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Chapter 2
Sankhya Yoga
It would be irrational and irresponsible to speak otherwise. If this (creation) is to be spoken as descriptive statement then the statement that from Him are all these created, would not be clear without much devious methods. That would be too much to expect. How can the non-dual nature of the Lord be accepted after accepting the statements showing the duality or difference between the Lord and His creation ? At the end of every section, the difference alone has been propounded, making a condition that „To one who has stayed continuously for one year should this knowledge be given, not to one who is not initiated, thus say the Teachers‟. „I am the Universe, transcending these worlds‟, „In the everlasting heavens the Wise one dwells‟. „Thus the knowers of Brahman, realize‟. „I offer obeisance to the Great Sri Vishnu‟. „(they) see the Self established‟. etc.
If it is submitted that neither is the Lord distinct nor is He self-evident, nor is He is averred as the Unitary (no-dual) and all manifestation but mere Illusion, then Scriptures will be proved illogical. The seeming appearances itself wilI not be superior to real appearance nor can anything special be attributed about it. If the scriptures subscribe to illusion, then there will be without any proof. The illusion will continue to remain as illusion and Truth will remain truth.Even if it be conceded that the differences are qualified by limitations, then the Lord, acquiring such limitations, will also be subject to illusion. This would be defect (in the arguments). If it be said that the Lord having many feet, hands, mouths also enjoys through them, then the difference in these feet, hands etc. will also be defects and the Lord will be subject to the of defects in enjoyment and suffering. Since the great space does not have any experiences, it is not possible to make any comparisons. Therefore, the difference between Jiva and the Lord can only be established based on the evidence of the scriptures.
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