saṃbandhānupapatteśca ..2.2.38..

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SUTRA II. 2. 38.

संबन्धानुपपत्तेश्च॥२.२.३८॥

saṃbandhānupapatteśca ..2.2.38..

.. Sambandha, connection, relation «of the Lord with the world». .. Anupapatteh, because of the impossibility. .. Cha, and.

28. The Lord can have no connection as Creator of the world, with the world, because of the impossibility of such a connection. — 211.

COMMENTARY

These sectarians hold that a Lord is without a body, consequently such a Lord can have no connection with Matter and Spirit. An embodied being, like a potter, can have such relation with clay, etc., because he has a body. But a bodiless Lord can have no such connection. Thus the very connection of Lord with Matter cannot be established in this theory.

SUTRA II. 2. 39.

अधिष्ठानानुपपत्तेश्च॥२.२.३९॥

adhiṣṭhānānupapatteśca ..2.2.39..

.. Adhishthana, superintendence or rulership, or staying in a place, having a position. .. Anupapatteh, because of the impossibility. … Cha, and.

30. A bodiless Lord cannot create the world, because He cannot occupy a position. — 212.

COMMENTARY

Controlling a thing is the function of embodied beings. It is by virtue of occupying a particular position, that an embodied being, like a potter, can control the clay and produce the effects like pots, etc. A disembodied being cannot do this.

It may be said that the Soul also is un-embodied, but it rules the sense organs and the body, without any particular position, so the Lord also may control Pradhana. To this the next Sutra replies:

SUTRA II. 2. 40.

करणवच्चेन्न भोगादिभ्यः॥२.२.४०॥

karaṇavaccenna bhogādibhyaḥ ..2.2.40..

Karanavat, like the instruments of senses, Chet, if. … Na, not. Bhogadibhyah, on account of enjoyment, etc.

40. If it be said that the Lord rules Matter, as the Soul rules the sense organs, we reply it cannot be so, because the Soul has to undergo certain experiences of pleasure and pain owing to its Karmas, not so the Lord. — 213.

COMMENTARY

You cannot say that Matter exists in Pralaya and the Lord creates the world with it, controlling it just as the Soul controls the sense organs. You cannot say so, because the connection of the Soul with the body is in order that it may undergo certain experiences of birth and death, pleasure and pain, in order to get the results of its Karmas. But there is no such Karma in the case of the Lord. Why should then the Lord have any connection with Pradhana, in order to create the world? If His connection is just like that of the Soul, then He would be subject to birth and death, pleasure and pain. When He will be in connection with Pradhana that will be His birth, and He will be happy. When in Pralaya He renounces the Pradhana, that will be His death and He will feel pain. Thus he will be no God at all.

It may be said, let us admit then that the Lord has also some sort of Karma, some sort of Adrishta, some sort of good Karma and good Adrishta, and that it is on account of such Karma, that the Lord gets the body with which He creates the universe. Just as we see a mighty monarch, owing to his great merit, gets a body and sphere of control or empire, over which he rules, but not so a poor Soul having not high merit behind it. This theory is also open to the following objection:

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