5.3. Kartā: Parabrahman as Omni-agent

We shall first have to unpack what the Svāminārāyaṇa school of philosophy means by the term ‘all-doer’ and its other related terms. It will be detailed in the following points:

1. Parabrahman is the All-Doer and All-Cause

The Vedanta claims that Parabrahman is the all-doer; what does that actually mean? To answer this question first, we will understand what Parabrahman’s power is and what type of functions He does. The analysis of the Vacanāmṛta and the Prasthānatrayī Bhāṣya reveals that the Svāminārāyaṇa Vedanta includes a number of aspects in the agency of Parabrahman. As ‘kartā’, Parabrahman creates, sustains, and dissolves, controls, supports, empowers, inspires, dispenses, and permits karmic fruits. Svāminārāyaṇa uncovers it in numerous discourses that Parabrahman is responsible for the creation, sustenance, and dissolution of the universe.

For instance:

“Beyond that Akṣara is Akṣarātīta Parabrahman Puruṣottama Bhagavān, who is the all-doer–responsible for the creation, sustenance, and dissolution of everything.” (Vacanāmṛta Gadhadā I/51, p.125)

“That greatness of Parabrahman should be understood as follows: (Parabrahman Puruṣottama Bhagavān) is responsible for creating, sustaining and dissolving countless millions of brahmāndas.” (Vacanāmṛta Gadhadā I/78, p.199)

However,

“Parabrahman does not himself directly engage in the process of creation, sustenance, and dissolution. As we saw more in the topic on māyā and the evolution of the physical world (jagata), it is by Parabrahman’s mere will (sankalpa) that the entire creative Process (utpatti-sarga) is originated. Unquestionably, it is also completely true to say that without Parabrahman’s will, there would be no creation, substance or dissolution, and thus, it is precise to depict Parabrahman as, eventually, the creator, sustainer, and dissolver.”^[1]

In addition to this, māyā is the actual material from which the physical universe is composed, and it is also one of the five eternal entities of the Svāminārāyaṇa metaphysical system. Significantly, it is noteworthy to observe that when discussing Parabrahman’s doer-ship, Svāminārāyaṇa also stresses Parabrahman as being the ‘kāraṇa’—i.e., the cause of all things, including creation -often together with him being the ‘kartā’.

For example:

“What is that Parabrahman like? Well, he is indeed the cause of all causes (sarva kārannā paṇ kāraṇa).” (Vacanāmṛta Gadhadā III/31, p.647)^[2]

“Parabrahman Puruṣottama Nārāyaṇa is the all-doer, the all-cause, the all-controller.” (Vacanamrut Loyā 13, p.327)^[3]

The Bhāṣyakāra reveals this truth from the Prasthānatrayī:

“mamātmā saṃkalpamātreṇa bhūtabhāvanaḥ sarvāṇi bhūtāni bhāvayati sthapayati dhārayati niyamayati ceti mamaiśvaraṃ yogaṃ paśyeti pūrveṇānvayaḥ |” (Bhagavad-Gītā 9/5, p.205)

“By only my will, everything is created, sustained and dissolved, supported, controlled, inspired, empowered, permitted, and dispensed karmic fruits. Kṛṣṇa tells Arjuna: Thus, see this my magical power.”

The Taittiriya-upaniṣad explains:

“evaṃ prapañcotpattihetutvaṃ tatsthitihetutvaṃ tatpralayahetutvaṃ ceti trayaṃ samuditaṃ pratyekaṃ vā bhavati brahmaṇo lakṣaṇam” (Taittiriya-upaniṣad 3/1/1, p.396).

“Here, Bhāṣyakāra uses the word Brahman for Parabrahman. (tad brahma parabrahma) thus, Parabrahman is the cause of the creation, sustainment, and dissolution of this universe. Sometimes in the Vedic scriptures, these three attributes are mentioned together and sometimes one of them reflects as an attribute of Parabrahman as per the contexts.”

In the Īkṣaternādhikaraṇam of Brahmasūtra, the Bhāṣyakāra comments on the Sadvidyā which is the subject sentence of the discussion:

“brahmaparabrahmetyubhayasya sacchabdavācyasya sakalaprapañcatpattisthitipralayādhāratvaṃ nirūpayāñcakāra” (Brahmasūtra 1/1/12, p. 36)

“The Śruti narrates that Brahman and Parabrahman are the cause of the creation, sustainment, and dissolution of the universe.”

2. Efficient Cause and Material Cause

In the Indian philosophical system, the cause and effect factor is discussed at length. There are two types of causes for every creative outcome: the efficient cause (nimitta kāraṇa), which refers to the agent who affects to the creation, and the material cause (upādānakāraṇa), which refers to the very material from which the object is created. Let us explore this, in the creating of an earthen pot, the potter is the efficient cause while the clay is its material cause. Of these two types of causes, maker, and material, which cause is Parabrahman? As per the Svāminārāyaṇa Vedanta? The answer is both; Parabrahman is the Abhinnanimittopādānakāraṇa, the combined (non-distinct) efficient and material cause.

For example, Parabrahman as the efficient cause of the universe,

“That Parabrahman Puruṣottama Bhagwān is the all-doer -responsible for the creation, sustenance, and dissolution of everything -and is also the cause of all.” (Vacanāmṛta Gadhadā I/5I, p.125)

At the same time, He is the material cause.

Svāminārāyaṇa further adds:

“A cause always pervades its effect, and simultaneously, also remained distinct from it. Thus, if one looks from the perspective of Parabrahman Puruṣottama Bhagavān the cause of all–then nothing else appears to exist except Parabrahman Puruṣottama Bhagavān.”

The causality referred to here by Svāminārāyaṇa is of both types, thus bringing together descriptions of Parabrahman as both the efficient and material cause the Bhāṣyakāra comments:

“itthametadupaniśadupakrāntasacchaldvācyasya ‘tadaikṣata bahu syāṃ prajāyeyeti’ (chā. 6/ 2/ 3) iti divyākṣyākaraṇakalevarātmakasākṛtikatayaiva jagadabhinnanimittopādānatāyā...śrutatvācca” (Brahmasūtra 1/1/12, p.34)

“Thus, Upaniṣad narrates the Parabrahman as ‘sat’, who himself wished that, ‘may I be many, may I grow forth.’ That indicates Parabrahman, who possesses all divine indriyas and is with definite form, as the material and efficient cause of the universe.”

The UB also confirms:

“ekasyaiva tasya (paramātmanaḥ) jagat prati nimittopādānobhayavidhakāraṇatvāt” (Aitareya-upaniṣad 1/1/1, p.417)

“Only Parabrahman is the efficient and material cause of the universe.”

When we say this, then there may be some doubts and questions about how this is possible for Parabrahman and, even if it is, how it may affect his precise nature.^[4] Parabrahman is a sentient entity and an intelligent creator of the universe, the efficient cause, seems reasonable enough. But how can Parabrahman be the material cause of the universe? As we know that māyā is the primitive matter from which the universe is made.

So does Parabrahman as said in the Upaniṣad and Vac.

“Take the form of māyā and literally become the physical world’ with its innumerable objects of innumerable names and forms? Indeed, for we have already discovered Parabrahman has a distinct, definite, and transcendental form in his abode, which he never abandons. So then does that Parabrahman somewhat become the visible world, still remaining in part in his transcendental form? But that would make him incomplete, divisible, effectively mutable, whereas the śāstras, including the Vacanāmṛta, proclaim Parabrahman to be whole, without parts (niraṃśa), indivisible (akhaṇḍa) and immutable (avikārin).”^[5]

These objections are presented in the commentary of Brahmasūtras 2/1/7. The objectors’ challenge can be recapped thus: If you insist on Parabrahman being the material cause of the world, then you will have to accept him as either having parts or being without a distinct transcendental form. This noticeable philosophical tight spot is settled by Bhadreśadāsa by firstly taking recourse in śāstrika revelation.^[6] Convincingly, at the very beginning, when discussing sources and tools of Svāminārāyaṇa School of philosophy is described, revelation according to the teachings of the Guru is the only authoritative way by which to accurately determine the nature of Parabrahman.

Bhadreśadāsa thus explains that that which is beyond our senses and mind cannot have any other means of confirmation except scripture. The basic reasoning is: the Śrutis reveal Parabrahman as being the material cause as well as being whole, immutable, indivisible, etc., then there is no point to argue? We have to summon two key doctrines to substantiate this point and to help explain how Parabrahman can indeed be the joint cause of the universe. Firstly, since Parabrahman is the inner self of the universe, he permeates, empowers, and controls his entire body.

However, this permeating is by his antaryāmi-śakti, or exceptional yogic powers,

“Allowing him to, hence, be immanently present within all while still being distinctly transcendental. For the task of creation, specifically, Parabrahman especially‘re-enters’ māyā and the various elements, overpowering their own identity and reigning supreme within them. It is in this sense that Parabrahman is said to take the form of māyā.”

Svāminārāyaṇa explains this in Vacanāmṛta Gadhadā I/41. After establishing that ‘Puruṣottama Bhagavān creates and enters the various types of life-forms as their cause and as their indwelling controller (antaryāmīn),

He adds, as if responding the above objection:

“There is only one Parabrahman Puruṣottama Bhagavān, and it is He who enters all and resides in them as the indwelling controller. But, He does not himself become the jīvas and īśvaras by assuming many forms.” (Vacanāmṛta Gadhadā I/41, p.104)

The second doctrine involves the view of causality established by Svāminārāyaṇa, in Vacanamrut Loyā 2, Svāminārāyaṇa clears these points in this way:

“Parabrahman, who is the cause of all, appears like a human being, yet by his powers, he is able to create countless millions of brahmāndas from his body (i.e., māyā) and is able to absorb them back into himself.” (Vacanamrut Loyā 2, p. 285)

The Chāndogya Upaniṣad explains the famous Sadvidyā in the preaching of Uddalaka to his son Śvetaketu also refers to this idea.

“Dear son, in the beginning, there was verily only this Being, one, without second” (Chāndogya-upaniṣad XII 6/2/2)

Refers to Parabrahman as being the material cause, the primordial Being from which all springs forth.

The following verse at once says:

“That (Being) thought (literally, ‘saw’), ‘Let me be many’, ‘Let me propagate” (Chāndogya-upaniṣad XII 6/2/3),

Points to an intelligent being, establishing that primordial Being as also the efficient cause who wills, inspires and thereby initiates each new cycle of creation.^[7] The same twofold representation of Parabrahman is made in Taittiriya-upaniṣad 2/6/3–2/7/1 and Aitareya-upaniṣad 1/1/1/40

Both passages contain similar words to the Sadvidyā instruction above, with the latter being especially useful because it uses the term ‘ātmān’ instead of sat, i.e.,

“In the beginning, there was only this one self (ātmān)... He thought (‘saw’), ‘let me create the worlds’. He thus created the worlds.” (Aitareya-upaniṣad 1/1/1)

After the opening aphorism instructs that an inquiry into Brahman should be conducted, The second Brahmasūtra meticulously debates the causality of the world. Janmādyasya yataḥ (Brahmasūtras 1/1/2),

“That Brahman is that from which (occurs) the origination, etc. of this (world).”

As Bhadreśadāsa explains: In this debate, when the objectors argue that Brahman could plausibly refer to such beings as a Brahmin, or Brahma the īśvara, or a jīva or liberated soul, or even the Vedas, Bhadreśadāsa is quick to emphasize that it is impossible for any of them to be both the efficient and material cause of the world, because only Parabrahman can go into, control and empower the whole world as its self. Thus, only Parabrahman can be the complete cause of everything, not anyone or anything else.

Though, considering Parabrahman to be both the efficient cause and material cause of the universe advances a serious and potentially stubborn dispute against the perfect nature of Parabrahman. Even the Svāminārāyaṇa Vedanta can not disbelieve that a causal substance (the material cause) is not dissimilar from its effect, just as a pot is similar to the clay from which it was produced and a piece of cloth from its threads. This raises some questions like; since the world is composed of things that are inert, mutable, in flux, sorrow-filled, ordinary, sullied by the impurities of māyā and always constituted of the three māyic qualities (sattvaguṇa, rajoguṇa, and tamoguṇa), how can it be that Parabrahman is its material cause? The objectors are efficiently saying: if you claim on Parabrahman being the material cause of the universe, you will have to admit that He is no longer conscious, immutable, unchanging, divine, and replete with bliss, pure and forever transcending māyā. In reply, the Brahmasūtras assert: “But it can be seen.” (Brahmasūtras 2/1/6)

The answer, as Bhadreśadāsa enunciates,

“There are examples -both around us and mentioned in texts -that disconfirm the position that the effect is necessarily the same nature as its cause. For instance, hairs grow from a person, and in the Taittirīya Upaniṣad, ‘from space came air; from the air, fire’, etc.” (Taittiriya-upaniṣad 2/1/1)

Space is without any of the tactile qualities found in air, nor does air have the form or appearance of fire? Therefore, there is unwarranted in Parabrahman being the 213

material cause and still being different in nature from the universe and unblemished by all its inadequacies. This is feasible by virtue of him being the indweller, controller, support, and self of everything, including of māyā from which the universe is composed. In Vacanāmṛta Vartāl 7 Svāminārāyaṇa asserts this by further elucidating upon the concept of Parabrahman as anvaya and vyatireka -that Parabrahman can be immanent within and non-different from māyā as its self and yet be completely distinct from it in his Akṣaradhāma.

He explains:

“The principle of anvaya-vyatireka is not that Parabrahman has become half immanent within māyā and remains half distinct in his abode. Rather, Parabrahman‘s form is such that he is immanent within māyā and yet, at the same time, he is distinct. Parabrahman is not afraid, ‘What if I enter māyā and thereby become impure?’ Instead, when Parabrahman associates with māyā, even māyā becomes like Akṣaradhāma (his abode); and if he associates with the 24 (māyic) elements (of creation), then they also become Brahmarūpa (i.e. like Brahman).” (Vacanāmṛta Vartāl 7, pp.546-547)

Therefore, there is no question of Parabrahman becoming flawed. He can safely be the material cause of the world as well as its efficient cause without imperiling his decency.

3. All-doer Still Non-doer

The most fundamental principle of the Svāminārāyaṇa Vedanta is that:

“Only Parabrahman is the all-doer.” (Vacanāmṛta Gadhadā II/21, p.440)

Parabrahman is totally ‘unaffected’ or ‘unspoiled’ (nirlepa) by these actions. His perfect nature is in no way tainted. This being Parabrahman can justifiably be regarded as the pure all-doer of all that is. More specifically, in Vacanāmṛta Gadhadā I/62, Svāminārāyaṇa affirms that a person with the perfect conviction of the nature of Parabrahman comprehends:

“Parabrahman is not like time, not like karma, not like nature, not like māyā, and not like Puruṣa. He realizes Parabrahman to be distinct from everything, as the controller of them all and the cause of them all.” (Vacanāmṛta Gadhadā I/62, p.145)

Bhadreśadāsa also highlights:

“māṃ paramātmānaṃ karmāṇi tadanuṣṭhitāni śubhāśubhātmakāni sarvavidhāni karmāṇi na limpanti bandhanaṃ vidhātuṃ na prabhavanti yato hi nāhaṃ karmavaśyopi tu karmāṇi me vaśavartīni |” (Bhagavad-Gītā 4/14, p.99)

“Every type of good and bad karmas do not bind Me. I am not controlled by them; instead, I control them.”^[8]

Moreover, the crucial discussion takes place in the Vilakṣaṇādhikaraṇa of Brahmasūtras, in which an objection is made that if Parabrahman is a material cause and He resides in everything as their antaryāmī then how can he possibly prevent himself being untouched?

Bhadreśadāsa answers:

“tathā ca yathā laukikopādānopādeyeṣu api mukuṭakuṇḍalādayo layaṃ gacchantaḥ svopādānaṃ suvarṇaṃ svadharmairna duṣayanti tadāsya divyālaukikasya brahmaṇaḥ parabrahamaṇo vā sarvathāliptasya jagadupānasya tadupadeyadharmalepa gandhopi kathamāśaṅkayeta |” (Brahmasūtra 2/1/9, p.163)

“Even as materials like ornaments are not able to affect their cause the gold, then how possibly the effect in the form of māyic creations can influence their ultimate cause Brahman and Parabrahman which are eternally detached from their effect.”

All these scriptural statements echo Parabrahman as the controller and omni-doer, supporter, sovereign lord, and sole independent doer of everything. He is indeed the independent doer of everything.^[9]

Footnotes and references:

[1]:

Svetāśvatara-upaniṣad 1/1-3

[2]:

See also Vacanamrut Loyā 2

[3]:

See also Vacanāmṛta Gadhadā I/51

[4]:

Brahmasūtra 2/1/27-28, pp.177-178

[5]:

Svetāśvatara-upaniṣad 6/11; Vacanāmṛta Pancālā 2 210

[6]:

Ananyatvādhikaraṇa in Brahmasūtras 2/1/14, See Brahmasūtra 2/1/14-21, pp. 168–73/45 Chāndogya-upaniṣad XII 6/2/1-3, pp. 252–8/40 and in Brhadāraṇyaka-upaniṣad 1/4/10 for Akṣarabrahman.

[7]:

Chāndogya-upaniṣad XII 6/2/3 212

[8]:

Bhagavad-Gītā 4/9, 4/13,

[9]:

Brahmasūtra 1/1/2, pp. 12–17, Brahmasūtra 2/1/6, pp. 161–162.