So far, we have gone deeper in understanding what “the Self” is (and what it is not). Now Shankaracharyaji takes us further into the creation of universe, explaining how changeless substratum is the cause of ever-changing universe. There are various creation theories available. In Tattvabodha, Shankaracharyaji explains a simplest one for developing minds of budding spiritual seekers.
अथ चतुर्विंशतितत्वोत्पत्तिप्रकारं वक्ष्यामः ॥
Shankaracharyaji further explains the process of creation through evolution of 24 factors. They are as follows:
- Five core elements (पञ्चमहाभूत)
- Five senses of perception (पञ्चज्ञानेन्द्रिय)
- Five senses of action (पञ्चक्रमेन्द्रिय)
- Five vital airs (पञ्चप्राणा)
- Inner Equipment (अंतःकर्ण) i.e. Mind (मन), Intellect (बुद्धि), Memory (चित्त) and Ego / Individuality (अहंकार)
The list of these 24 principles is taken from sāṃkhya philosophy (सांख्य दर्शनशास्त्र). However, different philosophies explain the concept of creation slightly differently (e.g. five sense objects are mentioned in place of five vital airs).
Every effect has a cause. The cause of the entire macrocosm (जगत्) is five core elements (पञ्चमहाभूत). Naturally the question comes about the cause of these elements. Here, īśvara (ईश्वर) is regarded as the cause (both material and efficient) for these core elements.
Sāṃkhya philosophy goes further deep and defines prakṛti (प्रकृति) as मूल प्रधान तत्व. From prakṛti comes महत् तत्व (cosmic intelligence also referred as the creator, Lord brahmājī). It further gives birth to cosmic ego (अहंकार), the doer / enjoyer at the macrocosm (समष्टि) level. From there, five core elements are created in subtle form. They are also referred as tanmātrā (तन्मात्रा). These tanmātrā further goes through the grossification process known as pañcīkarṇa (पञ्चीकर्ण), creating five core elements in gross form (can be perceived by senses of perception).
From the gross and subtle forms of five core elements; senses (perception and action), vital airs, inner equipment and gross body are created for the cosmic person. This is what we see as today’s universe.
Maya
ब्रह्माश्रया सत्वरजस्तमोगुणात्मिका माया अस्ति ॥
To explain how the changeless substratum – i.e. brahman (ब्रह्म) is the cause of ever-changing world, Shankaracharyaji introduces concept of māyā (माया). Māyā is creative power of brahman, with three गुण viz. sattva (सत्व), rajas (रजस) and tamas (तमस). Being the creative power of brahman, it depends on brahman for its existence. Brahman when endowed with māyā (predominantly sattva), it is termed as īśvara (ईश्वर).
Māyā can be defined in various ways in Sanskrit etymology.
- या मा सा माया – the one that does not exist
- मीयते इति माया – that which helps us to measure or to experience.
- मिमीते इति माया – that which helps us to know / interact with the world.
- माति इति माया – that which merges or projected.
It is interesting to note the above as “माया अस्ति”. माया exists only in transactional reality (व्यावहारिक सत्यता) and not in absolute reality (पारिमार्थिक सत्यता). Thus, māyā has its (perceptional) existence but it can be ended through elevation to absolute reality (through knowledge).
In śrībhāṣya, Shree rāmānujasvāmī defines māyā as anirvacanīya (अनिर्वचनीय) or inexplicable, prakṛtyavidhāyikā (प्रकृत्यविधायिका) or nature herself, triguṇātmikā (त्रिगुणात्मिका) or possessor of three attributes – Sattva, Rajas and Tamas, sargakarā (सर्गकरा) or the very cause of creation, vicitrārtha (विचित्रार्थ) or not understood by humans.
Additionally, in vivekchudamani, Shankaracharyaji defines māyā as power of īśvara, greatest of all (परा), beginning less misunderstanding (अनादि अविद्या), and the one that can only be known through its effects (कार्यअनुमेया).
This creative power of īśvara has two aspects viz. power of veiling the truth – āvaraṇa śakti (आवरण शक्ति), and power of projecting the names and forms – vikṣepa śakti (विक्षेप शक्ति).
Let’s take two examples to simplify understanding of māyā. In a dim light, when you perceive a snake, but it turns out to be a rope. Veiling the truth of rope is āvaraṇa śakti, and projecting it as snake is vikṣepa śakti. Taking an example of modern physics, when you perceive water (or ice or vapor), it is actually nothing but bunch of hydrogen and oxygen atoms in motion. Veiling the truth of atoms is āvaraṇa śakti (through limitation of our senses) and projecting it as water (or ice or vapor) is vikṣepa śakti.
Before moving ahead, let us understand three guna of māyā at higher level. We have referred to them during description of subtle body (prior articles) and in creation theory (above). Māyā is said to exhibit three guna. They are sattva, rajas and tamas. Sattva can be viewed as pure light, knowledge, joy, happiness. Rajas is action, agitation, restlessness, constant movement. Tamas is lethargy, inertia, resistance, laziness, ignorance etc. One can even related to modern physics in a way. Tamas can be related to Newton’s first law, about maintaining the state that one he is in, and resisting a change. All inert objects follow this law. Rajas can be equated to constantly vibrating atomic particles – like electrons. Their vibration reflects the energy the store. More energy, higher the vibration frequency. Finally, sattva represents knowledge or information. It is similar to modern electronics where every “bit” is either “1” or “0” and collectively they have power to store knowledge about everything there is to know. We can even relate sattva to “up” or “down” quantum spin for quantum particles. In spiritual science however, tamas translates to (based on context) laziness, resistance, procrastination, sleep and ignorance of Self. Rajas translates to one’s restless mind that is constantly looking for some stimulation (today’s instagram generation, constant need of reels) or action. Sattva translates to hunger for knowledge, happiness and peace. These three gunas manifest themselves in all beings (sentient or insentient) in various combinations, determining behavior of that being. Their combination continuously changes (nature of māyā), leading to change in behavior of that being.
With above introduction of māyā and three gunas, we are ready to dive deeper into the theory of creation.
Read next तत्वबोध – 9 of 11. The Evolution of Elements and Qualities
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