Prakriti and Creation process Part-II

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(Cont. from the previous post.)

 

 

55. Consciousness associated with ignorance, possessed of these two

powers, when considered from its own standpoint1 is the efficient

cause, and when considered from the standpoint of its updAhi or

limitation2 is the material cause (of the universe).

 

1 Own standpoint—When we look at the Consciousness-aspect mainly

without altogether overlooking the association of upAdhi.

2 Limitation—when we look at the UpAdhi-aspect mainly without

altogether overlooking the element of Pure Consciousness.

 

The question arises whether Brahman is the material or the efficient

cause of the universe, i.e. whether Brahman has created the universe

like the potter making his pot or whether Brahman has transformed

Himself into the universe like the transformation of milk into curd.

Now the prima facie view is that Brahman is not the efficient cause,

because in that case He would be quite different from His creation

as the potter is from the pot he makes. But (here is a Sruti passage

which contradicts this standpoint-tat ShruShtvA AnupraviShat "Having

projected it, He entered into it" (Tait.Up.2.6). This passage

declares that Brahman after projecting the universe entered into it.

Further, Brahman cannot be the material cause of the universe. In

that case, the cause and effect being the same, the universe would

be a conscious entity and therefore it would not be unreal. These

arguments of the opponent are thus refuted: Brahman associated with

Maya, when looked upon from the standpoint of His Consciousness-

aspect, is the efficient or instrumental cause, and when looked upon

from His UpAdhi-aspect is the material cause of the universe. It can

be thus illustrated: Inert iron filings, when placed near a magnet,

show movement. Similarly ignorance which is inert and lifeless shows

activity owing to the proximity of Brahman. Therefore Brahman is

instrumental to the activity and manifestation of mAyA. Again,

ignorance is the direct material cause of the universe, and

therefore Isvara also, who is the Lord of mAyA, is indirectly said

to be the material cause of the universe. As regards the contention

that in case Brahman is the efficient cause the passage quoted from

the Taittirlya Upanisad becomes meaningless, it may be said that the

passage refers to Brahman as the material cause. Again, in

explaining creation the Vedantin applies the Law of vivarta which

means the transformation of the cause into effect without the former

losing its own character, hence, apparent transformation. According

to the Vedantin, the world is the vivarta of Brahman, i.e. the whole

visible universe is a mere illusion—an unreal and illusory

appearance—while Brahman is the only real entity. As the snake is

the vivarta of the rope, so is the world the Vivarta of Brahman. The

law of vivarta is fundamentally different from the law of evolution

(pariNAma), which admits real change in the cause. Therefore if

Brahman is posited as the material cause of the universe, it does

not follow that the universe is also a conscious entity like its

cause. Ignorance is unreal and therefore the phenomenal universe

which is its effect is also unreal.

 

56. Just as the spider, when considered from the standpoint of its

own self, is the efficient cause of the web, and when looked upon

from the standpoint of its body, is also the material cause of the

web.

 

The weaving of the web by the spider from its own glands is a well-

known phenomenon. The spider is the efficient cause, as without the

life-principle inherent in the spider its material and inert body

cannot weave the web. Again the life-principle of the spider without

its material body is equally impotent to weave the web. Therefore

the spider is both the efficient and the material cause of the web.

As the spider without the help of cotton and other materials makes

the warp and the woof and therefore ultimately weaves the web,

similarly the Supreme Deity also, one without a second before

creation, through His own power of Maya creates the entire universe

from the gross objects to the highest cosmic manifestation. Cp. "As

the spider creates and withdraws its thread, as the herbs grow on

earth, as hairs come out spontaneously from a living person, so, in

this world, does everything come out of the Imperishable One" (Mund.

Up. 1.1.7).

 

 

57. From Consciousness1 associated with the projecting power of

ignorance which has a preponderance of the quality of darkness, has

evolved akASha which,2 in its turn, has produced air, from air has

come fire, from fire water, and from water earth. As in such Sruti

passages, "From this Self has evolved Akasa" (Tait.Up.2.1.1).

 

1 Consciousness—The purport of the Sruti is that the whole universe

has evolved from Brahman. puruSha evedam sarvam—"All this (universe)

is verily the Purusa Himself" ((rg-veda 10.90.2).yato vA imani

bhutAni jayante yena jAtAni jIvanti yatprayantyaBhisamviShanti—"From

which these creatures are born, through which they, when born, live

and into which they return and enter" (Tait.Up.3.1). aham sarvasya

prabhavo mattaH sarvam pravartate—"1 am the origin of all, from Me

everything issues forth" (Gtta 10. 8).

 

The Vedanta school of philosophy basing its arguments on such

scriptural passages as these refutes the sankhyas, according to whom

the universe has evolved from the inert pradhAna. Cp. vedAnta sutras

1.1.5 and 2.2.1. It also refutes the atomic theory of the nyAya

school and finally establishes that Brahman is the ultimate cause of

everything.

 

2 Which etc.—Ether evolves air. It means that air is produced from

Brahman associated with ignorance which had already been transformed

into ether. In other words, air etc. are products of Brahman Itself.

 

(To Be Continued...)