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Updated: June 19, 2025
For your Pradhana consists in the equipoise of the three gunas; there are thus several causes, and you have no more an ultimate cause than others. Nor can you say that this end is accomplished through the three gunas being unlimited.
Decrepitude and death cannot assail that Brahmana who has got beyond the sphere of acts, who has transcended the destruction of the Gunas themselves, and who is no longer attached to worldly objects. Indeed, when the Yogin, freed from everything, lives in a state transcending both attachment and aversion, he is said to transcend even in this life his senses and all their objects.
Now the question arises whether that Self is an agent or, being itself non-active, erroneously ascribes to itself the activity of the non-sentient gunas. The prima facie answer is that the individual Self is not an agent, since the sacred texts concerned with the Self declare that the Self does not act, while the gunas do act.
And as to the third point, Hiranyagarbha himself is only an individual soul, and hence liable to be overpowered by the inferior gunas, i.e. passion and darkness; and hence the Yoga-smriti is founded on error, no less than the Puranas, promulgated by him, which are founded on rajas and tamas. The Yoga cannot, therefore, be used for the support of the Vedanta.
For Brahman having non-sentient matter for its body, that state which consists of the three gunas and is denoted by the term 'Unevolved' is something effected. And the text, 'When there was darkness, neither day nor night, states that also in a total pralaya non-sentient matter having Brahman for its Self continues to exist in a highly subtle condition. Upanishad refers to.
It is for this reason that they are known as 'gunas. You have further said that the world's having one cause only must be postulated in order that an ultimate cause may be reached. But as the sattva, rajas, and tamas are not one but three, you yourself do not assume one cause, and hence do not manage to arrive at an ultimate cause.
On the former alternative, the gunas not being composed of parts must be held to aggregate or join themselves without any reference to difference of space, and from such conjunction the production of gross effects cannot result. The same objection applies to the doctrine of atoms being the general cause.
The soul, therefore, is an enjoyer only, while all agency belongs to Prakriti To this the Sutra replies, 'an agent, on account of Scripture thus having a meaning. The Self only is an agent, not the gunas, because thus only Scripture has a meaning.
For if the three gunas are all alike unlimited, and therefore omnipresent, there is nowhere a plus or minus of any of them, and as thus no inequality can result, effects cannot originate. In order to explain the origination of results it is therefore necessary to assume limitation of the gunas. This the next Sutra declares.
This one general cause is the Pradhana constituted by the equipoise of the three gunas. The term 'vaisvarupya' denotes that which possesses all forms, i.e. the entire world with its variously constituted parts bodies, worlds, and so on. Why so?
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