Many scriptures, including Srimad Bhagvatam, Gita, Bible, Koran, and others, talk about the process of Creation and its perishable nature. None of them clearly answers the related why, how and what questions. Through His spotless Divine Wisdom, Lord Pran Nath enabled us to understand the complete process and reasons for creation by bringing together all the lost links of the revealed scriptures. The scriptures talk about the original cause of this - and other innumerable - creations. The focus of scriptures has always been on the original cause, the creator, basic elements of creation and its process of operation, including annihilation. The material science has not reached where the scriptural science has.
In this chapter, we will be
able to understand the total picture of the divine element hidden behind
the process of creation of the perishable universe. When the Tartam
Knowledge descended, it became clear to the world as to who is the Creator,
and how exactly the Creation takes place. These facts were hidden in
the scriptures, but none could arrive at a firm conclusion in absence of
this Perfect Divine Wisdom.
Where should we find the Creator? Let’ understand this topic through the ‘Microphone Analogy.’ Standing in front of a microphone, one may ask these questions related to its creation: Where is its creator? Is he hidden inside of the microphone? Who created it? How was it created? Upon pondering thoroughly, one learns about its manufacturer, its designer, architect and production staff, its supervisors and managers, and the owner of the company. The universe has also been produced or created in more or less the similar organizational fashion. The only difference is that the universal creation is the outcome of a divine organization. As one has to search outside for the creator of a piece of microphone, the creator of the universe must also be found outside--beyond the physical world. When no one could cross the boundaries of this universe, before the descent of the divine Tartam Knowledge, how can the world scriptures explain the divine causes and the process of creation?
Think of a magician creating a cage filled with pigeons. Is it possible for these unreal pigeons in an unreal cage to fully understand their creator--the magician? Of course, not. In the same way, Mahamati says, "How can the people of this material world realize that Creator who is actually outside of this false Creation?"
Bajigar nyaara rahyaa, eah khelat kabutar |
Toh kabutar jo khel ke, so kyon paavey bajigar ||......(KS, San: 14/35)
However, since the Supreme Lord’s power has descended in this 28th Kaliyug, it has become possible for even an ordinary human being to learn about it. This is truly the sign of His divine grace upon all of us.
These
questions might arise in one’s mind, "What was the situation before
creation? Is this the only creation, or are there many more like this one?
How and why are different divine forces engaged in the endless cycle of
this and other creations?" Citing references from the diverse
scriptures, the Holy Kuljam Swaroop discusses the situation before the
creation in very simple words. Let us try to understand how the Lord has
explained this. Mahamati, through the divine powers of the Supreme Lord
(who is beyond the Creator God), says:
Na ishwar na mool
prakriti, ta din ki kahun aapabiti |
Nij lila brahmn
baal charitra, jaki itchha mool prakrit ||
Nein ki paon pal
mein isarat, kain kot brahmand upjat khapat |
Eat khel peida ean
ravesh, triloki brahma vishnu mahesh ||
(KS, Pragat: 14-16)
The Imperishable Akshar Brahmn and His Nature
The imperishable one beyond the 'Kshar Purusha' is called Akshar Brahmn, who is the Sat (Truth) component of the Supreme Lord Aksharateet Par-Brahmn. According to Maha Bharata, Akshar Brahmn is capable of creating and destroying countless universes in a fraction of a moment. This process of Creation is accomplished through ‘Mool Prakriti’ and Chid-Anand-Laheri, the two principle forces of Avyakrit Brahmn.
Akshar swaroop ke pal mein, aise kain kot inda upjeh |
Pal mein paida karkein, pher vahi pal mein khapei || (KS)
In other words, "Akshar Brahmn’s nature (mind) can be compared with that of a child playing in the sand on a beach and engaged in making and breaking sandcastles one after the other. Through His Mool Prakriti, Akshar Brahmn always remains involved in the process of Creation and annihilation. Within one-quarter of the time that it takes to blink an eye, the Mool Prakriti of Akshar Brahmn can create and destroy millions of universes. This way, the spactacle of Maya (the universe) comes into existence. In scriptures, it is called ‘Kshar’ due to its perishable nature. Each universe has three principal godheads, viz., Brahma, Vishnu, and Shiva. They are responsible for its operation."
Root Cause for the Creation: Moh-Tatwa
What is Moh Tatwa? What role does it have in the process of creation? In scriptures, the terms Moh-tatwa and Mahat-Tatwa are used for a slumber or deep sleep. It’s not the sleep experienced by humans on a daily basis, but it is the sleep of higher order. It is formed out of Mool Prakriti, the Original (Primordial) Nature. It is the total material energy, which is the root cause of this creation. Therefore, it is also regarded as the principle cosmic intelligence.
It is important to understand the distinction between Moh-Tatwa and Mahat-Tatwa. Moh-tatwa is related to many creations, or ‘Samashti’ in scriptural terms; whereas, Mahat-Tatwa is related to one specific creation, or ‘Vyashti’ in scriptural terms. To understand it even more clearly, we can say that Mahat-Tatwa is directly responsible for this particular creation, its three Godheads, five gross elements, the fourteen skies and eight envelopes. Innumerable creations such as this one can originate from Moh-Tatwa, which is the domain of the perishable Kshar Purusha. In mathematical terms, Mahat-Tatwa is the subset of Moh-Tatwa.
Lord Pran Nath says, "The scriptural terms Slumber (Moh), Ignorance (Agyan), Doubts (Bharam), Actions (Karma), Time (Kaal), Nothingness (Shunya), Formlessness (Nirakaar), and Attributeless (Nirgun) -- are all names of one and the same thing, called ‘Moh Tatwa.’ The three Godheads, five gross elements and the universe of fourteen skies originate from it. All this happens only when a thought for creation comes in the mind of Akshar Brahmn."
Moh
agnan bharamna, karam kaal aur shunya |
Eah
naam sare nind ke, Nirakaar nirgun ||
(KS, Kal. Hi: 24/19)
It
Akshar ko vilsyo mana, panch tatwa chaudey bhavan |
Yamein
Maha Visnu mana, mana thein traigun, ta thei thir char sub utpan ||(KS,
Pra. Hi: 36/24)
Emergence of Primeval Being, Lord Adi Narayana from the ‘Egg’
Who is the Primeval Being? What is this ‘Egg?’ What does it have to do with creation and Adi Narayana? The mind (Manas) of Akshar Brahmn, in the state of sleep in Moh-Jal (also called naar) is known as Narayana. This Narayana, also known as Virat Purusha and Adi Purusha, kept floating for one thousand divine years in the Moh-Jal in the form of an ‘Egg.’ In scriptures, this ‘Egg’ is called Hiranya Garbha. The Original Jiva comes from Akshar Brahmn’s Chit Swaroop Sablik Brahmn. This Original Jiva awakens the Egg or Hiranya Garbh. The Primeval Being that emerged out from the Egg has been described as having thousands of organs such as legs, hands, eyes, faces and heads. Therefore he is also called Virat Purusha.
In scriptures, the Egg or the Hiranya Garbha is also known by many other names such as Pranava, Omkar and Sabda Brahmn As a result of his Ego, Adi Narayana found him alone and thought of expanding the creation (Eko asmi bahu shyam). From him emerged three godheads: Brahma--the god of creation, Vishnu--the sustainer god, and Mahesh - the god of annihilation. Here it should be noted that many other creations also come in to existence through Adi Narayana. And, for the management of each created universe, the three godheads--Brahma, Vishnu and Mahesha are also born of Adi Narayana.
Two Principle Forces Responsible for Creation
One may ask this question: Where does the Original Jiva and Original Nature come from to initiate a new creation? In scriptural terms, the two principle forces responsible for Creation are called Chid-Anand Laheri and Su-Mangla Shakti.
Chid-Anand Laheri is the source of the Original Jiva, situated in the astral region (sukshma) of the Sablik Brahmn. Chid-Anand Laheri can also be explained as that power within Sablik Brahmn, which is capable of creating innumerable universes such as ours. The Original Nature, called Mool Prakriti, and the three godheads, viz. Brahma, Vishnu and Shiva, have their origin from Chid-Anand Laheri.
The Original Jiva, from Chid-Anand Laheri, enters the Moh-Tatwa and exhibits as Adi Narayana. Adi Narayana, in the form of Pranava, becomes instrumental in the creation of Five Gods; viz., Sada Shiva, Ishwar, Vishnu, Brahma and Shiva. All the Jivas of this universe are nothing more than the reflections of Maha Vishnu (also known as Primeval Being Adi Narayana). For this reason, Adi Narayana is also called Maha Jiva or Adi Jiva.
The Nature of This Universe Is Perishable
In absence of the Divine Tartam Knowledge, many believers have difficulty in accepting the perishability of the creation. Many think that it’s an ongoing evolutionary or constantly changing creation; it will never seize to exist. While Kuljam Swaroop explains the rationale behind such an understanding, it also highly regards to be true, the scriptural facts regarding Universal Dissolution. According to Kuljam Swaroop, the theory of constantly evolutionary process is valid only until the time of the Final Dissolution! If we understand the four scripture-told categories of creation thoroughly, then it becomes easy to come to a conclusion. To do this, one has to understand the scripture-told four categories of Dissolutions or Pralaya which will be discussed later in this book. In brief, everything that is born or created is subject to changes, and eventually, is subject to an end or death; the same holds true even in the case of this universe.
As we discussed before, the Creation as a whole, from an ordinary Jiva up to Adi Narayana, falls within the definition of Moh Tatwa. This created world, including the 14 lokas are the manifestations of maya - the delusive potency (energy) of Adi Narayana. The nature of maya is false (Asat), inanimate (Jad) and painful (Dukh), as opposed to the nature of the Supreme Truth God who is Truth (Sat), Consciousness (Chid), and Bliss (Anand) solidified. This manifest (Vyakta) world of five gross elements is subject to dissolution or change on a daily basis. And therefore, it is categorized as Kshar in Maha Bharata. All fourteen skies (lokas), five elements (tatwas) and three qualities (gunas) are subject to dissolution, called Final Dissolution or Maha Pralaya. For this reason, this creation is regarded as perishable or Kshar. All incarnations of Lord Vishnu thus fall within the definition of Kshar.
Have you seen a female spider making a web, and eventually finding herself locked in it? Have you noticed Mother Earth producing plants and trees, and eventually absorbing all of them within her womb? It is exactly the same way, that Akshar Brahmn’s mind ‘Avyakrit’ constantly remains engaged in the process of creation of perishable universes.
The Nature of This Universe Is Perishable
Linked with the subject of creation, is the question regarding the nature of time. Hindu scriptures are generally perceived to be preaching the theory that time is circular in nature, and goes around like a watch--in a rhythmic cycle of four periods called Yugas. The cycle never stops.
On the other hands, Westerners tend to think of time in a straight line - a one-way street. They think that the created universe will end, there will be no more creation after the Final Judgement, and there will be the eternally saved and the eternally damned. Both of these contradicting theories may be true, depending on how each one of them is looked at.
When you look at only one scripture, you are actually looking at just a small portion of the entire picture. Think of a very small portion of the perimeter of a large circle. It looks almost like a straight line; in fact, it is not! It is just a small portion of a circle. If we call the beginning point of this small line as ‘A’ and an endpoint as ‘B,’ the endpoint ‘B’ can be regarded as the point at which a particular type of dissolution - called Prakrit Pralaya - occurs as described later. Immediately after which the process of creation begins. And, this cycle continues until Maha Pralaya or Final Dissolution. The topic of Dissolution has been discussed later in details.
According to Pran Nath Ji, the process of Creation of innumerable universes will continue even after the Final Dissolution of this particular universe. The only difference is that the Supreme Lord Aksharateet, Akshar Brahmn and the Brahmn Srishti Souls will never have to descend again in the future Creations. The process of creation and annihilation will continue even without the direct involvement of Akshar Brahmn or Aksharateet Par-Brahmn. To further clarify our understanding in this regard, let’s review the subject of Dissolution in more details.
Four Categories of Dissolution
Dissolution, destruction, annihilation, or the end of something is referred to as pralaya, apocalypse, or Kayamat in the revealed scriptures. Accordingly, everything in this creation, including the creation itself, is subject to annihilation at some point in time. The only difference is that some annihilation occurs on a day-to-day basis, while the others after a very long duration. The following explanations regarding dissolution or annihilation matches with scriptures and Pran Nath Ji’s Wisdom. Scriptures, including Srimad Bhagvatam, have defined annihilations at four different levels. These are called the four categories of Pralayas.
Unfortunately, many present philosophers seem to have difficulty in understanding and accepting this foundational truth. In absence of Tratam Knowledge, they tend to regard this false manifest world as real. Often, philosophers regard the concept of impermanency of this creation as a negative view towards the world! But, the soul seeking the Eternal Bliss must not fall behind by the confusions created by these human-wisdoms. Scriptures teach us not to be afraid from death. It’s the reality of life. Sooner or later, death is going to strike. Similarly, one should not be afraid to accept the reality of impermanency of this creation. It is one of the most interesting subject which the seeker soul must thoroughly understand. It is the key to seep the true taste of Mahamati’s Divine Wisdom. So, let’s discuss more about it.
The Vedic and Pauranic Concepts Regarding Creation: Those who are ignorant about the depth of Vedas and Puranas, accept only Vedas, and attempts to reject Pura
nas because they can not put both the explanations together. According to the principles of Vedas, the coming together of atoms and molecules is the basic cause for this physical (Sthul) creation, called ‘Srishti.’ And their separation is the cause for physical dissolution. At this time, physical objects are actually transformed into an astral (Shukshma) form. In the light of Tartam Knowledge, we find that the explanations of Vedas and Puranas, including Shrimad Bhagvatam, turns out to be harmonious. Finally, if one wants to understand the Creator and the Process of Creation, he must understand and accept the concept of Dissolution.
The on-going transformation of any physical existence, including the passing of individual living beings or jivas through the cycle of birth and rebirth, is called Nitya Pralaya. Jivas continuously go through this cycle until Maha Pralaya. Many explain Nitya Pralaya as "awakening of individual souls (Jiva, Ishwari and Brahmn Srishtis), including annihilation of materialistically oriented pseudo civilization."
Dissolution of all Lokas up to Swarag Loka is called Naimittik Pralaya. It takes place upon the completion of one day of Lord Brahma. This is when Lord Shesh Narayana goes to sleep. All jivas (embodies beings) dissolve into the formless (Nirakaar) or subtle state of Prakriti with their subtle or sukshma bodies. During this Pralaya, either three or four of the total five gross elements seize to exist. Only the ‘sky’ element remains at this time. Interpreters of the scriptures also explain this Pralaya as, "the awakening of all gods, goddesses, and spiritual bodies upto the divine plane of Swarag Loka."
To understand Naimittik Pralaya more clearly, let’s take an example of a pen. A pen is made up of some material, let’s say, ‘plastic.’ Also, someone must have processed the plastic material to manufacture the pen. In this example, plastic is the ‘Upadan Karan’ for a pen, and the maker is the ‘Nimitta Karan’ for a pen. A pen can not be manufactured without the material (plastic, in this case). During Naimittik Pralaya, except for the ‘sky’ element, earth, water, fire, and gas seize to exist. Naturally, one can not imagine any physical existence without the basis building blocks.
III. Prakrit Pralaya: Prakrit Pralaya involves dissolution of all Fourteen Lokas, including Niranjan, Nirakaar, and Mahat-Tatwa (not Moh-Tatwa). At this time, all embodied beings merge into their Prakriti* or Nature with their causal or ‘Karan ‘ bodies, and become ‘Avyakta,’ unmanifest, or invisible. This state of becoming ‘Avyakta’ is called Prakrit Pralaya. It takes place upon completion of one hundred years of Lord Brahma, i.e., when Lord Brahma comes to the end of his life. The period of Prakrit Pralaya is also as long as Brahmaji’s life of one hundred years.
The process of new creation begins as soon as the period of this dissolution ends. After each Prakrit Pralaya, the process of creation continues through Kshar Purusha. As long as the Jiva remains under the subjection of his nature, Maha Vishnu (Kshar Purusha) brings them forth again at the beginning of every round of creation in different species according to their respective Gunas and Karmas. Thus, Prakrit Pralaya can also be explained as, "awakening of the three godheads - Brahma, Vishnu, and Mahesh."
Note: In absence of Tartam Knowledge, many scriptural experts have regarded Prakrit Pralaya as Maha Pralaya or the Final Dissolution.
Que*: Please explain the relationship between the terms ‘Prakriti’ and ‘Mool Prakriti,’ and ‘Mahat-Tatwa’ and ‘Moh-Tatwa.’
The Prakriti* in which all embodied beings, including Mahat-Tatwa, dissolve should not be confused with the Mool Prakriti or the Primordial Nature. This Prakriti is, in fact, the cause of Mool Prakriti, which is situated in the mind of Akshar Brahmn that is called Avyakrit Brahmn. In absence of Tartam Knowledge, this Prakriti has been confused with Mool Prakriti. For example, the Mool Prakriti described in Srimad Bhagvatam is said to be within Moh-Tatwa! Actually, the word Prakriti goes with ‘Mahat-Tatwa,’ and the word ‘Mool Prakriti’ with ‘Moh-Tatwa.’ This creation of fourteen Lokas, called ‘Srishti,’ comes into existence when Ego (Ahankaar) taints the Prakriti.
IV. Maha
Pralaya: Final Dissolution of the entire Kshar Purusha,
Apara Prakriti and Kaalmaya is called Maha Pralaya. In other words, awakening
of Kshar Purusha from his dream is called Maha Pralaya.
According to Pran Nath Ji’s Divine Plan explained in the Holy Kuljam Swaroop, upon Final Disslution, the ‘Atmans’--Brahmn Srishti Souls--will be awakened in their Original Abode-–Param Dham and Akshar Brahmn will be awakened in Akshar Dham. Akshar Brahmn will then awake Maha Vishnu, who will eventually awake all worldly Jivas. At this point, the process of formation of the eight eternal salvations (Eight Bihists) will come to a completion.
Que: What exactly is stated in Shrimad Bhagvatam regarding Maha Pralaya? Does the above explanation match the explanation of Bhagvatam?
Shrimad Bhagvatam calls Maha Pralaya by the name Aatyantik Pralaya. The interpreters of Bhagvatam explains the meaning of Aatyantik Pralaya as: "the form or state of ultimate salvation or Moksha in which a Jiva breaks all the bondages of Maya by the sword of wisdom (Viveka), and merges in its original form."
But this is not what is exactly stated in the above referenced Sanskrit Slokas. Such interpretations offer only a partial explanation, and do not reflect the true intent of the original scripture. For this reason, the seeker soul should always keep the total picture of creation in mind while interpreting the relevant verses from the scriptures. In absence of Tratam Knowledge of Buddha Nish-kalanka Avatar, no one could understand the distinction between Jiva and Atman. A Jiva’s origin is rooted in Lord Adi Narayana, who is the form of sleep in the mind (Avyakrit) of Akshar Brahmn. The ‘sword of wisdom’ stated above is nothing else but the Tartam Knowledge of Para Shakti.
In addition, in Bhagvatam, Vyas Ji tells this very clearly to King Parikshita:
"Oh, Parikshita! I have just explained to you the four categories of ‘Pralayas,’ namely, Nitya, Naimittik, Prakrit, and Aatyantik. In reality, this is the end result of ‘Kaal’ or anything subject to the ‘Time’ cycle."
From this concluding statement of Bhagvatam, one can clearly infer the fact that all four ‘Pralayas’ touch the domain of ‘Kaal.’ For this reason, this entire domain of Kshar Purusha is also called, ‘Kaal Maya.’ Thus, the entire domain of Kaal Maya is perishable or subject to dissolution. ‘Kshar’ means perishable or impermanent. Based on this discussion, one can never afford to neglect the fact that this universe of Kshar Purusha, including the Primeval Being Lord Adi Narayana, is impermanent.
Que: Why the perfect and complete Brahmn evolve the great web of illusion or Maya? Why should imperfection come out of the perfect Brahmn?
If we try to answer these questions in light of our above discussion regarding the Creation, it becomes clear that this Creation itself is a dream, currently being played in the mind of Kshar Purusha Lord Adi Narayana. The state of slumber created in the mind of Akshar Brahmn assumes the form of Adi Narayana.
By nature, Akshar Brahmn’s mind constantly remains engaged in the sports of creation. Upon becoming conscious, the dream comes to an end. Thus, the creation did not come into existence out of the Perfect Brahmn who is the embodiment of truth, consciousness and bliss. Rather, it has emerged out of unconsciousness or ignorance!
In absence of this Tartam Knowledge, many great Hindu Masters have found faults with the wisdom preached by Adi Shankara Charya! They considered Shankara Charya’s teachings as negativistic, and thus discarded it! This way, with the help of Pran Nath Ji’s Tartam Wisdom, a seeker soul can understand the more inclusive and complete picture about the instrumentality of Creation. This is essential for the soul to move forward on the path leading to Nijanand.
Finally, why are we squeezing our ‘mind’ so much? Is an individual’s mind capable to think out everything regarding all these subjects? According to the revealed scriptures, the Supreme Brahmn can not be understood or realized through the conventional tools and methods that we utilize to experience and believe different worldly matters. Our senses, mind, and intellect are among these tools. They are highly incapable to explain the Supreme Brahmn completely. However, it is the mind which is capable of doing everything! Scriptures and philosophers have talked about the different levels of mind, and its complex role in the process of spiritual awakening. Learning about these ‘minds’ will help us in putting together the Divine Wisdom of Lord Pran Nath. This is what we will discuss, in the next chapter.
