THE Doctrine of Maya - HolyBooks.com

136 THE DOCTRINE OF MAYAPancaratras (42-45), etc. The physico-theologicalproof is first taken up, and it is shown how the Pradhana(non-intelligent matter, an equilibrium of thethree gunas) cannot evolve itself spontaneously intomultiform modifications. An earthen jar thoughspringing from clay does not itself come into existence without the co-operation of an intelligent being,viz., the potter. From the impossibility of theorderly arrangement of the world and the impossibility of activity a non-intelligent cause of the worldis not to be inferred. Activity may of coursebelong to those non-intelligent things in which it isobserved, but in every case it results from an intelligent principle, because it exists when the latter ispresent and not otherwise. The motive-power ofintelligenceis incontrovertible.It may be objected that on the Vedantic premisesthere is no room for a moving power, as in consequence of the non- duality of Brahman no motion ispossible. But, says Sankara, such objections havebeen refuted by pointing to the fact of the Lordbeing fictitiously connected with Maya, which consists of name and form presented by Avidya. Hencemotion can be reconciled with the doctrine of anon-intelligent firstcause.We cannot enter into this question at any length,since, as we have already said, as regards the natureof Brahman as the Cause of the world and the possibility or otherwise of assuming any other such cause,this conception of causality"is not tenable in the