History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c95.74

v7.c95.74

On the subject of creation, the question arises whether the individual Self is also a creation like that of the earth, trees and shrubs. The Upanisads have a good deal to say on this. Here also two kinds of texts have to be considered In the first place, some texts seem to state that the individual selves spring from the Supreme Spirit A few passages that are sometimes relied upon for this last matter may be cited here ²⁴⁵⁹ The Br. Up. states 'just as tiny sparks spring forth from fire, in the same way from this Ātman spring up all prānas, all worlds, all gods and all creatures'. The Mundaka Up. expands this same idea as follows As from a well-kindled fire sparks of the same nature spring forth in thousands, so from the Imperishable various living beings issue and return into it. The Smṛti of Yāj. cites the same illustration of fire and sparks Another and perhaps apter illustration is in the Katha Up 'just as pure water poured in (other) pure water becomes like it (i. e not distinguishable), so the self of the wise sage becomes (indistinguishable from the Supreme Essence).' On the other hand, there are numerous Upaniṣad²⁴⁶⁰ passages which categorically state that the individual self is unborn, undying, is not a product, that the Supreme Spirit enters as individual self, that there is non-difference between the one Supreme Spirit and the individual self. Some of these passages are set out in the note below. All those passages are cited by Śaṅkarācārya on V. S II. 3. 17, which states two propositions viz the individual self is unproduced and that it is eternal according to Śruti passages (nātmāśruter-nityatvācca tābhyaḥ). How the one Supreme Spirit expands into and pervades the manifold universe of plurality is a great mystery and can only be explained by illustrations. The few passages in which the texts seem to mention the creation or dissolution of individual selves are to be understood as referring to the Upādhis (such as body and mind) by which the self is affected. Yājñavalkya gives this answer in finally winding up his exposition to Maitreyī²⁴⁶¹ 'this self is imperishable and indestructible; but (when one speaks of death what is meant is) that the self has no longer any contact with material elements'. The Śāntiparva²⁴⁶² and the Gītā (II. 20, 21, 24, 25) say the same thing.