The fact is that Brahman intelligent, consisting of bliss, &c., connects
itself also with the passage 'Non-being was this in the beginning'
(Taitt. Up. II, 7). For the section of the text which precedes that
passage (viz. 'Different from this Self consisting of understanding is
the Self consisting of Bliss;--he wished, may I be many;--he created all
whatever there is. Having created he entered into it; having entered it
he became sat and tyat') clearly refers to Brahman consisting of Bliss,
which realises its purposes, creates all beings, and entering into them
is the Self of all. When, therefore, after this we meet with the sloka
('Non-being this was in the beginning') introduced by the words 'On this
there is also this sloka'--which shows that the sloka is meant to throw
light on what precedes; and when further or we have the passage 'From
fear of it the wind blows' &c., which, referring to the same Brahman,
predicates of it universal rulership, bliss of nature, and so on; we
conclude with certainty that the sloka about 'Non-being' also refers to
Brahman. As during a pralaya the distinction of names and forms does not
exist, and Brahman also then does not exist in so far as connected with
names and forms, the text applies to Brahman the term 'Non-being.' The
text 'Non-being only this was in the beginning' explains itself in the
same way.--Nor can we admit the contention that the text 'Now all this
was then undeveloped 'refers to the Pradhâna as the cause of the world;
for the Undeveloped there spoken of is nothing else but Brahman in so
far as its body is not yet evolved. For the text continues 'That same
being entered thither to the very tips of the finger-nails;' 'When
seeing, eye by name; when hearing, ear by name; when thinking, mind by
name;' 'Let men meditate upon him as Self;' where the introductory words
'that same being' refer back to the Undeveloped--which thus is said to
enter into all things and thereby to become their ruler. And it is known
from another text also (Ch. Up. VI, 3, 2) that it is the all-creative
highest Brahman which enters into its creation and evolves names and
forms. The text 'Having entered within, the ruler of creatures, the Self
of all' moreover shows that the creative principle enters into its
creatures for the purpose of ruling them, and such entering again cannot
be attributed to the non-sentient Pradhâna. The Undeveloped therefore is
Brahman in that state where its body is not yet developed; and when the
text continues 'it developed itself by names and forms' the meaning is
that Brahman developed itself in so far as names and forms were
distinguished in the world that constitutes Brahman's body. On this
explanation of the texts relating to creation we further are enabled to
take the thought, purpose, &c., attributed to the creative principle, in
their primary literal sense. And, we finally remark, neither the term
'Brahman' nor the term 'Self in any way suits the Pradhâna, which is
neither absolutely great nor pervading in the sense of entering into
things created with a view to ruling them. It thus remains a settled
conclusion that Brahman is the sole cause of the world.--Here terminates
the adhikarana of '(Brahman's) causality.'