And because of the (aforesaid) objections holding true, on the side of the individual soul, (the conflict of reasoning is important.

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30. And because of the (aforesaid) objections holding true, on the side of the individual soul, (the conflict of reasoning is important.

As stated in the text, “Even those that are defects in the other (the soul, etc.), are when found in the Lord, concluded to be excellences. For nothing could be a defect in the Lord, as He is absolutely perfect in excellences only.” The Kashayana Shruti says, “Now he is the soul who has defects, who is tainted and born. But He is the Supreme Lord who is destitute of defects and parts, but full of excellences and absolutely perfect.”

31. And that in which all powers meet is (the supreme Deity), from scripture to that effect.

“That is the Highest Deity in whom all powers meet, whom the wise declare to be possessed of eternal powers, who the wise say, is of eternal bliss, of eternal form, devoid of old age and of immutable essence.” So says the Chaturveda Sikha. Hence the Lord is not only possessed of inconceivable powers but also of all powers.

32. If it be said that the Lord cannot be the creator, on account of the absence of organs, we reply that this is explained (in the text).

It is not right to suppose that it is impossible for the Lord to be the creator of the world, owing to the absence of organs such as the eye, ear, etc.

The possibility of powers in the Lord is explained by the following Shrutis and the like. “Without (physical) hands and feet, He is swift and grasping (everything); He sees without the (physical) eyes; He hears without ears; He knows all that can be known, but there is none that knows Him. Him the wise call the most exalted person.” (Sv. III. 19). “He is neither subject to the influence of Prakriti nor possessed of the (physical) organs, nor is there one that is equal to Him, nor one that surpasses Him; His might is declared by scripture to be perfect and various and His essential nature to consist of perfect wisdom, strength and activity.” (Sv. VI. 8).

Though this objection has been in a general way cleared in a previous Adhikarana, still with a view to maintain the doctrine by special arguments, the doubt was again put forward (for elucidation).

A doubt arises as to the statement that the Lord creates the world; that if He has a purpose for His creation, etc., then He is imperfect by that which he has to gain by such a creation. To remove this objection the Sutrakara says:

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