[In Sāṅkhya Yoga, the first item told is Mūla Prakṛti. But, it is told that Mūla Prakṛti has no awareness and is inert called Pradhāna. In this state, no creation takes place. But, when creation occurs, this Mūla Prakṛti gets the association of Puruṣa, who is awareness.]

[Here, Puruṣa can be taken as the intellectual cause because the awareness of Puruṣa is involved. The Mūla Prakṛti becomes active and loses its balance of the three qualities called Sattvam, Rajas and Tamas by which the Mūla Prakṛti creates the world. Thus, Mūla Prakṛti is said to be the cause of creation. The material cause can also be called as the cause and hence, Sāṅkhya need not be criticized if it says inert Mūla Prakṛti is the cause of the world.]

[Even the Gītā states God as Adhyakṣa or Puruṣa and Prakṛti as the lady delivering issue after meeting with her male husband (Mayādhyakṣeṇa… Gītā). God or Brahman is also told as Puruṣa in the first classification of Puruṣa and Prakṛti (Prakṛtiṃ Puruṣaṃ caiva… Gītā). The second classification is Kṣara, Akṣara and Puruṣottama. Hence, the thinking of Sāṅkhya is correlated with the Gītā.]

[As per Śrī Śaṅkara, Mūla Prakṛti is Māyā or Avidyā and God creates this world through Māyā. Hence, this is correlated with the thinking of Śrī Śaṅkara. Even if you take Māyā as the inert power of awareness-God, Māyā is exactly correlating with Mūla Prakṛti of Sāṅkhya. In this way, Sāṅkhya is correlated with Śrī Śaṅkara.]

[The inert energy is the first item created by God, who can be taken as Puruṣa or awareness. His power, Māyā, is controlled by God and is not independent. Hence, Māyā can be treated as an inert item. As per the will of God, the inert power called Māyā or Mūla Prakṛti creates the world. Like this, the philosophy of Śrī Śaṅkara can be completely correlated with Sāṅkhya.]

[Sāṅkhya says that the Puruṣa is ‘asaṅga’ or detached. When God created the world for His entertainment, God is entertained by the world without any attachment. A wise person is entertained by cinema without any change or attachment while some people are entertained by cinema through deep attachment. Similarly, a producer or the director of the cinema can also create the cinema with full detachment from it.]

[Śrī Rāmānuja and Śrī Madhva say that Mūla Prakṛti is inert matter. It’s all the same because matter is a form of inert energy and awareness is also a form of inert energy as per scientific knowledge. Śrī Madhva says that Mūla Prakṛti is like a dancer dancing before the Puruṣa and she stops dancing when Puruṣa is detached through the realization of the world. This means Mūla Prakṛti creates the world in the association of Puruṣa only. This shows that Mūla Prakṛti creates the world only in the presence of Puruṣa.]

[Śrī Rāmānuja told that inert matter is enjoyed material and the awareness-soul is the enjoyer. Even the soul of a Human Incarnation, Who is the highest spiritually evolved soul, can enjoy while being detached. By this, you can say that God is also enjoying in similar way. Anyway, Sāṅkhya does not touch God and hence, the Human Incarnation, who is a Yogi-soul is a sufficient example. In this way, Śrī Rāmānuja is correlated with Sāṅkhya.]

[The use of creation is told as enjoyment and liberation. It is said that enjoyment is retained in the buddhi (Mahat) while it does not touch the Puruṣa. Even a Yogi-soul will not be touched by any entertainment at the level of the soul. The entertainment just touches the mind and reaches the intelligence to the maximum.]

[Generally, only the mind of a wise person entertains in the entertainment while buddhi or intelligence becomes detached from the knowledge of the entertainment. Only on very rare occasions, rare people will analyze with intelligence whether the entertainment is useful to the world or not.]

[The Veda says that Prakṛti is Māyā (Māyāṃ tu prakṛtim vidyāt…). Māyā means wonderful (Maya-vaicitrye). The first Prakṛti is the energetic body with soul called Datta occupying a small space called ‘Paramavyoma’ (absolute eternal space). The creator of these is Parabrahman. After that, Parabrahman merged with Datta to make Him God Datta. The wonder here is the miraculous powers of God Datta, which belong to Parabrahman. God Datta created this world, which is also called as Prakṛti and this is also wonderful by its systematic design.]

[For the word ‘Māyā’, Śrī Śaṅkara takes the meaning of that which is non-existent (Yā mā sā māyā), but this meaning is limited to the context of the world before it was born. We have already agreed 50% probability for the non-existence of the world before its production.]

[Before the world was created, it did not exist and in this context, we can take the non-existence of the world. After the creation of the world, it exists due to the God-gifted absolute reality and in this context, we can take the existence of the world. Like this, if we take the meaning of ‘Māyā’ in both ways, there is no contradiction among the three Divine Preachers.]

[Nobody knows when the world did not exist and nobody knows at what time the world started to exist. At present, the world exists and hence, the world always existed, is existing at present and it will exist in the future. This is the philosophy of Śrī Rāmānuja and Śrī Madhva and in this philosophy also there is nothing wrong to be pointed out by anybody.]

[In Sanskrit Grammar, there is another meaning of the word ‘Māyā’, which is ‘Mā-māne’. This means a measurable or limited entity. It means that limited items are produced from unimaginable, unperceivable and wonderful power. By this, both grammatical derivations are correlated without any quarrel.]

[The meaning of the word ‘Māyā’ as that which does not exist, is not grammatically accepted. Even Śrī Śaṅkara did not reveal its meaning in this way anywhere. The followers of monism after Śrī Śaṅkara created this, but we have correlated their way of interpretation also because logic need not follow grammar in all situations.]

Śrī Rājīva Uvāca:-
[Śrī Rajiiv Spoke]:-

[In Sāṅkhya Yoga, the ego related to Sattvam and Tamas are counted, but the ego related to Rajas is not at all mentioned and is not counted in the 25 items of Sāṅkhya Yoga. In such case, how can You say that Mūla Prakṛti before creation is an equilibrium of three qualities called Sattvam, Rajas and Tamas? Please explain this point.]

[If You interpret that the Puruṣa in Kapila-Sāṅkhya is God, in such case, why does the path of Patanjali-Yoga separately project the existence of God? In the Gītā, God Nārāyaṇa or Viṣṇu stated that Kapila-Sāṅkhya and Patanjali-Yoga are one and the same (Ekaṃ sāṅkhyaṃ ca yogaṃ ca…- Gītā).]

Iti Śrī Datta Svāmi viracita Śrī Rājīva Gītāyāṃ Mūla Prakṛti Vicāra Yogo Nāma Navamādhyāyaḥ |

[Like this, in Shri Rājīva Gītā, composed by His Holiness Shri Datta Swami, the Ninth Chapter called ‘The Association of Enquiry of the Fundamental Component of Creation’ is completed.]