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VEDÂNTA-SOTRAS.
although devoid of bodily organs, possesses all possible capacities.
32. (Brahman is) not (the creator of the world), on account of (beings engaging in any action) having a motive.
Another objection is raised against the doctrine of an intelligent cause of the world.— The intelligent highest Self cannot be the creator of the sphere of this world, on account of actions having a purpose.'—We know from ordinary experience that man, who is an intelligent being, begins to act after due consideration only, and does not engage even in an unimportant undertaking unless it serves some purpose of his own; much less so in important business. There is also a scriptural passage confirming this result of common experience, 'Verily everything is not dear that you may love everything ; but that you may love the Self therefore everything is dear' (Bri. Up. II, 4, 5). Now the undertaking of creating the sphere of this world, with all its various contents, is certainly a weighty one. If, then, on the one hand, you assume it to serve some purpose of the intelligent highest Self, you thereby sublate its self-sufficiency vouched for by Scripture; if, on the other hand, you affirm absence of motive on its part, you must affirm absence of activity also.-Let us then assume that just as sometimes an intelligent person when in a state of frenzy proceeds, owing to his mental aberration, to action without a motive, so the highest Self also created this world without any motive.That, we reply, would contradict the omniscience of the highest Self, which is vouched for by Scripture. Hence the doctrine of the creation proceeding from an intelligent Being is untenable.
33. But (Brahman's creative activity) is mere sport, such as we see in ordinary life.
The word' but' discards the objection raised. We see in cvery-day life that certain doings of princes or other men of high position who have no unfulfilled desires left have no
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