aśmādivacca tadanupapattiḥ ..2.1.23..

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SUTRA II. 1. 23.

अश्मादिवच्च तदनुपपत्तिः॥२.१.२३॥

aśmādivacca tadanupapattiḥ ..2.1.23..

… Ashmadivat, like stone, etc. … Cha, and. .. Tat of that … Anupapattih, impossibility.

23. And as stones, etc., are not creators of the universe, so the Jivas, which are equally finite, have no power to create the world, for it is impossible that any Jiva should create the world, just as it is impossible for a piece of iron, wood, etc. — 159.

COMMENTARY

The Jiva though sentient is as much don-independent as a piece of stone, or wood or iron or a clod of clay; and consequently it is not possible for such a Jiva to be the creator of the world out of himself. The Shruti also says that the Lord is the creator as the following text:

«He is the ruler of all beings, He is within every body».

Similarly, Gita also says: …

O Arjuna, this Ishwara, dwelling in the hearts of men, makes them work by His mysterious power, and causes them to revolve, as though mounted on a potter’s wheel.

SUTRA II. 1. 24.

उपसंहारदर्शनान्नेति चेन्न क्षीरवद्धि॥२.१.२४॥

upasaṃhāradarśanānneti cenna kṣīravaddhi ..2.1.24..

.. Upasamhara, completion, bringing to an end. Darshanat, because of the seeing. .. Na, not. … Iti, thus. Chet, if. Na not … Kshira-vat, like milk. The word has the force of an instrumental case here: See Sutra of Panini, … etc. .. Hi, because.

24. If it be said that Jiva is the creator, because we see him bringing to conclusion many acts, we say it is not so, as is the case with the milk. — 160.

COMMENTARY

The Jiva is not perfectly inert like a piece of stone, etc., he has the power of action, because we see him bringing to a finish any act that he commences. Nor is this agency of the Jiva a delusion, because there is nothing to show that the Jiva is not the real agent in the acts that he does. If it be said, let the Jiva be an agent, but he is an agent only subordinate to the will of God, we reply, it is not so, for we have first to imagine a God, whom we do not see in the world, and next to add farther that he is the mover of all other sentient beings of the world; the theory, therefore, that God is the inciter of all souls to action is wrong, on account of its very clumsiness. Therefore, the Jiva himself is the agent, through his own self-initiated activity, and not because he is impelled to action by any external laws.

To the objection raised in the last paragraph the author replies by saying, it is not so, for as in the case of milk. Because the Jiva has the power of agency only so far as the cow produces milk. The cow has no power of her own to produce milk, for the production of milk is not a voluntary act of the cow. It is the Prana force that is primary agent in the production of milk, as says the Smriti, «It is the Prana that changes the food into various humors of the body, such as chyle, milk, etc». Similarly, though we see the Jiva producing some effect, yet he is not independent in his act The primary agent is the supreme Lord. This will be further explained in Sutra II., 3. 39, where it will be shown that the activity of every Jiva proceeds from the Highest Self as its cause.

If it be said that we do not see the hand of God in the acts of men, to this the author answers by the next Sutra.

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