Brahman is both the material as well as the operative cause of the universe, because some texts so describe Him. — 135.

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SUTRA I. 4. 27.

योनिश्च हि गीयते॥१.४.२७॥

yoniśca hi gīyate ..1.4.27..

Yonih, the womb, the source. .. Cha, and .. Hi, because. .. Giyate, is sung, is described, or called.

COMMENTARY

The following texts of the Mundaka Upanishad call Him the Yoni of the universe:

That whom the wise regard as the womb of all beings. (I., 1. 6.).

The maker, the Lord, the Person, Brahman, the womb. (III., 1. 6.)

The word «maker’’ shows that he is the operative cause, while the term «womb» shows that He is the material cause also. The word Yoni or womb always denotes the material cause. As in the sentence: «The earth is the Yoni or womb of herbs and trees, etc».

True, in ordinary language and in the Vedas, a distinction is drawn between the material and the operative cause, and ordinarily we do not find one person combining in himself both these qualities, for many causes are required to bring about any particular result in worldly life; yet the express texts above quoted leave no room for doubt, that so far as God is concerned, He is both the operative and the material cause.

Adhikarana VIII — All names are names of God

Vishaya: The present section is commenced in order to show that there are no Upanishad texts, which would go against the propositions above established. There are some texts, which apparently establish that Pradhana or Shiva or some other deity than Vishnu is the cause of the universe, while others prove that the individual self, the Jiva, is such a cause. In the Shvetashvatara Upanishad we find the following texts, showing that Shiva is the cause of the world-creation, etc., and not Hari:

The Pradhana is changeful; Hara (lit., the Destroyer) is immortal and unchangeable. The one God rules the changeable Pradhana and the unchangeable human soul. By meditating on Him, by communion and unity with Him, the world-illusion is completely removed and comes to an end. (I., 10).

Rudra (lit., the killer of all pains) who rules all worlds with His powers, is one only — the wise do not acknowledge a second. He exists behind all persons. He creates all the worlds, preserves them and rolls them up at the end. (III., 2).

He who is the cause of the birth and the power of all the Devas, Rudra, the Lord of all, the Omniscient, who, at the beginning begot Hiranyagarbha, may He grant us good understanding. (III., 4.)

When darkness is removed, there is neither day nor night, neither being nor nonbeing, but only the Shiva alone. He is unchangeable. He is adored by the Savitri. From Him flows the Ancient Wisdom. (IV., 18.)

The following texts similarly show that the creation proceeds from Pradhana:

From Pradhana (lit., the Best, the Chief) is produced this universe, it goes back into Pradhana, it is sustained by Him; verily there is no other cause recognised by the wise.

The following text shows that the world proceeds from the Jiva:

From the Jiva (lit., the life, the Giver of life) proceeds all beings, they remain sustained by the Jiva firmly, they merge into the Jiva; there is no higher cause than the Jiva.

Doubt: Here arises the doubt. Do the words Hara, etc., used’ in the above extracts, denote what they ordinarily mean or are they to be taken in their etymological significance, as denoting Brahman?

Purvapaksha: These words must be taken in their ordinary significance and denote Shiva, Pradhana and Jiva, respectively.

Siddhanta: This objection is met by the author by the following Sutra.

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