PB March 2013258 Svarajya Siddhih: Attaining Self-dominion Gangadharendra Saraswati Translated from Sanskrit and annotated by Swami Narasimhananda (Continued from the previous issue ) Now the arguments against the purported analysis of the term 'That' are being enumerated in the next two verses, which are in the sragdharā metre. SJeb efJeëJemÙe nslegb Øeke=âefleceefYeoOeg: keâsÓefhe keâsefÛelhejeCetveerMesveeefOeef ‰leebmleeved keâefleÛeve keâefleefÛeVeÕejb %eevecesJe ~ DevÙes MetvÙeb efJeeEjeEÛe keâefleÛeve meceÙeb keâsÓefhe keâsefÛeÅeo=ÛÚebkeâcee&ÓvÙes yeÇÿe ceeÙeeMeyeef}lecehejs meesÓefhe lemceeefÉce=ëÙe: ~~ 14 ~~ Similarly, the cause of this manifested uni- verse (is considered to be different by vari- ous schools). Some (the Sankhyans) consider Prakriti to be the cause of this manifested uni- verse. Some (the Vainashika Buddhists and the Jains) consider the group of atoms of the quar- tet of the basic elements (like earth) to be the cause of this universe. Some (of the schools of Yoga, Nyaya, and Vaisheshika) consider the cause to be Prakriti inspired by Ishvara and the group of atoms. Some others (the Vijnanavadi Buddhists) consider the cause to be moment- ary knowledge; some others (the Madhyamika Buddhists) consider the cause to be shunya. The Lokayatas consider the cause to be the nature of the universe; some others consider Hiranya- garbha as the cause; some others consider time to be the cause; some consider spontaneity to be the cause. The Mimamsakas consider actions to be the cause, and the Vedantins consider Brah- man conditioned by maya to be the cause of the universe. Therefore, (confronted with such varying explanations) the enquirer of Brahman has to contemplate on the cause of the universe. Till now different opinions of the nature of the Atman were discussed. Now, different opinions regarding the nature of the cause of the manifested universe are being discussed. The earlier discussions were about 'thou' and now 'That' is being discussed. The followers of Sage Kapila, the believers of the Sankhya sys- tem of philosophy, consider Prakriti to be the cause of this manifested universe. Prakriti is the Pradhana formed out of the modification of the twenty-three principles, beginning with mahat and ending with the great elements, all in the state of equilibrium of the gunas-sattva, rajas, and tamas. The Buddhists and the Jains believe that the quartet of elements like earth get caught in changes due to ignorance and take the external forms, like bodies, which are firmly imprinted on the mind. According to the followers of Patanjali, the Yogins, and also the Naiyayikas and the Vaisheshikas, Prakriti is established on, or is in- spired to work by, Ishvara. This Prakriti is the cause of the universe according to them. The Vij- nanavadi Buddhists consider that the true nature of the Self is knowledge alone, and it is due to ig- norance that this knowledge appears as external forms. Therefore, according to them, knowledge alone is the true characteristic of the Self, and the forms, like that of a pot, are all transitory and false. The Madhyamika Buddhists opine that even the transitory knowledge is unrelated to the -No bleed here- 259PB March 2013 49Svarajya Siddhih: Attaining Self-dominion past and the future, and is unreal in the present too. Shunya, falsity, is the substratum on which the universe has been superimposed. The Lokayatikas, also called Charvakas, are materialists who believe that this universe is caused out of its own inherent nature, just like a tree is produced from a seed. Just as fire has the capacity to produce heat, so does this universe have an inherent capacity to create or grow. The four great elements-earth, water, fire, and air-have inherent characteristics that are quite apparent, constant, and do not depend on the actions of any external agent. The Lokayata philosophy tries to explain na- ture or the universe in its own terms, without bringing in the principle of God, much like pre- sent-day science. The universe or nature has its own laws, and everything goes on according to these laws. This is not illusion or false, neither is it governed by nor based on any principle called God or Ishvara. This is the essence of the Lokayata philosophy. As a consequence, they do not believe in reincarnation or rebirth. There is an adage attributed to this philosophy: 'Yāvat jīvet sukham jīvet, ṛṇaṁ kṛtvā ghṛtaṁ pibet, bhasmībhūtasya dehasya punaragamanaṁ kutaḥ; live happily as long as you live, drink ghee even by incurring debt, where is the com- ing back of the body, which turns into ashes?' Therefore, according to this school of thought, the universe exists on its own basis. There is another philosophy called Mauhur- tika. The Sanskrit word mūhurta means a mo- ment. This philosophy is astrology and is based on the astronomical calculations of time. Ac- cording to this school of thought, everything happens because of a particular time or a specific planetary position. Just as various seasons have different flowers and fruits, different times bring in different phases of the universe, and accord- ingly the universe is produced due to different phases of time. There are some others, hardened atheists, who believe that this universe was cre- ated spontaneously and there is no alternative cause. They consider that this spontaneity is the irrefutable cause of the universe. The Mimamsakas believe that the universe is created because of the different actions performed as prescribed in the Vedas. The prescriptions are of two types, injunctions and prohibitions. Some actions are to be performed and some have to be avoided. The adherence to these Vedic prescrip- tions causes a merit to be acquired, which is called adṛṣṭa. This merit is the cause of the creation of the universe according to Mimamsa. Now, we come to the opinion of the Vedantins, particu- larly the Advaita Vedantins. The Advaitins believe that this universe is created out of maya, which is inexplicable. The three gunas and the impressions created out of actions performed in conjunction with the all-powerful, inexplicable maya when in proximity to the Atman, which is of the nature of pure existence-consciousness-bliss absolute, create the universe. Due to this maya the Atman, which is identical with Brahman, appears as a person with body-having hair, hands, and other attributes. Just as the rope is the material cause of the illusion of the snake, similarly Brahman is both the material and efficient cause of this uni- verse. However, this universe is caused by ignor- ance, or maya, which cannot be explained. This is the opinion of the Advaitins. A spiritual aspirant who wants to know Brah- man is faced with a serious problem. The Truth is spoken of variously by various people and the aspirant is likely to be confused. How does one get out of such confusion? By developing viveka, proper discernment, the spiritual aspirant can se- lect between the Real and unreal, the pleasurable and the preferable, and determine the true path to be undertaken to realize Brahman. (To be continued) -No bleed here-