The Jivas are not similar, because their Karmas are various. — 267.

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SUTRA II. 3. 49.

अदृष्टानियमात्॥२.३.४९॥

adṛṣṭāniyamāt ..2.3.49..

.. Adrishta, the fate, the Karmas. … Aniyamat, on account of non-determinateness, on account of non-similarity.

49. The Jivas are not similar, because their Karmas are various. — 267.

COMMENTARY

The word not is understood in this Sutra from Sutra II, 3. 44. The Jivas do not all experience the same kind of pleasure and pain, because though their essential nature is the same, yet on account of the variety of their Karmas, they are all different in their experiences, etc. The Karmas or Adrishtas are beginningless. The Jivas have different Adrishtas, in this sense also that they have worshipped the Lord in different ways.

If it be said that the difference between the Jivas is owing to the differences in their loves and hatreds, in their desires and affections, that also does not fully explain the case, as the author shows in the next Sutra.

SUTRA II. 3. 50.

अभिसन्ध्यादिष्वपि चैवम्॥२.३.५०॥

abhisandhyādiṣvapi caivam ..2.3.50..

… Abhisandhyadishu, in regard to their purposes and the rest, … Api, also. … Cha, and. …. Evam, thus.

50. And thus they are different with regard to their inclinations and the rest — 268.

COMMENTARY

The differences of desires and hatreds are not final causes which determine the differences of the Jivas; these desires and inclinations, loves and hatreds have for their cause the Adrishtas of the Jivas, and thus Adrishtas are the final causes which determine the differences of the Jivas. Desires and inclinations are only the secondary causes. The word ‘Cha’ in the Sutra indicates that the momentary differences also between the souls are to be explained on similar grounds.

If it be said that the differences between the Jivas rise from the differences of environments in which they are placed, in favourable environments like Svarga and the rest, or in un-favourable environments like the earth, etc.; to this also we reply that it is not so. For the environments themselves require a cause behind them. The next Sutra explains this.

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