kalpanopadeśācca madhvādivadavirodhaḥ ..1.4.10..

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SUTRA I. 4. 10.

कल्पनोपदेशाच्च मध्वादिवदविरोधः॥१.४.१०॥

kalpanopadeśācca madhvādivadavirodhaḥ ..1.4.10..

… Kalpana, the creative power of thought, formation, creation. … Upadeshat, from teaching, on account of teaching. .. Cha, and. … Madhu-adi-vat, like honey and the rest. …: Avirodhah, there is no conflict.

10. Because it is taught that the Pradhana is the creation of the Lord, so there is no contradiction in calling her both created and uncreated, as is the case of honey (i e., the sun, about which it can be correctly said that he rises and sets, as looked from the earth, and rises not and sets not, as looked from the centre.) — 118.

COMMENTARY

The word ‘Cha’ in the Sutra denotes the removal of the doubt that has arisen. There is no conflict in calling the Prakriti created, as well as unborn, for both are possible in her case. The word Kalpana in this Sutra means creation, and not imagination, as we find it used in the following verse of the Rig Veda: ‘Yatha purvam akalpayat’, «as formerly the creator made the sun and the moon». We call Pradhana created, because there is a statement in the Scriptures that she comes out of the Tamas Shakti of Brahman. The truth is this: there is a power of the Supreme which is eternal and very subtle called Tamas. As we find in:

‘Tama asit tamasa gudham agre’. (Rig Veda, X., 1. 29. 3.)

«In the beginning was the Tamas in union with Brahman».

‘Yada tamas tan na diva na ratrih’. «When there was Tamas, that neither day nor night etc. «Prakriti is a cow, but voiceless» (Chulika Upanishad.)

This Tamas, at the time of Pralaya, becomes united with Brahman, but not merged in him. During Pralaya thus united with Him, it remains as a part of Brahman; and we cannot say that she has merged into Brahman. It is not a state of merging, like that of the earth merging into water, or of water merging into fire (gas) etc., as mentioned in the Shrutis. The Shrutis distinctly say that the elements beginning with Prithivi up to Akshara, become merged into its higher; but with regard to Tamas there is no such statement of merging. On the contrary, it is distinctly said that Tamas becomes united with the Supreme. This becoming united with the Supreme means that on account of its being extremely subtle, it is impossible to separate it from the Lord. It does not mean that it has become the Lord. The force of the affix ‘Chvi’ in the word Eki Bhavati, ‘becomes one’ denotes such union not identity. Therefore, when the Supreme Lord desires to create, then this Tamas Shakti, which was one with the Lord, becomes separated from him and there arises the Avyakta, called also Prakriti, with her three-fold attributes or Gunas in equilibrium. The Scripture says the Mahat merges (Laya) into Avyakta. The Avyakta merges (Laya) into Akshara. The Akshara merges (Laya) into Tamas. So also in the Maha Bharata we find, «From Him arose the Avyakta, possessing the three-fold qualities (Gunas). From this Avyakta arises in succession, Mahat and other Tattvas». Thus the teaching being distinctly given that the Pradhana is created, we come to the conclusion that the Prakriti has two states. It exists either as a cause, when it can be said to be unborn, or it exists as an effect, when it is said to be produced. So also we find in the Vishnu Purana: «From Pradhana and the Purusha both unborn as cause and both also as effects of Brahma». At the time of creation, the Gunas like Sattva, etc., arise in her and she becomes distinguished by names and forms, and gets the names of Pradhana Avyakta, etc. and in that state Jyotirupakrama, born from the light, born of Brahman. The Sutra then says, «That this is analogous to the case of honey and the rest», for in the Chhandogya Upanishad, Chapter III, there is a section relating to honey called Madhu Vidya. There it is shown that the sun exists in a two-fold state. In its causal state all its rays become one in it, but in its state of effect, they become separate from him, and they become honey, or the object of enjoyment to the Devas like Vasu, etc. Similarly, the sun looked at as a cause is really unmoving; but as an effect, he appears to move; and rises and sets. As in the case of the sun, both statements are correct, that he rises, and he rises not; so in the case of Aja, that she is created and uncreated; that she is born as well as unborn.

Adhikarana III — The Pancha-pancha-Janah

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