Brahman is the direct cause, because the text shows that they were produced by His reflection, which is an inferential mark. — 230.

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12. Brahman is the direct cause, because the text shows that they were produced by His reflection, which is an inferential mark. — 230.

COMMENTARY

The word ‘but’ is employed in order to remove the doubt That Lord of all, endowed with the energy of Tamas and the rest, as mentioned in the Subala Upanishad, is alone the direct cause of all these effects, beginning with Pradhana and ending with earth. Why do we say so? Because creation of every one of these Tattvas is preceded by the volition of the Lord as mentioned in the Scripture. Everywhere we find. «He desired, may I be many, may I grow forth’.’ This volition cannot belong to insentient objects like tire, air, etc., but to Brahman alone. He determines upon having various abodes, such as Pradhana and the rest; and dwelling in each. He successively creates the various elements. This Linga or indicatory mark shows that Brahman entering into Darkness and the rest, modifies them into the various forms of Pradhana and the rest. Another Shruti also says that earth, fire, etc., are the bodies of the Lord. As for example, in the Antaryami Brahmana of the Brihadaranyaka Upanishad, II, 7. 3, etc., and the Subala Upanishad. which declares «whose body is the earth, etc., whose body is the Un-evolved».

Adhikarana VIII — The Lord is the

Chief cause working through matter

SUTRA II. 3. 13.

विपर्ययेण तु क्रमोऽत उपपद्यते च॥२.३.१३॥

viparyayeṇa tu kramo’ta upapadyate ca ..2.3.13..

…. Viparyayena, through the reverse. .. Tu, but. .. Kramah, order. Atah, from this, from the Supreme Lord. … Upapadyate, becomes possible. … Win, and.

13. The reverse order (of creation or involution) mentioned in other Upanishads, becomes also possible if Brahman is the supreme cause of all — 231.

COMMENTARY

The word «but», has the force of «only», hero. In the Mundaka Upanishad (II., 1. 3.) we find the following:

From this is born Prana, Manas and all the sense, ether, air, light, water and the earth, the support of all.

Here Prana and Manas come first, while in the Subala Upanishad, Pradhana wad Mahat come first This reversing of the order of, succession, can be reconciled only then, if everything comes directly from Brahman, the Lord of all. In that case, it matters little, in what order you describe the various emanations, and hence the scriptures do not follow any particular order, when they describe the coming out of those elements from Brahman. The Supreme Lord being the Inner Controller of every clement, produces the next element through the first. Hence we say that from Him, the Supreme Lord, is produced all this, and the various texts can be reconciled if we hold that from this Supreme Lord, endowed with His different energies, are produced the various effects. Thus when the Shruti says, «Prom fire is produced water», it means that from the Supreme Lord endowed with ‘the energy of fire, is produced water. If this meaning is not given, then the text becomes irreconcilable. ‘The Supreme Lord is the material cause of everything, is the creator of everything, and by knowing Him alone, everything else is known’. This declaration of the scripture would be stultified, if we hold the contrary view that these Tattvas are produced not by Brahman directly, but from the Tattva preceding it. The Tattvas like the Pradhana and the rest being insentient, cannot modify themselves into their succeeding Tattva, without the co-operation of an intelligent cause. This is the force of the word «Cha» in the Sutra. Therefore, it follows that Brahman is the direct cause everywhere.

Adhikarana IX — Buddhi and Manas also are

directly produced from Brahman

The author now raises a doubt as to whether Buddhi and Manas, mentioned in the Mundaka Upanishad, as coming after Prana, are also directly produced from Brahman or from Prana.

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