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re: creation

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Madhavakkannan V • May 3, 2002 


SrI:
Dearest srivaishnavas,

Creation - if it amounts to creating new jIvAs (though the Lord is capable 
of) then it amounts to starting everything fresh. meaning: He needs to be 
partial in the beginning and as to what basis the first birth takes shape 
on, if it is not bound by Karma.
(as also vouched in Gita that the jIva is eternal).

na thvEvAham jAthu nAsam na thvam mamE janAdhipA: |
na chaiva na bhavishyAma: sarvE vayamatha: param. ||

There was and never will b any time when we shall cease to exist. I, the 
Supreme self, and the Lord am eternal and ever existing. In the same way, 
you, arjunA and the others too who are all here, are all eternal. Just as I 
am beginningless and eternal, you (jiVas) are also. You were all existing 
and will continue to exist.

This Karma and Jiva- it is like the tree and the seed concept. The tattva 
thrayam (Chith, achith and Iswaran) have always been there either in 
sUkshumam (fine) or in sthUlam (gross).

The Divine principle (the Lord)- Paramathman- Iswaran- Sriya: Pathi Sriman 
Narayanan is the material cause of the manifested worlds as well as the 
nimitta and Sahakari (instrumental and auxiliary) causes. The entire 
position of Cosmology is explained in SarIra SarIri relationship. The 
Paramathman is the SarIri and teh sarIra is the Universe or the worlds and 
jIvas/ The relationship is inseparable at anytime.

Each of these jIvas is eternal and persists independently in its own nature 
even in the state of praLaya. Each new srishthi is a repetition of earlier 
order at a higher level. The cyclic spriral evolution carries on till the 
peak is touched. Thus praLaya and srshti become enfolding and unfolding of 
the process.

Thirumazhisai AzhwAr writes:
Thirucchandha viruttham (10)

thannuLE thiraitthezhun tharanga veN thadankadal
thannulE thiraitthezhundhu adanguginRa thanmai pOl
ninnuLE piRandhu iRandhu niRpavum thiribavum
ninnulE adanguginRa neermai ninkaN ninRandhE..

This answers all our doubts. The deep vast sea which has the entire gamut of 
waves in them, brings the waves out to a huge heights and takes it back to 
itself.. Similarly, in You, the movable and the non movable (the chith and 
achith) are born out of You and then ultimately go back to You during 
praLaya. (forgive me for my poor translation)

Bhattar also refers this to peacock spreqading its beauitful feathres out 
while dancing and takes is back.

So, the jiVA is bound by its karmA which is anAdhi like the jIva itself.

Trust I have not confounded the confusion.
Regards
Namo narayana
aDiyEn

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