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Thread: Spiritual Inquiries: 3. Creation Hierarchy in Sanatana Dharma (Part 1 or 2)

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    Post Spiritual Inquiries: 3. Creation Hierarchy in Sanatana Dharma (Part 1 or 2)

    The two determinant factors of creation and dissolution in Sanatana Dharma are evolution (that creates) and involution that dissolves.

    The universe (prapancha) is an evolution from Brahman, the One God. The term evolution implies a progressive development from simple to complex forms, with the attendant, gradual change from one status to another. Thus, Brahman, the One God, did not create the universe out of nothing, but brought it forth, emanated it, out of Himself and permeated it.

    Evolution creates a duality, and then multiplicity, which are against the real nature of Brahman, who is Unity. Therefore the universe has only a temporary existence. When its lifetime is over, it returns to its source, not by destruction, but by involution.

    Evolution is descent of spirit into matter and ensouling it. Involution is the dissolution of material forms and the ascent of the spirit to its source. If evolution is unfolding, involution is enfolding. Panchadasi, a philosophical work by Sri Vidyaranya Swami, uses the analogy of a painting on a canvas to describe this process:

    Brahman, who is like an eternal, white cavas, paints the universe of color on it, and when the show is over, folds up the canvas, absorbing everything into Himself. (Panchadasi, 6.183-184)
    Three main sources discuss Hindu Cosmology and Creation Hierarchy in detail: The Vedanta Philosophy, the Sankhya Philosophy, and Srimad Bhagavatam. They represent three popular schools of Hindu philosophy: Advaita, Dvaita and Visishtadvaita, in that order.

    To understand evolution in Sanatana Dharma, we need to understand the main concepts that form the top of the Creation Hierarchy: Brahman, Prakriti, Guna, Purusha, Maya, Kala and Jiva.

    Brahman

    Brahman is the Hindu equivalent of the One God of most religions. A comprehensive description of Brahman could be:
    Brahman is the indescribable, inexhaustible, omniscient, omnipresent, original, first, eternal and absolute principle who is without a beginning, without an end, who is hidden in all and who is the cause, source, material and effect of all creation known, unknown and yet to happen in the entire universe.

    He is the incomprehensible, unapproachable radiant being whom the ordinary senses and ordinary intellect cannot fathom, grasp or able to describe even with partial success. He is the mysterious Being totally out of the reach of all sensory activity, rationale effort and mere intellectual, decorative and pompous endeavor.

    Source: http://www.hinduwebsite.com/brahman.asp
    While the name Brahman is used by Vedanta and Advaita, Sanatana Dharma offers the freedom to its sects to elevate their principal God to the status of Brahman. Thus for Saivites Brahman is Siva, for Vaishnavites Brahman is Narayana, for Saktas He is Devi (Mahamaya), and for Krishna bhaktas He is Sri Krishna. After all, the path of every soul is towards liberation, so why bother about different names for the same destination?

    One thing with different names for Brahman, though. When we call Him (or rather That) Brahman, we give only a name but no form. Calling Brahman by a sectorial name imposes nama-rupa--a name and a form, and makes Him a personal God. This may be necessary in Kaliyuga, where human faculties are limited, and the recommended path to salvation is nama japa.

    Prakriti

    Prakriti is the primordial matter out of which forms are created. Also known as Pradhana, prakriti is eternal, all-pervading, insentient. It is the first material cause of all effects. Known as koilon in Theosophy, prakriti remains unmanifested to start with. The terms avyakta (a=not, vyakta=manifested) and mulaprakriti (root-matter) also refer to unmanifested prakriti. Prakriti becomes vyakta, when it is manifested.

    In Sankhya philosophy established by Sri Kapila Muni, prakriti and purusha are the two cornerstones of creation. Purusha, the Supreme Intelligence or Cosmic Consciousness, combines with Avyakta prakriti to set a portion of it in motion. This causes a series of imbalances, which progressively form the manifested matter of the different planes of creation.

    In the Vedanta systems, avyakta is a state of Brahman, who remains unmanifested for immensely long eons of time, and then wills to manifest, setting up the material and spiritual forces to work with a portion of his Infinite Self.

    Guna

    Prakriti has three gunas or properties: sattva (substantial reality), rajas (inherent activity), and tamas (inertia), popularly rendered goodness, passion, and darkness; or virtue, foulness, and ignorance. In the unmanifested prakriti, these three gunas are in a state of equilibrium. When purusha interacts with prakriti, this equilibrium is upset, setting up the motion required for evolution.

    Purusha

    Purusha is the Universal Self, the Cosmic Intelligence or Cosmic Consciousness, which is beyond prakriti. Purusha is is infinite, eternal, and without qualities (nirguna). It is subtle, omnipresent, beyond senses, mind and intellect, and beyond time, space and causality. The eternal seer and witness (not the doer), purusha is immutable, perfect and pure consciousness (chidrupa).

    Purusha interacts with prakriti to set it in motion, but it is not affected by the interaction. The Purusha or the Self is the witness (sakshi), a spectator (drashta), a by-stander (madhyastha), solitary (kaivalya), passive and indifferent (udasina).

    Purusha and Prakriti—A Contrast

    The characteristics of Prakriti and Purusha are contrary in nature. Purusha is consciousness, while Prakriti is non-consciousness. Purusha is inactive (akarta), while Prakriti is active. Purusha is destitute of the gunas, while Prakriti is characterised by the three gunas. Purusha is unchanging, while Prakriti is changing. The knower is Purusha. The known is Prakriti. The knower is the subject or the silent witness. The known is the visible object.

    In Sankhya philosophy, every soul is a purusha, but prakriti is only one. Out of ignorance the souls associate with prakriti and create the forms in the universe.

    Maya

    Maya is a concept introduced in Vedanta philosophy to bridge the gaps in the Sankhya system.

    In the Sankhya philosophy, the creation produced by prakriti has an existence of its own, independent of all connections with the purusha to which it is united. The Sankhyas therefore find no need for an Intelligent Creator.

    The Vedanta philosophy established by Sri Vyasa Bhagavan, dismisses the Sankhya concept of an independent prakriti as a mistake, because prakriti by itself is non-intelligent, it is always under the control of Brahman, so it cannot do anything by itself. In the Vedanta philosophy Purusha and Prakriti are material and spiritual sides of Brahman. When Brahman wills to manifest, He uses a porition of his material side, enters it and causes it to evolve, and ensouls the forms that evolve. The nirguna Brahman becomes the saguna Brahman in manifestation. The saguna Brahman is not a second Brahman, but merely the manifested side of Brahman.

    What is maya then?

    The term maya stands for illusion. Maya is the illusory force inherent in Brahman that makes the one Brahman appear as many forms. Maya is real only as long as these forms are real. When the forms are dissolved, maya also is lost. It might help to think maya as a laser hologram, which is the manifested, illusory universe.

    Maya is the veil thrown over Brahman to conceal his real nature and make the manifested universe appear as the reality to human souls. Once this veil is pierced, a human soul can realize the Brahman within, and attain liberation here and now.

    Kanchi Paramacharya (Sri Chandrasekarendra Sarasvati) explains the concept of maya using a simple arithmetic:

    The divisions 1/0, 2/0, 3/0 and so on, give a quotient of infinity. This means that when infinity is multipled by zero it gives an indeterminate number of values. In the same way, Brahman the final quotient associates itself with maya the zero to create the infinite number of forms of this universe.

    Since maya associates with Brahman to create the universe, Vedanta views it as the creative principle or force of Brahman. Maya is usually spoken of as the shakti of Brahman, giving it the form of the Divine Goddess (mahamaya).

    Kala

    The root of the term kala is kal meaning to calculate. Kala refers to the Cosmic Time that starts ticking with the origin of the universe and stops when the universe is dissolved at the time of pralaya. The Cosmic Time is divided into several units of conditional time kanda kala, such as kalpa and yuga on the cosmic scale; and year, month and day on the solar scale. Since Creation and Dissolution follow each other, the Cosmic Time flows in a cycle.

    According to Einstein's Theory of Relativity, Time is related to Space. Sanatana Dharma also asserts that Time is related Consciousness. This is the theory behind the Cosmic Time of yugas, manvantaras and kalpas. This time-consciousness relationship also explains the astronomical times of lifetime spoken of for kings, Gods and rishis in our Puranas. To a yogi who roots his consciousness on subtler planes of existence, time moves slower than on earth.

    Philosophically, kala is equivated with death, and therefore Yama Dharmaraja. Kala is also equivated with Rudra and Kali, who are responsible for dissolution of the universe at the time of pralaya.

    Jiva

    Jiva is the individual soul that is united to a body. The soul has a range of faculties, depending on the body it is united to. In Vedanta philosophy, the real nature of Jiva is Brahman, with whom it ultimately merges. Jivas in the human form undergo a cycle of reincarnation because of the karma accumulated over many births. The soul is liberated when the karma balance is exhausted.

    The Hierarchy of Material and Spiritual Creation

    The union of purusha and prakriti brings forth all the manifestations in a hierarchical order. There are two sides to this hierarchy: material and spiritual. The material hierarchy comprises the forms of matter, starting with the universe, and forms the body of the jivas that are united to it. The spiritual hierarchy starts with the Trinity and descends down to the individual souls.

    The Material Hierarchy

    The first manifestation of prakriti is Mahat, the Cosmic Buddhi. Sankara calls it atma mahan, the Great Soul. Mahat is the hiranyagarbha of Rg Veda, the progenitor of all other beings.

    From mahat proceeds the Cosmic Ahamkara, the I-ness or the principle of egoism. Buddhi and ahamkara characterize the jivas also because they are all sparks from Brahman. With individual souls, because of the surrounding maya, ahamkara generates personal ego that causes the soul to identify itself with its body and the surrounding world, rather than its true Source.

    From ahamkara emanate the ten senses and the mind on the subjective side, and the five subtle Tanmatras of sound, smell, taste, colour and touch on the objective side. From these Tanmatras proceed the pancha bhutas or five gross elements -— earth, water, fire, air and ether.

    The ten senses include: the five Jnana-Indriyas or organs of perception: Shrotra (ear), Tvak (skin), Chakshus (eye), Jihva (tongue), Ghrana (nose); and the five Karma-Indriyas or organs of action: Vak (speech), Pani (hand), Pada (feet), Upastha (genital), Payu (anus).

    The five Tanmatras or rudimentary principles of the elements: Sabda (sound), Sparsha (touch), Rupa (form or colour), Rasa (taste), Gandha (smell).

    Thus, the material hierarchy of creation involves 24 elements:
    1. Buddhi 2. Ahamkara 3-7. Tanmatras 8-12. Jnana-Indriyas
    13-17. Karma-Indriyas 18-22. Pancha Bhutas 23. Manas
    24. Pradhana or Prakriti 25. Jiva 26. Purusha 27. Brahman

    The last three elements (Jiva, Purusha, Brahman) represent the spiritual side of Brahman that ensouls the forms created by the 24 elements.

    The Spiritual Hierarchy

    The spiritual hierarchy originates from the nirguna Brahman, who manifests a part of himself as the saguna Brahman, followed by the Trimurti (Trinity) Siva, Vishnu, Brahma.

    Siva

    Shiva has a special place in the Hindu Trinity. He plays three roles and performs three functions during the life of the universe. As Rudra, Siva performs the function of samhara (destruction) and dissolves the universe at the time of pralaya. Coupled with Shakti, he performs the function of tirubhava (veiling) in the role of Mahesvara. Thirdly, in the role of Sadasiva, Siva performs the function of anugraha (grace) and regenerates the souls at levels that commensurate with their spiritual development.

    While Vishnu and Brahma are generally associated with a single form and a single function, Siva is associated with many forms and functions, in addition to the three roles described above.

    In the role of Rudra, he is the Maha Kala, who along with his consort Maha Kali performs a thandavam (dance of destruction) at the time of pralaya to set off the forces of destruction.

    Siva is also the eternal cosmic dancer, signifying the continuous process of creation, destruction and regeneration that takes place every moment at the atomic level of all beings in the universe at all planes of existence. In this form, he carries the name Nataraja, who gave the world Sanskrit, the deva basha, and the three major forms of fine arts: prose and verbal communication, poetry and music, drama and dance.

    Siva has another and most popular form, the Sivalingam. This form stands for the eternal power of regeneration. This form also symbolizes the hiranya garbha, the Golden Egg from which the universe was born.

    Siva appears as a fiery, passionate God, red with anger and black (kala) with the power of destruction at the material level. At the spiritual level, he is the Mahayogin (the great ascetic) and the Dhakshinamurti (the Silent Teacher) from whom the highest spiritual knowledge is acquired.

    Siva inherits the consciousness part of Brahman and ensouls the forms when creation takes place. As the Atmic sheath or principle of Brahman, Siva is the Cosmic Soul. In the Atma-Buddhi-Manas triad of the human soul, Siva represents the Atma principle.

    Theosophy finds the Palestinian Ba`al or Moloch, Saturn, the Phoenician El, the Egyptian Seth, and the Biblical Chiun of Amos, and Greek Typhon to resemble Siva, but these comparisons are debatable.

    Vishnu

    The name Vishnu is from the root vish meaning enter, pervade. Vishnu has another popular name Narayana, signifying that he has nara, the water for his abode ayana. Vishnu is also associated with Kala (duration) and his vehicle Garuda with the cyclic and periodical time.

    Vishnu starts the process of evolution/creation by casting his seed on the eternal waters of space, giving birth to the hiranya garbha, the Golden Egg, and begets Brahma, the Creator of the universe. As the second God in the Hindu Trinity, Vishnu sustains and preserves dharma in the universe, taking an avatar to restore the order of dharma, when it is upset by the accumulated negative karma of the universe.

    Vishnu inherits the prakriti part and pervades the entire universe (sarvam vishnu mayam jagat). As the Mahat sheath or principle of Brahman, Vishnu is the Cosmic Intelligence or Buddhi. In the Atma-Buddhi-Manas triad of the human soul, Vishnu represents the Buddhi principle.

    Theosophy says that Vishnu is identical with the Hindu Idaspati (master of the waters) and with the Greek Poseidon and Latin Neptune, but again, such comparisons are debatable.

    Brahma

    The name Brahma has the verbal root brih meaning to expand, grow, fructify. As the first God in the Hindu Trinity, Brahma is the emanator, evolver, creator of the universe and all its beings.

    Brahma inherits the manasic part of Brahman that represents the great creative power of the mind. As the Manasic sheath or principle of Brahman, Brahma is the Cosmic Mind. In the Atma-Buddhi-Manas triad of the human soul, Brahma represents the Manas principle.

    Brahma, according to Hindu Creation theories, is born out of Vishnu. This may be because of the concept that the Cosmic Mind (Brahma) evolved from the Cosmic Intelligence (Vishnu).

    H.P. Blavatsky, founder of the Theosophical Society, correlates Adam-Qadmon, Brahma, and Mars as symbols for primitive or initial generative and creative powers typifying water and earth; also all three are associated with the color red (Secret Doctrine 2:43, 124-5).

    On to Brahma's creations in part 2 of this compilation.

    sarvam khalvidam brahma -- all of this is brahman
    -- Adi Shankaracharya

    Sources:
    1. All About Hinduism, an e-book by Swami Sivananda, downloadable at http://www.sivanandadlshq.org/

    2. Creation and Dissolution, an article hosted at http://www.bhagavadgitausa.com/

    3. Concept of Maya, an article hosted at http://www.kamakoti.org/

    4. Encyclopedic Theosophical Glossary, hosted at http://www.theosociety.org/
    Last edited by saidevo; 01 September 2006 at 10:09 AM.

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    Post Re: Spiritual Inquiries: 3. Creation Hierarchy in Sanatana Dharma (Part 1 or 2)

    Brahman, who is like an eternal, white canvas, paints the universe of color on it, and when the show is over, folds up the canvas, absorbing everything into Himself. (Panchadasi, 6.183-184)



    Gunas

    Sattva (substantial reality), Rajas (inherent activity), and Tamas (inertia).

    Popularly rendered: goodness, passion, and darkness; or virtue, foulness, and ignorance.
    The concept of three essential Qualities or Gunas is universally applicable, but any analysis must come from a single universal context or perspective.


    The gross duality is marked between Sattva and Tamas:

    Insubstantial (unmanifest) Sattva vs. Substantial (manifest) Tamas,

    Spiritual Reality or true Knowledge (vidya) vs. Worldly Reality or untrue Ignorance (avidya),

    Inherent (inner, potential, immortal) Life vs. Adherent (outer, past, mortal) Life,

    Fluid (motive) Sattva vs. Inert (unmotivated) Tamas,

    Good Virtuous Sattva (dharma) vs. Evil Sinful Tamas (adharma),

    Satisfied Sattva vs. Unsatisfied Tamas,

    Light Sattva vs. Dark Tamas,

    Pure (unmixed or united) Sattva vs. Impure (mixed or divided) Tamas,

    Tat (that) Sattva vs. Idam (this) Tamas,

    Nirguna (unqualified) Sattva vs. Saguna (diversified) Tamas,

    Brahma vs. Brahmana

    Purusha vs. Prakriti

    Hara vs. Hari

    Shiva vs. Shakti,

    etc. etc. etc.

  3. #3

    Re: Spiritual Inquiries: 3. Creation Hierarchy in Sanatana Dharma (Part 1 or 2)

    Quote Originally Posted by Sarabhanga
    Hara vs. Hari
    Also (more popular) ...

    Hari vs. Hara

    Makes everyone happy, plus Harih is the vedic name of unmanifest God.

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    Post Re: Spiritual Inquiries: 3. Creation Hierarchy in Sanatana Dharma (Part 1 or 2)

    Hara is bearing, and Hari is born
    Hara is wearing, and Hari is worn
    Hara is taking, and Hari is taken
    Hara is bringing, and Hari is brought
    Hara is removing, and Hari is removed
    Hara is conveying, and Hari is conveyed
    Hara is destroying, and Hari is destroyed
    Hara is receiving, and Hari is received
    Hara is obtaining, and Hari is obtained
    Hara is captivating, and Hari is caught
    Hara is color, and Hari is colored
    Hara is variety, and Hari is variegated
    Hara is the divisor, and Hari is divided
    Hara is the seizer, and Hari is seized
    Hara is the denominator, and Hari is nominated
    Hara is luminous, and Hari is illuminated
    Hara is the fire, and Hari is the radiant beam
    Hara is the sky, and Hari is the sun or moon
    Hara is the waters, and Hari is the winds

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    Re: Spiritual Inquiries: 3. Creation Hierarchy in Sanatana Dharma (Part 1 or 2)

    Namaste Sarabhanga,

    Quote Originally Posted by sarabhanga
    Hara is bearing, and Hari is born
    Hara is wearing, and Hari is worn
    ...
    Hara is the waters, and Hari is the winds
    You have indicated that Hara is the source and Hari is the user/manifestation of the source. As for the last line, I think according to our Puranas, water evolved from the winds and not the other way (So Hari becomes the source here). If waters refers to the waters of space where creation started, that is the abode of Narayana. Why is the exception in this case alone?

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    Light Re: Spiritual Inquiries: 3. Creation Hierarchy in Sanatana Dharma (Part 1 or 2)

    Namaste Saidevo,

    There are no exceptions here!

    Hara is the source, and Hari is the manifestation
    Hara is the conception, and Hari is the realization
    Hara is intention or will to create, and Hari is completion or perfect creation
    Hara is the father and the inheritence, and Hari is the son and the heir
    Hara is Nara, and Hari is Narayana

    Hara is the horse or vehicle, and Hari is the rider or driver
    Hara is Indra, and Hari is Vishnu
    Hara is Varuna, and Hari is Vayu
    Hara is the Waters (not water, as such), and Hari is the Winds (not air, as such)
    Hara is Ananta, and Hari is Narayana

    Hara is the second person imperative to “ Create! ” (bRMhan);
    and Hari is the present and imperfect reply: “ I am created, and I am creating ” (abRMham)

    Hara is “ to be ”, and Hari is “ I am ”


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