And on account of the impossibility of connection.

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38. And on account of the impossibility of connection.

Pashupati is spoken of (by the Shaivites) as Asharira, (i.e., one without a body). Therefore, he could not be connected with the world as its maker, even as the soul (bat has left the body.

39. Further there is (in his case) the impossibility (absence) of place.

For an agent (like) the potter, etc., stands on the ground, viz., Prithivi, etc., (has a place to stand upon) and does his work. And that, Pashupati does not possess.

40. If it be said that this very world serves him. at organs (a body), it cannot be admitted on account of his becoming thereby subject to the experiences of life, etc.

It may be stated that this world itself is his place (situation), etc.; and there may be something that eternally exists even during the Pralaya (period of dissolution); and that may possibly be (his means, his organs, etc.); hence it is right to hold that Pashupati is the cause of the world. But this defense is impossible; for there would result that he is subject to the experiences, etc.; that is, birth and death, the experiences of pain and pleasure, which the. corporeal existence entails, (should) become his lot.

41. (Again), either the state of being conditioned of the absence of omniscience (might be the objection against Pashupati).

For if he should have a body, then his existence would also be limited as that of Yajnadatta). If not, there would result the absence of knowledge (intelligence). For observation shows that only the being endowed with a body and organs acquires knowledge (is capable of perceiving).

But in the case of Vishnu all (such) objections and difficulties are removed by scripture itself as follows: “Of what is the glorious Lord made? (Of that) His form is made; of what is the Lord made? He consists of intelligence and glorious power. (Ekayana Shruti).” “We now tell you of the Lord’s being endowed with knowledge, mind, body and limbs. He is indeed possessed of knowledge, of mind, of body and of limbs; He is of imperishable body; He is fragrance; He is radiant with knowledge; He is of un-thwarted prowess, of immense wisdom, of immense bliss; He is the Lord Vishnu, supreme anal imperishable ” (Paingins’ Shruti), and so on.

The Sutrakara refutes the system that holds Shakti to be the cause.

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