Fwd: few questions/ThiruvahIndhrapuram RathnAngi Series

[Guest guest]

At 03:28 PM 4/3/03 +0530, you wrote:

>"Lakshminatha samarambham Nada yamuna madyamam

>asmadhaachaarya paryantham vande guruparamparam"

>

>Dear Bhakthas,

>

>I have few interesting (May be) questions to ask.

>What is Vyashti and Samashti Srushti?

>Could any one explain these to all who read the mail??

>

>Narasimha Raghavan

 

Dear SrIman Raghavan:

 

Samashti Srushti has been defined by Dr.S.M.S.Chari

as " aggregate evolution of the Universe " and Vyashti

Srushti as " creation of the Universe of Space and matter

with all its diversity " and its infinitude.

 

The First stage is Vyashti Srushti and it is followed by

the Samashti Srushti . Brahman/Isvaran creates the Universe

out of its own Sankalpam (will, resolve,volition).

The evolution of Universe from five gross/physical elements

(Pancha BhUthams)-- Aakasam, Vaayu , tejas , aapa and prithvi--

is first through Vyashti ; next follows Samashti Srushti ,

thru the mechanism of PancheekaraNam (Quintiplication of

the Pancha BhUthAs in different proportions) .These

doctrines stay as deep and profound topics of VedAntha ,

PurANams and AagamAs with some variations. We will stick to

the Upanishadic intrepretations.

 

Many Upanishads ( ChAndhOgya, TaittirIya, SvEtasvathAra,

BrahadAraNyaka , Mundaka and SubAla ) deal with the topic of

creation (Srushti/Sargam) . They deal with the origin and evolution

of the Universe .They deal with the existence of the Universe

before creation. They agree with one voice that this universe

existed in Brahman prior to its creation .The common passage

" idam agra aseed , EkamEva, advidhIyam " is seen in different

word orders in these Upanishads.They thus affirm that this

universe prior to its srushti existed in an unmanifest form

in Brahman and later became differentiated with limitless

names and forms (anantha kOti Naama Roopa Prapancham).

 

Following TaittirIya upanishad passage sums up the relations

between Isvaran(Brahman) and Universe (jagath) this way:

" Brahman created all this , whatever is here. Having created it,

it entered into it.Having entered it , it became both sentient

and the nonsentient , the defined and the undefined ,

the founded and the unfounded , the non-inert and the inert ,

the true and the untrue. Brahman became all this".

 

The full translation of the above "KaaraNathvaathmathvAdhi

VivaraNam " section of TaittirIya Upanishad by Dr.N.S.

AnantharangAcchAr Swamy in his most recent monograph on

the Upanishads takes this form :

 

" He (the Anandamaya) willed (sOakAmayatha). May I become

many! May I be born ( BhausyAm prajAyEyEthi)! He made

a deliberation (sa tapOathapyatha).He, having thus deliberated ,

created all this , all that exists Having created that , that

Brahman entered into that itself . Having entered into it ,

That became conscinet and the inconscient ; the defined

and the undefined; the host of sentients (that forms of

the ground of nonsentients) and the nonsentients

(that are dependent); the noninert and the inert ;

the true and the untrue. The true Brahman became all

this that exists. Therefore , they say that this

(Universe) is that true Brahman. There occurs a verse

pertaining to this-"All this was in the beginning

unmanifested Brahman (without articulation of names

and forms ).From that the manifested came into existence.

That Brahman created itself by itself. So Brahman is

called the one of good deed (TasmAth Tath sathkruthamuchyatha

ithi)".

 

The causal relationship between Brahman and the created

Universe has been explored by the Upanishads and commented upon

by the three commentators: AchArya RaamAnujA ,

Aadhi sankara and MaadhvAchArya . There are distinct

differences between AchArya RaamAnujA's SiddhAnthams

in the intrepretation of Brahma Soothrams on this topic

and those of the two other darsana sthApakAs. In our

sampradhAyam , Brahman as Saririn is " organically related

and eternally inseperable " from the Universe of sentients(Cith)

and insentients (achith) as the body (sarIra ) of Brahman.

 

The three causes behind "the product" of Universe created

by Brahman have been examined by the various Upanishads.

These three causes are UpAdhAna, nimittha and SahakAri KaaraNams .

UpAdhAna kAraNam relates to the material out of which

the Universe is produced . Nimmittha kaaraNa deals with

the instrumental cause that produced the Universe.

SahakAri KaaraNam deals with the accessories

needed to create this Universe.Brahman is the KaaRaNam

and Universe is the Kaarya. Brahman in VisishtAdhvaitha

VedAnthA is the UpAdhana(material) and Nimittha KaaraNam

(instrumental cause ) and does not need any SahakAris

except its(Brahman's) will/resolve .Brahman is thus recognized

as the aadhAra for the sentients and the insentients .

Brahma Soothram (II.1.27)explains the mystery (vichithra

sakthi) of the evolution of Brahman into the Universe

(ParinAma) without affecting its SvarUpa.

 

I conclude this posting here since additional wonderful

details on Srushti and the relationship of the Universe to

its Creator since the understanding of these subtle concepts

would need the traditional KaalkshEpam at the sacred feet of

a sadAchAryan and clearance of the doubts with His grace.

 

Oppiliappan Koil VaradAchAri Sadagopan

 

P.S; I will address your qurstion on VyUhams and Sub-Vyuhams

next .