Q/A: How can Kṛṣṇa be the cause of anādi creation, when anādi means without cause?

I received a long reply from a proponent of the jiva-choice theory- but I did not publish it as it violates the rules for posting on this site. I will answer one question, which is worth answering:

The writer quotes me from the previous article:

Question: You yourself wrote: “Thus, Kṛṣṇa is the ultimate cause of creation, while Mahā Viṣṇu is a more proximal cause.”. And above you wrote that Vishvanath says that jīva and māyā and their combination is anādi. So how Krishna can be the “cause” of anadi creation?

Answer: This is a substantial misunderstanding of the word anādi as applied to creation, versus anādi as applied to the jīva’s presence conjoined with prakṛti.

Creation, occurs at a specific point of time! Creation of the current world occurred billions of years ago. The world will be destroyed in the future, there will be *nothing* and then creation will occur again. As such, creation is a *recurring event*.

Any event that occurs has a preceding cause. As such, creation has a preceding cause.

What is the cause of creation? There has been considerable argument about this in the scriptures. The Sankhyaites say it is prakṛti itself which is the cause. Others say it is Brahmā. Some Vaiṣṇava scriptures proclaim Mahā Viṣṇu as the cause. The Brahma-saṁhitā says that it is Kṛṣṇa Himself who is the cause of all causes.

Thus, we have

Kṛṣṇa is the ultimate preceding cause of the event of creation, while Mahā Viṣṇu is a more proximal cause, Brahmā is an even more proximal cause, and prakṛti is a more proximal cause.

Why is creation called ‘anādi’ then? Because creation has beginninglessly been occurring, and Kṛṣṇa is called its anādi cause, because He has beginninglessly been its cause.

Imagine we time-travel back in time for t years, such that t is a very large number- say a quadrillion years. We will find that even before this time, infinite creations have already occurred. And we will find that for each of these creations, Kṛṣṇa was the preceding cause.

Contrast this with the jīva’s conjunction with prakṛti. This is not an event that occurred at any point; the jīva has always been with prakṛti.

It is meaningless to talk about a cause for an event that did not occur. This is why Sri Visvanatha clearly says: the jīva’s conjunction with prakṛti has *no cause* as discussed in the preceding article.

Categories: jīva-tattva, Q/A

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4 replies »

  1. It is very difficult for our mind to understand and realize anadi concept.
    But,as we accept that Krishna is never created,born,then all His potencies and energies are also without beginning…
    It is useful to always think of them as part of Krishna and then we will accept…


    • Indeed! Anadi avidya is the root problem of the jiva; this is part of sambandha gyana. Those who have a distorted understanding that the jiva made a choice torture others and themselves with the guilt of having made a decision which they never made. With such understanding and the willful intent to preach it to others which hurts others’ prospects, how can bhakti ever bear its fruit? It only produces an unhealthy frame of mind and has an undesired effect- misery in this life and the next.


  2. Therefore, if Krishna is beginingless that means he also is causeless which implies that the beginingless(anadi and ananta recurring…jivas are unlimited) cycle of creation and destruction is also causeless, because its origin(Krishna) is also originiless as per Brahma Samhita verse. That just means karma is anadi (chicken and egg situation)…no cause, no choice, no one to blame , simple as that.Then we take to Bhakti under a proper parampara and proper learned guru and we live happily ever after and others who disagree stay in their lane and do as they please…i wish.


    • This is a very important observation indeed! Imagine the creation cycle drawn as a circle with a center, with the event of creation indicated with arrows at various points on the circle. Label the center of the circle as Krsna. Draw a dashed arrow from the center to the arrows on the circle. This is a depiction of Krsna as the preceding cause of the creation. When did Krsna get into this relationship with creation? The question has no answer because the relationship is beginningless. So, there is *no cause* for the beginningless cause and effect relation between Krsna and the creation. All anadi examples involving cause and effect (karana-karya) can be understood the same way- for example Krsna’s birth from Yasoda, Radha and Krsna becoming one as Sri Krsna Caitanya, and so on.


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