karmāvibhāgāditi cennānāditvāt ..2.1.35..

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SUTRA II. 1. 35.

कर्माविभागादिति चेन्नानादित्वात्॥२.१.३५॥

karmāvibhāgāditi cennānāditvāt ..2.1.35..

.. Na, not .. Karma, karman, actions, acts of the Jivas. … Avibhagat, because of non-distinction. .. Iti, thus. Chet, if. .. Na, not .. Anaditvat, because of beginninglessness.

35. (The theory of Karma) cannot (explain the inequality and cruelty seen in this universe, because when the creation first started) there was no distinction (of souls and consequently) of Karmas. This (objection, however,) is not valid, because there is no beginning of creation. — 171.

COMMENTARY

An objector may say, your theory of Karma only pushes the difficulty one step back. No doubt, it explains to some extent the inequalities and sufferings of Jivas in their present life. They may be the results of acts done in the past life. But since in the beginning of creation, there were no Jivas, nor were their acts, they must have been created with inequalities, in order to act differently. If they had been created all equal, there is no reason to hold that their acts would have been different The Shruti also says, «The Being or the God (Sat) alone existed in the beginning, one only without a second» (Chhandogya, VI. 1.) This shows that when the creation started, there were no Karmas or Jivas, distinguishable from Brahman He alone existed, all in all. To this objection, raised in the first half of the Sutra, the next half gives the answer, by saying ‘this is not so because of the beginninglessness’. The Karmas and the Jivas are beginningless, just like Brahman, and this is the theory adopted by the author. Thus there is no fault, because every subsequent Karma is motived by the tendencies generated by the past Karmas. In Pralaya, the Karmas, good or bad, done by the Jivas, are not absolutely destroyed. The next Kalpa is conditioned by the Karmas of the past. So also in the Bhavishya Purana:

The Lord Vishnu makes the Jivas do good or bad deeds in accordance with their past Karmas, nor is there any conflict in this position, because the Karmas have no beginning.

If you say that Karmas being beginningless, the theory is tainted with the fault of regressus in infinitum, we say it is not so, because we find authority for it in reason also. The well-known case of the seed and the tree is in point Is the seed first or the tree? Nor is it any objection that God being bound to create according to the Karmas of the Souls, loses His independence. The Lord certainly is independent, but He is not capricious and whimsical. Had He created the world with perfect disregard to the karmas of the Jivas, He might have proved His omnipotence to some minds, but to the majority, His act would have appeared capricious and cruel In fact, the authorities clearly show that the substance and Karma and time are equally co-eternal with the Lord, and He creates the universe, with a full regard to all these three. It is not only the Karma that conditions the universe, but the substance (or the matter stuff), and time are also important factors in creation. Of course, these three are subordinate to Ishvara, but He never disregards their existence in His act of creation. The Lord is not partial or cruel, or wanting in omnipotence. In fact, the theory of Karman and the beginninglessness of creation reconcile all the difficulties. You cannot say that this theory is open to the same objection as the. theory of specific creation. You cannot say it is the falling of the smugglers unwittingly into the hands of the tax-collectors.

Note. — Certain merchants, in order to evade customs duties, went by a roundabout way, to avoid the customs house. In the dark night, they missed their way, and after wandering for some time, they took shelter in a roadside house. In the morning, it was found that the house in which they had taken shelter, was the customs house which the traders were trying to avoid. Thus they had not only to pay the tax, but were punished also for trying to cheat the customs. This maxim is called «Morning in the customs house».

Our theory is not open to this objection of «Morning in the customs house». In order to avoid the imputation of cruelty and inequality to the Lord, we have explained the eternity of creation, and you cannot say that since the Lord is not bound to regard the Karmas, because He is independent, His creating a world full of misery, simply to punish the souls for their karmas, brings you back to the same difficulty, which you were trying to avoid. The Lord, being perfectly independent, certainly could have created a world all full of joy, and with complete disregard to the Karma of the Jivas. But then His actions, instead of being regulated by any law, would have been lawless, and it would not be a creditable attribute of the Lord. Therefore, His creation of a world with perfect regard to the Karma of the Jivas, and to time and substance, does not detract from His omnipotence. But it other shows forth His great wisdom and compassion. Though He can act against all the laws of matter, spirit and Karma, yet He is not doing so, and His making the Jivas act in accordance with the tendencies generated by their beginningless Karma, is a matter for His glory, and not an instance of His partiality.

Adhikarana XI — The grace of the Lord is not partiality

In the previous Sutras, it has been shown that Brahman is neither partial nor cruel. Now is taken up the question, whether the Lord by showing special grace to his devotees, is not open to the objection of partiality. It is a fact, that the Lord shows «partiality» to His devotees, for He specially protects them and specifically fulfills their desires. The doubt therefore arises: — Is not this special protection of His devotees and this fulfilling of their want, a mark of partiality in the Lord? He will protect His devotee from the mouth of the lion, but He will allow ordinary men to be devoured by the beast This objection the author answers by saying that it is not so.

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