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.In Sanskrit, they are called the Kutastha and Bhava or Bhavana.Thefirst is the Spirit or Purusha or Brahman and Atman which is unlimited Being (Sat), Consciousness (Cit)and Bliss (Ananda).According to Indian notions the Atman as such is and never becomes.Its Power(Shakti) manifests as Nature, which is the subject of change.We may understand Nature in a two-foldsense: first, as the root principle or noumenal cause of the phenomenal world, that is, as the Principle ofBecoming and secondly, as such World.Nature in the former sense is Mulaprakriti, which means thatwhich exists as the root (Mula) substance of things before (Pra), creation (Kriti), and which, inassociation with Cit, either truly or apparently creates, maintains and destroys the Universe.ThisMulaprakriti the Sharada Tilaka calls Mulabhuta Avyakta, and the Vedanta (of Shamkara to which aloneI refer) Maya.Nature, in the second sense, that is the phenomenal world, which is a product of Mulaprakriti is thecompound of the evolutes from this root substance which are called Vikritis in the Samkhya and Tantra,and name and form (Namarupa) by the Vedantins, who attribute them to ignorance (Avidya).Mulaprakriti as the material and instrumental cause of things is that potentiality of natural power (naturanaturans) which manifests as the Universe (natura naturata).Touching these two Principles, there are certain fundamental points of agreement in the three systemswhich I am examining -- Samkhya, Vedanta and the Advaitavada of the Tantra.They are as follows.According to the first two systems, Brahman or Purusha as Sat, Cit and Ananda is Eternal ConsciousBeing.It is changeless and has no activity (Kartrittva).It is not therefore in Itself a cause whetherinstrumental or material; though in so far as Its simple presence gives the appearance of consciousnessto the activities of Prakriti, It may in such sense be designated an efficient cause.So, according toSamkhya, Prakriti reflects Purusha, and in Vedanta, Avidya of the three Gunas takes the reflection ofCidananda.On the other hand, the substance or factors of Mulaprakriti or Maya are the three Gunas orthe three characteristics of the principle of Nature, according to which it reveals (Sattva) or veils(Tamas), Consciousness (Cit) and the activity or energy (Rajas) which urges Sattva and Tamas tooperation.It also is Eternal, but is unconscious (Acit) Becoming.Though it is without consciousness (Caitanya) itis essentially activity (Kartrittva) motion and change.It is a true cause instrumental and material of theWorld.But notwithstanding all the things to which Mulaprakriti gives birth, Its substance is in no wisediminished by the production of the Vikritis or Tattvas: the Gunas which constitute it ever remaining thehttp://www.sacred-texts.com/tantra/sas/sas19.htm (1 of 15)07/03/2005 16:03:40 Chapter Nineteen: Creation as Explained in the Non-dualist Tantraspkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228same.The source of all becoming is never exhausted, though the things which are therefrom producedappear and disappear.Passing from the general points of agreement to those of difference, we note firstly, those between theSamkhya and the Vedanta.The Samkhya is commonly regarded as a dualistic system, which affirms thatboth Purusha and Prakriti are real, separate and independent Principles.The Vedanta, however, says thatthere cannot be two Principles which are both absolutely real.It does not, however, altogether discardthe dual principles of the Samkhya, but says that Mulaprakriti which it calls Maya, while real from onepoint of view, that is empirically, is not real from another and transcendental standpoint.It affirmstherefore that the only Real (Sadvastu) is the attributeless (Nirguna Brahman).All else is Maya and itsproducts.Whilst then the Samkhyan Mulaprakriti is an Eternal Reality, it is according to thetranscendental method of Shamkara an eternal unreality (Mithyabhuta Sanatani).The empirical realitywhich is really false is due to the Avidya which is inherent in the nature of the embodied spirit (Jiva).Maya is Avastu or no real thing.It is Nishtattva.As Avidya is neither real nor unreal, so is its cause orMaya.The kernel of the Vedantik argument on this point is to be found in its interpretations of theVaidik Mahavakya, "That thou art" (Tat tvam asi).Tat here is Ishvara, that is, Brahman with Maya as hisbody or Upadhi.Tvam is the Jiva with Avidya as its body.It is then shown that Jiva is only Brahmanwhen Maya is eliminated from Ishvara, and Avidya from Jiva.Therefore, only as Brahman is the Tvamthe Tat; therefore, neither Maya nor Avidya really exist (they are Avastu), for otherwise the equality ofJiva and Ishvara could not be affirmed.This conclusion that Maya is Avastu has far-reachingconsequences, both religious and philosophical, and so has the denial of it.It is on this question thatthere is a fundamental difference between Shamkara's Advaitavada and that of the Shakta Tantra, whichI am about to discuss.Before, however, doing so I will first contrast the notions of creation in Samkhya and Vedanta.It iscommon ground that creation is the appearance produced by the action of Mulaprakriti or principle ofNature (Acit) existing in association with Cit.According to Samkhya, in Mulaprakriti or the potentialcondition of the Natural Principle, the Gunas are in a state of equality (Samyavastha), that is, they arenot affecting one another.But, as Mulaprakriti is essentially movement, it is said that even when in thisstate of equality the Gunas are yet continually changing into themselves (Sarupaparinama).This inherentsubtle movement is the nature of the Guna itself, and exists without effecting any objective result.Owing to the ripening of Adrishta or Karma, creation takes place by the disturbance of this equality ofthe Gunas (Gunakshobha), which then commence to oscillate and act upon one another.It is this initialcreative motion which is known in the Tantra as Cosmic Sound (Parashabda).It is through theassociation of Purusha with Mulaprakriti in cosmic vibration (Spandana) that creation takes place.Thewhole universe arises from varied forms of this grand initial motion.So, scientific "matter" is nowcurrently held to be the varied appearance produced in our minds by vibration of, and in the singlesubstance called ether.This new Western scientific doctrine of vibration is in India an ancientinheritance."Hring, the Supreme Hangsa dwells in the brilliant heaven." The word "Hangsa" comes, it issaid, from the word Hanti, which means Gati or Motion.Sayana says that It is called Aditya, because Itis in perpetual motion.But Indian teaching carries the application of this doctrine beyond the scientificether which is a physical substance (Mahabhuta).There is vibration in the causal body that is of theGunas of Mulaprakriti as the result of Sadrishaparinama of Parashabdasrishti; in the subtle body of mindhttp://www.sacred-texts.com/tantra/sas/sas19.htm (2 of 15)07/03/2005 16:03:40 Chapter Nineteen: Creation as Explained in the Non-dualist Tantraspkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228(Antahkarana); and in the gross body, compounded of the Bhutas which derive from the Tanmatras theirimmediate subtle source of origin.The Hiranyagarbha and Virat Sound is called Madhyama andVaikhari [ Pobierz całość w formacie PDF ]
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.In Sanskrit, they are called the Kutastha and Bhava or Bhavana.Thefirst is the Spirit or Purusha or Brahman and Atman which is unlimited Being (Sat), Consciousness (Cit)and Bliss (Ananda).According to Indian notions the Atman as such is and never becomes.Its Power(Shakti) manifests as Nature, which is the subject of change.We may understand Nature in a two-foldsense: first, as the root principle or noumenal cause of the phenomenal world, that is, as the Principle ofBecoming and secondly, as such World.Nature in the former sense is Mulaprakriti, which means thatwhich exists as the root (Mula) substance of things before (Pra), creation (Kriti), and which, inassociation with Cit, either truly or apparently creates, maintains and destroys the Universe.ThisMulaprakriti the Sharada Tilaka calls Mulabhuta Avyakta, and the Vedanta (of Shamkara to which aloneI refer) Maya.Nature, in the second sense, that is the phenomenal world, which is a product of Mulaprakriti is thecompound of the evolutes from this root substance which are called Vikritis in the Samkhya and Tantra,and name and form (Namarupa) by the Vedantins, who attribute them to ignorance (Avidya).Mulaprakriti as the material and instrumental cause of things is that potentiality of natural power (naturanaturans) which manifests as the Universe (natura naturata).Touching these two Principles, there are certain fundamental points of agreement in the three systemswhich I am examining -- Samkhya, Vedanta and the Advaitavada of the Tantra.They are as follows.According to the first two systems, Brahman or Purusha as Sat, Cit and Ananda is Eternal ConsciousBeing.It is changeless and has no activity (Kartrittva).It is not therefore in Itself a cause whetherinstrumental or material; though in so far as Its simple presence gives the appearance of consciousnessto the activities of Prakriti, It may in such sense be designated an efficient cause.So, according toSamkhya, Prakriti reflects Purusha, and in Vedanta, Avidya of the three Gunas takes the reflection ofCidananda.On the other hand, the substance or factors of Mulaprakriti or Maya are the three Gunas orthe three characteristics of the principle of Nature, according to which it reveals (Sattva) or veils(Tamas), Consciousness (Cit) and the activity or energy (Rajas) which urges Sattva and Tamas tooperation.It also is Eternal, but is unconscious (Acit) Becoming.Though it is without consciousness (Caitanya) itis essentially activity (Kartrittva) motion and change.It is a true cause instrumental and material of theWorld.But notwithstanding all the things to which Mulaprakriti gives birth, Its substance is in no wisediminished by the production of the Vikritis or Tattvas: the Gunas which constitute it ever remaining thehttp://www.sacred-texts.com/tantra/sas/sas19.htm (1 of 15)07/03/2005 16:03:40 Chapter Nineteen: Creation as Explained in the Non-dualist Tantraspkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228same.The source of all becoming is never exhausted, though the things which are therefrom producedappear and disappear.Passing from the general points of agreement to those of difference, we note firstly, those between theSamkhya and the Vedanta.The Samkhya is commonly regarded as a dualistic system, which affirms thatboth Purusha and Prakriti are real, separate and independent Principles.The Vedanta, however, says thatthere cannot be two Principles which are both absolutely real.It does not, however, altogether discardthe dual principles of the Samkhya, but says that Mulaprakriti which it calls Maya, while real from onepoint of view, that is empirically, is not real from another and transcendental standpoint.It affirmstherefore that the only Real (Sadvastu) is the attributeless (Nirguna Brahman).All else is Maya and itsproducts.Whilst then the Samkhyan Mulaprakriti is an Eternal Reality, it is according to thetranscendental method of Shamkara an eternal unreality (Mithyabhuta Sanatani).The empirical realitywhich is really false is due to the Avidya which is inherent in the nature of the embodied spirit (Jiva).Maya is Avastu or no real thing.It is Nishtattva.As Avidya is neither real nor unreal, so is its cause orMaya.The kernel of the Vedantik argument on this point is to be found in its interpretations of theVaidik Mahavakya, "That thou art" (Tat tvam asi).Tat here is Ishvara, that is, Brahman with Maya as hisbody or Upadhi.Tvam is the Jiva with Avidya as its body.It is then shown that Jiva is only Brahmanwhen Maya is eliminated from Ishvara, and Avidya from Jiva.Therefore, only as Brahman is the Tvamthe Tat; therefore, neither Maya nor Avidya really exist (they are Avastu), for otherwise the equality ofJiva and Ishvara could not be affirmed.This conclusion that Maya is Avastu has far-reachingconsequences, both religious and philosophical, and so has the denial of it.It is on this question thatthere is a fundamental difference between Shamkara's Advaitavada and that of the Shakta Tantra, whichI am about to discuss.Before, however, doing so I will first contrast the notions of creation in Samkhya and Vedanta.It iscommon ground that creation is the appearance produced by the action of Mulaprakriti or principle ofNature (Acit) existing in association with Cit.According to Samkhya, in Mulaprakriti or the potentialcondition of the Natural Principle, the Gunas are in a state of equality (Samyavastha), that is, they arenot affecting one another.But, as Mulaprakriti is essentially movement, it is said that even when in thisstate of equality the Gunas are yet continually changing into themselves (Sarupaparinama).This inherentsubtle movement is the nature of the Guna itself, and exists without effecting any objective result.Owing to the ripening of Adrishta or Karma, creation takes place by the disturbance of this equality ofthe Gunas (Gunakshobha), which then commence to oscillate and act upon one another.It is this initialcreative motion which is known in the Tantra as Cosmic Sound (Parashabda).It is through theassociation of Purusha with Mulaprakriti in cosmic vibration (Spandana) that creation takes place.Thewhole universe arises from varied forms of this grand initial motion.So, scientific "matter" is nowcurrently held to be the varied appearance produced in our minds by vibration of, and in the singlesubstance called ether.This new Western scientific doctrine of vibration is in India an ancientinheritance."Hring, the Supreme Hangsa dwells in the brilliant heaven." The word "Hangsa" comes, it issaid, from the word Hanti, which means Gati or Motion.Sayana says that It is called Aditya, because Itis in perpetual motion.But Indian teaching carries the application of this doctrine beyond the scientificether which is a physical substance (Mahabhuta).There is vibration in the causal body that is of theGunas of Mulaprakriti as the result of Sadrishaparinama of Parashabdasrishti; in the subtle body of mindhttp://www.sacred-texts.com/tantra/sas/sas19.htm (2 of 15)07/03/2005 16:03:40 Chapter Nineteen: Creation as Explained in the Non-dualist Tantraspkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228(Antahkarana); and in the gross body, compounded of the Bhutas which derive from the Tanmatras theirimmediate subtle source of origin.The Hiranyagarbha and Virat Sound is called Madhyama andVaikhari [ Pobierz całość w formacie PDF ]