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Updated: May 14, 2025
There yet remained in the House very able, judicious, and worthy patriots; but they, by their silence, only served themselves: all was carried on by a rabble of dunces, who being the greater number, voted what seemed best to their non-intelligent fancies.
Hereby, i.e. by the whole array of arguments set forth in the four padas of the first adhyaya; all those particular passages of the Vedanta-texts which give instruction as to the cause of the world, are explained as meaning to set forth a Brahman all-wise, all-powerful, different in nature from all beings intelligent and non-intelligent.
As this quality is not, however, essential, but originated by action, the Self is essentially unchanging. This changeful quality of being a knower can belong only to the Self whose essential nature is knowledge; not possibly to the non-intelligent ahamkara.
This text designates the soul in the state of deep sleep as having entered into, or being merged or reabsorbed in, the Self. By reabsorption we understand something being merged in its cause. Now the non-intelligent Pradhana cannot be the cause of the intelligent soul; hence the soul's going to its Self can only mean its going to the, i.e. the universal, Self. Up.
The Materialist says, it is an infinite collection of dead unintelligent particles of sand; the spiritualist, that it is the visible and tangible development of an infinite, eternal, omnipresent, thinking, sentient mind. Now, the truth is, Materialists contend that matter as a whole cannot in strictness be considered either dead or living, intelligent or non-intelligent, but simply matter; which matter when in certain well-known states is called dead, and when in other equally well-known states is called living.
For it is not possible that the world and Brahman should stand to each other in the relation of effect and cause, and if it were possible, the imperfections due to connexion with a body would necessarily cling to Brahman. It is not, we say, possible that the intelligent and non-intelligent beings together should constitute the body of Brahman. Up. Up. Up. Up.
II, 6, 'He sent forth all this, whatever there is. Having sent forth he entered into it. Brahman is thus said to enter into intelligent beings also. Hence, owing to this evolution of names and forms, all words denote the highest Self distinguished by non-intelligent matter and intelligent souls. Another text, viz. Ch. Up.
The non-intelligent elemental ether cannot be called the cause of all, since intelligent beings clearly cannot be its effects; nor can it be called the 'rest' of intelligent beings, for non-sentient things are evil and antagonistic to the true aim of man; nor can it be called 'greater' than all, for it is impossible that a non-sentient element should possess all excellent qualities whatever and thus be absolutely superior to everything else.
But it has been said above that in those cases there is sameness of nature, in so far as the relation of cause and effect holds good only between the non-intelligent elements in both! This assertion was indeed made, but it does not suffice to prove that equality of character between cause and effect which you have in view.
It is equally fallacious to talk of "God" as an equivalent of force in the abstract, or as the equivalent of some non-intelligent force. This is not what people ever meant, or mean, by god. What religious folk believe in, what they pray to, is a person who can hear them, and who can do things.
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