CHAPTER I
The One Existence.
THERE is one Infinite Eternal, Changeless Existence, the All. From That all comes forth ; to That all returns. "One only, without a second."* That includes within Itself all that ever has been, is, and can be.
As a wave rises in the ocean, a universe rises in the All. As the wave sinks again into the ocean, a universe sinks again into the All, As the ocean is water, and the wave a form or manifestation of the water, so is there one Existence, and the universe is a form, or manifestation, of the Existence.
" All this verily (is) Brahman." ** This is the primary truth of Religion. Men have given to the All many different names. The nantie in the Sanatana Dharma is Brahman. English-speaking people use the name God, adding, to make the meaning clear, God, in His own Nature."
[**Ckhandogyop, 6/2/1, libid 3/14/1 , "This'" is the technical name for a universe.]
Sometimes the Hindu speaks of the All as Nirguna Brahman, the Brahman without attributes, or the unconditioned Brahman. This is to distinguish the unmanifested state of Brahman, the All, from the manifested state, in which Brahman is called the Saguna Brahman, the Brahman with attributes, or the conditioned Brahman the Supreme Ishvara with His universe.
These are called: "the two states of Brahman " ** the subject is very difficult, and it is enough for a boy to understand that the Saguna Brahman is Brahman revealed not "a second," but Brahman shining forth as The One, the Great Lord of Being, Thought and Bliss. He is the self-existent One, the Root and Cause of all beings.
He is also some times called Purusottama, the Supreme Spirit,The Self. With Himself as Spirit He reveals the other side of the All, which is named Mula- prakriti, the Root of Matter. Prakriti, Matter, is that which takes form, and so can give bodies of all sorts and shapes and kinds ; all that we can touch, taste, smell, see, and hear, is Matter, and a great deal more besides, which our five senses are not yet developed enough to perceive." (Brihdaranyak upnishad -2/3/1)
The solids, liquids and gases of the chemist are made of Matter; all the things round us, stones, trees, animals, men, are made of Matter. But the whole of them is not Matter ; inaudible, invisible, unsmellable, untastable, intangible, the Spirit is in each, an अंशः (Amsha) , a portion, of Ishvara. We call the Matter part a शरीरम (Shariram) , body ; or a कोषः (koshah) sheath ; or an उपाधि (Upadhi), vehicle ; that which embodies, clothes, or carries the Spirit.
Thus Ishvara is in everything, and it is He who gives life to all things. He is आत्मा Atma, the Self, the Immortal, the Inner Ruler, dwelling in all objects, and there is nothing that can exist apart from Him. अंशः (Anamshah) of Him in a body of matter is called a Jiva, or a जीवात्मा, a separated Self.
There are some very important differences between Spirit and Matter,[*Spelt also कोषः koshah.] as well as the differences just spoken of : that the senses, when completely developed, can perceive Matter, while they cannot perceive Spirit, and that Matter takes form while Spirit is formless. It is the Spirit that is life, and that thinks, and feels, and observes, that is the " I " in each of us. And the Spirit is one and the same in everybody and in everything.
But Matter cannot think, or feel, or observe ; it is जड़ं (Jadam) without consciousness. And it has also the tendency to be constantly dividing itself into many forms and to become many. So that Spirit and Matter are said to be the opposites one of the other ; Spirit is called the knower, the one that knows, while Matter is called the object of knowledge, that which is known.
Students should try to understand these differences, and must never confuse Spirit and Matter ; they are opposites, the first "pair of opposites," out of which a universe is built up.
Just as Spirit has three qualities, सत चित आनन्दम -- Sat Chit Anandam Being, Thought- Power and Bliss, so has Matter three qualities तमः , रजः , सत्वं (Tamah, Rajah, Sattvam) -Inertia, Mobility, Rhythm. Inertia gives resistance and stability to Matter ; Mobility keeps Matter active, moving about ; Rhythm makes the movements regular. You may say : " A stone does not move of itself." But science tells you that every particle in that stone particles too small for you to see is moving rapidly and regularly to and fro, is vibrating, to use the scientific term.
The शक्तिः ( Shaktih), or the Divine Power of Ishvara, which makes Matter begin to take form, is called माया (Maya) , and sometimes दैविप्रकृतिः (Daivi-prakrtih), the Divine Prakrti.Shri Krshna speaks of " My Divine Prakrti " as " My other Prakrti, the higher, the life-element, by which the universe is upheld."*
The student may think of the great pair of opposites, Ishvara and Mulaprakrti, standing, as it were, face to face and the Divine Power of Ishvara shining out on Mulaprakrti and making the qualities, called गुणाः (gunah) , act on each other, sol that many forms begin to appear. This Divine power is Maya, and so Ishvara is called the Lord of Maya .
Even young students must try to remember these names, and what they mean, for they cannot otherwise understand the teaching of the (भगवद गीता ) Bhdgavad Glta which every Hindu boy must try to understand. It may be well to say that the word Prakrti is generally used instead of Mulaprakrti, the prefix Mula, Root, being usually left out. * (Bhagavad Gita, vii 5.)
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते।।13.13।।
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति।।13.14।।
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च।।13.15।
बहिरन्तश्च भूतानामचरं चरमेव च।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्।।13.16।।
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च।।13.17।।
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्।।13.18।।
"I will declare that which ought to be known, that which being known is immortality is enjoyed the beginningless supreme Brahman, called neither Being nor Not-Being.
"Everywhere That has hands and feet, every-where eyes, heads and mouths ; all hearing, He dwelleth in the world, enveloping all ; "
" Shining with all sense-faculties, without any eense ; unattached, supporting everything ; and free from qualities, enjoying qualities.
"Without and within all beings, immovable and also movable ; by a reason of his subtlety indistinguisable at hand far away is THAT.
" Not divided amid beings and yet seated distributively. That is to be known as to be supporter of beings ; He devours and He generates. That, the Light of all lights, is said to be beyond darkness ; wisdom, the object of wisdom, by wisdom to be reached, seated in the hearts of all. "
" आसीदिदं तमोभूतं अप्रज्ञातं अलक्षणम् ।
अप्रतर्क्यं अविज्ञेयं प्रसुप्तं इव सर्वतः |
"ततः स्वयंभूर्भगवानव्यक्तो व्यञ्जयन्निदम् ।
महाभूतादि वृत्तौजाः प्रादुरासीत्तमोनुदः|| मनुस्मृति १/५
This was in the form of Darkness, unknown without marks [or homogeneous], unattainable by reasoning, unknowable, wholly, as it were, in sleep. " Then the self-Existent, the Lord, unmanifest, (but) making manifest. This the great elements and the rest appeared with mighty power, Dispeller of Darkness.
(इदम्) यह सब जगत् (तमोभूतम्) सृष्टि के पहले प्रलय में अन्धकार से आवृत्त – आच्छादित था । (सर्वतः) सब ओर (प्रसुप्तम् इव) सोया हुआ – सा पड़ा था ।………………. उस समय (अविज्ञेयम्) न किसी के जानने (अप्रतक्र्यम्) न तर्क में लाने और (अलक्षणम् अप्रज्ञातम्) न प्रसिद्ध चिन्हों से युक्त इन्द्रियों से जानने योग्य था और न होगा । किन्तु वर्तमान में जाना जाता है और प्रसिद्ध चिन्हों से युक्त जानने के योग्य होता और यथावत् उपलब्ध है ।
ततः स्वयंभूर्भगवानव्यक्तो व्यञ्जयन्निदम् ।
महाभूतादि वृत्तौजाः प्रादुरासीत्तमोनुदः|| मनुस्मृति १/६
" He who can be grasped by that which is beyond the senses, subtle unmanifested , ancient, containing all beings inconceivable even, He Himself shone forth ."
ततः तब स्वयम्भूः अपने कार्यों को करने में स्वंय समर्थ, किसी दूसरे की सहायता की अपेक्षा न रखने वाला (अव्यक्तः) स्थूल रूप में प्रकट न होने वाला (तमोनुदः) ‘तम’ रूप प्रकृति का प्रेरक – प्रकटावस्था की ओर उन्मुख करने वाला (महाभूतादि वृत्तौजाः) अग्नि, वायु आदि महाभूतों को आदि शब्द से महत् अहंकार आदि को भी (१।१४-१५) उत्पन्न करने की महान! शक्तिवाला (भगवान्) परमात्मा (इदम्) इस समस्त संसार को (व्यंज्जयन्) प्रकटावस्था में लाते हुए ही (प्रादुरासीत्) प्रकट हुआ ।
योऽसावतीन्द्रियग्राह्यः सूक्ष्मोऽव्यक्तः सनातनः ।
सर्वभूतमयोऽचिन्त्यः स एव स्वयं उद्बभौ ।
मनुस्मृति १/७ {जो मुक्त जीव इन्द्रियों से अलग, सूक्ष्म और सदा निश्चिन्त और सब सृष्टि के प्राण हैं, वे स्वयं ही साकल्पिक शरीरों में प्रविष्ट हुए। {यह प्रक्षिप्त श्लोक है और मनु स्मृति का भाग नहीं है .????????? http://aryamantavya.in/manusmriti/?adhyay=1&mantra=7/}
अहमात्मा गुडाकेश सर्वभूताशयस्थितः।
अहमादिश्च मध्यं च भूतानामन्त एव च।।10.20।।
" I, O ' Gudakesha, am the Self, seated in the heart of all beings ; I am the beginning, the middle, and also the end of all beings.10 /20
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते।।15.16।।
" There are two Purushas in this world, the destructible and the indestructible ; the destructible is all beings, the unchanging is called the indestructible.
" The highest Purusha is verily another, declared as the Supreme Self ; He who pervading all, sustaineth the three worlds, the indestructible Ishvara.
" Since I excel the destructible, and am more excellent also than the indestructible, in the world and in the Veda I am proclaimed Prushottama. "
ममैवांशो जीवलोके जीवभूतः सनातनः।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।15.7।।
" A portion of: Mine own Self, transformed in the world of life into an immortal Spirit, draweth round itself the senses, of which the mind is the sixth, veiled in matter.
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति।।13.28।।
यदा भूतपृथग्भावमेकस्थमनुपश्यति।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा।।13.31।।
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत।।13.34।।
" Seated equally in all beings, the suprieme lshvara, unperishing within the perishing ; he who thus seeih, he seeth.
" When he preceiveth the diversified exsistence of beings as rooted in One and spreading forth from It, then he reacheth Brahman.
"As the one sun illuminate the whole earth so the Lord of the field, illuminate the whole field, O Bharata."
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।।7.4।।
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।
जीवभूतां महाबाहो ययेदं धार्यते जगत्।।7.5।।
"Earth, Water, Fire, Air, Other, Mind and Reason also and Egoism these are the eight- fold divisions of my Prakrti. This the inferior.
" Know my other Prakrti, the higher, the life-element, mighty-armed, by which the universe is upheld."
सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम्।।14.5।।
"Sattva, Rajas, Tamas, these are the Gunas, born of Prakriti ; they bind fast in the body, great-armed one, the indestructible dweller in the body."
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