Pralaya, Maha Sushupti
Moola Prakriti is also called as Pralaya and Maha Sushupti. To know why
these terms are used, one should understand the scheme of creation.
Creation - Existence - Destruction (sristhi, sthiti and laya
) follow a cyclic pattern. We are presently in the state of sthiti
(existence). After some time, all the jeevis (beings) experience
pralaya (destruction). With them the vasanas of their karma
too undergo pralaya.. A goldsmith keeps a sheet of paper on the ground
while working. During the course of his work, innumerable small particles
of gold fall all over the paper. It is not possible to hold any one particle
although we can see them shining. The goldsmith rolls a ball of wax on the
paper and then all the gold particles stick to it. They no longer shine now.
When this wax is melted, all the gold particles accumulate at the bottom
and it becomes easy to extract the gold then. Similarly when countless
Jeevis get drawn in to the Moola prakriti, Pralaya takes
place. In this state neither the Jeevis nor their karmas are
in manifest form. When the time of Srishti (creation) comes, they
come out of Moola Prakriti just as gold comes out of the molten wax. Now
they show sparks of the Karmas, which in fact had never left them.
Because it is the cause of Pralaya, Moolaprakriti is also called
as Pralaya.
There are many similarities between the state of golden particles hidden
in the wax and the state of sushupti (deep sleep state) which we
experience everyday. In the other two states, namely Jagrat and
Svapna (wakeful and dream states), the knowledge of experiencing the
fruits of Karma are very much apparent. After Svapna (dream
state) comes Sushupti (deep sleep). In this state, the individual
does not have knowledge about himself or the world. He will learn that he
had undergone that state only after he comes out of the deep sleep state.
During that period, he will have no knowledge of the world. Thus, during
the deep sleep state, the individual and his world will remain unmanifest
like the particles of gold in a lump of wax. Therefore, the deep sleep state
can be called as a mini Pralaya.. And the big Pralaya can be
called as Maha Sushupti. . Because this is brought about by the Moola
Prakriti, it is also called as Maha Sushupti. . Thus, to signify
the activity of the Moola Prakriti at the time of Laya, it
is called as Pralaya and Maha Sushupti.
Ishwara
When the time of creation approaches, the Moola Prakriti assumes three
forms. As the time of creation is about to come, the Karmas of the
beings will attain maturity and will prepare themselves to get attached to
the Jeevis.. At this juncture, that part of the Moola Prakriti
which has predominance of Satva is called as Maya, that
part which has the predominance of Rajas is called Avidya and
that part, which is predominantly Tamasic is called as Taamasi..
Among these, when the Brahma Chaitanya (consciousness of
Brahma ) reflects in that part of creation which has Sattva
as its predominant constituent, Iswara comes in to existance. This
Ishwara is called by different names such as Avyaakrita,
Antaryaami, Shabala brahma, Saguna Brahma, Mayaashabala
Brahma. He is responsible for the creation of the world.
How can this Mayashabala Brahma, who is alone, cause creation? Because
he is predominantly Shuddha Satva in nature, he, in his Paripoorna
Brahma form, establishes relation with Tamasi (that part of Moola
Prakriti which has Tamas as its predominant constituent) and thus
becomes the Upadana Karana (proximate cause) for the resultant
Creation.
What is Upadana Karana ? What is Nimitta Karana ? Consider
the example of an earthen pot. To make an earthen pot, clay is required.
It also requires a potter who can convert the clay in to a pot. Thus, both
clay and potter are causes for the pot. After the pot is made, there is clay
everywhere in the pot. There is nothing else. Such a cause is called as
Upadana Karana (proximate cause). The potter, who gives it the form
of a pot is called as Nimitta Karana (instrumental or efficient
cause)
In the case of creation of the universe, Ishwara is both the Upadana
and Nimitta Karana. How is this possible?
A spider weaves a cobweb. It has not brought the raw material (like the potter
brings clay) from elsewhere. Thus, for the cobweb, the spider itself is the
Upadana Karana. Does one see the spider everywhere in the cobweb all
the time? No. It is therefore the Nimitta Karana. It means that if
the bodily constituent of the spider is considered (i.e., when one considers
the Upadhi ) - the spider is the Upadana Karana. If the spider
is viewed as a Karta (doer), it becomes a Nimitta Karana by
virtue of its Svapradhanya (self dependence).
Similarly, Ishwara is the Upadana Karana by virtue of his
Upadhi Pradhanya . He is also the Nimitta Karana by virtue
of Svapradhanya ( independence ). As shown in previous lessons, when
the world is imposed upon Brahma (like the snake is imposed upon a
rope), the creation comes to being. To state it symbolically, because
Brahma is the substratum for the manifest world (to put it more clearly,
because Brahma is the substratum for the Maya which is in the
form of the manifest world), the Mayashabala Brahma becomes a Upadana
Karana for the creation by virtue Upadhi Pradhanya . If this
Mayashabala Brahma is considered as an entity and taken as the
Karta (doer), he becomes the Nimitta Karana by virtue of his
Svapradhanya .
Thus, Maya-Avidya-Tamasi are not different. When the Moola
Prakriti has predominance of Satva, it is called as Maya.
When Rajas is predominant, it is called Avidya. . When
Tamas is predominant, it is called Tamasi. Similarly, when
the Shuddha Brahma is reflecting in Maya, He is called
Ishwara. When he is reflecting in Avidya, he is called as
Jeeva. When he reflects in Tamasi, he is called as
Jagat.
How does Ishwara, who is of the form of reflection cause the Creation?
Let us examine this aspect later.
(To be continued)