tadadhīnatvādarthavat ..1.4.3..

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tadadhīnatvādarthavat ..1.4.3..

Tad, its, his, on him, that is on the Lord. … Adhinatvat, on account of dependence. Arthavat, having a sense or a meaning, subserving an end or purpose.

3. The Pradhana is capable of producing her effects, not independently as the Sankhyas hold, but because she is dependent upon Brahman, the Supreme Cause. — 111.

COMMENTARY

We do not totally deny the existence of Pradhana, what we contest is the theory of the Sankhyas, according to which Pradhana produces the world by her own independent action. Matter in its subtle state subserves an end, by its dependence on the Supreme Person. Because the Lord looks on the matter and energizes her, that she has the power of producing the world. In her own nature she is Jadam. As we find in the Shvetashvatara Upanishad, IV., 9 and 10:

That from which the maker (Mayin) sends forth all this — the sacred verses, the offerings, the sacrifices, the panaceas, the past, the future, and all that the Vedas declare — in that the other is bound up through that Maya.

Know then Prakriti (nature) is Maya (art) and the Great Lord the Mayin (maker); the whole world is filled with what are his members.

He, the sun, without any colour, who with set purpose by means of his power (Shakti) produces endless colours, in whom all this comes together in the hymning, and comes asunder in the end — may He, the God, endow us with good thoughts.

So also in the Bhagavata Purana we find that Pradhana by her own unaided exertions does not produce the universe.

The Lord entered into Prakriti, in order to create the universe, after having endowed her with His own powers, and which contained in her the power of deluding the Jivas. He, the Great Revealer of all Scriptures, also entered into the Jivas, which had no names and forms before, and which thereby obtained such name and form, in ‘order that they may enjoy the fruit of their actions, and attain liberation.

Similarly, in Vishnu Purana we find:

Hari the Great Lord enters into Pradhana and the Jivas by his own free will, and energizes them, when the hour for creation strikes. He enters into Pradhana which constantly undergoes modification; and into the Jiva who, is without modification.

So also in the Gita we find, (IX, 10):

Under me, as supervisor, Prakriti sends forth all the moving and unmoving objects; because of this, O Kaunteya, the universe revolves (See also Gita, VII, 4-7).

For these reasons, while admitting the existence of the Pradhana, we oppose the theory of the Sankhyas which declares the Pradhana to be an independent cause of creation. We modify their teaching by declaring that the Pradhana is a dependent cause of creation.

In the next Sutra, the author gives another reason tor holding that the Avyakta of the Katha Upanishad is not to be interpreted as Pradhana.

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