Creation
In
the beginning all this was Atman – one only.
There was nothing else active. He bethought himself,
‘Let me now create the world.’ He created these worlds.
There was nothing else active. He bethought himself,
‘Let me now create the world.’ He created these worlds.
|
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Years
|
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Kaliyuga consists of
|
432,000
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|
Dvaparayuga "
|
864,000
|
|
Tretayuga "
|
1,296,000
|
|
Krtayuga "
|
1,728,000
|
|
|
|
_____________________________________________
Creation
From The Teachings of Sri Ramana Maharshi
Edited by David Godman
From The Teachings of Sri Ramana Maharshi
Edited by David Godman
Sri Ramana Maharshi: All metaphysical discussion is profitless unless it
causes us to seek within the Self for the true reality.
All
controversies about creation, the nature of the universe, evolution, the
purpose of God, etc., are useless. They are not conducive to our true
happiness. People try to find out about things which are outside of them before
they try to find out ‘Who am I?’ Only by the latter means can happiness be
gained.
[Note:
Comments by David Godman: Sri Ramana Maharshi had little or no interest in the
theoretical side of spirituality. His principal concern was to bring people to
an awareness of the Self and, to achieve this end, he always insisted that
practice was more important than speculation. Sri Ramana was known to have
views which were totally at variance with the common- sense view of the world.
As with most other topics he tailored his statements to conform to the
different levels of understanding he encountered in his questioners, but even
so, almost all his ideas were radical refutations of the concepts of physical
reality that most people cherish.
Sri
Ramana adopted three different standpoints when he spoke about the nature of
the physical world. He advocated all of them at different times but it is clear
from his general comments on the subject that he only considered the first two
theories given below to be either true or useful.
1. Ajata vada or the theory of non-causality.
This is an ancient Hindu doctrine which states that the creation of the world
never happened at all. It is a complete denial of all causality in the physical
world. Sri Ramana endorsed this view by saying that it is the jnani’s (Man who is Self-realised)
experience that nothing ever comes into existence or ceases to be because the
Self alone exists as the sole unchanging reality. It is a corollary of this
theory that time, space, cause and effect, essential components of all creation
theories, exist only in the minds of ajnanis
(ignorant) and that the experience of the Self reveals their non-existence.
This theory is not a denial of the reality of the world,
only of the creative process which brought it into existence. Speaking from his
own experience Sri Ramana said that the jnani
is aware that the world is real, not as an assemblage of interacting matter and
energy, but as an uncaused appearance in the Self. He enlarged on this by
saying that because the real nature or substratum of this appearance is
identical with the beingness of the Self, it necessarily partakes of its
reality. That is to say, the world is not real to the jnani simply because it appears,
but only because the real nature of the appearance is inseparable from the
Self.
The ajnani
on the other hand, is totally unaware of the unitary nature and source of the
world and, as a consequence, his mind constructs an illusory world of separate
interacting objects by persistently misinterpreting the sense-impressions it
receives. Sri Ramana pointed out that this view of the world has no more
reality than a dream since it superimposes a creation of the mind on the
reality of the Self. He summarised the difference between the jnani’s and the ajnani’s standpoint by saying that
the world is unreal if it is perceived by the mind as a collection of discrete
objects and real when it is directly experienced as an appearance in the Self.
2. Drishti-srishti vada. If his questioners found the idea
of ajata or non-causality impossible to assimilate, he would teach them
that the world comes into existence simultaneously with the appearance of the
‘I’ –thought and that it ceases to exist when the ‘I’ –thought is absent.
This theory is known as drishti-srishti, or simultaneous creation, and it says, in effect, that the world which appears to an ajnani is a product of the mind that perceives it, and that in the absence of that mind it ceases to exist. The theory is true in so far as the mind does create an imaginary world for itself, but from the standpoint of the Self, an imaginary ‘I’ creating an imaginary world is no creation at all, and so the doctrine of ajata is not subverted. Although Sri Ramana
sometimes said that drishti-srishti was not the ultimate truth about creation he encouraged his followers to accept it as a working hypothesis. He justified this approach by saying that if one can consistently regard the world as an unreal creation of the mind then it loses its attraction and it becomes easier to maintain an undistracted awareness of the ‘I’-thought.
This theory is known as drishti-srishti, or simultaneous creation, and it says, in effect, that the world which appears to an ajnani is a product of the mind that perceives it, and that in the absence of that mind it ceases to exist. The theory is true in so far as the mind does create an imaginary world for itself, but from the standpoint of the Self, an imaginary ‘I’ creating an imaginary world is no creation at all, and so the doctrine of ajata is not subverted. Although Sri Ramana
sometimes said that drishti-srishti was not the ultimate truth about creation he encouraged his followers to accept it as a working hypothesis. He justified this approach by saying that if one can consistently regard the world as an unreal creation of the mind then it loses its attraction and it becomes easier to maintain an undistracted awareness of the ‘I’-thought.
3. Srishti-drishti vada(gradual creation). This is the
common-sense view which holds that the world is an objective reality governed
by laws of cause and effect which can be traced back to a single act of
creation. It includes virtually all western ideas on the subject from ‘big
bang’ theory to the biblical account in Genesis. Sri Ramana invoked theories of
this nature when he was talking to questioners who were unwilling to accept the
implications of the ajata
and drishti-srishti
theories.
Even then, he would usually point out that such theories should not be taken too seriously as they were only promulgated to satisfy intellectual curiosity.
Even then, he would usually point out that such theories should not be taken too seriously as they were only promulgated to satisfy intellectual curiosity.
Literally,
drishti-srishti means
that the world only exists when it is perceived whereas srishti-drishti means that the
world existed prior to anyone’s perception of it. Although the former theory
sounds perverse, Sri Ramana insisted that serious seekers should be satisfied
with it, partly because it is a close approximation to the truth and partly
because it is the most beneficial attitude to adopt if one is seriously
interested in realising the Self.]
Question:How has srishti
(creation) come about? Some say it is predestined. Others say it the Lord’s leela or sport.
What is the truth?
What is the truth?
Sri Ramana Maharshi: Various accounts are given in books. But is there
creation? Only if there is creation do we have to explain how it came about. We
may not know about all these theories but we certainly know that we exist. Why
not know the '‘I'’ and then see if there is a creation?
Question: In the Vedanta of Sri Sankaracharya the principle of the creation of
the world has been accepted for the sake of beginners, but for the advanced the
principle of non-creation is put forward. What is your view on this matter?
Maharshi: "There is no dissolution or creation, no one in bondage, nor
anyone pursuing spiritual practices. There is no one desiring liberation nor
anyone liberated. This is the absolute truth." This sloka (verse) appears
in the second chapter of Gaudapada’s Karika.
One who is established in the Self sees this by his knowledge of reality.
Question: Is not the Self the cause of this world we see around us?
Maharshi: Self itself appears as the world of diverse names and forms. However,
Self does not act as the efficient cause (nimitta karana), creating, sustaining and destroying
it. Do not ask ‘Why does the confusion of Self, not knowing the truth that it
itself appears as the world arise?’ If instead you enquire ‘To whom does this
confusion occur?’, it will be discovered that no such confusion ever existed
for Self.
Questioner: You seem to be an exponent ofajatadoctrine
of advaita Vedanta.
Maharshi: I do not teach only the ajata
doctrine. I approve of all schools. The same truth has to be expressed in
different ways to suit the capacity of the hearer.
The
Ajata doctrine says,
‘Nothing exists except the one reality. There is no birth or death, no
projection or drawing in, no seeker, no bondage, no liberation. The one unity
alone exists.’
To
such as find it difficult to grasp this truth and who ask, ‘How can we ignore
this solid world we see all around us?’, the dream experience is pointed out
and they are told, ‘All that you see depends on the seer. Apart from the seer,
there is no seen.’ This is called the drishti-srishti vada or the
argument that one first creates out of one’s mind and then sees what one’s mind
itself has created. Some people cannot grasp even this and they continue to
argue in the following terms:
‘The
dream experience is so short, while the world always
exists. The dream experience was limited to me. But the world is felt and seen not only by me, but by so many others. We cannot call such a world non-existent.’
exists. The dream experience was limited to me. But the world is felt and seen not only by me, but by so many others. We cannot call such a world non-existent.’
When
people argue in this way they can be given a srishti-drishti theory, for example, ‘God first
created such and such a thing, out of such and such an element, and then
something else was created, and so on.’ That alone will satisfy this class.
Their minds are otherwise not satisfied and they ask themselves, ‘How can all
geography, all maps, all sciences, stars, planets and the rules governing or
relating to them and all knowledge be totally untrue?’ To such it is best to
say, ‘Yes, God created all this and so you see it.’
Question: But all these cannot be true. Only one doctrine can be true.
Sri Ramana Maharshi: All these theories are only to suit the capacity of the
learner. The absolute can only be one.
The
Vedanta says that the cosmos springs into view simultaneously with the seer and
that there is no detailed process of creation. This is said to be yugapat-srishti (instantaneous
creation). It is quite similar to the creations in dream where the experiencer
springs up simultaneously with the objects of experience. When this is told,
some people are not satisfied for they are deeply rooted in objective
knowledge.
They seek to find out how there can be sudden creation. They argue that an effect must be preceded by a cause. In short, they desire an explanation for the existence of the world which they see around them. Then the srutis (scriptures) try to satisfy their curiosity by theories of creation.
They seek to find out how there can be sudden creation. They argue that an effect must be preceded by a cause. In short, they desire an explanation for the existence of the world which they see around them. Then the srutis (scriptures) try to satisfy their curiosity by theories of creation.
This
method of dealing with the subject of creation is called krama-srishti (gradual creation). But
the true seeker can content with yugapat-srishti,
instantaneous creation.
There
may be any number of theories of creation. All of them extend outwardly. There
will be no limit to them because time and space are unlimited. They are however
only in the mind.
If you see the mind, time and space are transcended and the Self is realised.
If you see the mind, time and space are transcended and the Self is realised.
Creation
is explained scientifically or logically to one’s own satisfaction. But is
there any finality about it? Such explanations are called krama-srishti (gradual creation).
On the other hand, drishti-srishti
(simultaneous creation) is yugapat-srishti. Without the seer
there are no objects seen.
Find the seer and the creation is comprised in him. Why look outward and go on explaining the phenomena which are endless?
Find the seer and the creation is comprised in him. Why look outward and go on explaining the phenomena which are endless?
Where
are you now? Are you in the world or is the world within you? You must admit
that the world is not perceived in your sleep although you cannot deny your
existence then. The world appears when you wake up. So where is it? Clearly the
world is your thought. Thoughts are your projections. The "I" is
first created and then the world. The world is created by the "I"
which in its turn rises up from the Self. The riddle of the creation of the
world is thus solved if you solve the creation of the "I". So I say,
find your Self.
Again,
does the world come and ask you ‘Why do "I" exist?
How was "I" created?’ It is you who ask the question. The questioner must establish the relationship between the world and himself. He must admit that the world is his own imagination. Who imagines it? Let him again find the "I" and then the Self. Moreover, all the scientific and theological explanations do not harmonise. The diversities in such theories clearly show the uselessness of seeking such explanations. Such explanations are purely mental and intellectual and nothing more. Still, all of them are true according to the standpoint of the individual. There is no creation in the state of realisation. When one sees the world, one does not see oneself. When one sees the Self, the world is not seen. So see the Self and realise that there has been no creation.
How was "I" created?’ It is you who ask the question. The questioner must establish the relationship between the world and himself. He must admit that the world is his own imagination. Who imagines it? Let him again find the "I" and then the Self. Moreover, all the scientific and theological explanations do not harmonise. The diversities in such theories clearly show the uselessness of seeking such explanations. Such explanations are purely mental and intellectual and nothing more. Still, all of them are true according to the standpoint of the individual. There is no creation in the state of realisation. When one sees the world, one does not see oneself. When one sees the Self, the world is not seen. So see the Self and realise that there has been no creation.
Question: "Brahman is real. The world is illusion" is the stock
phrase of Sri Sankaracharya. Yet others say, "The world is reality."
Which is true?
Sri Ramana Maharshi: Both statements are true. They refer to different stages
of development and are spoken from different points of view. The aspirant
starts with the definition, that which is real exists always. Then he
eliminates the world as unreal because it is changing. The seeker ultimately
reaches the Self and there finds unity as the prevailing note. Then, that which
was originally rejected as being unreal is found to be a part of the unity.
Being absorbed in the reality, the world also is real. There is only being in
Self-realisation, and nothing but being.
Question: Sri Bhagavan (Ramana Maharshi) often says that Maya (illusion) and
reality are the same. How can that be?
Sri Ramana Maharshi: Sankara was criticised for his
views on Maya without being understood. He said that
views on Maya without being understood. He said that
1. Brahman is real
2. The universe is unreal, and
3. The universe is Brahman.
He
did not stop at the second, because the third explains the other two. It
signifies that the universe is real if perceived as the Self, and unreal if
perceived apart from the Self. Hence May and reality are one and the same.
Question: So the world is not really illusory?
Sri Ramana Maharshi: At the level of the spiritual seeker you have got to say
that the world is an illusion. There is no other way. When a man forgets that
he is a Brahman, who is real, permanent and omnipresent, and deludes himself
into thinking that he is a body in the universe which is filled with bodies
that are transitory, and labours under that delusion, you have got to remind
him that the world is unreal and a delusion.
Why?
Because his vision which has forgotten its own Self is dwelling in the
external, material universe. It will not turn inwards into introspection unless
you impress on him that all this external material universe is unreal. When
once he realises his own Self he will know that there is nothing other than his
own Self and he will come to look upon the whole universe as Brahman.
There
is no universe without the Self. So ling as a man does not see the Self which
is the origin of all, but looks only at the external world as real and
permanent, you have to tell him that all this external universe is an illusion.
You cannot help it. Take a paper. We see only the script, and nobody notices
the paper on which the script is written. The paper is there whether the script
on it is there or not. To those who look upon the script as real, you have to
say that it is unreal, an illusion, since it rests upon the paper. The wise man
looks upon both the paper and script as one. So also with Brahman and the
universe.
Question: So the world is real when it is experienced as the Self and unreal
when it is seen as separate names and forms?
Sri Ramana Maharshi: Just as fire is obscured by smoke, the shining light of
consciousness is obscured by the assemblage of names and forms, the world. When
by compassionate divine grace the mind becomes clear, the nature of the world
will be known to be not the illusory forms but only the reality.
Only
those people whose minds are devoid of the evil power of Maya, having given up
the knowledge of the world and being unattached to it, and having thereby
attained the knowledge of the self-shining Supreme Reality, can correctly know
the meaning of the statement "The world is real." If one’s outlook
has been transformed to the nature of real knowledge, the world of the five
elements beginning with space (akasha) will be real, being the Supreme Reality,
which is the nature of knowledge.
The
original state of this empty world, which is bewildering and crowded with many
names and forms, is bliss, which is one, just as the egg-yolk of a
multi-coloured peacock is only one. Know this truth by abiding in the state of
Self.
From The Mundaka Upanishad
Translations and explanations by Swami Nikhilananda
Ramakrishna-Vivekananda Center, New York
Translations and explanations by Swami Nikhilananda
Ramakrishna-Vivekananda Center, New York
By
means of the Higher Knowledge the wise behold everywhere Brahman, which
otherwise cannot be seen or seized, which has no root or attributes, no eyes or
ears, no hands or feet; which is eternal and omnipresent, all-pervading and
extremely subtle; which is imperishable and the source of all beings.
(Mundaka Upanishad, I.i.6)
(Mundaka Upanishad, I.i.6)
[Note:
As the spider sends forth and draws in its thread, as plants grow on the earth,
as hair grows on the head and the body of a living man- so does everything in
the universe arise from the Imperishable.
"Draws
in": That is to say, absorbs within itself. The thread, when drawn in,
becomes again part and parcel of the spider. "Plants..": They are not
different from the earth. "Hair….": The hair is different from the
man. The one is inert and the other living.
These
three illustrations stress the spontaneous nature of the creation. Brahman
Itself, without the help of an extraneous cause, projects the universe out of
Itself. It is both the material and the efficient cause. The first illustration
points out that the universe is projected from Brahman and also ultimately
merges in Brahman. The second illustration points out that, after the creation,
the universe rests in Brahman. According to the third, Brahman, which is Pure
Intelligence, projects out of Itself the inert material universe, like the
growth of hair from a living man. The creation is not the becoming or
transformation of Brahman. Brahman through Its own inscrutable power, appears
as the universe of name and form without Itself undergoing any change
whatsoever. This is called maya.]
[The
following comments refer to the next verse No.8. The successive stages in the
evolution of the universe are described. Things did not come into existence all
at once, as if someone had thrown a handful of plums.]
Brahman
expands by means of austerity, and from It primal matter is produced; from
matter, Prana; from Prana, mind; from mind, the elements; from the elements,
the worlds; thence works, and from the works, their immortal fruits.
(Mundaka Upanishad, I.i.8)
(Mundaka Upanishad, I.i.8)
[Note:
"Expands": The word tapas in the Sanskrit text means, literally,
austerity. It also denotes intense thinking, which precedes any creative act.
Here the word means knowledge, regarding the future creation. Brahman or Pure
Intelligence, alone exists. It is one and without a second. Under the influence
of Its own maya there arises in Brahman the desire for creation, or projection,
and forthwith it becomes endowed with omniscience, that is to say, with the
knowledge and capacity of creating, preserving and destroying the universe.
Thus Brahman appears to increase in size, like a seed before it splits and the sprout comes out; or like a father dilating with joy before begetting a son. In this stage Brahman, or the attributeless Absolute, becomes known as Saguna Brahman associated with the attributes of omniscience, omnipotence, and so on. The whole creation is the illusory superimposition of name and form on Brahman, owing to maya. Maya has no existence independent of Brahman.
Thus Brahman appears to increase in size, like a seed before it splits and the sprout comes out; or like a father dilating with joy before begetting a son. In this stage Brahman, or the attributeless Absolute, becomes known as Saguna Brahman associated with the attributes of omniscience, omnipotence, and so on. The whole creation is the illusory superimposition of name and form on Brahman, owing to maya. Maya has no existence independent of Brahman.
"From
It": Prakriti or primal matter in a state of non- differentiation, being a
beginningless entity, cannot be said to be created. What is meant is that it
becomes ready for manifestation. The word for primal matter in the Sanskrit
text is annam,
food; all created beings derive enjoyment from material objects, as a man does
from food. Brahman desirous of creation appears as the undifferentiated
prakriti, or matter. From the standpoint of prakriti, Brahman is the material
cause of the universe, whereas, from the standpoint of Pure Intelligence, It is
efficient cause.
"From
Matter, Prana": The first tangible and specific manifestation is Prana
(Life), known as Brahma, Hiranyagarbha (the Golden Egg), Prajapati (the
Creator), and Sutratma (the Atman which, like a thread, holds together the
whole universe). He is the World Soul, the Cosmic Person in whom become
manifest the knowledge and power of Brahman with regard to creation. He is the
sprout, the first shoot of the creation, and contains in seed from the desires
and actions of the created beings yet to be evolved.
The
Personal Gods of the different religions represent different aspects of Brahma.
In the Puranas He is described as a special Person endowed with a form and
dwelling in a special world called Brahmaloka, which may be roughly compared to
the heavens of the Dualistic religions.
"Mind":
That is to say the Cosmic Mind. The individual minds are not yet evolved, Mind
is characterised by volition, deliberation, doubt, and determination.
"Elements":
The five elements, space (akasa), air, fire, water and earth. When first
evolved, they are uncompounded, subtle, and incapable of creating. Then they
combine and become gross elements. Each gross element contains one half portion
of its subtle counterpart and one eighth of each of the four other subtle
elements.
"Immortal
fruits": Work (karma) creates desire, and the desire again impels one to
action. Thus in the relative universe the stream of work never comes to an end
even in a million aeons. The Knowledge of Brahman alone puts a stop to desire
and work. Like work, its fruit is also without an end. Hence it is called
immortal.
From
the relative point of view, creation is without beginning.
The human mind cannot think of the beginning of time or space. If a limit is arbitrarily set, one can conceive of time or space beyond that as well. Likewise, there is no such thing as absolute destruction. Vedanta speaks of the manifestation and the non-manifestation of the universe. In the former state things are seen in their tangible form, and in the latter they remain as seeds. These two states are called the "day of Brahma" and the "night of Brahma." The period of manifestation is called a kalpa, or cycle (One kalpa consists of 4,320,000,000 years. Two kalpas make a day and night of Brahma of 8,640,00,000 years.360 such days make one year of Brahma. 100 such years constitute Brahma’s lifetime of 311,040, 000,000,000 years.
The human mind cannot think of the beginning of time or space. If a limit is arbitrarily set, one can conceive of time or space beyond that as well. Likewise, there is no such thing as absolute destruction. Vedanta speaks of the manifestation and the non-manifestation of the universe. In the former state things are seen in their tangible form, and in the latter they remain as seeds. These two states are called the "day of Brahma" and the "night of Brahma." The period of manifestation is called a kalpa, or cycle (One kalpa consists of 4,320,000,000 years. Two kalpas make a day and night of Brahma of 8,640,00,000 years.360 such days make one year of Brahma. 100 such years constitute Brahma’s lifetime of 311,040, 000,000,000 years.
Whenever
the creation of the world is spoken of, what is really meant is the beginning
of a cycle. A new cycle begins by the will of Isvara (Saguna Brahman,), and its
character is determined by the accumulated actions of the living beings of the
previous cycle. (For explanations on ‘Isvara’ see page ‘Nature of Reality’;
refer to the column on the left). Mere matter, without the help of
consciousness or intelligence, cannot precipitate creation. Whether the created
beings in a particular cycle will be happy or unhappy, wise or ignorant, is
determined by the law of karma. In discussing creation or evolution, it should
be remembered that according to Vedanta it is the illusory superimposition upon
Brahman of names and forms.
That is to say, owing to maya Pure Intelligence, or Brahman, appears as Brahman with attributes, further appears through maya as the undifferentiated prakriti. This process of illusory superimposition is to be applied to all stages of evolution.]
That is to say, owing to maya Pure Intelligence, or Brahman, appears as Brahman with attributes, further appears through maya as the undifferentiated prakriti. This process of illusory superimposition is to be applied to all stages of evolution.]
For
him who knows all and understands everything, whose austerity consists of
knowledge- from Him, the Imperishable Brahman, are born Brahma, name, form, and
food.
(Mundaka Upanishad, I.i.9)
(Mundaka Upanishad, I.i.9)
[Note:
"Who knows all": That is to say, in general. This refers to the
cosmic aspect of Brahman (Brahman with attributes) associated with maya, or
cosmic ignorance. Saguna Brahman surveys the created universe as a totality.
"Understands
everything": That is to say, in particular. This refers to the
individualised aspects of Brahman (that is to say, the jiva or individual
soul), associated with avidya, or individualised ignorance.
"Austerity":
The word refers to omniscience, endowed with which Brahman creates the
universe. In the case of ordinary people austerity is associated with great
effort. But Brahman creates the universe without the slightest effort. It
appears to be the spontaneous manifestation of Brahman.
"Name":
By which a created being is known.
"Form": Denoting a particular shape or colour.
"Food": Corn, barley, and other foods, by which living beings are sustained.
"Form": Denoting a particular shape or colour.
"Food": Corn, barley, and other foods, by which living beings are sustained.
It
is well known that any creative work is preceded by deep thinking. The object
is at first conceived in the mind of the creator; then it is given a tangible
form. The universe is the outcome of the thought of the Creator. In describing
the act of creation, the Upanishad says: "He thought." The
difference, however, between a human creation and the divine creation is that
the former is the result of much effort and labour, whereas, the latter is the
spontaneous manifestation of Brahman. "Devasya esha svabhavah-" All this is the very
nature of Brahman. The Upanishad gives a spiritual interpretation of the
creation as opposed to a mechanistic one.]
Om Tat Sat
(My humble salutations to Sri Ramana Maharshi and grateful to Sri David Godman and Hinduism com for the collection)
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