do not observe that the Lord experiences pleasure, pain, &c.
caused by the pradhana. If the analogy between the pradhana and the
bodily organs were a complete one, it would follow that the Lord is
affected by pleasure and pain no less than the transmigrating souls are.

Or else the two preceding Sutras may be explained in a different way.
Ordinary experience teaches us that kings, who are the rulers of
countries, are never without some material abode, i.e. a body; hence, if
we wish to infer the existence of a general Lord from the analogy of
earthly rulers, we must ascribe to him also some kind of body to serve
as the substratum of his organs. But such a body cannot be ascribed to
the Lord, since all bodies exist only subsequently to the creation, not
previously to it. The Lord, therefore, is not able to act because devoid
of a material substratum; for experience teaches us that action requires
a material substrate.--Let us then arbitrarily assume that the Lord
possesses some kind of body serving as a substratum for his organs (even
previously to creation).--This assumption also will not do; for if the
Lord has a body he is subject to the sensations of ordinary
transmigratory souls, and thus no longer is the Lord.

41. And (there would follow from that doctrine) either finite duration
or absence of omniscience (on the Lord's part).

The hypothesis of the argumentative philosophers is invalid, for the
following reason also.--They teach that the Lord is omniscient and of
infinite duration, and likewise that the pradhana, as well as the
individual souls, is of infinite duration. Now, the omniscient Lord
either defines the measure of the pradhana, the souls, and himself, or
does not define it. Both alternatives subvert the doctrine under
discussion. For, on the former alternative, the pradhana, the souls, and
the Lord, being all of them of definite measure, must necessarily be of
finite duration; since ordinary experience teaches that all things of
definite extent, such as jars and the like, at some time cease to exist.
The numerical measure of pradhana, souls, and Lord is defined by their
constituting a triad, and the individual measure of each of them must
likewise be considered as defined by the Lord (because he is
omniscient). The number of the souls is a high one[418]. From among this
limited number of souls some obtain release from the sa/m/sara, that
means their sa/m/sara comes to an end, and their subjection to the