tadabhidhyānādeva tu talliṅgāt saḥ ..2.3.12..

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direct from Brahman

The author in the preceding Sutras has shown the creation of Akasha etc., in a certain order, the succession being that from ether arises air, from air tire, from fire water, and from water earth. This succession is given merely to remove doubt and controversy regarding the order of manifestation of these elements. As a matter of fact, there was no necessity of teaching it here, because the Sutra I., 1. 2.. defines Brahman to be the cause of the origination of everything. The root-matter Pradhana, the great principle Mahat, and the rest, have been shown to arise out of Brahman in that Sutra. Now is taught details about this origination. In the Subala Upanishad we find:

The pupils ask, «What existed in the beginning?» To them, replied the teacher, ‘neither being nor non-being, neither being-non-being existed then. It was both being and non-being. From it arose the Tama (darkness), from Tamas arises the Bhutadi, from Bhutadi springs Akasha; from Akasha, Vayu; from Vayu, Fire, from Fire, Water; from Water, Earth; and this became an egg».

Between Tamas and Akasha should be read the Akshara, the Avyakta and the Mahat. And after Bhutadi should be read Tanmatras and the Indriyas. Thus the complete order of creation is from Being-non-being arises Darkness, from Darkness arises the Imperishable; from the Imperishable, the Un-evolved; from the Un-evolved, the Great Principle; from it the Tanmatras; from Tanmatras, Indriyas or sense organs; and then the five elements. This we must do, in order to harmonise the subsequent passage in the same Upanishad regarding the absorption of elements at the time of Pralaya. That passage is given below:

When all beings are thus burnt up, the earth is merged in water, water in fire, fire in air, air in the ether, the ether in the sense-organs, the sense-organs in the Tanmatras, the Tanmatras in the Bhutadi, (Ahankara); the Bhutadi in the Great Principle, the Great Principle in the Un-evolved, the Un-evolved in the imperishable; the Imperishable is merged in Darkness; Darkness becomes one with the highest Divinity.

The highest Divinity is that which has been defined as neither Sat (dense world) nor Asat (the subtle world), neither Sat-Asat (the mixture of the two forms; hut something transcend ins both and from which arise the Sat and Asat.

The word Bhutadi in the above means the principle of Ahankara which is three-fold. From the Sattvika Ahankara arises lianas and the Devatas From the Rajas Ahamkara arise the sense-organs, from the Tamasa Ahankara arise the Tanmatras, from which arise the five gives elements.

In the Gopala Upanishad it is said:

In the beginning there existed Brahman alone, one without a second. From Him arose the Un-evolved and the Evolved, the Imperishables; from the Imperishable came the Great Principle, from the Great Principle Ahankara. from the Ahankara the five Tanmatras from them the five gross elements; the Imperishable is covered by all these.

Doubt: Now arises the doubt, do these Pradhana and the rest originate directly from Brahman, or from that which is mentioned immediately before it?

Purvapakshin: They arise not directly from Brahman, but from the Tattvas immediately preceding. .

Siddhanta: They arise directly from Brahman as is shown in the following Sutra:

SUTRA II. 3. 12.

तदभिध्यानादेव तु तल्लिङ्गात् सः॥२.३.१२॥

.. Tat, that, his…. Abhidhyanat, because of the volition, reflection… Eva, even, … Tu, but. Tat, his. …. Lingat, because of the inferential mark. Sah, he.

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