antavattvamasarvajñatā vā ..2.2.41..

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SUTRA II. 2. 41.

अन्तवत्त्वमसर्वज्ञता वा॥२.२.४१॥

antavattvamasarvajñatā vā ..2.2.41..

.. Anavattvam, finiteness. … Asarvajnata, want of omniscience. .. Va, or.

41. If the Lord has Karma, (however high and refined it may be), then He would be either a finite being or not possessed of omniscience. — 214.

COMMENTARY

If the Lord has a body, on account of some Karma of His own, then He would be finite like any ordinary Jiva, nor would He be omniscient. For he only who is not subject to Karma can appropriately have omniscience. But the Pashupatas maintain that the Lord is destructionless and all-knowing. Thus there arises this contradiction in their theory. Says the Pashupata, «But does not this objection apply to your Brahman also; for you also believe that your God is a personal one? To this we reply, that our theory of a personal Brahman is not open to this objection, for we do not believe in this on account of any reason or arguments, but because it is so mentioned in the scriptures. The sacred revelation describes Brahman with personal attributes, and we never try to reconcile this description with reason. In fact, in Sutra II., I. 27, we have already shown this.

The holy Badarayana does not show any disrespect to the mighty deities like Pashupati or Ganapati or Dinapati; all that he means is that these Patis or Lords are not independent agents, as their worshippers misconceive, but work under the will and direction of the supreme Brahman. The author of the Sutras refutes only the mistaken notion of these sectarians, when they attribute perfect independence to their deity. Since they are Cosmic Agents or Lords, we acknowledge that they deserve all reverence and worship, but we do not forget their subordinate position to the Over-Lord. Those five Sutras are meant thus to refute the doctrine of these Patis or Lords. The word ‘Pati’ is mentioned in the Sutra without any distinctive attribute, and thus includes all the three Patis, namely, the Lord of the Soul, the Lord of the hosts, and the Lord of the day.

Others hold that, those Sutras refute the Lord of the argumentative philosophers and the rationalists, who try to establish the existence of a God by mere reasoning without revelation.

Adhikarana VIII — The Shakti theory reviewed

The author now refutes the theory of the Shaktas. They hold that Shakti alone is the cause of the world, that She is possessed with the attributes of omnipotence, omniscience and the rest.

Doubt: Now arises the doubt: Is it possible that Shakti should be the independent Creator of the world?

Purvapaksha: No agent can accomplish any thing without energy or Shakti. The effect must, therefore, be attributed not to the apparent agent. A red-hot iron has the power of burning, but the effect of burning should be properly attributed to the tire, and not to the iron through which the fire manifests itself. It is the eternal energy, working through the Lord, that creates the world, and the Lord without the Energy has no creative power. Thus Shakti is the real Creator.

Siddhanta: The author refutes this by the following Sutra:

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