utpattyasambhavāt ..2.2.42..

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SUTRA II. 2. 42.

उत्पत्त्यसम्भवात्॥२.२.४२॥

utpattyasambhavāt ..2.2.42..

.. Utpatti, origination, creation. … Asambhavat, on account of the impossibility.

42. Shakti alone cannot create, for creation is impossible without the co-operation of the Lord. — 215.

COMMENTARY

Tim word «not» is understood in this Sutra. The followers of Shakti have imagined Her to be the sole cause of the world, by reasoning alone, unsupported by Vedic authority. Since they base their theory on reason, they must be refuted by such reason as would appeal to the common sense; of mankind. It is not possible that Shakti should be the Mother of the whole Universe, because She has no power of origination singly. We do not find in this world immaculate conception, nor do women give birth to children without connection with men. To attribute omniscience, etc., to Shakti is the mere outcome of non-reasoning, because we do not find energy showing these attributes anywhere. Says a Shakta, «We admit that there is a Purusha (Shiva), the husband of Shakti, and She creates the universe through Her connection with Him». To this we reply that this also is not right, as is shown in the following Sutra:

SUTRA II. 2. 43.

न च कर्तुः करणम्॥२.२.४३॥

na ca kartuḥ karaṇam ..2.2.43..

Na, not. Cha, and. Karttuh, of the agent «Shiva». .. Karanam, sense organ.

43. The Creator has no sense instruments to come in connection with Shakti. — 210.

COMMENTARY

Even if it be admitted that there is a Lord, who has connection with Shakti, yet in His case also there is absence of sense instruments like body, etc., with which He may create the universe. Thus it is not possible that such a Purusha can have any connection with Shakti. If, however, it be assumed that He has a body and sense organs, then the objections raised in Sutra II., 2. 40, would apply to Him.

But says an objector: It need not be that the body and the sense organs of the Lord, are like ours, made of matter and the result of Karma, He may have a body consisting of eternal knowledge, volition, etc. To this the author answers by the next Sutra:

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