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Updated: May 3, 2025
Thou art he that wanders in the company of spirits. Thou art he that wanders in the company of ghostly beings. Thou art the Supreme Lord of even Indra and the other celestials. Thou art he that hast multiplied himself infinitely in the form of all existent and non-existent things. Thou art the upholder of both Mahat and all the innumerable combinations of the five primal elements.
Many of these words beginning with Mahat represent Krishna's own words as spoken to Arjuna in the Gita. 'I am the foremost of sacrifices; I am the foremost of sacrificers, etc. Referring to Hanumat and others among the apes that Rama led against Ravana. The universe consists of Soul and Not-soul. Jiva, when cased in matter or Not-soul takes Not-soul for himself, in his ignorance.
That the general cause can be found only in the unevolved Pradhana, which consists of the three gunas in a state of equipoise and is unlimited with regard to space as well as time, follows from the limitedness of the particular things, viz. the Mahat, the ahankara, and so on. These latter things are limited like jars and so on, and hence incapable of originating the entire world.
The same thought has occurred, and still occurs, to all philosophers; and, by various reasonings, they all come to the same wise conclusion; that the material world is not made by the mood of any human mind, but is rather the manifestation of the totality of invisible Being, whether we call this Mahat, with the ancients, or Ether, with the moderns.
'There is the fundamental Prakriti, which is not an effect; there are the seven effects of Prakriti, viz. the Mahat and so on, and the sixteen effects of those effects; and there is the soul, which is neither Prakriti nor effect' such is the comprehensive statement of the principles.
Of all the topics or principles beginning with Mahat, and Prakriti, it is Prakriti, which is unmanifest and supreme, that is called Vidya. Of Prakriti, and that called Vidhi which is Supreme, the latter should be known as Vidya. Of all knowledge that which is the Object of Knowledge has been said to be the Unmanifest, O king.
In order therefore to establish such an ultimate cause we must have recourse to the hypothesis of the general cause being constituted by one substance, which possesses the power of transforming itself in various different ways, without at the same time forfeiting its own essential nature, and which forms the general substrate for an infinity of different effects, from the Mahat downwards.
As the seasons though unendued with forms, are nevertheless inferred from the appearance of particular fruits and flowers, after the same manner, Prakriti, though formless, is inferred from the attributes of Mahat and the rest that spring from it. In this way from the existence of Chaitanya in the body, the Supreme Soul, divested of all attributes whatever and perfectly stainless, is inferred.
Fire and the other substances, the origination of which has been detailed, are mentioned merely as instances, and it must be understood that also other entities, such as the 'Mahat, and so on, originate only from the immediately preceding cause, in agreement with scriptural statements. Up. Up. Up. Up. This prima facie view the next Sutra disposes of.
What has previously, O son, been named Pradhana, and is the mother of the Mahat tattwa is no other than the Effulgence of the Supreme Soul; because He it is who is eternal, without destruction and any end and ever immutable. He it is who creates the prime ordinance in respect of Dhatri himself. Learned Brahmanas call Him by the name of Aniruddha.
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