Entire universe, for that matter entire Maya in various manifests, is created at the behest of Param Brahmatma alone and for Him only. If He is omniscient today it is because He has been congregating, collating and compiling mass of experiences received through various manifests of Maya, Jivatma-s and Karma-s perpetrated by Jivatma-s. Every addition in His knowledge, wisdom and consciousness perceived through His consciousness may be termed as ‘Quantum’ of realities or Tattva-s i.e. His-ness. Devolutionary transformation of Tattva-s from the fundamental manifest of Cetana down to lowest manifest of Prthvi i.e. physical entity and reverse cosmic travel is an incessantly eternal event. Enlightened one who has accurately perceived the cosmic game-plan, is immediately withdrawn and liberated from the cycle through the manifest of Moksa. Thus we perceive, all cosmic events in the domain of Maya are concentric, hierarchical and transient.
Suddha Tattva-s, regarded as most fundamental manifests of Cetana, are five in number. Siva-Tattva is purest manifest of Cetana, entirely devoid of any contortion from where primal sound Pranava i.e. soundless sound emanates as the first impulse of quiescence; Sakti-Tattva is the state of His eternal bliss; Sadasiva-Tattva is the faculty of impulsion that inspires Him into action; Isvara-Tattva is His faculty of cognition of infinite knowledge by virtue of which He conceives what next to be created and finally Satvidya-Tattva, precise faculty of action itself whereby Param Brahmatma may manifest Himself in any way, from subtlest to the grossest. Here is the turning point that allows conceptualisation of Advaita and Dvaita. With the Cetana oscillating between the two, both doctrines are precisely accurate simultaneously.
Suddhasuddha Tattva-s are seven in number. Maya-Tattva is His mystical faculty of creation of entire Maya through divine impulsions and involutions to encapsulate Param Brahmatma into individualised Purusa within five Kosa-s. These disaggregate and transform into innumerable objects within universe when devoid of Cetana; Kala-Tattva is the faculty of His divinity being circumscribed into intial stage of limited creations; Vidya-Tattva is His faculty of diminishing Himself to the level of worldly knowledge gained and immediate past experiences; Raga-Tattva entails His universality being diminished to desiring worldly objects of sense-gratification; Kala-Tattva causes diminution of eternity into ephemerality leading to cognition of experiences of past, present and future; Niyati-Tattva is the faculty of undergoing rigours of Karma and Karmaphala thereof with liberty to act restricted and finally Purusa-Tattva, diminished and embodied Param Brahmatma now known as Jivatma, eligible for transmigration into various embodiments conditioned to perceive every entity as an individual.
Asuddha Tattva-s are 24 in number constituting the largest cluster of grossness in the universe. Pradhan-Tattva, also known as Prakrti, is the devolutionay transformational manifest ranging from lowest in subtlety i.e. Akasa to the grossest i.e. Prthvi. Concurrently, Cetana too undergoes devolution by confining itself through five Indriya-s instead of being transformational. Through these devolutions, Cetana of Atma undergoes first experience of the gross and activities thereof. Pradhana-Tattva is endowed with three Guna-s i.e. Sattva, Raja and Tama. Cosmic journey begins from the level of Tama with the assistance of Raja to the highest level of Sattva. Sattva and Tama are diametrically opposite to each other in contents while Raja is the instrument of action between other two Guna-s. Buddhi-Tattva is the first devolutionary transformation of Pradhana with Sattva in abundance, Atma and experiences thereof reflect upon it imparting faculties of visualisation, contemplation, introspection, rationalisation, concluding decisions etc. Next devolutionary transformation emanating from Buddhi-Tattva is Ahamkara-Tattva by virtue of which a sense of identity is imparted upon Atma by Buddhi-Tattva out of perceptions, emotions and memories. Manas-Tattva is the lower order of Buddhi-Tattva, closer to organs of sense-perceptions and actions. It is first point of interactions with the external world receiving, collecting perception inputs for scrutiny, analysis and formulating conclusions. Five Tattva-s i.e. Srotra-Tattva (for listening), Tvak-Tattva (for touching), Caksu-Tattva (for beholding), Rasana-Tattva (for tasting) and Ghrana-Tattva (for smelling) together constitute Jnanendriya-s i.e. faculties of cognition. Srotra-Tattva is vested in ears, Tvak-Tattva in skin, Caksu-Tattva in eyes, Rasana-Tattva in tongue and Ghrana-Tattva in nostrils. All five faculties of perceptions are ultimately vested in Cetana of Atma through which variegated perceptions of the external gross world is first received by Manas-Tattva. Five limbs meant to be means of performing actions i.e. Karmendriya-s happen to be Vak-Tattva i.e. voice, Pani-Tattva i.e. hands, Pada-Tattva i.e. feet, Payu-Tattva i.e. anus and Upastha-Tattva i.e. procreation organs. Capability to perform these actions is vested again in Cetana of Atma operating in the domain of external gross world. Five Tanmatra-Tattva happen to be Sabda-Tattva i.e. sound, Sparsa-Tattva i.e. palpation, Rupa-Tattva i.e. contours, Rasa-Tattva i.e. taste and Gandha-Tattva i.e. smell and odour. Faculty to experience these primary sensations is again, vested in Cetana of Atma. Five Maha Bhuta-s i.e. gross elements in the order of growing grossness are Akasa-Tattva i.e. Pranava, Vayu-Tattva i.e. air, Agni-Tattva i.e. fire, Jala-Tattva i.e. water and Prthvi-Tattva i.e. earth.
All five Bhuta-s are characterised by their unique physical and chemical properties. They owe their unique state of existence to their respective degrees of viscosity in scientific terms and subtlety in Adhyatmika terms. Akasa possesses subtlety of the highest order hence endowed with the characteristic of infinite expansion and pervasiveness. Vayu is less subtle than Akasa hence, lesser pervasiveness while motility and maneuverability confined within atmosphere only. Agni is lesser in subtlety than Vayu, hence falling within range of perceptibility of gross eyes endowed with contours and colour. Jala is still lesser in subtlety than Agni hence imparted with fluidity albeit lesser in pervasiveness. Finally, Prthvi possesses lowest order of subtlety and highest order of grossness hence, imparted with solidity and immotility. It is ironical and pertinent too, to mention that Periodic Table of elements lists 118 elements based on Atomic Numbers and all those elements are variations of just one Bhuta i.e. Prthvi ! All these Bhuta-s possess specific ways to be perceived i.e. Prthvi through it’s odour, Jala through taste, Agni through it’s contours and colour, Vayu through it’s sound and Akasa through Spandana i.e. modulations of Pranava alone. What is axiomatic here is that all Tattva-s have a very specific function to accomplish impelled by Cetana of Atma. They are akin to various electrical gadgets with different functions yet functioning only when powered by electricity.
Commencement of cosmic journey through the world is marked by creation of simplest form of Jivatma, a consequence of disruption in equi-poise of three Guna-s by streaks of Ahamkara. After purportedly traversing through 84 lakh Yoni-s i.e. manifests of Jivatma-s, finally embodied as human being. Life in the manifest of human beings extends infinite opportunities of creation, Sadhana and attainment of Moksa. Scores of Sastra-s with four Veda-s at the core thereof, philosophies and Darsana-s, scores of skills and knowledge derived thereof, various sects and Sadhana-s for self-consecration, eventual emancipation are relevant possessions available and potentials attainable. Four orders of life-long endeavours prescribed are Dharma, Artha, Kama and Moksa for all encompassing four Asrama-s i.e. stages of one’s life, Brahmacarya, Grihastha, Vanaprastha and Sannyasa. Four orders of Rna-s i.e. obligatory debts that must be retired in one’s lifetime, are Deva-Rna i.e. debts incurred from deities, Rsi-Rna i.e. debts rendered by Seers, Pitr-Rna i.e. of ancestors and finally, Manusya-Rna i.e. from kins, society etc. Deva-Rna meant for members of Grihastha and Vanaprastha Asrama-s, is retired by solemnising Yajna-s dedicated to deities. Rsi-Rna, meant for members of Brahmacarya-Asrama, is retired by studying Veda-s and pursuit of Brahmacarya. Pitr-Rna, meant for members of Grihastha Asrama, is retired by offering Tarpana, Sraddha, Pinda-Dana etc. Finally Manusya-Rna, meant for all, is retired through Dana and social service.
Within these confines as delineated above, any practitioner of Sanatana Dharma may attain any peak of excellence or divinity hitherto impossible to attain otherwise. Sanatana Dharma is neither monotheistic nor polytheistic. Not even atheistic. It is indeed, Infinite-theistic that allows anyone to become Param Brahmatma oneself through ardent practices and pursuits. That indeed is the monopoly of Sanatana Dharma. Last milestone does not exist at all, never existed in Sanatana Dharma for any ascetic Seeker or Seer.
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