spring from an intelligent principle, by the remark that 'it is thus
seen,' i.e. it is a matter of common observation that non-intelligent
things are produced from beings endowed with intelligence; hair and
nails, for instance, springing from animals, and certain insects from
dung.--Now, an argumentation of this kind is altogether out of place
from the point of view of the true /S/â@nkara. According to the latter
the non-intelligent world does not spring from Brahman in so far as the
latter is intelligence, but in so far as it is associated with Mâyâ.
Mâyâ is the upâdâna of the material world, and Mâyâ itself is of a
non-intelligent nature, owing to which it is by so many Vedântic writers
identified with the prak/ri/ti of the Sâ@nkhyas. Similarly the
illustrative instances, adduced under Sûtra 9 for the purpose of showing
that effects when being reabsorbed into their causal substances do not
impart to the latter their own qualities, and that hence the material
world also, when being refunded into Brahman, does not impart to it its
own imperfections, are singularly inappropriate if viewed in connexion
with the doctrine of Mâyâ, according to which the material world is no
more in Brahman at the time of a pralaya than during the period of its
subsistence. According to /S/â@nkara the world is not merged in Brahman,
but the special forms into which the upâdâna of the world, i.e. Mâyâ,
had modified itself are merged in non-distinct Mâyâ, whose relation to
Brahman is not changed thereby.--The illustration, again, given in Sûtra
24 of the mode in which Brahman, by means of its inherent power,
transforms itself into the world without employing any extraneous
instruments of action, 'kshîravad dhi,' 'as milk (of its own accord
turns into curds),' would be strangely chosen indeed if meant to bring
nearer to our understanding the mode in which Brahman projects the
illusive appearance of the world; and also the analogous instance given
in the Sûtra next following, 'as Gods and the like (create palaces,
chariots, &c. by the mere power of their will)'--which refers to the