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Brahma_Sutra

Brahma_Sutra

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Published by Catarina Moreira

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Published by: Catarina Moreira on Mar 26, 2011
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09/26/2011

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Smrityanavakasadoshaprasanga iti chet na

anyasmrityanavakasadoshaprasangat

II.1.1 (135)

If it be objected that (from the doctrine of Brahman being the

cause of the world) there would result the defect of there being

no room for certain Smritis (we say) no, because (by the

rejection of that doctrine) there would result the defect of want

of room for some other Smriti.

Smriti: the Sankhya philosophy; Anavakasa: no room; Dosha:

defect; Prasangat: Result, chance; Iti: thus; Chet: if; Na: not;

Anyasmriti: other Smritis; Anavakasadoshaprasangat: because

there would result the defect of want of room for other Smritis.

The con clu sion ar rived at in Chap ter I—Sec tion IV, that Brah -

man is the cause of the world is cor rob o rated by Smritis other than

Sankhya. The ear li est and the most or tho dox of these Smritis is the

Smriti writ ten by Manu.

If you say that one set of Smritis will be ig nored if it is said that

Pradhana is not the cause of the world, will not an other set of Smritis

like Manu Smriti which is based on the Srutis and there fore more au -

thor i ta tive be ig nored if you say that Brah man is not the cause? We

have shown that the Sruti de clares Brah man to be the cause. Only

such Smritis which are in full agree ment with the Sruti are au thor i ta -

BRAHMA SUTRAS

146

tive. What if Kapila and oth ers are Siddhas? Siddhi (per fec tion) de -

pends on Dharma and Dharma de pends on the Vedas. No Siddha is

au thor i ta tive if his view is con trary to that of the Sruti. Smritis which

are op posed to the Vedas should be re jected ruth lessly.

Kapila ac knowl edges a plu ral ity of selfs. He does not ad mit the

doc trine of there be ing one uni ver sal Self. The sys tem of Kapila con -

tra dicts the Vedas, not only the as sump tion of an in de pend ent

Pradhana but also by its hy poth e sis of a plu ral ity of selfs. We can not

ex plain the Vedanta texts in such a man ner as not to bring them into

con flict with Kapila Smriti. Kapila Smriti con tra dicts the Srutis. Hence

it should be dis re garded.

The verse V-2 of Svetasvatara Upanishad does not re fer to

Kapila the founder of Sankhya phi los o phy. It re fers to a dif fer ent be ing

al to gether. The verse re ally means “He who be fore the cre ation of the

world pro duced the golden col oured Brahma (Kapila) in or der to

main tain the uni verse”. The word Kapila means here ‘golden col -

oured’ and is an other name for Brahma called Hiranygarbha.

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