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DOCTRINE OF THE PURUSA".
133
TEXT (155)
THE REFUTATION OF THIS ALSO IS TO BE SET FORTH, IN THE SAME MANNER AS THAT OF GOD': FOR WHAT PURPOSE DOES THIS SPIRIT' PERFORM SUCH AN ACT (AS THE creating, ETC.
OF THE WORLD) -(155)
COMMENTARY.
* Ishvaravat'-is to be construed as islvarotsya fea', 'as in the case of God'.
This refutation is to be stated thus :- The Spirit cannot be the Cause of born things, because He is Himself devoid of birth, like the sky-lotus: otherwise all things would come into existence simultaneously :-[This is exactly the same argument that has been put forward against 'God', under Text 87, above]
If the upholders of the Spirit put forward the same arguments that have been put forward by others in proof of God',-then the same fallacies -of being improven and the rest—that have been shown in the latter should be applied to the former also.
The Text mentions another line of objection also-For what purpose, etc.-The activity of all intelligent beings is found to be prompted by some purpose; hence it hny to be explained for what purpose the Spirit performs such an act as tlut of creating the world.-(155)
TEXTS (156-157).
IF HE DOES IT BECAUSE HE IS PROMPTED BY ANOTHER BEING, THEN HE CAN NOT BE SELF-SUFFICIENT (INDEPENDENT).-IF HE DOES IT THROUGH COMPASSION, THEN HE SHOULD MAKE THE WORLD ABSOLUTELY HAPPY, WHEN HE IS FOUND TO HAVE CREATED PEOPLE LESET WITH MISERY, POVERTY, SORROW AND OTHER TROUBLES,-WHERE CAN HIS COMPASSION BE PERCEIVED !-(156-157)
COMMENTARY
If the Spirit does all this, even though himself unwilling to do so, because he is prompted by another Being in the shape of God and the like.-then the self-sufficiency' that has been postulated for him disappears.-If it were through compassion that he did it, for the purpose of helping others, then he would not make it full of such dire miseries as those of Hell, etc.,-he world make it entirely happy.—(156-157)