UNDERSTANDING THE CREATION

[Guest guest]

UNDERSTANDING THE CREATION

 

We are talking about being spiritually knowledgeable and yet spiritually

ineffective. After all what good is acquiring knowledge? What benefit does it

give us without its application to life? Without its application within our

family, social, vocational or community life what purpose does it serve? Why

acquire knowledge at all?

 

In this context it is worth remembering what Sri Shirdi Sainath has said. He

said, knowledge does not end with knowing nor is it pursued and found for the

sake of knowing alone. It has its full value only when it leads to some greater

gain than itself, some gain of being. Simply to know the truth and to remain in

the pain, struggle and inferiority of our present way of being would be a poor

and lame advantage.

 

Therefore knowledge and here we are talking of Adhyatmic knowledge-must

necessarily be translated to our everyday life for our greater good.

 

Why does it not happen? It does not happen because we simply fail to see the

underlying similarity between the spiritual environment on one side conceived by

our mind and the mundane world, which is our work-field.

 

To an ordinary person, the spiritual environment and the worldly environment in

which he or she lives, are alien to each other and often contradictory. People

always say that the so called spiritual world is mystic and unreal, and the

world we live in is real and rational. We mean thereby that perhaps the two are

inseparably different. One world is too full of ethical dos and donts and the

other unfortunately full of compromises. One is rational and the other is

irrational.

 

Reconciling both requires very deep understanding and knowledge of both the

worlds and the causes of this apparent contradiction. Because only then perhaps

we shall understand how rational the spiritual world is and how much relevance

spiritualism may have in this so-called rational world of ours.

 

The key words are knowledge and understanding. That is the first step. Once the

mind gets clearer and clearer the intellect automatically tries to find

solutions to the problems. If solutions are not immediately found then at least

some rationalization is achieved.

 

Rationalization should not be however confused with compromisation.

Compromisation is acceptance of defeat. Rationalization is a temporary

acceptance of a position without side stepping the imperativeness of finding the

right solution.

 

To be able to bring about a symbiosis between these two apparently different

worlds, we must look at the commonality between the two first. And that would

lead us to essentially understand that the governing principle of both the

apparently contradicting environments are no different from each other really.

 

One of the accepted methods of trying to understand a complex problem is to

imagine a model and look for commonalities of character. Theoretical approach or

theories as such, do not satisfy a doubting mind. Practical similes do. We shall

therefore relate our problem to a practical model.

 

Most of us spend all our working hours in a structured environment. Most of us

work for a living. We work in an organizational environment. It may be a

business organization, a department or an institution. Everywhere exists a

structured organization ­ managed with set rules and procedures. Even such

people like housewives etc although not part of any organizational environment,

yet in their own sphere, work to a defined set of rules and procedures. In

effect they also function in a rudimentary organization for the sake of smooth

and chaos-free functioning.

 

Therefore for the sake of our understanding let us chose the model of an

organization any organization­ to explain how what we find in our own working

environment is indeed no different from the greatest of all organizations which

is this universe. It is all a matter of same management practices in different

scales. There is a reason and a rationality behind everything that is taking

place in this gigantic organisation. What will happen under what circumstances,

what actions the natural laws will permit and what they will not permit, all

these can be logically expressed.

 

When we realise this and more and more similarities we shall discover as we go

along it would be clearly seen how with only a simple re-orientation of

perspective we can translate the higher spiritual concepts directly to our own

day to day life.

 

What is needed is a clearer understanding of all aspects of the spiritual world.

We shall now proceed to explore some of its more pronounced characteristics.

 

The Vedantic philosophy, popularly known as Hindu philosophy or more precisely

the Sanatan philosophy, believes in a homogeneity ­ a oneness of the entire

creation (what we call the Viswa) with the Paramatma ( the Supreme Self) - or

whatever name one may give It as the supreme Lord at the helm of affairs. He is

considered an all-in-all entity with His involvement in the creation inseparable

and total. Whatever is manifested or not manifested, conceived or imagined,

gross or subtle in character dimensional or beyond dimension, sentient or

insentient, indeed forms a single wholeness (purnam) which is indistinguishable

from the Lord himself.

 

Isavasyamidam sarvam yat kincha jagatyam jagat

 

Everything that we call this creation is entirely pervaded by the Lord. And as

Arjuna reverently said to the Lord since Tvam sarvam samapnosi, tatosi sarvah.

You pervade all hence you are verily all.

 

Those who follow the philosophy of Sri Shirdi Sainath, would no doubt have

noticed a confirmation of this homogeneity of the creation and its oneness with

the creator. Sri Shirdi Sainath said, that the knowledge on which the doer has

to find all his action and development has for the keystone of its structure a

more and more concrete perception of unity, the living sense of an all-pervading

oneness; he moves in the increasing consciousness of all existence as an

indivisible whole: all work too is part of this indivisible whole.

 

The Sanatan philosophy speaks of the very creation being also based on this

concept of wholeness. One of the finest pronouncements made by our seers runs

like this:

 

Om purnamadah

 

Purnamidam

 

Purnat purnam udacyate

 

Purnasya purnamadaya purnameva avasisyate.

 

That Om(referring to the Supreme Self) is full and wholeness itself

 

All this around us is also full and whole (meaning ˜that " and ˜this " are really

the same)

 

From the wholeness comes out this wholeness.

 

And after this whole is taken out from that whole what remains is also full and

wholeness itself.

 

This beautiful play of words really conceals a great philosophical truth.

Everything that we see, experience and think is really one existing entity

manifested or expressed differently under different circumstances. Since the

existing entity is all pervading, then if one could take away something from

this entity, where would you put it? Because everywhere, the original entity, is

still existing. If you take away space from space you can only do so, if you

have something other than space to accommodate what we have taken away. But if

space is everywhere, what we take away really remains inside the original so to

say. It remains whole all the time.

 

Therefore logically nothing is separately existing and everything is part of

that single existence. Each one is then an inseparable constituent of That

whole. Purnam remains Purnam all the time without any mutation.

 

The above two aspects, i.e. the concept of wholeness and the concept of full

ness or purnata have great significance in shaping of our attitude towards life.

 

You and I are not separate. There may be gross boundaries and definitions on the

face of it, but there are enough subtle bindings that our senses can not

differentiate, that bind you and me. For example the thoughts that emanate

between you and me or the indirect effects of my actions and my words upon you,

all these intangibles are still great forces that link one with the other. These

are not only limited to humans but also between humans and animals, humans and

plants, all are bound together.

 

When we say each one is wholeness itself, we discover one of the greatest

concepts of the spiritual philosophy. Every constituent of that whole

potentially possesses the same power and characteristics of the original whole.

A drop of honey taken from a jar of honey contains all the qualities of honey.

If all of us are part of that same homogenous entity then each of us potentially

possess all the characteristics of that omnipotent, omniscient entity. Each one

of us is indeed the Brahman itself from where we have originated. (Remember the

reference in Bhagavad Gita of the Mahatyoni the great source from where

everything flows.) That is the meaning of PurnAt purnam udacyate. From wholeness

what comes out is wholeness itself. What a tremendously powerful and uplifting

mantra this is.

 

In this entire universe which is like a gigantic organization, each of us, each

of the other living beings, each element or object, is a constituent of this

whole, forming a well-conceived matrix. Each dependent on the other, each

functioning in association with the other, each drawing from and giving to the

other and nothing existing in isolation. This great cosmic endeavor is indeed

one chain reaction or inter-dependent process.

 

The beauty of this concept is again to discard the role of individualistic ego

and make everyone realise the importance of co-existence. Not only co-existence,

but also co-development. Even if each created being is the representation of the

all-powerful Paramatma in full measure, and possesses within itself the

universal power, yet alone he stands nowhere.

 

Each needs everyone else for its survival, sustenance and growth. The idea is

effectively explained with a simile often used. The tiny fruit of the mighty

banyan tree possesses within itself all the grandeur and might of the full grown

king of trees. What power and strength it hides in itself? Yet that tiny fruit

can never develop into its fullness nor can even see the light of the day unless

it gets the assistance from soil water or air. It is so helpless without them.

So it is, with every one and everything else. The creation thrives on

inter-dependency. The creation moves on inter-dependency.

 

Let us look at another characteristic. It is not static but a dynamic

organization where things are happening continuously within itself. Something

adding, something getting subtracted some new product or form evolving and

something else constantly dissolving. The activities never cease. If we just

close our eyes for a moment and contemplate everything that is occurring around

our immediate vicinity or a little beyond on the surface of the earth or in the

vast expanse of space around, it would not be difficult to visualise this

concept. The dynamic and never ceasing entity is also the basis of the Vedantic

concept of non-stop engagement with action: Na hi kascit kshanam api jAtu

tisthatyakarmakrt. None can remain actionless even for a moment. Nothing can

remain static.

 

There is also a deeper angle to this dynamic activity a profounder philosophy.

This springs from the very definition of The Paramatma or the Supreme Self and

the nature of the Jivatma or the individual self.

 

Why it is dynamic and why it is not static? The ultimate concept behind the

creation is that, it is a constant process of evolution or more precisely,

development-a continuous progress from imperfection to perfection for each and

every entity. A static object has no development. (Unless ofcourse it has

reached its final development). Therefore to conceive anything including

ourselves as static is to consider ourselves dead from the standpoint of

development. That is absurd indeed.

 

To expand this concept of ever-dynamic state further, it is also to be

understood that, this continuous process follows a magnificently conceived

strict code of conduct, which has no scope for deviation. Whenever circumstances

change, or an object or group of objects deviates from the natural laws, a new

set of reactions takes over, modifying and changing until a new dynamic balance

is restored. Like any other vibrant and dynamic organization or process, the

changes are continuous yet everything is in accordance with an underlying

principle of cause and effect and a dynamic balance. Not a blade of grass moves

or a spark of light shows without a purpose, without a cause and without

producing a corresponding effect.

 

Those of us who are familiar with the eleventh chapter of Bhagavad Gita where

the grand cosmic form of the Lord is described as Visvaroopa, can imagine this

facet and wholeness of this gigantic organization which is this universe. It

literally runs like an organization of inconceivable dimension and multiplexity

and yet with precision and harmony exactly as all of us would like our own

organizations to run.

 

Thus as we have found so far, there are six basic and important characteristics

of the creation around us and of which we are a part. These are also the six

characteristics of The Lords creation to constantly reflect and meditate upon.

These are:-

 

1. The entire creation is one homogenous entity.

 

2. The creation itself is indistinguishable from Paramatma, its creator.

Every object in the creation has the creator indistinguishable from itself.

 

3. The creation is all encompassing and a matrix structure with every

thing linked with the other.

 

4. Every constituent in the creation is interdependent on each and all,

for its very existence.

 

5. The creation is ever dynamic and yet dynamically balanced without

chaos.

 

6. Irrespective of its vastness, the creation moves according to a strict

code of procedures based on cause and effect.

 

Each of these six aspects though simple enough-are so profound in their purport,

that serious contemplation or meditation on each of these would expand the mind

and open the eyes to a clearer understanding of where we stand in relation to

Gods creation. The true significance of these thoughts does not seep in unless

one does prolonged meditation with concentration. But if one does, there is

great calming effect on the minds and one shall feel a sense of contentment and

spiritual revelation.

 

This is how it goes

 

Contemplating on the issue of oneness and homogeneity of the universe brings a

feeling of being a part of a gigantic activity. Stand once in the stillness of

the night under the canopy of stars. Look beyond the stars and the planets, the

galaxies. Think of the great movement of the expanding universe that takes into

its fold all heavenly bodies including the earth itself on which you are

standing. Listen to the subtle sounds of earth around you. Listen to sounds of

movement around, above and below you.

 

Whatever is happening I am there. I am a part of it and not left out and alone.

Such a feeling would soon engulf you. And what a feeling that is. Unless you are

a person so cynical that the mind has become completely closed, an awareness of

a great power all around you, thoughts of some gigantic force, directing all

these activities is bound to enter the mind at this stage. That is the presence

of the Lord. He is the substratum of all existence and all activities. He holds

everything including you and me, within Himself. His presence is undeniable.

While focussing ones thoughts on the omnipresence of the Lord would bring a

sense of security a feeling that you are cared for and having someone to look up

to in your darkest moments and most importantly, some one to guide you in life

as he is guiding every action around you.

 

The concept of interconnecting matrix explains how each of us is connected

together and by this togetherness we derive strength. Fear of weakness is a

debilitating fear. Holding each others hands as it were takes away this fear

with a sense of inter-supporting. This concept is even loftier than the

often-quoted concept of the whole world is all family vasudheiva kutumbakam. It

is not here the world family of human beings that we are talking about. We are

talking about an interconnecting link that extends beyond horizon, even beyond

the phenomenal physical creation. The realm of thought, the realm of

consciousness all is interconnected with each other. Our seers did not restrict

themselves to world family or kutumba of vasudha, but a family of entire

Brahmanda the creation, the universal family extending all the worlds, physical,

mental and causal without any limiting horizons, going beyond all the worlds,

beyond the boundaries of bhuh, bhubah and swar, of gayatri. Something perhaps

like Rabindranath Tagore words Vishwabhar pran or the life force that fills the

entire creation of the Lord.

 

The question of interdependency is a beautiful thought worth meditating for

hours. Long before the modern world realised the relevance of ecological chain,

our seers had declared that each being sprouts from that single source and hence

each is dependent on the other like the limbs of the same body. Each derives

sustenance from the other hence none should destroy wantonly another. I receive,

hence I must also give. If I stopped giving, I shall be deprived of receiving.

If I stop receiving help, I shall stop developing.

 

The structure is also dynamic. This is important. Without dynamism we may as

well be dead blocks. Being part of a dynamic structure, being active and alive

becomes our nature. None can stay without action. The creation is sustained on

activity. As long as I am part of the activity, I am developing. I am not

static. As long as I am developing, I have the hope of evolving into a higher

consciousness. I have the hope of uniting with the source of ultimate

consciousness the Satchidananda.

 

And finally, full realization of the undercurrent of the cosmic principle and

code of conduct drives home the need for submissiveness and compliance to right

conduct. It has a great stabilizing effect and fosters healthy respect for the

very principles of life. The orderliness removes anxiety and brings comfort.

 

With orderliness everyone gets a chance to develop. Chaos has no focus.

Orderliness gives equal opportunity to the strong as well as weak. Lack of

orderliness can only bring friction. Friction without purpose is a waste of

energy. Orderliness is the prerequisite for peace. We pray for peace all the

time. All our prayers to the Lord Sri Sainath end with Peace, Peace, Peace. Om

Shanti, shanti Shanti

 

Jai Sai Ram