The Mayavadi Philosophers Are Converted 187

enter into the Supreme Existence in their liberated state without changing
their original constitutional position of activity.

We must always remember that the Supreme Lord has His creative func-
tion; and, similarly, the infinitesimal living entities have also a creative function.
When they are liberated and enter into the Supreme after the dissolution of
this material body, their creative function is not lost. On the contrary, the
creative function of the living entity becomes properly manifested in the
liberated stage. If the living entity’s activities are definitely manifested when
he is in this material condition, then how is it possible that when he is in his
spiritual liberated stage his activities can be stopped? Entering is therefore
understood in the sense that the bird enters into the trees, or the animals enter
into the forest, or the flying vehicle enters into the sky.

While explaining Code Number One of the First Chapter of Vedanta
Sutra, Sankara has most unceremoniously tried to explain that Brahman or
the Supreme Absolute Truth is impersonal. Similarly, he has tried to twist
most cunningly the doctrine of by-product into the doctrine of state of change.
Actually, there is no change of state for the Supreme Absolute. It is simply
by His inconceivable power of doing things that there comes a by-product.
A relative truth produced out of another truth is called the transformation
of a by-product. For example, when a sitting chair is produced out of crude
wood it is the transformation of a by-product. Similarly, the Supreme Absolute
Truth, Brahman, is immutable, and when we find a by-product—the living
entity or this cosmic manifestation—it is called a transformation of that by-
product of the Supreme. Another example can be cited in this connection:
that of milk and yogurt. Yogurt is a transformation of milk. In this way, if
we study the living entities and the cosmic manifestation, it will appear that
they are not different from the original Absolute Truth.

But from the Vedic literature we understand that the Absolute Truth has
various multiforms of energy, and therefore the living entities and the cosmic
manifestation are only a demonstration of His various energies. As energies
are non-separable from the Energetic, therefore this transformation of the
living entity and the cosmic manifestation is an inseparable truth which is
part of the same Absolute Truth. Such a conclusion about the Absolute Truth
and the relative truth should not be unacceptable to any sane man.

The Supreme Absolute Truth has His inconceivable potency, and out
of that potential energy this cosmic manifestation has been effected. In other
words, the Supreme Absolute Truth is the ingredient and the living entity
and the cosmic manifestation are by-products. In the Taittiriya Upanishad it is
