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CHAPTERII.

ATMANASTHEFIRSTCAUSE.

SecondStanzaoftheHymn.

ToHimwho,likeuntoamagician,orevenlikeuntoamightyYogin,displaysbyHisownwillthisuniverse,undifferentiatedinthebeginningliketheplantwithintheseed,butmadeafterwardspicturesqueinallitsvarietyincombinationwithspaceandtimecreatedbyMy,toHimwhoisincarnateintheTeacher,toHimintheEffulgentFormFacingtheSouth,toHim(Siva)bethisbow!

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IntheprecedingchapterithasbeenshownthatthewholeexternaluniversehasreallynoexistenceindependentoftheSelf,thatitappearsbyMayaasthoughexternaltotheSelf.ThischapterproceedstoestablishtheVedicdoctrinethatAtmanistheFirstCauseoftheuniverse,bywayofrefutingthetheorieswhichmaintainthatthematerialcauseoftheuniverseissomethingelsereallyexistent,andindependentofAtman.



Vaiseshika'sAtomictheory.

1.Theparamanus,theextremelysmallatoms,combinedtogether,constitutetheupdnaormaterialcauseoftheuniverse.Henceitisthatapotmanifestsitselfinconstantassociationwithclay,butnotwithIsvara.

Itistheindivisibleextremelysubtlethingscalledparamanuswhich,combiningtogetherinvariousways,giverisetotheuniversecomprisingallcreatedobjectswiththeirattributesandactivities.Wespeakofasubstanceastheupadanaormaterialcauseofotherthingswhenitisfoundinvariablyassociatedwiththem,anduponwhoseexistencetheexistenceofthoseotherthingsdepends.Nothingin

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ourexperienceisthusinvariablyfoundassociatedwithAtman,theSelf,orIsvara.Ontheotherhand,everycreatedobjectisfoundinvariablyassociatedwithsomethingotherthanAtman,withsomethingorotherwhichisinsentient.Apot,forinstance,isinvariablyassociatedwithclay.Hencetheconclusionthattheinsentientatoms,notthesentientIsvaranorHisMaya,arethematerialcauseoftheuniverse.

2.Itisthequalities,suchascolour,taste,etc.,inherentintheatomsthemselves,whichproducequalitiesofakindredsortintheeffectseparately.

Thus,theatomsandtheirqualitiesgiverisetoallobjectsincreationaswellastheirqualities,sothatIsvaraisnotthematerialcauseeitherofthesubstancesoroftheirqualities.

Vaiseshika'sthreefoldcause.

3.Thatwithwhichtheeffectisintimatelyassociatedisthesamavyikrana,theinseparableormaterialcause,as.

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opposedtotheaccessoriessuchasthepotter'swheel,whichbelongtoacategorydifferentfromthesamavyikrana.

4.Thatissaidtobetheasamavayikarana,theaccidentalorseparablecause,which,whilequitenecessarytoproducetheeffect,residesinthesamavyi,orinthesubstratumofthesamavyi.

5.Anefficient(nimitta)causeofalleffectsisIsvara,likethepotter.

TheVaiseshikasaysthattherearethreekindsofcausesforeverypositiveeffect,knownrespectivelyasthesamavayiorupadanakarana,thematerialcausetheasamavayikarana,theaccidentalcausethenimittakarana,theefficientorintelligentcause.Threadisthematerialcauseofacloth,becausethelatterisinconstantrelationwiththeother.Accordingtothedefinition



oftheasamavayikaranagivenintheverse4,thecombiningofthreadswithoneanotherconstitutestheasamavayikaranaofthecloth,becausethe

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actofcombiningresidesinthethreadswhichformthesamavayikaranaofthecloth.Again,accordingtothedefinition,thecolourofthethreadistheasamavayikaranaofthecolourofthecloth,becausetheformerwhichgivesrisetothelatterresidesinthethreadwhichformsthesubstratum(thesamavayin)ofthecloth,andtheclothagainisthesubstancewhereinthecolouroftheclothinheresinconstantrelationandisthereforecalledthesamavayiofthatcolour.Theremainingfactorsinthecausalaggregatecomprise(1)whatiscalledthenimittakarana,theefficientcauseliketheweaver,and(2)thesahakariorauxiliarycausesuchastheinstrumentsusedbyhiminproducingtheclothoutofthethread.Isvaraissaidtobeamereefficientcauseinalleffects.AndastheefficientcauseHeisanecessaryfactorinthecreationoftheuniversefor,weseethatwithoutanimpulsefromasentientbeingnoeffectiseverproducedoutofamaterial.Withoutapotter,forinstance,nopotiseverproducedoutofclay.Isvarabeingthusonlyoneofthefactorsinthecreationoftheuniverse,toholdthatthesolecauseoftheuniverseisthesentientBrahmanisopposedtoallourexperience.

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56.Whencesoeveraneffectisborn,thereitabidesapotabidesinclay,aclothinthread,afingerringingold.ThussaytheVaiseshikasaswellastheNaiyyikas.

TheSankhyaTheory.

78.Rajas,SattvaandTamas,thesearethethreequalitiesofPradhna.RajasisimpassionedandmobileSattva,pureandluminousTamas,darkandconcealing:theyarethecausesofcreation,preservationanddestruction.

Pradhana,otherwisecalledPrakriti,issaidtobecomposedofthreedistinctelementscalledGunasperceivedasintimatelyassociated,orevenidentical,withone'sownselfbythosewhocannotdiscriminatebetweenmatterandspirit.Rajas,literallythecolouringelement,ischaracterisedbypassionandmotionandformsthesupportbywhichtheothertwoareheldintheirplace.Sattva,lit.goodness,isverysubtleacidlight,andisthe

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elementbywhichwebecomeconsciousoftheexternalworld.Tamas,lit.darkness,isheavy,dullandimpure,concealingtherealityfromourvision.TherespectivefunctionsofthesethreedistinctconstituentsofPradhanamanifestthemselvesinthecreation,preservationanddestructionoftheuniverse.Howtheycausethesewillbeexplainedlateron.ThisschoolofSankhyaholdsthatnoIntelligentBeingisnecessaryevenastheefficientcauseoftheuniverse.

Nowfollowstherefutationofthese.

ThesecondstanzaoftheHymnisintendedtorefutethetheoriesastothe



causeoftheuniverseadvancedbytheVaiseshikas,Naiyayikas,Sankhyas,Svabhavavadins,Nihilists(Sunyavadins),SaivasandPauranikas.

Themeaningofthesecondstanzamaybeexplainedasfollows:

RefutationoftheAtomicTheory.

9.Intheseriesofeffectsfromthesprout.oftheplantuptoitsfruit,existenceisadmitted.Whencedo,then,comethoseatomsandconjoinintofigseeds?

Thatistosay,thedoctrinethattheatomsarethecauseoftheuniverseiscontradictedby

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experience.For,theupadanaormaterialcauseoftheuniverseisdefinedtobethatwhichisperceivedinassociationwithallobjectsofcreation.Itbeingonlyexistence,notatoms,thatwecognizeinallobjectsofcreation,theupadanaoftheuniversemustbeBrahmanspokenofastheSatorexistent,nottheatomsoranythingelse.How,forinstance,canatomsbesaidtobetheupadanaofthefigseed,thefinaleffect?Thoughatomsbetheupadanaofthedvyanukas,moleculesoftwoatoms,yettheyarenotperceivedtobeassuchinallproducts.Threedvyanukasaresaidtoformatryanuka,thenextcompoundahypothesisnotwarrantedbyexperience.Ifsuchwerethecase,wewouldperceivealongwiththepotthelumpofclayoutofwhichitwasproduced,andthepotalongwithpotsherds.Thiscannotbe,inasmuchasnoafterstateisperceivedwithoutthepreviousstateentirelyvanishing,andthatwhathasvanishedoutofsightcannotbesaidtobetheupadana.Ifthislastwerepossible,thenatomsthemselvesmightbetheupadanaofthefinalproducts,whichiscontrary.tothehypothesisoftheVaiseshikas.Atomsare,moreover,assumedtobesupersensuoussothattheeffectswhicharemadeofsupersensuousatomsmustalsobesupersensuous.Wherefore,Brahmanalone,theExistence,aspresentinallobjectsofcreation,istheupadanaoftheuniverse.

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Theupadanakaranaissometimesdefinedasthewordupadanaliterallymeans,tobethesubstancewhichonemustprimarilylayholdofinproducinganeffect.Onthestrengthofthisdefinition,theVaiseshikamightargue,indefenceofhistheory,thatitistheseed,notBrahman'sexistence,whichonemustprimarilylayholdofinordertoproducethetree,andthatthereforeBrahmancannotbethematerialcauseofalleffects.Inreply,theBrahmavadinsaysthattheobjectionappliestobothalike.TheVaiseshikamustadmitthathewhowishestoproduceatreeresortsprimarilynottoatoms,buttotheseed.Ifheshouldtrytoexplainthisdifficultybysayingthattheseedwhichisresortedtoisoriginallybuiltoutofatoms,theBrahmavadindefendshistheorybysayingthattheseeditselfisavivartaoranillusoryaspectofBrahman.TheBrahmavadin'spositionisfurtherstrengthenedbythefactthatintheseedexistenceiscognised,butnottheatoms.

10.Itisadmittedbyallthattheeffectisaccompaniedwiththecause(updana).Henceitisthatexistenceandlightarepresentineveryobject.



Everyobjectofcreationappearsinthelightof

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consciousnessassomethingexistent.WhereforetheselfluminousExistenceisthematerialcause.

11.Whentheflowerbecomesthefruit,whenmilkbecomescurd,propertiessuchasform,tasteandthelikeofadistinctclassfromthoseofthecausearecognised.

Whereas,accordingtotheVaiseshikatheory,thequalitiesoftheeffectshouldbeofthesamekindasthoseofthecause,theformerbeingcausedbythelatter.Thusthoughoneeffectfollowsanother,theprecedingeffectcannotbesaidtobethematerialcauseofthesucceedingoneastheVaiseshikamaintains.

TheTheoryofIllusion.

Itmaybeasked,howcanthemereselfluminousExistencewhichisformlessgiverisetotheuniverseofforms?Wereply:ItissaidtobetheCausemerelybecauseItunderliesallmanifestedillusoryforms,liketheropewhichisthebasisoftheillusoryformoftheserpent,etc.AccordinglytheVartikakarasays:

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12.Causeandeffect,partandwhole,genusandindividual,substanceandattribute,actionandagent,andothersliketheseareimaginaryformsoftheOneLight.

ItbeingimpossibleeitheraccordingtotheArambhavada,theVaiseshikatheoryofcreation,oraccordingtotheParinamavada,theSankhyatheoryoftransformation,toexplainthatonethingcanreallycauseanother,andallothertheoriesbeingaltogetherunfounded,wehavetoconcludethattheuniverseisameredisplayofMayaonthebackgroundofselfconsciousBrahman.

IntelligenceandactivityinhereonlyintheSentient.

13.NeitherfortheatomsnorforthePradhanaissentiencyclaimedincreatingtheUniverse.Intelligenceandactivityarefoundtoinhereinasentientbeing.

TheVaiseshikasandSankhyasdonotclaimsentiencyfortheatomsandthePradhana,whichtheyrespectivelyholdtobethecauseoftheuniverse.Sruti(VideChhandogyaupanishad,62)

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declaresthatcreationproceedsfromaselfconsciousBeing,Himselfbecomingtheuniverseinitsmanifoldaspects.Consciousnessandactivityareneverfoundininsentientmatterunassociatedwithaselfconsciousentity.FromthisitnecessarilyfollowsthatcreationproceedsfromaselfconsciousPrinciplewhocanthinkandact.Thus,accordingtotheSruti,the



universecannotbesaidtoactuallyproceedfromtheinsentientatomsortheinsentientPradhanaassuch,orevenfromeitheroftheseactedonbythewillofaselfconsciousBeing,ofanextracosmicGod,existingquiteapartfromthematteroutofwhichtheuniverseisbuilt.Ontheotherhand,theSrutiteachesthattheuniverseproceedsfromIsvarabyanactofwill,thatHeisboththeefficientandthematerialcauseoftheuniverse.ThoughHeisimmutableinHimself,notsubjecttoanychange,notaffectedbyanythingwhatsoever,stillitmaybesupposedthatHethinksandacts,isconsciousofanexternalworldandactsuponit,whenviewedinassociationwithHisMayaSakti,thepowerofillusioncontainingwithinitthepotentialitiesoftheuniverseasmadeupofcausesandeffects.

14.ByHisKriyaSaktiorenergyofactivityassumingtheformofTime,milk

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istransformedintocurd.ByHisJnanaSaktiorenergyofintelligence,theuniversecomesintobeingasmadeupoftheperceiverandtheobjectsofperception.

TheSankhyaholdsthataneffectcomesintobeingindependentlyofasentientbeing,andadduces,inevidenceofhistheory,thefactofmilktransformingitselfintocurdwithouttheinterventionofasentientbeing.Asagainstthis,theVedantinholdsthatitistheIsvaradwelling,astheSruti(BriUp.5715)declares,inallobjectsofcreationcontrollingandguidingthemfromwithin,who,byHisKriyaSakti,assumingtheformofTimeactsuponmilksoastotransformitintocurd.Milkbyitselfcannotbecomecurd.Ifitcould,thenitwouldeverbechangingintocurd.Again,thereisastateofMayainwhichitisassociatedwithasemblanceofBrahman'sconsciousnessandformstheconsciousnessofIsvara,theauthoroftheuniverse,who,atthebeginningofcreation,issaidtohavehadbeforehisviewallthatwastobecreated,andfromwhomproceedsourconsciousnessoftheuniverse.ThisconsciousnessofIsvaraiswhatiscalledJnanaSakti,theenergyofintelligence.Itselfthusassumingtheformofintelligence,Mayaconvertsitsbasis,BrahmanassociatedwithMaya,intoaconsciousentity,while,italsopresentsitselftoHisviewas

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theuniversetobecreated,astheobjectofperception.ThusbyJnanaSaktiofIsvaratheuniversecomesintobeing.

15.Consciousnessisoftwokinds:NirvikalpakaortheundifferentiatedconsciousnessilluminestheThingitself,whileSavikalpaorthedifferentiatedconsciousnessismanifoldasilluminingthedesignations,etc.

TheJnanaSaktitakestwoforms.First,thereistheconsciousnesswhichatthebeginningofcreationexpresseditselfintheform"mayIbecomemany,"andrelatestotheexternaluniverseasawholeingeneral.Itisknownasnirvikalpakaortheundifferentiatedconsciousness.Again,thesameconsciousness,whenrelatingtotheobjectsofexternaluniverseintheirrespectivespecialcharacteristics,suchastheseveralelementsofmatterandmaterialobjects,becomeswhatiscalledsavikalpaordifferentiatedconsciousness.



Thusthoughconsciousnessisoneandhomogeneousinitself,itappearstobedifferentinthedifferentformsilluminedbyit.As,forinstance:

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16.Imagination,doubt,confusion,memory,consciousnessofsimilarity,determination,guess,andnonapprehensionandsoalsootherstatesofconsciousness.

Theseotherstatesofconsciousnesscomprisethosewhicharegenerallyregardedaspramas,formsofrightknowledgeasrelatingtotherealstateofthings.Theyaredifferentlyenumeratedinthedifferentsystemsofphilosophy,asfollows:

17.TheChrvakasholdtopratyaksha(sensuousperception)alone,whereasKandaandSugatarecognisethataswellasanumna(inference).SnkhyasrecognisethetwoaswellasSabda(verbalstatement)

18.AndsodosomeoftheNaiyyikassocalled,whileother(Naiyyikas)addupamana(comparison).Prabhkara

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mentionsthesefouralongwitharthpatti(presumption).

19.TheVedntinsandthefollowersofBhattarecogniseasixthonenamedAbhvawhilethePaurnikasmentionthesewiththeadditionofSambhava(consistency)andAitihya(tradition).

Charvakas:otherwiseknownastheLokayatas,thosewhoholdthatnothingisrealexceptwhatisrevealedbythesenses.Kanada:thefounderoftheVaiseshikasystemofphilosophy.Sugata:Buddha,whopreachedthatAtmanwasnothingindependentofthestatesofconsciousnesswhichchangefrommomenttomoment.Sankhyas:thefollowersofKapila'sandPatanjali'ssystemsofphilosophy.ThefollowersofGautama'ssystemofNyayarecogniseupamanaasanindependentsourceofrightknowledge.PrabhakaraandBhattawereleadersoftwodifferentschoolsofJaimini'ssystemofKarmaMimamsaVedantins:thosewhofollowtheleadofBadarayana,thefounderofthesystemcalledSarirakamimamsa,whichtreatsofthenatureofBrahman.Pauranikas:thosewhobasetheirsystemofphilosophyontheteachingofthePuranas.

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Pratyaksha:sensuousperceptionrightknowledgeobtainedbysenseorganscomingincontactwithexternalobjects,likeourknowledgeofcolour,etc.,obtainedthroughtheeye,etc.

Anumana:rightknowledgeobtainedbyaprocessofinference.First,byobservationwefindthatwhereverthereissmokethereisfire.Then,wheninacertainplaceweseesmoke,weinferthatfireexistsinthatplace.Theknowledgeoftheexistenceoffirehasherebeenobtainedbyaprocessofinference.

Sabda:rightknowledgeobtainedthroughaverbalstatementproceeding



fromatrustworthysource.

Upamana:rightknowledgeofsimilarityobtainedbyaprocessofcomparison.Toexplain:Amanlearnsforthefirsttimefromaforesterthatagayal(awildanimal)islikeacow.Afterwards,onseeingananimallikeacowinaforest,theperceptionofsimilarityremindshimoftheforester'directions,andheconcludesthatitisagayal.

Arthapatti:rightknowledgeintheformofpresumption:surmisingathingtoaccountforsomethingelseknown.Thus,inthecaseofafatmanwhodoesnoteatbyday,hisfatnesscannotbeexplainedexceptthroughthesurmisalofhiseatingatnight.Bypresumption,wecometoknowthatheeatsatnight.

Abhava:animmediateconsciousnessofthenonexistenceofsomethingbythenonperception

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thereofwhere,ifitexisted,itoughttohavebeenperceived.When,forinstance,inalightedroomwedonotperceiveajar,webecomeimmediatelyconsciousthatthejardoesnotexistthere.

Sambhava:therightknowledgewehaveastotheexistenceofapartwhenweknowthatthewholeofwhichitisthepartexists.Ifweknowthatamanhasonehundredrupees,itisarightknowledgetoknowthathehastenrupees.

Aitihya:rightknowledgeobtainedbytradition,whichistransmittedfromgenerationtogeneration,andofwhichthesourceisunknownsuchistheknowledgeconcerningaYaksha(aninvisiblebeing)saidtooccupyatree.

Theseterms,pratyaksha,etc.,areappliedtopramaortherightknowledgethusobtained,aswellastopramana,thekaranaorthemeansbywhichsuchaknowledgeisobtained.WhiletheCharvakasdogmaticallydiscardasunreliableallsourcesofinformationotherthansensuousperception,othersreducesomeoftheeightsourcesofknowledgementionedabove,tooneoranotherofthosewhichtheyrecognizeasindependentsourcesofknowledge.

TheVaiseshika'sCategories.

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20.ThefollowersofKandamentionsixpadrthasorcategoriesofexistenceviz.:

I.Dravya,substance.II.Guna,quality.III.Karma,motionoractivity.IV.Samanya,genus.V.Visesha,difference.VI.Samavaya,intimaterelationorcoinherence.

2123.I.Substancesarenine:

Bhutasorelements(1.earth,2.water,3.light,4.airand5.ether.)6.Dis,space.7.Kala,time.8.Atman,soul.9.Manas,mind.

II.Qualitiesaretwentyfour:



1.Sabda,sound.2.Sparsa,tangibility.3.Rupa,colour.4.Rasa,taste.5.Gandha,odour.6.Parimana,dimension.7.Sankhya,number.8.Samyoga,conjunction.9.Vibhaga,disjunction.10.Prithaktva,mutualseparateness.11.Gurutva,weight.12.Dravatva,fluidity.13.Paratva,priority.14.Aparatva,posteriority.15.Sneha,

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viscidity.16.Samskara,tendency.17.Dhi,understanding.18.Dvesha,aversion.19.Sukha,pleasure.20.Duhkha,pain.21.Ichchha,desire.22.Dharma,merit.23.Adharma,demerit.24.Prayatna,effort.

2425.Tendencyisofthreekinds:(1)Vegaorspeed,likethatwhichcausestheflightofanarrow,etc.(2)Bhavana,thatlatentimpression,causedbyexperience,whichsubsequentlyhelpstocallforthamemoryofthesameunderfavourablecircumstances.(3)Sthitasthapakataorelasticity,thatwhichcausesreturntotheformerstate.Whentheleafofthebirchorthebranchofatreeisfirstdraggedandthenletgo,itwillreverttoitsformerstate.

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26.III.Motionoractionisoffivesortsasthewisesay:1.Utkshepa,throwingupwards.2.Avakshepa,throwingdownwards.3,Gamana,going.4.Prasarana,expansion.5.Akunchana,contraction.

2728.IV.GenusissaidtobeoftwokindsI.Paraorthehigher,namely,satta,existence.2.Aparaorlower,suchasthegenusofsubstance,ofquality,andsoon.

28.V.Viseshasorultimatedifferencesarethosewhichcausetheknowledgethatonethingisdifferentfromanotherandtheyareinfiniteinnumber.

Theyaresaidtoresideintheeternalsubstances,suchasmanas,soul,time,space,ethertheparamanusofearth,water,lightandair.

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29.VI.Samavayaiseternalrelation,suchasthatbetweenapotanditscolour.

Thepairswhicharethusintimatelyrelatedare,thewholeanditsparts,substanceanditsqualities,actionanditsagent,genusandtheindividual,viseshasandtheeternalsubstances.

Time,ether,spaceandsoulareeternalandallpervading.

30Thefourkindsofparamanusareinfinitesimallysmallandeternal.

ThushavebeenenumeratedthesixcategoriesaccordingtotheVaiseshikaDoctrine.



TheSankhya'sCategories.

NowtheVartikakaraproceedstogivetheclassificationofprinciplesaccordingtoTheisticSankhya:

31.My(illusion)isdesignatedasPradhna(theprimarygerm),Avyakta(theunmanifested),Avidy(ignorance),

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Ajnna(nescience),Akshara(indestructible),Avykrita(undifferentiated),Prakriti(thematerialcause),Tamas(darkness).

ThesearethetermsappliedtoMulaprakriti,therootofmatter,theultimatematerialcauseoftheuniverse,inSruti,SmritiandPuranas.

32.FromMy,whenconjoinedwithBrahman'sconsciousnessreflectedinit,therecomeintobeingMahat,TimeandPurushafromtheprincipleofMahatcomesforthAhankra.

WhenMayabecomesunitedwiththeconsciousnessofIsvaracontrollingit,therecomeintobeingthethreeprinciplesmentionedabove:Kala,thatwhichcausesdisturbanceinthebalancedconditionofthegunasofPrakriti.ItisonlyBrahman'sconsciousnessinaparticularstateasinducedbyconjunctionwithPrakriti.UndertheinfluenceofKala,PrakritievolvesintoMahat(intellect)andwiththisfirstevolutionofPrakritiastheirbackground,theJivasorPurushasstartintobeing,eachPurushabeingindependentandeternal.Theyaretoensoulallthecreatedforms.Thewholesamsaraisinfactintendedfortheirevolutionand

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benefit.Theyareconsciousof,andbecomeaffectedby,thevariouschangesthattakeplaceinnature.FromMahat,AhankaraorEgoismisevolved.ThisAhankaraiseithertamasic,orrajasicorsattvic.

3334.FromthetmasicAhankraproceedtheksa,air,fire,waterandearthasalsosoundtouch,colour,tasteandsmell,inorderlysuccession,formingtheobjectsofthesensesandthespecificqualitiesofthebhtas(elements).TheirdeitiesareSadasiva,Isa,Rudra,Vishnu,theFourfaced(Brahm).

Sound,etc.,respectivelyformthecharacteristicnatureofthefiveelementssuchasakasa,allinfusedwithAhankara.Deities:DevasortheIntelligencesworkinginthefivesubtleelements,controllingthemfromwithin,guidingtheirevolutionaccordingtocertainlaws.

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3536.FromthesttvicAhankraproceedtheantahkarana,(theinnerorgan)andtheorgansofsensation.

Theantahkarana,(theinnerorganofsensationisfourfold:

[paragraphcontinues]



Manas,Buddhi,AhankaraandChitta.Doubt,determination,pride,recollection,thesearetheirobjects.Chandra,Prajapati,Rudra,Kshetrajana,thesearetheDevatas.

37.Ear,skin,eye,palate,andnoseareknownasjnnendriyas,organsofsensation.Dis,Vta,Srya,Varuna,Asvins,thesearesaidtobetheirDevatas.

38.FromtherjasicAhankracomeforththeKarmendriyasororgansofactionandthevitalairs.TheKarmendriyasaretongue,hands,feet,anus,andtheorganofgeneration.

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39.Theirfunctionsarespeaking,taking,going,leaving,andenjoying.TheirDevatasareVahni,Indra,Upendra,Mrityu,andPrajapati.

40.The(vital)airsareprna,apna,vyna,udna,andsamna.

Therespectiveseatsofthesevitalenergiesaretheheart,theanus,thewholebody,thethroat,andthenavel.

ThetwentyfourprinciplesoftheTheisticSankhya.

4041.ThedoctorsofSnkhyaSstraenumeratetwentyfourtattvas(principles)comprisingthefivebhtas(elementsofmatter),thefivevitalairs,andthefourteenindriyas(organsofsensationandaction).

TheTheisticSankhyasenumeratetheseonlyasthetwentyfourprinciplessaidtobetaughtinthe

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Sankhyasystem.Accordingtothem,alltheprinciplesfromBrahmanandMayauptotheTanmatras(theprimaryessentialelementsofmatter)beingpresentinallthesetwentyfourprinciplesastheircauses,theyarenottobeseparatelycounted.

TheTwentyfourPrinciplesoftheAtheisticSankhya.

TheAtheisticSchoolofSankhyaenumeratesthetwentyfourprinciplesinthefollowingorderofevolution:1.Mulaprakriti2.Mahat3.Ahankara48,thefiveTanmatras(evolvedoutofTamasicAhankara)913,thefiveMahabhutasorgrosselementsofmatter(evolvedoutofthefiveTanmatras)1418,thefiveorgansofactivity(evolvedoutofRajasicAhankara)1924,theantahkaranaandthefiveexternalorgansofsensation(evolvedoutoftheSattvicAhankara).Thefirstoftheseisthecauseofall,nottheeffectofanythingelse.Theprinciplesenumeratedfrom2to8areeachtheeffectofwhatprecedesitandthecauseofwhatfollowsit.Thoseenumeratedfrom9to24aremereeffects,andthey.donotgiverisetoanydistinctprinciplesintheirturn.Prangsorvitalenergiesarenotregardedasdistinctprinciplesinthemselves,beinglookeduponasfunctionsofthesenseorganstakenin




theirtotality.Purushasareinfiniteinnumberandareneithercausesnoreffectsofanythingelse.WhatiscalledTimehas

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noexistenceindependentofthethingsspokenofashavingexistedinthepast,orasexistinginthepresent,orasgoingtoexistinthefuture.

TheThirtyPrinciplesofPauranikas.

4142.TotheseaddingMahat,Time,Pradhna,My,AvidyandPurusha,thePaurnikasenumeratethirtyprinciples.

PradhanaistheMulaprakritiwhosefirstmodificationisMahat.MayaandAvidyaarethusdistinguished:MayadoesnotdeludetheBeinginwhomitabides,andisentirelyunderHiscontrol,whilethereverseisthecasewithAvidyawhichabidesinJiva.KalaissimplytheactivityofIsvarawheninconjunctionwithAvyakta.PurushaisanamsaormererayofParamatman.

TheThirtysixPrinciplesofSaivagama.

4243.AddingtotheseBinduandNda,SaktiandSiva,SntaandAtta,thedoctorsofSaivgamaenumeratethirtysixprinciples.

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Bindu:theprinciplecalledSadasiva,theEntitygoverningthewholeexistence,anddevoidofattributes.Nada:anotherformofthesameBeingmanifestedasPranava,theilluminatorofallthings.Sakti:apowerdistinctfromMayaandAvidya,andbywhichIsvaragovernsall.Siva:Heinwhomthatpowerinheres,andwhovoluntarilyassumesabodyforthebenefitofdevotees.Santa(theTranquil)andAtita(theTranscendent)areonlytwodifferentaspectsofSiva,astheSrutisays:''ThisfireisverilyRudraHimself:ofHimtherearetwobodies,onefierce,theothergentle."(TattiriyaSamhita,573).

VedicDoctrineofMaya.

Thedifferentprinciplesenumeratedabovearenoneofthemabsolutelyrealinthemselves.AccordingtotheSrutitheyareonlymanifestationsoftheoneParabrahmancausedbyMaya.SotheVartikakarasays:

4344.AlltheprinciplesthusassumedexistedintheAtmanbefore,astheplantintheseed.ByMy,actingintheformofwill,intelligenceandactivity,havetheybeendisplayed.

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4445.Becauseeveryeventistheresultofwill,intelligenceandactivity,thereforeitiscertainthatallcreaturesaresomanyIsvaras.

Theuniverseproceedsfromwill,intelligenceandactivitywhichcannot



inhereinanybeingotherthanIsvaraenduedwithMaya.Theuniverseismaintained,aswesee,bythewill,intelligenceandactivityinherentinthesentientexistence,intheJivas.ThissentientexistenceisthereforenoneotherthanIsvara,therebeingnoevidencewhateverbywhichtoestablishadistinctioninconsciousnesspureandsimpleexceptwhatiscausedbyexternalconditionswithwhichitisassociated.Allvolition,thoughtandactivitybeingtheresultsofMaya,itisbutrighttomaintainthatthewholeuniversewhichtheybringintoexistenceismadeupofnothingbutMaya.

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4547.Fromtheseedisbornthetreeagainfromthattreeisanotherseedborn,andsooninsuccession.Withaviewtopreventsuchasupposition,theillustrationofaYoginhasbeenadduced.TheancientssuchasVisvmitra,perfectinSamdhi,withoutanymaterialinstrument,withoutanypersonalendinview,bytheirmerewillbroughtaboutcreationcompletewithallenjoyments.

48.Almightyaspossessedofinfinitepower,independentashavingnothingtoresorttooutsideHimself,byHismerewillHecreates,preservesanddestroysall.

TheillustrationbyseedandplantmayleadonetotheconclusionthattherearemanyIsvarasandmanyuniversescomingoneafteranother,ascauseandeffectinturn.ThisisopposedtotheteachingoftheSrutiwhichsaysthatIsvaraisneverbornandneverdies.TheillustrationofYoginisintendedtoavoidtheoppositeconclusion,byshowingthatIsvaraisoneandisthesolecreatoroftheuniverse.

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NowthequestionarisesastohowtheimmutableIsvaracanbesaidtocreate,preserve,anddestroytheuniverse.Itisansweredasfollows:

49.TheIsvaradoesnotcreatebywayofoperatingonmaterials(externaltoHimself)selfconsciousasHeis,neitherisHetheknowerbywayofoperatingonpramnasororgansofperception.

IsvaraundergoesnochangeofstateinHimselfwhenHecreates,preservesordestroystheuniverse.IfHeweretoperformtheseactsbyactivelyoperatingonthematerialcausewithnecessaryinstrumentsandsoon,thenHewouldbesubjecttochangeofstate,likeapotterproducingapot.Ontheotherhand,likeakingoramagnet,bymerepresenceHeinducesactivityinHisenvironment,withoutactivelyengaginginanyact.

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5051.HisconsciousnessandagencyarequiteabsolutebecauseofHisindependence.IntheveryvarietyofHiswillconsistsHisabsolutefreedom.WhocandefinetheselfreliantwillofIsvarabywhichHeisfreetoact,ornottoact,ortoactotherwise?

Heisconsciousandactiveindependentlyofallelse,withoutundergoinganychangeinHimself.So,too,isHiswillcharacterizedbythorough



independenceandabsenceofallobstruction.

52.TheSrutialsohasdeclaredIsvara'screationbywill,inthewords,"Hedesired,"and"FromHim,theAtman,wasksaborn."

ThusbywayofcomparingIsvaratothemagicianandtotheYogin,hasbeenexpoundedtheVedanticdoctrinethatIsvaraisboththematerialandtheefficientcause,asmanifestingbyforceofHisMayatheuniversemadeupofnamesandformswhichcannotbespokenofaseitherrealorunreal.AsthisdoctrineistaughtinoneharmoniousvoicebyalltheUpanishads,itshouldnot

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besetasideonthestrengthofevidencefurnishedfromothersourcesofknowledge.

Isvaraisnotamereefficientcause.

53.IftheSupremeLordweremerelytheefficientcauseofthisuniverse,likeapotterHewouldbesubjecttochangeandliabletodeath.

Itcannotbethat,likethepotteroperatingwithexternalinstrumentsuponanexternalmaterialcause,Isvaraismerelytheefficientcauseoftheuniversefornonecanoperateuponthingsexternaltohimselfwithouthimselfundergoingchange.LikeotheroperatorsHeshouldhavebeenendowedwithabody,whichwouldmakeHimliabletodecay.AccordinglytheconceptionthatIsvaraisthemereefficientcauseoftheuniverseisopposedtotheexpressteachingoftheVedantathatHeiseternalandimmutable.

ToavoidtheabsurditythathasbeenshowntofollowfromthedoctrinethatIsvaraisthemereefficientcause,theVaiseshikamaysaythatIsvara,asbelongingtothecategoryofAtman,hastheninequalities(thelastnineenumeratedinvartika23)includingichchha(desireorwill)inherentin

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Hisnature,i.e.,independentofabody.Butthiswouldleadtoanotherabsurdity,asshownbelow:

54.IftheninequalitiesincludingintellectwereeternalcoinheringattributesofIsvara,then,endowedasHeiswitheternalwill,Heshouldconstantlybeengagedinthecreationoftheuniverse.

55.Intheabsenceofallcessationofactivity,samsrawouldnevercease.Theteachingastomokshawouldbevain,andtheRevelationwouldbeofnopurpose.

56.WhereforetheIsvara'screationoftheuniverseisalladisplayofMy,andallworldlyexperienceincludingRevelationastobondageandliberationis(theeffect)ofMy.




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57.ThusendsthesecondchapterinbriefintheworkcalledMnasollsawhichexpoundsthemeaningoftheHymntotheBlessedDakshinmrti.

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