kāmāditaratra tatra ca āyatanādibhyaḥ ..3.3.40..

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SUTRA III. 3. 40.

कामादितरत्र तत्र च आयतनादिभ्यः॥३.३.४०॥

kāmāditaratra tatra ca āyatanādibhyaḥ ..3.3.40..

… Kamadi, desires and the rest. Itaratra, in places other than Samvyoman: elsewhere. .. Tatra, there. In the Samvyoman. Cha, and. …: Ayatanadibhyah, the word. means all-pervading, … means spreading out of bliss and release for the Bhaktas. The word … means the statement of the unity of the Parashakti with the Lord applies to Shri also. The whole word means «because of being All-pervading, All-spreading and the rest».

40. (Shri is verily the Parashakti and) there (in the highest Heaven), and elsewhere (in the Prakritic world she creates all) objects of desire and the rest (for the Lord), (and this is so) because she is all-pervading, the giver of Mukti and the rest. — 401.

The words «Sa-eva», «she oven», are understood in this Sutra from the last. «She even», namely, the Parashakti even is she. «In that», namely, in the Supreme Ether, called the Samvyoman, which is untouched by Prakriti, and «in the other», that is to the world of Prakriti, whenever the light of the Lord manifests, she ever ready to create all objects of desire, for her Lord, the Supreme Self (in the shape of various modifications of her own self). Therefore, Shri is ever attendant upon the Lord, and hence He is called the eternal consort of Shri. The word «desire» here means a with for all objects of beauty and erotic sentiment. The words «and the rest» mean all the sentiments subordinate to the sentiment of Kama: such as the service of the Lord. Therefore, Shri is verily the Parashakti. Why? Because she is all-pervading, and she gives release and bliss to the worshippers of the Lord. The word «Aya» means all-pervading; and «Tana» means spreading out of bliss and release for the Bhaktas. Because of these two-fold reasons (all-pervading and bliss-spreading), Shri is just like the Parashakti and has the attributes of truth, etc. And as the Lord is not different from His attributes, though His attributes in conventional usage are described to be separate from Him, so Shri is not separate from the Lord, though we talk of Her as if she was separate. By the word «Adi», «and the rest», is meant unity with the Parashakti, namely, the statement of the unity of the Parashakti with the Lord applies to Shri also. Thus the text of the Shvetashvatara Upanishad, «His Parashakti is inherent in Him», shows that she is non-different from the Lord. Therefore, Shri is the Parashakti and all-pervading. And as the Parashakti is described as the giver of knowledge and release and whose essential nature is all-compassion, Shri also possesses all these attributes, and is not different from her. And so it is mentioned in the Vishnu Purana:

«Shri, the eternal, is the mother of the universe and as Vishnu is all-pervading, she is also like Him imperishable and undecaying, O Brahmanas!»

In another place it is said:

«O Goddess, thou art the science of the Self which gives release».

If Shri and Vishnu were not identical, and if there existed any difference between them, then these two attributes, namely, all-pervadingness and giver of salvation, could not have been attributed to Her, because those are the essential attributes of the Lord. And if it be admitted that there are two all-pervading substances and two givers of salvation, then we are lauded at Apasiddhanta or a conclusion unwelcome to all parties.

Shri is identical with the Parashakti and this is mentioned in the same Vishnu Purana:

«He who is called Paramesha, who is pure (without difference), is so called (Paramesha means husband of the Parashakti) figuratively; may that Vishnu be gracious to us who is the Self (the motive power) of all embodied being».

The word Paramesha is a compound of three words, namely, Para (Supreme), Ma (Lakshmi or Shakti) and Isa (Lord or husband). Tim whole word means the Lord or husband of the Parashakti.

The qualities of all-pervadingness and the rest do not belong to Prakriti and are not possible in the case of the latter, therefore, it is clear that Shri is different from Prakriti. The conclusion, therefore, is that Shri is the Parashakti indeed, and consequently she is eternal.

It Shri be the Parashakti, then Her devotion to the Lord would be impossible, because Parashakti is identical with the Lord and none can be devoted to His own Self (not oven an egotist). This objection is answered in the next Sutra.

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