Summary:

The process of discovering the final substratum (adhiṣṭhāna) involves three progressive steps: First, understanding that an untrained mind sees projected reality (like silver on shell) while scientific observation ends at physical forms (atoms/particles), requiring śabda-pramāṇa (which comes from Īśvara and can't be contradicted) to go further; Second, recognizing knowledge-power (Īśvara) by observing intelligence at every level of creation (quarks to atoms to forms); Third, realizing that even Intelligence requires Awareness (can't think without it), leading to the understanding that through satya-mithya analysis, forms are less real than atoms, atoms less real than Īśvara, and Īśvara less real than pure Awareness – resulting in an objective vision that sees form, intelligence and Awareness simultaneously, which when fully assimilated becomes one's own vision (mokṣa).

Additionally, Īśvara serves as both efficient cause (nimitta-kāraṇa) and material cause (upādāna-kāraṇa) of the universe. Unlike a pot-maker (efficient cause) who needs clay (material cause), Īśvara must be both causes because: (1) as maker, Īśvara must have knowledge-power of everything (sarvasya kartā sarvajña), and (2) as material, Īśvara can't use pre-existing material (would lead to infinite regression). Therefore, Īśvara pervades every form while remaining free of what it manifests, like ocean and its bubbles – making Īśvara‘s “material” pure intelligence rather than any physical substance.

Verse 8: Creation, existence, and dissolution in Ishvara

उपादाने अखिलाधारे जगन्ति परमेश्वरे ।
सर्गस्थितिलयान् यान्ति बुद्बुदानि इव वारिणि ॥
upādāne akhilādhāre jaganti parameśvare |
sargasthitilayān yānti budbudāni iva vāriṇi ||

In parameśvara (Śiva), the material cause and support of everything, all these worlds rise, exist and dissolve like bubbles in the water of ocean (are born, formed and gone).

Process of Arriving to final Adhisthana: (Revision what was said before)

Step 1 (forms):

• To an untrained mind, when it looks at most objects in the universe, it sees it’s own projected reality, like silver on shell. Whereas scientist’s objectivity ends at shell (atoms, particles). Vedanta takes over, stating shell/particle isn’t the final reality. You’ll never find the final adhisthana (substance) in an object through scientific methods, because you need an independent means of knowledge.
• In Vedanta, that means-of-knowledge is Shabda-pramana (and comes from Ishvara). But does it come from a human? Person is given potential to tune-into Ishvara’s knowledge. EG: Newton tuned-in to laws of gravity. That makes him a seer.
• What makes it a proper means-of-knowledge? Whatever it shows can’t be contradicted/negated and it’s unique (no other means of knowledge can deliver the same knowledge).
• What does the means-of-knowledge show you? That everything reduces to All-knowledge, all-power, which is made knowable through analysis into forms.

Step 2 (knowledge-power): Knowledge-power is not a belief, because…

• At every level of intervention, you’ll find intelligence. Statement is only a belief if intelligence is away from forms. EG: Quarks come together to become particles > atoms > shell. Each assembly is intelligently organized.

Step 3 (Awareness):

• Even Intelligence (Ishvara) needs Awareness. How to show? Can you think of something without Awareness? Intelligence from standpoint of my mind can’t create an idea or a solution without presence of Awareness. Similarly, total-intelligence can’t put together objects without presence of Awareness.
• Question: If intelligence is present in sentient and non-sentient, why is only sentient Aware? Because sentient has subtle-body. EG: Can see my physical eyes, but can’t see my sight. You can see my nose, but you can’t perceive my subjective phenomena of smell.

Conclusion:

• Through Pramana, function of mind is to remove clouds to reveal what’s already there. How is this done? Satya-mithya. Clay is more real then pot. Atom is more real then Clay. Ishvara is more real then forms. And Awareness is more real then Ishvara.
• Meaning right now you’ll find: Form, intelligence, Awareness. You’re seeing the whole right now. This is called objectivity. Metaphor: Glass is neither half full, nor half-empty, but seeing the total picture (it’s both half-full and half-empty).
• Moksha: Once knowledge takes place, this vision is no longer of the shastra, but it’s your vision. This is what moksha refers to.

Essence of Verse:

Just as bubbles form, float, and eventually burst back into the water, the worlds arise, exist, and dissolve within Brahman. Meaning phenomena we perceive are nothing but Brahman. Galaxies, stars, and beings, are play of names and forms on the surface of Self. Helps you see world with more objectivity (detachment).

NEXT PART OF VERSE 8: We’ll look at Ishvara as Nimitta-Karana and Upadana-Karana…

Material and Efficient Cause of the Universe:

So far we established Ishvara is cause of universe from which universe came.

• Two types of causes:
  1. Nimitta Karana: Efficient-cause.
  2. Upadana Karana: Material-cause.
• Example:
  • For pot maker to make pot, two causes are required. Pot-maker (nimitta) and material (upadana). So any effect (pot) requires two kinds of causes.
  • 2 observations are made: Pot-maker is away from the pot. The material is inseparable from the pot.  

When we say Ishvara is cause of-universe, the cause is both Efficient and Material cause.

1. Maker: (as Knowledge & Power)

   • Pot Maker: Pot maker must have knowledge of pot. And power (initiative) to put knowledge into action. Ghatasya karta ghatajna – Maker of pot must have knowledge of pot.
   • Ishvara Maker: If use same logic for Ishvara who is maker of every form? Sarvasya karta sarvajna – Maker must have knowledge-power of everything.

2. Material Cause:

   • Pot maker used clay. What material did Ishvara use to make universe (time-space and objects within)? When time-space-object is not there, there can’t be any material (like clay).
   • Only explanation is Ishvara is also material cause of universe. Logic: If there was material already, then who is the cause of material? Another Ishvara? If so, then from whom did that Ishvara get His material? Another Ishvara? Infinite regression.
   • Therefore Ishvara is in every Form: If clay can’t be away from pot, in same way, Ishvara can’t be away from any material in the world. Thus can’t postulate Ishvara outside the world because Ishvara pervades the effect.
   • Logic showing how Ishvara’s “material” is nothing but Intelligence: If Ishvara was any one material (form), you’ll have to find that material in everything. Furthermore, if Intelligence was a material-form, then it couldn’t manifest as any other material-form. Thus it’s material is not a material within time-space-objects, but in form of Intelligence.
   • Logic showing how Ishvara is free of whatever it manifests: If Ishvara becomes rock, then it can’t manifest as tree. And if Ishvara makes tree, then rock will be in the tree.

Conclusion:

• If look in anything in world, there’s two causes (maker/material), and in one name, these two causes are called Ishvara.
• Every form rises from Ishvara, every form is sustained by Ishvara, and goes into Ishvara. Just like bubbles (forms) in Ocean (Ishvara). Ocean is always there. While bubbles come from Ocean, sustained by, and resolve into Ocean. Coming/going of bubbles doesn’t deplete Ocean (as it’s infinite).
• Applying to you: What form person has, or trajectory, how long human/whale lives – it’s all coming from Ishvara.  There is general assignment of attributes between specifies, but also infinite variations within species.

NEXT VERSE: About Māyā…

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Recorded 10 Jan, 2025