Sri Vedanta-sutra, Part 32
BY: SUN STAFF
Jan 16, 2021 — CANADA (SUN) — Sri Vedanta-sutra - Volume Two by Srila Baladeva Vidyabhushana.
Adhikarana 4
Brahman Is The Only Original Cause
The sankhya theorist raises another doubt: "It cannot be said that the Vedanta describes Brahman as the sole cause of the universe, for the Vedanta philosophy does not describe a single original cause of creation. In Taittiriya Upanishad 2.1.1 atma (self) is revealed as the source of creation in the following words:
tasmad va etasmad atmana akasah sambhutah
"From atma the sky was born."
Another passage (Taittiriya Upanishad 2.7.1) describes asat (non-existence) as the original cause in the following words:
asad va idam agra asit tato va sad ajayata tad atmanam svayam akuruta
"In the beginning was non-existence. From non-existence existence was born. Existence created the self."
Another passage (Chandogya Upanishad 1.9.1) affirms that akasa (sky) is the original cause:
asya lokasya ka gatir ity akasa iti hovaca
"What is the origin of this world? Sky is the origin, he said."
Another passage (Chandogya Upanishad 1.11.5) affirms that breath is the original cause in the following words:
sarvani ha va imani bhutani pranam evabhisamvisanti
"Everything was born from breath and ultimately enters into breath again."
Another passage again proclaims asat (non-existence) as the original cause in the following words:
asad evedam agra asit tat samabhavat
"In the beginning was non-existence. From non-existence this world was manifested."
Another passage (Chandogya Upanisad 6.2.1) proclaims Brahman the original cause in the following words:
sad eva saumyedam agra asit
"O saintly one, in the beginning was Brahman."
Another passage (Brihad-aranyaka Upanishad 1.4.7) proclaims avyakrita (the unmanifested) as the original cause in the following words:
tad vaidam tarhy avyakritam asit tan-nama-rupabhyam vyakriyata
"In the beginning was the unmanifested. From it all the names and forms have come."
Many other passages could also be quoted to show the different theories of creation. Because in these passages of the Vedas many different things have been described as the sole original cause of creation, it cannot be said that Brahman is the sole cause of the creation of the world. However, it is possible to say that pradhana is the sole cause of creation, as we find in the passage (beginning with the word tarhi already quoted from the Brihad-aranyaka Upanishad. If this view is accepted, then the contradiction of seeing one thing sometimes as the original cause and sometimes as a product of the original cause becomes at once resolved.
Because it is all-pervading the pradhana can appropriately be called atma, akasa, and brahma, because it is the resting-place of all transformations and because it is eternal it may appropriately be called asat, and because it is the origin of all breathing it may metaphorically be called breath. When the scriptures state that the original cause performed activities, such as thinking (Brihad-aranyaka Upanishad 1.2.5 explains sa aikshata: The original cause thought.) these may also be considered metaphors. All this evidence clearly demonstrates that pradhana is the original cause of creation of the world as described in the Vedanta literature. In the context of this argument:
Sutra 14
karanatvena cakasadishu yatha vyapadishtokteh
karanatvena -as the cause; ca-certainly; akasa-sky; adishu -beginning with; yatha -as; vyapadishta-described; ukteh-from the statement.
The Upanishads state that Brahman is the cause of sky and the other elements.
Purport by Srila Baladeva Vidyabhushana
The word ca (certainly) is used here to dispel doubt. It may be said that Brahman is the only cause of the world. Why? Because "the Upanishads state that Brahman is the cause of sky and the other elements." The words yatha vyapadishtam (as described) mean "Brahman who in the lakshana-sutra of Vedanta (1.1.2) and in other places in Vedic literature is described as all-knowing, all-powerful, and full of all other powers and virtues." This is true because in all Vedanta literatures Brahman is described as the original cause of sky and all the elements. That Brahman is all-knowing and full of a host of transcendental qualities: is described in the following words (Taittiriya Upanishad 1.2.2):
satyam jnanam anantam
"Brahman is eternal, limitless, and full of knowledge."
That Brahman is the original cause of all causes is described in these words (Taittiriya Upanishad 1.2.3):
tasmad va etasmat
"From Brahman sky is manifested."
The qualities of Brahman are described in the following words (Chandogya Upanishad 6.2.1):
sad eva saumyedam
"O gentle one, in the beginning was the eternal Brahman."
Also, in these words (Chandogya Upanishad 6.2.3):
tad aikshata bah syam
"He thought: I shall become many."
The truth of Brahman is also described in the following words (Taittiriya Upanishad 6.2.3):
tat tejo 'srijata
"Then He created light."
The relationship between cause and effect in regard to Brahman we will describe later on. The words atma, akasa, prana, sat, and Brahman mean "all-pervading", "all-effulgent," "all-powerful," "the supreme existence," and "the greatest," respectively. These words are very appropriate as names for Brahman. In the same way the statement sa aikshata (He thought.) is very appropriate for Brahman.
Now, describing the meaning of the words asat (non-existence) and avyakrita (unmanifested), he says:
Sutra 14
samakarshat
samakarshat-from appropriateness.
The words "asat" (non-existence) and "avyakrita" (unmanifested) also refer to Brahman, for that interpretation is appropriate in this context.
Purport by Srila Baladeva Vidyabhushana
Because it is preceded by the words so 'kamayata (He desired.) the word asat in the Taittiriya Upanishad 2.7.1 passage asad va idam agra asit (In the beginning was asat) must refer to the Supreme Brahman, and because it is preceded by the words adityo brahma (splendid Brahman) the word asat in the passage asad evedam (In the beginning was asat) must also refer to the Supreme Brahman. Because before the creation of the material world the Supreme Brahman's names and forms had not existed in the material world, the Supreme Brahman is sometimes known as asat (non-existence).
The idea that asat and not the Supreme Brahman is the original cause of creation is refuted in the following statement of Chandogya Upanishad (6.2.1-2):
sad eva saumyedam agra asid ekam evadvitiyam tad dhaika ahur asad evedam agra asid ekam evadvitiyam tasmad asatah saj jayate. kutas tu khalu saumyaivam syad iti hovaca katham asatah saj jayeteti sat tv eva saumyedam agra asid ekam evadvitiyam.
"O gentle one, in the beginning was sat, who is one without a second. Some say that in the beginning was asat, who is one without a second, and from that asat the sat was born. O gentle one," he said, "how is it possible that the sat was born from the asat? O gentle one, it is the sat, which is one without a second, that existed in the beginning."
The idea that asat was the original cause of creation is also refuted by the argument of time.
Note: The argument of time is that is not possible to use the verb "to be" with the noun asat (non-existence). Because it is thus not possible to say "In the beginning non-existence was," it is also not possible to say that asat (non-existence) was the original cause of creation.
In this way the wise declare that it is not possible for non-existence to be the cause of creation and for this reason when asat is described as the cause of creation it must refer to the Supreme Brahman, who is asat because His transcendental potencies are supremely subtle and fine. That is the proper understanding of the word asat in this context.
The Brihad-aranyaka Upanishad (1.4.7) explains:
tad vaidam tarhy avyakritam asit tan-nama-rupabhyam vyakriyata
"In the beginning was the avyakrita. From it all the names and forms have come."
The word avyakrita should be understood to mean Brahman. In the words sa esha iha pravishtah (Then He entered within) that immediately follow it becomes clear that the avyakrita that becomes manifested by name and form is the powerful Supreme Brahman who appears by His own wish. Any conclusion other than this would oppose the clear teachings of Vedanta-sutra and the general conclusions of all the sruti-sastras. For these reasons it is therefore confirmed that the Supreme Brahman is the actual cause of the material universes.
