God, though invisible, is the creator of the world, just as the devas, though invisible, are seen to work in the world — 161.

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SUTRA II. 1. 25.

देवादिवदपि लोके॥२.१.२५॥

devādivadapi loke ..2.1.25..

.. Deva-adi-vat, like devas and the rest. The word Vat has the force of sixth case here. .. Iti, thus. Another reading is .. Api, ‘also’, .. Loke, in the world.

25. God, though invisible, is the creator of the world, just as the devas, though invisible, are seen to work in the world — 161.

COMMENTARY

Devas like Indra, etc., are not visible, yet we see their activities in the world, such as the production of rain, etc. Similarly, God though not perceptible in the world, is the unseen creator of it.

The author now gives another reason to show the absurdity of holding any Jiva to be the author of the universe.

SUTRA II. 1. 26.

कृत्स्नप्रसक्तिर्निरवयवत्वशब्दकोपो वा॥२.१.२६॥

kṛtsnaprasaktirniravayavatvaśabdakopo vā ..2.1.26..

…. Kritsna, entire, complete, .. Prasaktih, employment, activity, … Niravayavatva, without form, without members, indivisible, without parts. Shabda, text .. Vyakopah, contradiction, violation, stultification. … Va, or.

26. Either the Jiva is entirely absorbed in every activity, or else there would be a violation of the text that Jiva is without parts. — 162.

COMMENTARY

He who holds the theory that the Jiva is the creator, must accept the conclusion that inasmuch as the Jiva is without parts, its entire self is present in every act. But this cannot be said, because in raising a light thing like grass, etc., we do not see the employment of the entire force of the Jiva. When the Jiva puts his entire self into any action, all his power is manifested therein. As in raising a heavy stone, the Jiva puts in all his power, but he does not do so in raising a light straw, and so the exertion in raising a straw is infinitely less. Nor can you say, that in the latter case, the entire Jiva is not active but only a portion of it. Because it is an admitted fact, that Jiva is partless. Therefore, we cannot say that the entire Jiva is present in the act of raising a stone, but only a portion of it is present in raising a straw. You may say, where is the harm if you admit that the Jiva bas parts. To this we reply that then you will be stultifying all those texts of the scripture which declare that the Jiva is without parts, as for example:

This self is atomic and is to be known by mind alone in which the chief Prana has completely withdrawn his five-fold activities. The mind of all beings is entirely interwoven by these five Pranas and is consequently never quiet. But when the mind is perfectly pure, then the soul manifests its powers.

Thus the soul is atomic and consequently partless. As regards those texts which say that the world is produced by the Jiva, we have already explained that the word Jiva there does not mean the individual soul, but the living Lord. Therefore, the theory that the Jiva is the creator of the world is untenable.

Now we shall consider whether the above two objections apply to the agency of Brahman. The objector may say that Brahman is also entire and indivisible, therefore, if in all acts He puts Himself in His entirety than in raising a straw, etc., He will employ His entire powers, but that is not possible, because it is done by a fraction of His power, or rather it is possible to be accomplished by a portion of His power. On the other hand, if He puts in only a portion of His power in any activity, then there is violence done to those texts which declare Brahman to be partless and actionless.

Thus the same two objections apply in the case of Brahman being the agent, as in the case of the Jiva. To this the author replies.

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