Madhvaon Brahma Sūtra 1.4.1

In the fourth Sutra of this Adhyaya, all the words have been said to declare the qualities of Brahman only. But that position cannot be maintained. For the Pradhana which is inferred by the Sankhyas (to be the Maker) is also spoken of by some Sakhins, as in the Katha text; “ The supreme person (proceeds) from Avyakta, t'.e., the Pradhana).” (III. u). This we deny. The lifeless matter having a dependent existence and as such resemb- ling a body (for the soul that rules it), only the supreme Lord who dwells in and rules the Pradhana is to be taken by the word Avyakta in the texts concerned— (the same Lord whom, as has been said, all the words declare). The termination ‘ Ka ’ used in this aphorism de- notes the * baseness ’ or incapability of the Pradhana, i.e„ the Pradhana or matter is considered base; for by itself it is not capable of producing anything and consequently it cannot be the absolute and intelligent cause of the world. The word Avyakta which (primarily) declares the supreme Lord alone, also denotes the other (Pradhaua) for it is dependent upon Him and guided by Him, and it is consequently like unto a body of the Lord This is expressed in the Rik (X. 129. 3) thus :—That (Lord) which is perfect was concealed by the base (matter), (and was still resplendent in its supremacy by its boundless wisdom). In the Pippalada Sakha, the following is said, “ He that knows the Lord Hari who is unchangeable, blissful, and not associated with (the subtle body) of the sixteen parts, who does everything unconcerned, who is perfect and the maker and protector of all, he is released from (fear, the bondage of life), when he has seen the Lord). This is also seen, from the Gita which says ‘ Akshara, the Imperishable, is the Para Brahman/ and subsequently, ‘The Akshara is called Avyakta' (VIII. 3-21).