directs the individuals according to their merit and demerit earned in previous existences. (See Sutras 2. I. 84-35). For the scriptures say so, and if you accept scriptural authority in this, you will have to accept its statement, “I will be many” etc. (Taitt. 2. 6), which shows that the Lord is both the efficient and the material cause.

 

Brahma-Sutra 2.2.38: Sanskrit text and English translation.

संबन्धानुपपत्तेश्च ॥ ३८ ॥

saṃbandhānupapatteśca || 38 ||

saṃbandha-anupapatteḥ—Because relation is not possible; ca—and.

38. And because relation (between the Lord and the Pradhana or the souls) is not possible.

As the Lord is devoid of parts, and so also the Pradhana and the souls, there can be no conjunction between the Lord and them, and consequently they cannot be ruled by Him. Neither can the relation be one of inherence, which subsists between entities inseparably connected as whole and part, substance and attributes, etc. This difficulty does not arise in the case of the Vedantins, firstly because the relation is inexpressible identity (Tadatmya) and secondly because they depend on the Srutis for their authority and so are not expected to base their reasoning entirely on observed facts, as the opponents have to.

 

Brahma-Sutra 2.2.39: Sanskrit text and English translation.

अधिष्ठानानुपपत्तेश्च ॥ ३९ ॥

adhiṣṭhānānupapatteśca || 39 ||

adhiṣṭhāna-anupapatteḥ—Rulership being impossible; ca—and.

39. And on account of the rulership (of the Lord) being impossible.

These schools infer the existence of the Lord, and say that He directs the Pradhana etc. as the potter does his clay. But the Pradhana etc. are not objects of perception like the clay. Hence the Lord cannot direct them, for the inference must be strictly in accordance with observed facts.

 

Brahma-Sutra 2.2.40: Sanskrit text and English translation.

करणवच्चेत्, न, भोगादिभ्यः ॥ ४० ॥

karaṇavaccet, na, bhogādibhyaḥ || 40 ||

karaṇavat—As the senses; cet—if it be said; na—no; bhogādibhyaḥ—because of enjoyment etc.

40. If it be said (that the Lord rules the Pradhana etc.) even as (the Jiva rules) the senses (which are also not perceived), (we say) no, because of the enjoyment etc.

Even as the individual soul directs the sense-organs which are not perceived, so also we can take that the Lord rules the Pradhana etc.—says the opponent. The analogy is not proper, for in the former case the Jiva is seen to enjoy pleasure, suffer pain, etc., from which we infer that it rules the organs. If the analogy be true, the Lord also would suffer pain and pleasure caused by the Pradhana etc.

 

Brahma-Sutra 2.2.41: Sanskrit text and English translation.

अन्तवत्त्वमसर्वज्ञता वा ॥ ४१ ॥

antavattvamasarvajñatā vā || 41 ||

antavattvam-Subject to destruction; asarvajñatā—non-omnis; vā—or.

41. (There would result from their, doctrine the Lord’s) being subject to destruction or (His) non-omniscience.

According to these schools the Lord is omniscient and eternal, i.e. not subject to destruction.

The Lord, the Pradhana, and the souls according to the Maheshwaras are infinite and separate. Now the question is, does the omniscient Lord know the measure of the Pradhana, soul, and Himself or not? In either case the doctrine of the Lord’s being the mere efficient cause of the universe is untenable. If the Lord knows their measure, they are all limited, and therefore a time will come when they will all cease to exist. Again, if he does not know them, then He would cease to be omniscient.