vikaraṇatvānneticettaduktam ..2.1.31..

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SUTRA II. 1. 31.

विकरणत्वान्नेतिचेत्तदुक्तम्॥२.१.३१॥

vikaraṇatvānneticettaduktam ..2.1.31..

.. Vikaranatvat, on account of the absence (Vi) of instruments (Karana) of action and perception, that is, on account of the absence of sense organs. … Na, not … Iti, thus. …. Chet if. .. Tat, that, that objection. .. Uktam, explained or answered.

31. If it be objected that Brahman cannot be the agent of creation, because He does not possess sense organs, then we reply that this objection has already been met by the scripture itself. — 167.

COMMENTARY

The objection that Brahman cannot be the agent, because He has no sense organs, is answered by the very text of the Upanishad Quoted by you to show that He possesses no sense organs. The three verses of Shvetashvatara Upanishad are given below in order to understand the context (Shvetashvatara Upanishad, VI, Verse 7 to 9):

We know that God who is the adorable Lord of all the worlds, who is the highest Lord of all lords, who is the highest God of all Rods, who is the Master of masters and who is Greater than the great one (Prakriti) — 7.

Of him there exists no (Prakritik) body, nor sense organs, nor such activity. There is no one equal to Him nor superior. His power is seen to be the highest, and is sung to be manifold — the natural powers consisting of knowledge, force and activity — 8.

There is no master over Him in this world, nor any ruler of Him. Nor is there any mark by which He can be known. He is the great came, the Lord of the lords of the senses, there is no father of Him, nor any lord over Him — 9.

Note: The Lord like Rudra, Brahma, etc., are called Lords or Ishvaras; Indras. etc., are called Devatas or Gods; Daksha and other Prajapatis are called Mastered or Patis. These are the various classes of divine hierarchies. — The powers of the Lord are threefold, called Jnanashakti, Balashakti, and Kriya-shakti. They are innate or Svabhaviki. «There is no mark of Him’ means, there is nothing in this world by which His existence and powers can be inferred, they are known only through revelation.

Though in the verse beginning with «He has neither hands nor feet, etc»., it was mentioned that the Great Spirit did every act without the instrumentality of sense organs, yet the present verses clear up any doubt that might have remained, as to how there can be any activity without sense organs. This being is called Purusham-Mahantam, the Great Spirit, because He is the Ruler of all spirits. When it is said He has no activity or sense organs or body, it is meant that His body is not made of Prakritik matter, nor are His sense organs of the same. Consequently, His activity is not Prakritik but super-Prakritik. When, therefore, the Shruti say», «He has no Karya, it only denies such physical activity, because He certainly does possess activity of the highest order, as He is endowed with Parashakti. That Shakti or power is natural to Him and hence it is called Svabhaviki. In fact, it is the very essence of His Self. It is due to this Parashakti, this Svabhaviki Shakti, that He manifests His threefold powers, namely, that of Jnana, Bala and Kriya — Knowledge, Force and Activity. Since no one possesses this transcendental attribute, this Parashakti, therefore, no one is equal to Him. It follows from this that no one can be superior to Him. So also, though he is devoid of Prakrtik sense organs, yet He possesses organs which are the essential parts of His nature, and hence there is possibility of activity in Him.

Others say, the above text about His grasping without hands and hastening without feet, etc., does not prohibit the possession by Him of the sense organs. It only prohibits the exclusive use of a particular organ, for a particular purpose. Ordinary beings grasp only through the hand, and can run with the feet. But with the Lord there is no such restriction as regards the sense organs; with Him every organ is capable of being used for the purposes of every other organ. In fact, the same Upanishad further on says that all His organs are universal in their activity. It says:

His hand and feet are everywhere, so also His eyes, head and mouth; He hears everything in the universe, because His ears are everywhere. He exists enveloping this all.

So also in the Bhagavata, it is declared that every limb of His is endowed with the power of performing all functions of all the senses. This extraordinary power of the sense organs of the Lord was manifested in His last Avatara of Shri Krishna, at the time of forest-picnic, in Brindavana, among His companions of boyhood. In this view of the above verses, the word «Karyam» should be explained as «to be accomplished». In other words, when the Shruti says there is no «Karya» for Him, it means there is nothing to be accomplished by Him, because He is already perfect and full . In this interpretation the word «Karana» or sense organs may be explained as something to be laid down, something to be done. The rest is the same as in the first explanation.

In the next Sutra, the question is raised, whether Brahman has any motive to create the universe. The prima facie view is that He has no motive, because He is perfect and this view is set forth in the next Sutra.

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