Karika verse 2.9

9. (K¹⁷) Even if the false worldly notion (of “I” and “mine”) really exist, it would cease undoubtedly when the Lord so wills it. For the false notion regarding the one Lord would, in this view, be created by the will of the Lord, and cease when He wills otherwise.—24.

Notes.

[Note.—Prapañcaḥ (Prapañca)—the pentad, the world, the false notion of “I” and “mine,” a notion that depends upon the mistaken relationship of self and ownership. The false notion of the Jīva arising from not distinguishing himself from his body and bodily relations. The notion of the Jīva that he is the owner, and that his body, house, etc., are his possessions is prapañca.]

[Note.—Vidyeta—exists, viz., if it exists, because the soul has put itself as if it was independent of the control of the Lord. If this false notion or prapañca exist even dependent upon another. If it be assumed, for argument’s sake, that this prapañca has an existence, though dependent.]

[Note.—Paramārthataḥ—of the Highest end, the supreme. The affix “tas” has the force of genitive. From the grace of the Great End—the Lord.]

Note.—If this prapañca—the notion of “I” and “mine,” “own” and “ownership”—were the essential nature of the Jīva or soul, then it would never cease, even through the grace of God, for the essential attribute cannot be destroyed without destroying the thing. It follows, therefore, that the prapañca or the pentad or the pentuple body of the soul, the five permanent atoms do not constitute the essential nature of the sold, the Jīva takes them up through abhimāna or false identification with them: and it is under the will of the Lord, and consequently when there is His Grace, and He wills that this false identification should cease and true knowledge arise, it ceases to exist. Therefore the Kārikā says that if it be admitted that this prapañca exists only because the Jīva has not the right knowledge, then it would come to an end when the true knowledge of God is obtained. For this mistaken notion or prapañca or dvaita arises from the mere will of the Great Being—the One, the Advaita. The wise know the Lord as One and Advaita, but the ignorant break up His unity and think of Him as a plurality. Since the prapañca arises from the will of the Lord, it ceases also with regard to any particular Jīva, if the Lord so wills it.

This notion of the Jīva that the body, etc., belong to him, has its root in the beginning-less time. Though this delusion is anādi yet it has an end. This delusion was created by the power of the Lord, by His Māyā, and when He wills the contrary, it ceases. This is on the assumption that this false knowledge has a real existence. As a matter of fact, it has no true existence. Ignorance is mere negation of knowledge. It is not a ‘natural’ object.