2.1.10 प्रयोजनवत्त्वाधिकरणम्
ब्रह्म स्यात् कार्यशेषं निखिलमवयवाभावतः सांशता चेत् व्याकोपः
स्यादिदानीमवयवविरह श्राविणीनां श्रुतीनाम् ।
हेतुत्वं तस्य तस्मात् विहतमुभयथेत्येतदप्यात्तसारं वैलक्षण्यात्प्रकाराच्छ्रुतिभिरपि
तथा ज्ञापनाच्छक्तिमत्त्वात् ॥ 9 ॥
2.1.10 प्रयोजनवत्त्वाधिकरणम्
कामानां समवाप्तितो न हि फलं किञ्चित् समालोक्यते सृष्टेरस्य परस्य नापि दयया
दुःखैकहेतुत्वतः ।
नैवैतत् स हि लीलयैव तनुते पुण्याद्यपेक्षावशात् वैषम्यादि च नास्ति कर्मवशता
सिद्धेरनादित्वतः ॥ 10 ॥
2.1.10 प्रयोजनवत्त्वाधिकरणम्
कपिलस्मृतेर्विरोधात् हिरण्यगर्भस्मृते र्विरोधाच्च ।
न्यायविरोधात् भोगप्रसङ्गतः कार्यहेतुभेदाच्च ॥ 11 ॥
टीका
2.1.10 प्रयोजनवत्त्वाधिकरणम् The prima facie view is : Brahman which is possessed of auspicious attributes has no desire that is unfulfilled, and, therefore, has nothing to achieve or gain by creating the world. It can not be said that creation is for the benefit of others because Brahman who is compassionate can not create a world (for others) which is full of miseries. Hence it is unsound to hold Brahman as the cause. It is replied that Brahman originates the world for His recreation (or sport1). It is not correct to say that Brahman is favourably disposed towards some of the individual souls, since He creates as Gods, beasts, etc., depending upon their actions which are performed in their previous births2 and which are beginningless3 like the individual soul. Hence there can be no cruelty on His part4. Notes : 1. BS. II.i.33. 2. बृह् Up., VI.iv.5. 3. BS. II.i.35. 4. BS. II.i.34.