PANCHADASI--- part 22

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E text source- www.celextel.org 181.One Shruti passage says that the suns and planets move at the command of the Lord. Another Shruti passage says that the Lord entering the human body controls it from within.
182. The Lord is said to be the source of the universe, for He causes the creation and dissolution of the world. By creation and dissolution are meant the manifestation and demanifestation of the world.
183. The world remains potential as impressions in the Lord and He causes its manifestation in accordance with the past deeds of beings. Creation is like the unrolling of a painted canvas.
184. If the painted canvas is rolled up, the picture is no longer visible. In the same way, when the Karma of beings is exhausted, the Lord withdraws into Himself the universe with all that it contains (i.e., all remain in a latent form).
185. The creation and destruction of the world are comparable to day and night, to the waking and sleeping states, to the opening and closing of the eyes and the activity and quiescense of the mind.
186. Ishvara is endowed with the power of Maya which is the power of manifesting and demanifesting, so the objections to the theory that creation has a beginning or that it is evolutionary or that things are naturally endowed with certain special qualities do not apply to it.
187. Ishvara through the Tamas of Maya is the cause of the inanimate objects and through the reflection of the supreme intelligence Ishvara is the cause of the Jivas.
188. It is objected that the cause of the bodies is that aspect of Paramatman in which Tamas predominates and that of the Jivas is that aspect where intelligence predominates. So Paramatman alone is their cause in accordance with their inner impressions, moral and spiritual actions.
189. Thus Sureshvaracharya, the author of Vartika, has attributed the cause of the animate and inanimate creation to Paramatman and not to Ishvara.
190. Our reply is that Acharya Sureshvara holds Brahman to be the cause of the world, but he has taken for granted the mutual superimposition of Ishvara and Brahman even as that of Jiva and Kutastha.
191. The Shruti explains clearly that from Brahman, who is truth, knowledge and infinity, arose Akasa, air, fire, water, earth, herbs, food, bodies and so forth.
192. Superficially it looks as if Brahman were the cause of the world and that Ishvara were a real entity. This cannot be explained except by the mutual superimposition of the true nature of Brahman on Ishvara and the creativity of Ishvara on Brahman.
193. In a piece of cloth stiffened with starch, the starch becomes one with the cloth; so by the process of mutual superimposition the ignorant conceive Ishvara to be one with Paramatman.
194. As the dull-witted imagine that the Akasa reflected in a cloud is the Akasa absolute, so the undiscriminating do not see the distinction between Brahman and Ishvara.
195. By deep enquiry and by the application of the rules of interpretation to the Vedic text we come to know that Brahman is associationless and unconditioned by Maya, whereas Ishvara is the creator conditioned by Maya.
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