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In 厂腻峁僰丑测补 philosophy, 笔谤补办峁泃颈 is regarded as the fundamental substance from which the universe is evolved. 笔谤补办峁泃颈 is the equilibrium state of the three 驳耻峁嘺蝉 viz., sattva, rajas and tamas.^[1] 笔谤补办峁泃颈 is regarded as the uncaused cause, but it is the cause of all effects. It is the first and the root cause of this manifested world. 笔谤补办峁泃颈 is without beginning and without an end but she is always changing. Everything in 笔谤补办峁泃颈 is changing just like in a river, every movement the river gets a fresh body of water and the sum-total of all these bodies of water is the river, and yet the river is not a constant quality.

In the primal state, before manifestation 笔谤补办峁泃颈 exists in a balanced form. 笔谤补办峁泃颈 is regarded as the root cause of the universe. All worldly effects are latent in this uncaused cause. 笔谤补办峁泃颈 is that which existed before anything was produced, it is further the primary source of all things, the original substance out of which all things have come and into which eventually return. 笔谤补办峁泃颈 is also called primary matter (辫谤补诲丑腻苍补) and unmanifested matter (avyakta). The unmanifested state of all effects is known as avyakta. The extremely subtle and imperceptible 笔谤补办峁泃颈 is called 补苍耻尘腻苍补. Being extremely subtle in nature 笔谤补办峁泃颈 is imperceptible and which is inferred only from its effects.^[2] As it is the unintelligent and unconscious principle, is known as 箩补岣峚; and as the ever active unlimited power, it is also called 艣补办迟颈.

The synonyms of the word 笔谤补办峁泃颈 are:^[3]

1. 艣补办迟颈,
2. 辫谤补诲丑腻苍补,
3. avyakta,
4. 迟补尘补岣�,
5. 补惫颈诲测腻 etc.

笔谤补办峁泃颈 is the motive force behind the world process .

笔谤补办峁泃颈 is called 惭奴濒补 笔谤补办峁泃颈. It is stated in the 厂腻峁僰丑测补s奴tra鈥�

m奴le m奴l膩bh膩v膩da尘奴濒补峁�^[4].

In the 厂腻峁僰丑测补 system, this fundamental or primal cause of the world is called 惭奴濒补 笔谤补办峁泃颈. The rootless root is the first principle and the ultimate root of the universe. 笔谤补办峁泃颈 is the primary cause of everything, the ultimate seed from which everything emerges and the uncaused cause in which all things merge. It is the root cause of this manifested world.

In the 厂腻峁僰丑测补pravacana产丑腻峁�y补, Vij帽膩navik峁�u says, 笔谤补诲丑腻苍补 is the first cause of the twenty three principles.^[5] 痴腻肠补蝉辫补迟颈 惭颈艣谤补 also says that primordial root matter is not a product; root matter is that which produces. It is called root (尘奴濒补) because it is the source of the universe, which is an aggregate product, while it has no root.^[6] 骋补耻岣峚辫腻诲补 treats 笔谤补办峁泃颈 as 惭奴濒补 笔谤补办峁泃颈 which is the root cause of the universe. Being the root cause of this universe itself has no root.^[7] All worldly objects are latent in 笔谤补办峁泃颈. All effects depend upon it. Again this 惭奴濒补 笔谤补办峁泃颈 is 补惫颈办峁泃颈 (changeless) since it is not the product of anything else.All material things have a cause. This world is a flow of cause and effect. But the ultimate cause of this world has no cause. It is not produced from anything else. Hence it is called 补惫颈办峁泃颈.

笔谤补办峁泃颈 is the material cause of the world which is dynamic. Its dynamism is attributed to its constituent 驳耻峁嘺蝉. The 驳耻峁嘺蝉 are not only constituents, nor are they simply qualities but the 驳耻峁嘺蝉 are the very essence of 笔谤补办峁泃颈.Prakriti is considered as homogeneous and its constituent 驳耻峁嘺蝉 cannot be separated. The 驳耻峁嘺蝉 are always changing, rendering a dynamic character to 笔谤补办峁泃颈. Still a balance among the three 驳耻峁嘺蝉 is maintained in 笔谤补办峁泃颈. The changes of the 驳耻峁嘺蝉 are two viz., Homogeneous transformation (svarupa 辫补谤颈峁嚹乵补) and heterogeneous transformation (virupa 辫补谤颈峁嚹乵补). Homogeneous changes do not affect the state of equilibrium in the 笔谤补办峁泃颈. In this state, sattva changes into sattva, rajas into rajas and tamas into tamas. As a result, worldly objects are not produced. Heterogeneous changes involve radical interaction among the three 驳耻峁嘺蝉. They disturb the state of equilibrium. This is the preliminary phase of the evolution. The important factor behind the disturbance is 笔耻谤耻峁�a.

The derivative meaning of the term 笔谤补办峁泃颈 is prakaroti iti 辫谤补办峁泃颈岣�.^[8] Another derivation of 笔谤补办峁泃颈 is specified in the 厂腻峁僰丑测补s膩ra thus,

辫谤补办峁涐梗峁��� 办峁泃颈岣� parin膩mar奴p膩 asy膩 iti vyutpatte岣�.^[9]

The 厂腻峁僰丑测补 k膩rik膩 illustrates the nature of 笔谤补办峁泃颈. It accepts 笔谤补办峁泃颈 补蝉鈥�

1. 迟谤颈驳耻峁嘺 (possessed of three 驳耻峁嘺蝉),
2. aviveki (indiscriminative),
3. 惫颈峁�a测补 (object),
4. 蝉腻尘腻苍测补 (general),
5. acetana (nonintelligent),
6. prasavadharmi (productive),
7. ahetumat (causeless),
8. nitya (eternal),
9. 惫测腻辫颈 (allpervading),
10. 苍颈峁�k谤颈测补 (inactive),
11. eka (one),
12. 补苍腻艣谤颈迟补 (unsupported),
13. 补濒颈峁単补 nonmergent),
14. niravayava (partless)
15. svatantra (independent), and
16. avyakta (unmanifest).^[10]

Firstly, 笔谤补办峁泃颈 is the state of equilibrium of the three 驳耻峁嘺蝉 viz., sattva, rajas and tamas.^[11]

In words of Anima Sengupta,

鈥楾his state of equipose is absolutely indeterminate, undifferentiated and homogeneous and it exists only the possible source of energy of the whole world.鈥�^[12]

The three 驳耻峁嘺蝉 are not the attribute of 笔谤补办峁泃颈 but these three are the essential component of 笔谤补办峁泃颈. These three components are indifference from the primal nature.

Secondly, 笔谤补办峁泃颈 possesses the nature of aviveki or non-discriminative. The 厂腻峁僰丑测补 philosophy opines that effects are non-different from the cause just as 笔谤补办峁泃颈 can not be distinguished from itself, so also the mahat etc.,cannot be distingushed from 笔谤补办峁泃颈. Hence, aviveki may stand for the character of being cooperative.^[13]

Thirdly, it is the object of enjoyment for all 笔耻谤耻峁�as for which it is called as 惫颈峁�a测补.^[14] It is the root cause of all the twenty three principles, buddhi, 补丑补峁僰腻谤补 etc.

Forthly, 笔谤补办峁泃颈 is 蝉腻尘腻苍测补 or common because it is apprehended by many 笔耻谤耻峁�as.^[15]

Fifthly, it is characterized by the nature of acetana or unconscious or nonintelligent. It is acetana as it is not conscious of pleasure, pain and delusion. 骋补耻岣峚辫腻诲补 says that it is unconscious as it can not experience pleasure, pain etc^[16].

Sixthly, Productivity is the most important characteristic feature of 笔谤补办峁泃颈. It is the most important criterion of the 笔谤补办峁泃颈 that it is prasavadharmi and also is always undergoing changes into various forms. Anima Sengupta remaks that nature is, no doubt, unconscious and unintelligent, still there is some inherent teleology (unconscious) in the 驳耻峁嘺蝉 as a result of which they produce this world.^[17] In the 厂腻峁僰丑测补 philosophy, we haven鈥檛 found any other entity which stands as a substitute to 笔谤补办峁泃颈.

骋补耻岣峚辫腻诲补 also states that鈥�

tath膩 prasavadhari vyaktam, 辫谤补诲丑腻苍补mapi prasavadharmi.^[18]

Seventhly, 笔谤补办峁泃颈 is called ahetumat because there is no parent cause of 笔谤补办峁泃颈. It is the uncaused cause i.e., causeless. There is no other supreme entity than 笔谤补办峁泃颈. Though 笔谤补办峁泃颈 possesses no cause, yet everything of this world always springs from a cause. One cause must have another cause and another cause must have the second cause and a third one and so on. Thus, each and every cause connects with one another. This connecting relation has no end.

All effects are underlying in the lap of 笔谤补办峁泃颈.^[19] But 笔谤补办峁泃颈 is not produced^{[20] .}

Another important nature of 笔谤补办峁泃颈 is that 笔谤补办峁泃颈 is nitya or eternal, because it is neither produced nor destroyed.^[21]

笔谤补办峁泃颈 is all pervading i.e., 惫测腻辫颈. 笔谤补办峁泃颈 is omnipresent. 笔谤补办峁泃颈 is unevovled, so it is not caused. That鈥檚 why, it is pervasive. It pervades all other effects. The effect is pervaded by the cause, not the cause by the effect. Mahat, 补丑补峁僰腻谤补 etc., can not pervade 笔谤补办峁泃颈 (avyakta) because they are non-pervasive, while 笔谤补办峁泃颈 is pervasive.

笔谤补办峁泃颈 is not mobile. In the words of 骋补耻岣峚辫腻诲补 sakriya signifies migration.^[22] According to 痴腻肠补蝉辫补迟颈 惭颈艣谤补, intellect and rest leave one body where they were combined and enter into the composition of another, and this is their transition mobility^[23] (sakriya).

Again oneness of 笔谤补办峁泃颈 is an important nature, there is no plurality. It is one and nothing but the equilibrium state of three 驳耻峁嘺蝉. Anima Sengupta states 笔谤补办峁泃颈 as one and is nothing but the unity of the three 驳耻峁嘺蝉 in a state of potentiality and incoherece.^[24]

础苍腻艣谤颈迟补 is another important nature of 笔谤补办峁泃颈. 笔谤补办峁泃颈 is called as 补苍腻艣谤颈迟补 because it is not produced, so it is independent while all worldly things are produced from it. There is nothing greater than 笔谤补办峁泃颈 in which it can be placed.^[25]

笔谤补办峁泃颈 is also characterized by the nature of possessing 补濒颈峁単补m or nonmergent. All manifested objects viz., mahat and the rest are mergent because at the time of dissolution all these merge in their cause i.e., 笔谤补办峁泃颈.^[26]

Again, 笔谤补办峁泃颈 is not perceived, it is beyond the senses. 笔谤补办峁泃颈 is purely subtle and indivisible. It can be inferred only from its effects. I艣varak峁涐梗峁嘺 says that nonperception of 笔谤补办峁泃颈 is due to its sublety, not its non-existence. It can be apprehended through its effects.^[27]

If there is no existence of 笔谤补办峁泃颈, it will be impossible to get this world. Theos Barnerd sumps up the concept of 笔谤补办峁泃颈 by saying,

鈥楤测 logical implication, 笔谤补办峁泃颈 (cosmic substance) is the uncaused cause, therefore, it is eternal, indestructible and all pervasive. It is formless, limitless, immobile and immanent. It has position but no magnitude, its centre is everywhere, and its circumstances are no where. It is an ultimate and not a derivate principle, it is the root principle, the seat of all manifestation, the normal cause of the phenomenal world, the potential of power becoming, the instrumental cause of the world, the substance in which all attributes and action inherent. It is not produced, it brings everything else into existence, it is the support of all things, yet it is unsupported, it absorbes all things, yet it is not absorbed by anything alse鈥�.^[28]

Footnotes and references:

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[1]:

sattva rajastamas膩m s膩my膩vasth膩 辫谤补办峁泃颈岣�/ 厂腻峁僰丑测补pravacana-产丑腻峁�y补 , 1.67.

[2]:

办腻谤测补迟补蝉迟补诲耻辫补濒补产诲丑颈岣�, 厂腻峁僰丑测补k膩rik膩 , 8(a)

[3]:

辫谤补办峁泃颈岣� 艣补办迟颈raj膩 辫谤补诲丑腻苍补ma惫测补办迟补峁� tamo 尘腻测腻鈥檝idyety膩daya岣� prak峁泃e岣� 辫补谤测腻测腻岣�/ 厂腻峁僰丑测补s膩ra , 3^rd chapter.

[4]:

厂腻峁僰丑测补s奴tra , 1.67

[5]:

trayovi峁兣沘titattv膩n膩峁� 尘奴濒补mup膩d膩na峁� 辫谤补诲丑腻苍补峁�/ 厂腻峁僰丑测补pravacana-产丑腻峁�y补 on Ibid.

[6]:

尘奴濒补帽c膩sau prak峁泃i艣ceti 尘奴濒补辫谤补办峁泃颈岣�, 惫颈艣惫补蝉测补 k膩ryasa峁僩h膩tasya s膩 尘奴濒补峁� na tvasya m奴l膩ntaramasti/ 厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on 厂腻峁僰丑测补k膩rik膩 , 3

[7]:

尘奴濒补峁� ca s膩prak峁泃i艣ca 尘奴濒补prak峁泃irvi办峁泃颈岣�/ 骋补耻岣峚辫腻诲补产丑腻峁�y补 on it.

[8]:

厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on 厂腻峁僰丑测补k膩rik膩 , 3

[9]:

Sa S., 3;
^rd chap, P.11

[10]:

hetumadnityama惫测腻辫颈, sakriyamanekam膩艣rita峁�, lingam/ S膩鈥�惫补测补惫补峁� 辫补谤补迟补苍迟谤补峁� 惫测补办迟补峁� 惫颈辫补谤墨迟补尘补惫测补办迟补尘//
迟谤颈驳耻峁嘺maviveki, 惫颈蝉补测补岣�, 蝉腻尘腻苍测补macetana峁�, prasavadharmi /
惫测补办迟补峁�, tath膩 辫谤补诲丑腻苍补m tadvipar墨tastath膩 ca 辫耻尘腻苍// 厂腻峁僰丑测补k膩rik膩 ,10-11;

[11]:

sattva rajastamas膩峁� s膩my膩vasth膩 辫谤补办峁泃颈岣�/ 厂腻峁僰丑测补s奴tra , 1.61

[12]:

Sengupta, Dr. Anima, Classical 厂腻峁僰丑测补: A critical Study, p.88

[13]:

aviveki yath膩 辫谤补诲丑腻苍补峁� na svato vivicyate鈥︹�� tad膩tmakatv膩t, athav膩 sambh奴yak膩rita鈥檛r膩vivekit膩/厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on 厂腻峁僰丑测补k膩rik膩 , 2

[14]:

sarvapuru峁�a惫颈峁�a测补bh奴tatv膩d 惫颈峁�a测补 iti/ 骋补耻岣峚辫腻诲补产丑腻峁�y补 on 厂腻峁僰丑测补k膩rik膩 , 11.

[15]:

ata eva 蝉腻尘腻苍测补峁� s膩dh膩ra峁嘺m, anekai岣� puru峁�airg峁沨墨tamityartha岣�/ 厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on 厂腻峁僰丑测补k膩rik膩 , 2.

[16]:

辫谤补诲丑腻苍补mapi sukhadu岣�khamoh膩n na cetayati/骋补耻岣峚辫腻诲补产丑腻峁�y补 on 厂腻峁僰丑测补k膩rik膩 ,11

[17]:

Sengupta, Dr. Anima, Classical 厂腻峁僰丑测补: A critical Study, p. 90-91

[18]:

骋补耻岣峚辫腻诲补产丑腻峁�y补 on 厂腻峁僰丑测补k膩rik膩 , 11

[19]:

yath膩 hi m奴l膩din膩m 产颈箩补峁� prak峁泃istasy膩pyanyattasy膩pyanyadityanavast膩/ YDi. on 厂腻峁僰丑测补k膩rik膩 , 3.

[20]:

na hi pradh膩n膩t 辫补谤补峁� 办颈帽肠颈诲补蝉迟颈, 测补迟补岣� 辫谤补诲丑腻苍补sy膩nutpatti岣�, tasm膩dhetumadavyaktam/ 骋补耻岣峚辫腻诲补产丑腻峁�y补 on 厂腻峁僰丑测补k膩rik膩 , 10.

[21]:

nityamavyaktamanutpadyatv膩t, 骋补耻岣峚辫腻诲补产丑腻峁�y补 on 厂腻峁僰丑测补k膩rik膩 ,10.

[22]:

蝉补办谤颈测补峁� sa峁僺膩rak膩le sa峁僺arati trayoda艣avidhena kara峁噀na 蝉补峁儁耻办迟补峁� 蝉耻办峁�m补峁� 艣ar墨ram膩艣ritya sa峁僺arati tasm膩t 蝉补办谤颈测补峁�/ Ibid.

[23]:

厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on Ibid.

[24]:

Sengupta, Dr. Anima, Classical 厂腻峁僰丑测补: A critical Study, p. 89.

[25]:

补苍腻艣谤颈迟补ma惫测补办迟补峁�, ak膩ryatv膩t/
na hi pradh膩n膩dasti ki帽cit辫补谤补峁� yasya 辫谤补诲丑腻苍补峁� 办腻谤测补峁� sy膩t/ 骋补耻岣峚辫腻诲补产丑腻峁�y补 on 厂腻峁僰丑测补k膩rik膩 , 10.

[26]:

补濒颈峁単补ma惫测补办迟补峁�, nityatv膩t, mahad膩dili峁単a峁� pralayak膩le paras辫补谤补峁� pral墨yate, naiva峁� 辫谤补诲丑腻苍补峁�, tasm膩d补濒颈峁単补峁� 辫谤补诲丑腻苍补m/ 骋补耻岣峚辫腻诲补产丑腻峁�y补 on 厂腻峁僰丑测补k膩rik膩 , 10.

[27]:

厂腻峁僰丑测补k膩rik膩 , 8

[28]:

Barnerd, Theos, Hindu Philosophy, p. 73-74