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This stanza is also very significant as it presents the theory of causation in right perspective. Every thing occurs by virtue of several factors, which are termed as causes. All such factors can be classified in two categories of Upädän and Nimitta. Upädän is the absolute cause. It relates to the matter or the substance, which undergoes change and is therefore the cause of its own changing states. For instance, earth is the basic requirement for making an earthen pot; the pot cannot be made without the earth. If one tries to make it from sand or water, he cannot do it. This is because earth has the potential to be turned into a pot, while sand or water does not. Earth is therefore termed as Upädän or the absolute cause of the pot. The instrumental cause is termed as Nimitta, which has been explained above.
Thus the potential of something to turn into some other form or state is called its Upädän. The soul, because of its potential to attain the liberated state, is the Upädän for the state of liberation. Lifeless objects do not have that potential and do not therefore become Upädän for that purpose. Thus the potential to do something or to turn into some form is the essential aspect of Upädän. This should be kept in mind, because there prevails much misunderstanding about it.
Some people have the tendency to underrate the importance of Nimitta. They contend that Upädän is the only real cause; when something is going to happen, Nimitta is bound to be there. Actually both of them are equally essential. For instance, the earth may be lying somewhere for millions of years, but it does not turn into a pot, until some one picks it up, cultivates it by mixing it with water, and puts it on a turning wheel. Similarly in spite of the potential to attain liberation, the worldly souls have been wandering since infinity in absence of the right guidance and the vigor to put it into practice.
This stanza states that if one insists upon Upädän and forsakes Nimitta, he cannot attain liberation. By virtue of knowledge about the soul, one may think of the state of liberation to emerge out of the soul's nature and might even call for that state to emerge from within. But without heeding to and carrying out the commandments of Guru and without keeping the state of omniscience as his objective he cannot attain liberation. If someone therefore exclusively insists on Upädän and ignores Nimitta, he would merely stay bare knowledgeable. He is destined to remain under delusion, and would never attain liberation.
Mukhathi Jnän Kathe Ane, Antar Chhutyo Na Moh; Te Pämar Präni Kare, Mätra Inänino Droh.
