puruṣāśmavaditicettathāpi ..2.2.7..

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SUTRA II. 2. 7.

पुरुषाश्मवदितिचेत्तथापि॥२.२.७॥

puruṣāśmavaditicettathāpi ..2.2.7..

.. Purusha, man. Ashma, stone, magnetic stone. …Vat, like. … Iti, thus. .. Chet, if.. Tathapi, so also.

7. If it be said that Prakriti creates like the lame man directing the blind, or like the magnet moving the iron, even then the theory is open to objection — 180.

COMMENTARY

The insentient matter has no power of self-initiated activity, and the instances of the lame man guiding the blind, or the magnet moving the iron, do not remove the difficulty. The inability of the Pradhana to act independently remains the same. The lame man, though incapable of walking, yet possesses the power of seeing the road and of guiding another, etc. Similarly, a blind man, though incapable of seeing, has the capacity of understanding those instructions and acting upon them. In the case of the magnet and the iron there is the bringing of the magnet in the proximity of the iron. But the soul is ever actionless, without any attributes, and incapable of any such change. If it be said that the soul undergoes no change, but its mere proximity produces the change in Prakriti, then the soul being always near to the Pradhana, it would follow that creation also would be eternal, and there would never be any emancipation for the soul. Moreover, the lame and the blind are both conscious entities, and the iron and the magnet are both insentient matter, and consequently the instances given are not to the point.

The Sankhyas hold that the creation depends upon the superiority and inferiority of the Gunas, and the world results from a certain relation between, principal and subordinate entities, as a consequence of such difference of Gunas. This view is refuted by the author in the next Sutra.

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