The Vedanta-Sutras with the Commentary by Sankaracarya Sacred Books of the East, Volume 1

So that the fact of suffering which cannot take place apart from an intelligent principle again remains unexplained.

For it then indicates no more than a fictitious resemblance. The Sa nkhya Purvapakshin had objected to the Vedanta doctrine that, on the latter, we cannot account for the fact known from ordinary experience that there are beings suffering pain and things causing suffering. Not only 'suffering as it were,' as it had been called above. For real suffering cannot be removed by mere distinctive knowledge on which—according to the Sa nkhya also—release depends.

This in answer to the remark that possibly the conjunction of soul and pradhana may come to an end when the influence of Darkness declines, it being overpowered by the knowledge of Truth. The latter must apparently be imagined as infinitely small spheres. At that time all the atoms are isolated and motionless.

When the time for a new creation has come. VII, 1, 9; Like other things, let us say a piece of cloth, which consists of parts.

Or, more particularly, to the conjunction of the atoms with the souls to which merit and demerit belong. The soul being all-pervading.

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The argument is that conjunction as an independent third entity requires another connexion to connect it with the two things related to each other in the way of conjunction. As they have no cause which could either be disintegrated or destroyed. This according to the Vedanta view. The Sa nkhyas looking on everything except the soul as being the pradhana in various forms.

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