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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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Itaravyapadesaddhitakaranadidoshaprasaktih

II.1.21 (155)

On ac count of the other (i.e., the in di vid ual soul) be ing stated

(as non-dif fer ent from Brah man) there would arise (in

Brah man) the faults of not do ing what is ben e fi cial and the

like.

Itaravyapadesat: on ac count of the other be ing stated (as

non-dif fer ent from Brah man); Hitakaranadidoshaprasaktih: de fects

of not do ing what is ben e fi cial and the like would arise.

(Itara: other than be ing Brah man, i.e. the in di vid ual soul;

Vyapadesat: from the des ig na tion, from the ex pres sion; Hita: good,

ben e fi cial; Akaranadi: not cre at ing, etc.; Dosha: im per fec tion,

de fect, faults; Prasaktih: re sult, con se quence.)

The dis cus sions on the re la tion of the world to Brah man have

been fin ished now. The ques tion of the re la tion of the in di vid ual soul

to Brah man is be ing raised by way of an ob jec tion in this Su tra.

BRAHMA SUTRAS

166

In the pre vi ous Adhikarana, the one ness of the ef fect (world)

with its cause (Brah man) has been es tab lished.

In this Su tra, the op po nent or Purvapakshin raises an ob jec tion.

He says, that if Brah man is the cause of the world, there is in ap pro pri -

ate ness in that view be cause the scrip ture de scribes Jiva as be ing

Brah man and, there fore, he will not cause harm to him self such as

birth, death, old age, dis ease, by get ting into the per son of the body. A

be ing which is it self ab so lutely pure, can not take this al to gether im -

pure body as form ing part of its Self.

The scrip ture de clares the other, i.e., the em bod ied soul to be

one with Brah man. “That is the Self”. “Thou art That. O Svetaketu”

(Chh. Up. VI.8.7.). By stat ing that the in di vid ual soul is one with Brah -

man, there arises room for find ing out a fault in the wis dom of Brah -

man, that He is not do ing good to Him self by cre at ing suf fer ing and

pain on ac count of re peated births and deaths for Him self. Will any

one do what is harm ful and un pleas ant to him self? Will he not re mem -

ber that he cre ated the world? Will he not de stroy it as the cause of his

suf fer ing? Brah man would have cre ated a very beau ti ful world where

ev ery thing would have been pleas ant for the in di vid ual soul with out

the least pain or suf fer ing. That is not so. Hence, Brah man is not the

cause of the world as Vedanta main tains. As we see that what would

be ben e fi cial is not done, the hy poth e sis of the world hav ing come out

of an In tel li gent Cause (Brah man) is not ac cept able.

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