365bet娱乐

[Full title: Sripati鈥檚 Philosophical Standpoint (3): The Purpose of Material Creation]

On this head, Sutras II. 3. 7 to 10 are of interest. Sripati remarks that when, in Srutis, we find mutual contradictions, we feel a doubt whether Brahman is the cause of jagat or not. To remove that doubt, the third pada of Adhyaya II is devoted. Paramatma has no desire in creation but creation and the jivas are there. In allowing them their range of action in creation and giving them their desired realization lies the purpose of creation of Brahman. The Sruti texts say that the firmament is Brahman (Kham Brahma) and the all-extensive sky is his body (Akasa Atma). The formless form of Brahman, out of his will power, enters into the five primary elements (panchamahabhutas) and exhibits himself in their respective actions and finally terminates in the creation of chetanas of different forms. He then occupies the form of ghaja and in it places the jiva in the bodily form and stands in them in order to supervise their actions and also helps them to do their actions. The jivas who appear like jada, by his sole help in them, act freely as if they did their acts, in fact, on their own initiative. The Sruti texts express clearly that jivas do their own actions and Parabrahman only witnesses their actions in them and helps them to achieve their desires. Sruti texts like Tattejo asrujata, etc., bear testimony to this. Sruti texts like Atmana akasassambhutah70 declare that Brahman entered the bodily forms of the jivas in the form of atman and in the form of tejas, etc. And these, atman, tejas and apah present in the jivas, exhibit the Supreme Parabrahman in them by whose help the jivas work freely. It is thus seen that throughout creation, Parabrahman plays the supreme part, both in the chetanas and achetanas (jiva and jada) and behaves in them in their respective manner (karanabhute Brahmani yathamukhyatvam). If Parabrahman is said to possess no particular bodily form, then he cannot Taittiriya-upanishad , II. 1. 704

bring into existence such forms. It should be said that he has the minutest form (paramanvadinamapi nityatvam syat) which is eternal and which helps the jivas in bringing them into creation and helping them to do their actions within their respective ranges. This peculiar power of Brahman cannot be contradicted. According to the Sutra, Pratignavirodhat, 703 wherever there is cause for Brahman, there also is his action; else it would mean a contradiction. Therefore, in the creation of jagat, the purpose of his action lies merely in bringing into play those chetanas in the form of jivas and allowing them their ranges of action, being himself in them in all their actions. This is his peculiar power. There is no contradiction here with the Srutis. And the Taittiriya Sruti text and the text Tad brahma tejo'srujata of the Chchandogya prove that there is no contradiction and that the cause and the power of action in Brahman are brought into play at creation in a manner quite in harmony with the Srutis.700 All the transformations that Brahman manifests in his creation are simply natural (II. 3. 6). The primary elements are his chief agencies, through whom these transformations are made to manifest in the jivas when they come into being in creation. And this is the essence of the Srutis. Nothing is newly invented. Whatever is effected by one through an agency, will have to be reckoned as his own act.