There are very detailed models about the creation and related topics. Such models can be seen in science and in other systems. These models serve different purpose with different granularity. In Sanatana system, there are many details and finer variations in these kind of models. What is provided is a superficial outline of one of those models. For accurate versions and details, the originals from the qualified people could be approached.
Creation: There is only one reality. That is Purusha or Isvara, the God. The universe existed without any manifestation. It remained in deep sleep unperceived. The will power of Purusha is Maya. Maya has no independent existence apart from the Purusha. The three Gunas - Satwa, Rajas and Tamas – are three aspects of the Purusha – Sat, Chit and Ananda. In unmanifested state of Isvara, the Gunas are in equilibrium. The Isvara dispelling the darkness manifested as this universe reflecting through Gunas. The manifestation and its unperceived state comes in a cycle. When that Divine One wakes, then this world stirs; when He slumbers tranquilly, then the universe sinks to sleep. The real Isvara reflected through Satwa is Gods. The reality reflected through Rajas is living beings. The reality reflected through Tamas is matter. There is no reason for his manifestation. It is his play. It is his will. It is not known to us, the immortals. Brahma, Vishnu and Rudra are Satvik, Rajasic and Tamasic in nature. Parvathi, Lakshmi and Saraswathi are Satvik, Rajasic and Tamasik in nature.[10]
Delusion: All this world is deluded by Gunas. The reality is not manifest to all, being veiled by the Maya. This deluded world does not know the reality. This divine illusion made up of the Gunas is difficult to cross over. The atman (soul, self or sprit) is the source of the human will. Since ãtman is divine and immortal, the human will is potentially powerful. However, due to the presence of the ignorance (mãyã or avidyã), human will is generally weak and the individual lacks firm conviction. Gunas bind the self in the body. Sattwa binds by attachment to knowledge and to happiness. Rajas binds by attachment to action. Tamas binds by heedlessness, sleep and indolence. [11]
Realization: The fruit of good action is Sattwic and pure; the fruit of Rajas is pain, and ignorance is the fruit of Tamas. From Sattwa arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and ignorance also. The embodied one, having crossed beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, and attains to immortality. The consequences of human actions are determined by the karma as well as by the free will. The negative samskãras of the past karma can be overcome by human will. Human-will can be sharpened and strengthened by yoga, meditation, prayers, right association (satsangh) with the pure-minded persons.
If the embodied one meets with death when Sattwa has become predominant, then he attains to the spotless worlds of the knowers of the Highest. Meeting death in Rajas, he is born among those who are attached to action. Dying in Tamas, he is born in the womb of the senseless. At the end of many births the wise man comes to God, realising that all this is Vasudeva (the innermost Self). Those who take refuge in God alone cross over this illusion.
Observation: The aim of living being is to realize the absolute reality (the God). The world is deluded by Gunas. Gunas are power of three aspects of the Purusha. The equilibrium of the Gunas unmanifests the universe.
No comments:
Post a Comment