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[sū. 2. 2. 39.
ADH. 7.] VEDĀNTA-KAUSTUBHA 379
Vedānta-kaustubha
For this reason, too, the doctrine of Paśupati is not justifiable.
Why? A relation between Paśupati, the efficient cause, the instigator
and pradhāna and the rest, to be instigated, must be admitted,—
and this is impossible. Thus, the Māheśvaras are to be asked the
following. Do you, sirs, follow Scripture or follow what is observed ?
If the first, then the stated conclusion, being opposed to Scripture,
must be rejected. If the second, then it is observed that there is a
relation between potters and the rest only who are possessed of bodies,
and clay and so on. Hence no relation can be established between
Paśupati who is without a body and pradhāna and the rest, by you,
following what is observed. Hence it being not possible for a bodiless
being to have any relation with pradhāna and the rest, to be their
instigator and so on, he is not the cause of the world.
COMPARISON
Rāmānuja, Bhāskara and Śrīkaṇṭha
This sūtra is not found in their commentaries.
SŪTRA 39
“AND ON ACCOUNT OF THE IMPOSSIBILITY OF A SUBSTRATUM
(I E A BODY) (ON THE PART OF THE LORD) ”
Vedānta-pārijāta-saurabha
“On account of the impossibility” of an eternal body—since it is
opposed to what is observed,—as well as of a non-eternal one—since
it arises later—Paśupati is not the cause of the world
Vedānta-kaustubha
If it be argued: Let him then have a body, and hence the above
objection cannot be raised—(the author) replies:—
“The substratum” of all practical transactions is the body—
on account of the impossibility of that, their view is not justifiable.
Thus, the body of Paśupati cannot be eternal, because that is opposed
to what is observed. Otherwise the bodies of potters and the rest,
too, must become eternal. Again, his body cannot be non-eternal,