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Updated: May 17, 2025
Although the Vedanta-texts teach an intelligent principle to be the cause of the world, they do not present to us as objects of knowledge anything that could be the cause of the world, apart from the Pradhana and the soul as established by the Sankhya-system. Up.
If, on the other hand, it be held that the soul constituted as described is, owing to the mere nearness 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. The Sankhya-system, moreover, labours from many internal contradictions.
For, he says, in the clause 'beyond the Great is the Unevolved, beyond the Unevolved is the Person, we recognise the arrangement of entities as established by the Sankhya-system, and hence must take the 'Unevolved' to be the Pradhana.
But, an objection is raised, if the 'Unevolved' is taken to be matter in its subtle state, what objection is there to our accepting for the explanation of our text that which is established in the Sankhya-system? for there also the 'Unevolved' means nothing else but matter in its subtle state. To this the next Sutra replies
For in the text 'in whom the five five-people and the ether rest, the 'in whom' shows the five-people to have their abode, and hence their Self, in Brahman; and in the continuation of the text, 'him I believe the Self, the 'him' connecting itself with the preceding 'in whom' is recognised to be Brahman. The five five-people must therefore be different from the categories of the Sankhya-system.
We have demonstrated that the Sankhya-system and other systems standing outside the Veda are untenable since they rest on fallacious reasoning and are self-contradictory.
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