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Of this purvapaksha the Sutra disposes in the following words: 'There being oneness of sense, and hence connexion of substance and quality with one action, there is restriction. The fact that the two words 'arunaya' and 'ekahayanya' which denote a substance, viz. a cow one year old, distinguished by the quality of possessing tawny colour stand in co-ordination establishes that they have one sense; and is the substance, viz. the cow, and the quality, viz. tawny colour which the word 'arunaya' denotes as standing in the relation of distinguishing attribute and thing distinguished thereby can thus, without any contradiction, be connected with the one action called 'the buying of the Soma', tawny colour is restricted to the cow one year old which is instrumental with regard to the purchase.
The word 'only' in the Sutra indicates the independence of the argument set forth. Up. Up.
In the same way, then, Prakriti may on her own account transform herself into the world. To this the next Sutra replies. This argumentation does not hold good; for as grass and the like do not transform themselves without the guidance of an intelligent principle, your proving instance is not established. But why is it not established?
As Brahman may thus be ascertained by means of knowledge other than revelation, the text quoted under the preceding Sutra cannot be taken to convey instruction as to Brahman.
Of this view the Sutra disposes, maintaining that the being a thumb long can be none but the highest Self, just on account of that term. For lordship over all things past and future cannot possibly belong to the individual Self, which is under the power of karman. But how can the highest Self be said to have the measure of a thumb? On this point the next Sutra satisfies us.
The Sarvâstivâdins were found, as their history would lead us to expect, chiefly in the north and beyond the frontiers of India proper. But both were outnumbered by the Sammitîyas, who amounted to nearly 44,000 monks. This doctrine was supported by reference to the sutra known as the Burden and the Burden bearer.
For as the qualities of effected things depend on the qualities of their causes, earth, water, and so on, would in that case be destitute of qualities. And if to avoid this difficulty, it be held that the atoms do possess qualities, we are again met by the difficulty stated in the preceding Sutra. Objections thus arising in both cases, the theory of the atoms is untenable.
By the divine promise to the dying of His consoling presence our Lord instructeth men that they shall make to grow all righteousness revealed in the Sutra of Meditation upon the Buddha of Infinite Life. All righteous deeds done of men in true obedience to the holy Doctrine of Sincerity and right-doing, are but the seed of merit that shall be born within the Temporal Paradise.
Up. Pu. An objection is raised. 'As long as Prana dwells in this body, so long there is life'; 'Prana alone is the conscious Self, and having laid hold of this body, it makes it rise up. These passages again mention characteristic attributes of the chief vital air. Hence there is here no 'multitude of attributes belonging to the Self. The latter part of the Sutra refutes this objection.
But the text 'Non-being indeed this was in the beginning' calls the general cause 'something that is not'; how then can you say that we infer from the Vedanta-texts as the general cause of the world a Brahman that is all-knowing, absolutely realises its purposes, and so on? To this question the next Sutra replies. From connexion. Up.
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