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Re: Fwd: few questions/ThiruvahIndhrapuram RathnAngi Series

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Sadagopan • April 4, 2003 


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 . 

 

 




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