The upadana-karana is sometimes defined--as the word upadana literally means,--to be the substance which one must primarily lay hold of in producing an effect. On the strength of this definition, the Vaiseshika might argue, in defence of his theory, that it is the seed, not Brahman's existence, which one must primarily lay hold of in order to produce the tree, and that therefore Brahman cannot be the material cause of all effects. In reply, the Brahmavadin says that the objection applies to both alike. The Vaiseshika must admit that he who wishes to produce a tree resorts primarily not to atoms, but to the seed. If he should try to explain this difficulty by saying that the seed which is resorted to is originally built out of atoms, the Brahmavadin defends his theory by saying that the seed itself is a vivarta or an illusory aspect of Brahman. The Brahmavadin's position is further strengthened by the fact that in the seed existence is cognised, but not the atoms.

10. It is admitted by all that the effect is accompanied with the cause (upadana). Hence it is that existence and light are present in every object.

Every object of creation appears in the light of

consciousness as something existent. Wherefore the self-luminous Existence is the material cause.

11. When the flower becomes the fruit, when milk becomes curd, properties--such as form, taste and the like--of a distinct class from those of the cause are cognised.

Whereas, according to the Vaiseshika theory, the qualities of the effect should be of the same kind as those of the cause, the former being caused by the latter. Thus though one effect follows another, the preceding effect cannot be said to be the material cause of the succeeding one as the Vaiseshika maintains.

The Theory of Illusion.

It may be asked, how can the mere self-luminous Existence which is formless give rise to the universe of forms? We reply: It is said to be the Cause merely because It underlies all manifested illusory forms, like the rope which is the basis of the illusory form of the serpent, etc. Accordingly the Vartikakara says:

12. Cause and effect, part and whole, genus and individual, substance and attribute, action and agent, and others like these are imaginary forms of the One Light.

It being impossible--either according to the Arambhavada, the Vaiseshika theory of creation, or according to the Parinamavada, the Sankhya theory of transformation,--to explain that one thing can really cause another, and all other theories being altogether unfounded, we have to conclude that the universe is a mere display of Maya on the background of self-conscious Brahman.

Intelligence and activity inhere only in the Sentient.

13. Neither for the atoms nor for the Pradhana is sentiency claimed in creating the Universe. Intelligence and activity are found to inhere in a sentient being.