es not mean that the doctrine
referred, to (according to which the world was originally absolutely
non-existent) is propounded somewhere in the Veda; for option is
possible in the case of actions but not in the case of substances. The
passage has therefore to be looked upon as a refutation of the tenet of
primitive absolute non-existence as fancifully propounded by some
teachers of inferior intelligence; a refutation undertaken for the
purpose of strengthening the doctrine that this world has sprung from
that which is.--The following passage again, 'Now this was then
undeveloped,' &c. (B/ri/. Up. I, 4, 7), does not by any means assert
that the evolution of the world took place without a ruler; as we
conclude from the circumstance of its being connected with another
passage in which the ruler is represented as entering into the evolved
world of effects, 'He entered thither to the very tips of the
finger-nails' &c. If it were supposed that the evolution of the world
takes place without a ruler, to whom could the subsequent pronoun 'he'
refer (in the passage last quoted) which manifestly is to be connected
with something previously intimated? And as Scripture declares that the
Self, after having entered into the body, is of the nature of
intelligence ('when seeing, eye by name; when hearing, ear by name; when
thinking, mind by name'), it follows that it is intelligent at the time
of its entering also.--We, moreover, must assume that the world was
evolved at the beginning of the creation in the same way as it is at
present seen to develop itself by names and forms, viz. under the
rulership of an intelligent creator; for we have no right to make
assumptions contrary to what is at present actually observed. Another
scriptural passage also declares that the evolution of the world took
place under the superintendence of a ruler, 'Let me now enter these
beings with this living Self, and let me then evolve names and forms'
(Ch. Up. VI, 3, 2). The intransitive expression 'It developed itself'
(vyakriyata; it became developed) is to be viewed as having reference to
the ease with which the real agent, viz. the Lord, brought about that
evolution. Analogously it is said, for instance, that 'the cornfield
reaps itself' (i.e. is reaped with the greatest ease), although there is
the reaper sufficient (to account for the work being done).--Or else we
may look on the form vyakriyata as having reference to a necessarily
implied agent; as is