nd master also only the non-intelligent element in the
former is subservient to the intelligent master. For a being endowed
with intelligence subserves another intelligent being only with the
non-intelligent part belonging to it, viz. its internal organ, sense
organs, &c.; while in so far as it is intelligent itself it acts neither
for nor against any other being. For the Sa@nkhyas are of opinion that
the intelligent beings (i.e. the souls) are incapable of either taking
in or giving out anything[265], and are non-active. Hence that only
which is devoid of intelligence can be an instrument. Nor[266] is there
anything to show that things like pieces of wood and clods of earth are
of an intelligent nature; on the contrary, the dichotomy of all things
which exist into such as are intelligent and such as are non-intelligent
is well established. This world therefore cannot have its material cause
in Brahman from which it is altogether different in character.--Here
somebody might argue as follows. Scripture tells us that this world has
originated from an intelligent cause; therefore, starting from the
observation that the attributes of the cause survive in the effect, I
assume this whole world to be intelligent. The absence of manifestation
of intelligence (in this world) is to be ascribed to the particular
nature of the modification[267]. Just as undoubtedly intelligent beings
do not manifest their intelligence in certain states such as sleep,
swoon, &c., so the intelligence of wood and earth also is not manifest
(although it exists). In consequence of this difference produced by the
manifestation and non-manifestation of intelligence (in the case of men,
animals, &c., on the one side, and wood, stones, &c. on the other side),
and in consequence of form, colour, and the like being present in the
one case and absent in the other, nothing prevents the instruments of
action (earth, wood, &c.) from standing to the souls in the relation of
a subordinate to a superior thing, although in reality both are equally
of an intelligent nature. And just as such substances as flesh, broth,
pap, and the like may, owing to their individual differences, stand in
the relation of mutual subserviency, although fundamentally they are all
of the same nature, viz. mere modifications of earth, so it will be in
the case under discussion also, without there being done any violence to
the well-known distinction (of beings intelligent and
non-intelligent)