CHAPTER 4
Some say that the jagat is the product of invisible fundamental particles. Though remaining different from its source, it vanishes
altogether in the end. That the unitary, primary particles give rise to the binary particles is inferred from the partibility of the latter.
According to them the process of creation is as follows: The mature adrshta (results of previous karma persisting in a subtle form) of
the individuals together with the will of Iswara causes the inert primary particles to be active; then binary, tertiary etc. particles are
successively formed resulting in the objects of the universe. The products are totally different from the original cause. At the time of
dissolution the universe vanishes like the horns of a hare (i.e., ceases to be).
Its refutation: It is not proper to say that a pot is non-existent before creation; it is existent sometime; later it becomes non-existent
at dissolution because of the contrary existence and non-existence of the same thing. The Opponent: Not so. Though there is a
contradiction in terms of being and non-being of the same thing, there is no contradiction in terms of relationship (samyoga) (e.g., a
monkey is on the tree or a monkey is not on the tree). A.: No. “Being” pervades the object in entirety whereas in relationship there
is no such pervasiveness. This is certainly opposed to non-being. The same object cannot be yellow and not yellow at the same
time. Opponent: the nature of an object must be determined only from experience. Pervasiveness is found applicable to the
inseparable union of the material cause of the object in space but it is not applicable to the existence or the non-existence of the
object in time; e.g., a pot is or is not. A.: The same object cannot be both shining and non-shining at the same time. On the other
hand, (if you are thinking) of the contrary experiences at the same time such as a blue tamas is moving, it is so because the same
object by its satvic nature reflects light and by its tamasic nature remains dark, thus making it appear that light and darkness
coexist. This is not on all fours with my statement that the same object cannot both be yellow and not yellow at the same time.
Therefore it is obvious that being and non-being certainly contradict each other both in time and space. Opponent: How can this rule
apply to ascertain darkness to be, by seeing it with the light of the eye? It cannot. A.: You are not right. To explain the facts of
experience, different methods are adopted because the same rule may not apply in all cases.
In the doctrine of aggregation of particles before creation, other anomalies are also pointed out besides the above one. They are
concerned with the imagined aggregation, e.g., existence and non-existence of the same thing. Again the primary particles cannot
be impartite or indivisible; also their separateness from one another cannot be proved because they mix together to form binary etc.
particles. Opponent: Defects in our doctrine are shared by us along with all others in their own doctrines. A.: Quite so. It is common
to all kinds of dualism but to advaita they become ornaments like the arrows aimed by Bhagadatta at Vasudeva which clung to Him
like ornaments.
CHAPTER XIV
PROCESS OF CREATION
Creation being an empty fancy and Chit always unchanging, how can creation be said to originate from Chit? A.: The answer to this
question is based on srutis. Avidya (i.e., ignorance) being the root-cause of creation, its origin is first elucidated and it will be
followed up by the thirty-six fundamentals. Chit is certainly changeless. A mirror is seen to reflect the sky in it; similarly Chit
presents within itself something which (to us) signifies ‘exterior’. But the external sky being merely an effective cause, its reflection
is seen in the mirror, whereas the “exterior” in Chit is solely due to its inherent power. The difference lies in the intelligent nature of
Chit and the inert nature of the mirror. Since the whole creation develops from this “exterior” it is said to be the first creation. This
phenomenon is called avidya or tamas (ignorance or darkness). Q.: Chit being impartite, how can this phenomenon arise as a part
thereof? A.: Quite so. Hence it is called a phenomenon. And it is not a part but it looks like it. When the unbroken WHOLE appears
to be divided into parts, it is called a phenomenon (and not a fact). Parameswara is Pure Solid Intelligence altogether free from its
counter-part; hence He is “independent.” An inert thing is dependent on external aid to make known itself or another object; whereas
the Supreme Intelligence is independent of external aid to make ITSELF known or other things. This factor “independence” is also
called its sakti, kriya (action), vimarsa (deliberation) etc., which manifesting as jagat at the time of creation and after, yet remains as
pure Being only, because awareness of pure Being continues unbroken till the time of dissolution. Therefor such “independence” is
the ever-inseparable characteristic of Siva. At the end of dissolution the same uniting with the adrshta now mature, presents the Self
(svarupa) as fragmented, i.e., limited; this is otherwise said to be the manifestation of the “exterior.” The manifestation of limitation
is obviously the manifestation of space (aakaasa) distinct from the Self. When one’s arm is broken in two, the broken piece is no
longer identified as ‘I’; similarly the ‘exterior’ is no longer identified as ‘I’; it is distinct from ‘I’; it is no longer meant by ‘I’. Such
unfolding of the non-self is said to be that of space, of the seed i.e., jagat in dormancy, or jadasakti (inert power). In this manner the
perfect Chit by its own power presenting within Itself the phenomenon of avidya as distinct from Itself is called the first ‘step’ to
creation. The Vedantists call this the root avidya – mula-avidya. What is here designated as “independence” is nothing but the power
of Chit (freewill).
This assumes three states. In dissolution, it remains purely as power (that is latent) because it is nirvikalpa (i.e.,
the state of no modification or manifestation); just before creation i.e., before the objects take shape this power is said to be
maayaa; when shapes are manifest the same power is called jadasakti. All these names signify the same sakti. Sri Krishna has
said, “Earth, water, fire, air, ether, mind, intellect and ego constitute my lower prakrti; distinct from it is my paraa prakrti which is of
the form of jivas and preserves the jagat.” The former eight-fold prakrti constitutes the jada aspect as kaarya whereas the latter
paraa prakrti is Chit Sakti forming the background for the jagat like a mirror to the images reflected in it. Hence the statement: “By
whom the eight-fold prakrti is supported.” Nevertheless we have to admit that even before the appearance of the inert power the
eight-fold prakrti, the Chit Sakti (“free will”) already co-exists with the adrshta of the individuals and the time matures the adrshta.
Otherwise the charge of partiality and cruelty and other stigma will attach (to Iswara). But the admission of adrshta lands us in
duality and time is yet another (thorn). Is time the nature of Iswara or is it distinct? In any case, since in dissolution there is no
upaadhi to distinguish one from another and the same principle remains uniform from the beginning of dissolution to the end of it, the
adrshta of the individuals remaining merged in avidya may perhaps mature the very next instant of dissolution and creation start
untimely. In answer to this the sadkaarya vadis say: Before creation all kaaryas remain merged in maayaa in a subtle form; now that
time and adrshta are together in a subtle form in maayaa, the subtle adrshta matures in subtle time; maayaa being the sakti of the
Self i.e., Chit, it is not distinct and therefore the advaita doctrine becomes tenable. Others declare that creation resembles dream or
day-dreaming or magic requiring no explanation like the mirage-water unfit for discussion.
For the same reason the accounts of
creation are bound to differ from one another in different srutis. They are meant to impress on the mind that the Self alone is and
creation is not distinct from it. Hence the declaration in the Parameswara Agama: “No creation; no cycle of births; no preservation;
or any krama (regulation). Only solid Intelligence-Bliss is. This is the Self.”
