Verse 94

Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

प्रकृतीश्वरयोरेवं हेतुत्वप्रतिषेधनात् ।
प्रत्येकं सहितं कर्तृ नोभयं जन्मिनामिदम् ॥ ९४ ॥

prakṛtīśvarayorevaṃ hetutvapratiṣedhanāt |
pratyekaṃ sahitaṃ kartṛ nobhayaṃ janmināmidam || 94 ||

The doctrines of ‘god’ or ‘primordial matter’ severally being the cause (of the world) having been refuted,—it follows that these two together cannot be the ‘maher’ of things produced.—(94)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

The following Text proceeds to show that there can be no functioning of Both (God and Primordial Matter):—[see verse 94 above]

In this connection, some Sāṃkhyas (the Theistic Sāṃkhyas, followers of the ‘Yoga’ system) have asserted as follows:—

“It is not from Primordial Matter alone that the various products are produced (as held by the Sāṃkhyas in general); that is not possible, as that Matter is insentient; no insentient entity has been found to proceed to any activity, in the absence of a Controller;—the ‘Spirit’ (as postulated by the Sāṃkhya) cannot be that Controller, because at the time (of the beginning of the world) he is entirely unconscious (the ‘consciousness’ of the Spirit being dependent upon contact with the products of Primordial Matter, after these latter have come into existence). For instance, what the Spirit cognises, and is conscious of, is only a thing that has been already ‘determined’ by Intelligence; so that prior to contact with Intelligence, he is absolutely unconscious,—and cognises nothing at all; and until he cognises things, he cannot make or produce anything; hence he cannot be the ‘maker’ (of the World).—From this it follows that Cod is the maker, not by Himself alone, but through the help of Primordial Matter. For example, Devadatta alone by himself is not able to give birth to a son, nor is the Potter alone by himself able to make the Jar.”

The doctrines of God or Primordial Matter severally being the Cause (of the World) having been refused, it follows that the doctrine of thesë two jointly being the Cause—maker—of things born,—i.e, of products—also becomes refuted.—(94)

Objection—“If the separate makership of these two has been refuted above,—their joint makership remains unrefuted; certainly, even though it is a fact that each of the Eye and other Sense-organs by itself alone has not the capacity to bring about the Visual and other perceptions,—yet it does not necessarily follow that they cannot do so jointly.”

The answer to this objection is provided in the following Text:—[see verse 95-96 next]