Shloka 29
Vīrya, Māyā/Prakṛti, Śrī’s Inseparability, Paramāṇu, and Hari’s Infinitude
व्यवहाररूपा सत्यता चेत्प्रकृत्यास्तदा कथं स्याद्यदनादिभूता / अनादिनित्या यदि न स्यात्खगेन्द्र सुशूक्ष्मरूपेण न कारणं स्यात्
vyavahārarūpā satyatā cetprakṛtyāstadā kathaṃ syādyadanādibhūtā / anādinityā yadi na syātkhagendra suśūkṣmarūpeṇa na kāraṇaṃ syāt
若世间的真实仅是世俗实用之真，且归于原质（Prakṛti），那么原质怎能称为无始？噢，迦楼罗，若她非无始且非恒常，则在其极微细之相中，便不能作为因之本原。
Lord Vishnu
Concept: If prakṛti is admitted as the causal principle, its anāditva/nityatva must be logically accounted for; subtle causal state is required for manifestation.
Vedantic Theme: Kāraṇa-vāda and scrutiny of prakṛti as upādāna-kāraṇa; pressure toward a higher, beginningless ground of causality.
Application: Use rigorous reasoning when adopting metaphysical premises; examine whether one’s assumed ‘root cause’ can coherently be beginningless and capable of subtle causal potency.
Primary Rasa: shanta
Related Themes: Garuda Purana 3.3.30-33 (continuation of causality/avidyā/Vishnu-only argument)
FAQs
This verse argues that Prakṛti can function as the causal basis of manifestation only if it is beginningless and enduring; otherwise it could not exist in a sufficiently subtle, seed-like state to generate effects.
It states that the cause must persist in an extremely subtle (su-sūkṣma) condition; if Prakṛti were not beginningless/eternal, it would lack continuity as the underlying causal principle.
It encourages discernment between everyday conventions and deeper causes—prompting careful inquiry into root conditions behind habits, actions, and outcomes rather than stopping at surface appearances.