Advaita Vedanta – Part 6

(continued from previous post…)
A glossary to understand the basic and most common terms to enable better understanding of Vedanta texts; this will help seekers of knowledge to be well equipped to understand deeper meanings of the texts and their journey of knowing the Self.

TERMS RELATED TO ‘ANAATMAN’ (Contd…)

Definitions (along with explanation) covered in this issue are:
“Jagat (world)”; “Mithyaa (unreal)”; “Vivarta (apparent transformation)”; “Saguna-Brahman/Eeshvara“; “Kaaranam & Kaaryam (cause & effect)”; Different types of”Srishti (creation) & Pralaya (dissolution) cycles”

XLIII. “JAGAT (Empirical World/Universe)”:

One finds the following meanings for this word in our day-to-day usage:
“moving/movable; changing; people; mankind; world, earth, manifested..”
For our purpose here, we can take the following definition/interpretation:

“Jaayate; Gachchhati; Tishthati iva’ – iti ‘Jagat’|”‘ – “That which is born (springs up) and fades away (departs) and appears to stay in between” {“in other words – all these changes”}

We can take the same statement differently too like this – “All that is experienced as ‘this (idamtayaa)’ or “Whatever can be objectified.”
‘Jagat’ comprises of ‘names & forms’ of all beings – ‘moving & non-moving’, all of which are ‘bound to perish.’ It is the ‘entire gamut’ that is “being perceived/being observed/known (drishya).”
 This ‘Jagat’ includes the “external world” containing different objects like earth, water, fire, air, sky (and their combinations), inert beings, immovable beings, movable beings etc., (that are observable, knowable and cognisable) as well as “internal world” of every individual (which  invariably includes all the three states of any individual too) – ‘Waking, Dream & Deep sleep’ (‘Jaagrat, Svapna & Sushupti’). Correspondingly, we have “Waking world, Dream world & Deep sleep world (absence of all phenomena for some limited time).”

In other words, the definition of the word ‘Jagat’ does not stop with ‘objects’, but also  includes “emotions & thoughts“, and ‘their respective equipment of thinking’, viz. “sense organs (body), mind & intellect” of every individual. 
Thus we can comprehend that “concepts, theories, phenomena, matter, energy forms, things, beings, bodies, senses, emotions and tendencies (‘vaasanaas’)” – all these too can be objectified and understood as ‘this (idamtayaa).’
{The outer world is ‘drishya’ for the sense organs; the sense organs are the ‘drishya’ for the mind and ultimately the mind is the ‘drishya’ for “AATMAN within (Saakshee)”, which is none other than Brahman.” Hence the “ultimate knower/observer/witness (drik)” is “only one“, viz. “Aatman!”}

In other words,  this ‘Jagat’ is none other than “Anaatman!
{There is a famous quote attributed to Shri Shankaracharya – “Brahma Satyam; Jagat – Mithyaa” – “Brahmin is ‘Truth’ and this Jagat is ‘unreal.” (This statement will be understood more and more progressively.)}

XLIV. “ASAT (Non-existence)”:

“That which does not exist in any period of time – past, present & future. It is also called ‘Aleeka.’ It is rather “an impossibility!”
Some examples we can cite for this are – 1) son of a barren woman (‘vandhyaa-putrah’);  2) a flower in a sky (‘aakaasha-pushpam’)

XLV. “MITHYAA (Unreal)”:

“That which cannot be defined either as real (‘Sat’) or non-existent (‘Asat’) is “Mithyaa.” 
Besides, it is ‘something’ that ‘cannot be present at all times’ and ‘keeps on changing’ too! It is so, because it necessarily gets negated by ‘time & experience!’ 
In terms of ‘time’, “Jagat”, the ’empirical world’ defined earlier, has to be ‘Mithyaa’ only, as it cannot be present ‘at all times’, though experienced by us! If it were to be so, it would have been ‘SAT.” However, it is ‘not even ASAT’, as it is ‘not an impossibility!’
{Coming to ‘experience’, If we take the ‘waking state and dream state’ of a person, normally we consider the waking state alone to be real. However, ‘waking state’ is not present in ‘dream state’ and hence it too is negated with respect to the dream state. This means the ‘experiences’ are different in both these states. Extending the same logic, both states are negated in the ‘deep sleep state’, where the experience is only “homogeneous nothingness!” This proves that all these 3 states, which too form part of ‘Jagat’, too have to be ‘Mithyaa!’}

In the light of the details given earlier under ‘Maayaa’, we can understand that ‘Mithyaa’ can be considered as the ‘product’ of ‘Maayaa.
So, whatever the changes in the empirical world (‘Jagat’) we witness (‘without’ as well as ‘within’ us) too should be treated as ‘Mithyaa’ only, as this entire gamut can be sublated! 
To conclude, ‘Jagat’ is ‘Mithyaa’ and nothing other than ‘Anaatman!’

XLVI. “VIVARTA (Apparent Transformation/Manifestation)”:

‘Vivarta’ means “An unreal/illusory appearance of an entity in a different form, without detriment to its intrinsic ‘swaroopa’ (essence/character/true constitution).” 
The oft-quoted example of  ‘Appearance of a rope as a snake’‘ explains this phenomenon of ‘Vivarta.‘ (Really speaking, here the rope has not changed into something else (snake), but it is ‘only manifesting’ like that. The moment it is known that it is only an illusion, the ‘real rope’ alone remains!)
{The theory of ‘Vivarta’ (popularised by Shankaraachaarya), declares that the ‘One & only One Reality (Brahman/Aatman)’ never changes and is ‘appearing as something else,’ viz. this ’empirical world (Jagat).’ Accordingly, the world we are ‘seemingly’ experiencing is nothing but ‘Mithyaa (unreal)’, as per this doctrine.}

XLVII. SAGUNA-BRAHMAN/EESHVARA (Brahman with attributes/Lord)”:

Let us remember that while defining ‘Brahman/Aatman‘, it was said “This Aatman ‘did not originate from anything’, nor ‘did anything come out of It’ {“…Naayam kutaschinna babhoova kaschit|”} (Katha 1-2-18). This means ‘Brahman’ cannot have any attributes.
Hence It has to be ‘Nirguna-Brahman (‘Brahman’ without attributes).’ Moreover, if anything has to be the cause for something else, there has to be a modification in the ‘cause’, for the ‘effect’ to manifest out of it. 

Does not all the above go against the very concept of ‘Brahman’, if ‘Brahman’ were to be the cause for this ‘Jagat? However, an ‘Intermediate principle’ between ‘Nirguna-Brahman’ cited above and ‘Jagat (empirical world)’ can explain this paradox.
This principle is ‘Saguna-Brahman (‘Brahman’ with attributes).’ 

Attributes are the 3 Guna-s, (‘Sattva, Rajas & Tamas‘), by which ‘Maayaa’, the ‘power of Brahman’, is characterised (see under ‘Maayaa’). ‘Eeshvara/Saguna-Brahman’  is the ‘Kaarana (cause)’ as well as Lord/ Controller of this ‘Jagat‘, in association with ‘Maayaa.’ He alone is responsible for “creation (‘Srishtih’), sustenance (‘Sthitih’) and dissolution (‘Layah’)” of this ‘Jagat.’ He is the ‘Efficient cause’, whereas ‘Maayaa’ is the ‘Material Cause’ for this empirical world (please see under ‘Kaaranam’ too.)

Let us remember that ‘Maayaa’ is ‘ignorance (Ajnaanam)’ too! 
For the one who crosses this ‘Maayaa’, there is no question of ‘attributes (Guna-s)’ and he himself is one with ‘Nirguna-Brahman’, because both ‘Eeshvara & Maayaa’ (which too are ‘Mithyaa’) merge into ‘Nirguna-Brahman’, “the One & only One Absolute Reality.”              

XLVIII. APARINAAMIN (Unchanging) & PARINAAMIN (Continuously changing):

Anything that never undergoes any change under any circumstances is ‘Aparinaamin.’ 
‘Nirguna-Brahman’, which is the ‘Absolute Reality’, is ‘Aparinaamin.’
On the other hand, ‘Maayaa’, whose nature is ‘continuous change’, is ‘Parinaamin.’

XLIX. “KAARANAM (Cause) & KAARYAM (Effect)”:

There must be a cause (Kaaranam) for any effect (Kaaryam) and this logic holds good in any field, be it empirical or otherwise.
{For example, we call ‘Causal body’ as “Kaarana Shareeram“, because it is the cause for the other two bodies, viz. ‘Subtle body (Sookshma Shareeram) and Gross body (Sthoola Shareeram)’, the latter two being the ‘Kaarya-s’ (effects).}
Likewise, there must be a ’cause’ for this entire ‘Jagat’ too!
When we talk of any ‘product’ in our empirical world (Jagat), we find ‘2 distinct causes’  that are responsible for its coming out, viz. 
1) ‘Upaadaana Kaaranam (Material Cause)’
2) ‘Nimitta Kaaranam (Efficient Cause)’

Taking the example of ‘making a pot’, clay is its raw material and hence is the ‘Material (Upaadaana) cause’ for the pot. The potter, on the other hand, becomes the ‘Efficient (Nimitta) cause’ for the pot ‘to come out’, using the clay as the material. 
It has also to be noted that the material cause ‘remains’ with the object/product always, whereas the efficient cause is different from the object in our transactional realm. (For example, a goldsmith makes an ornament out of gold, but is never with it later!)

In the case of this ‘Jagat’, the 5 elements (‘produced’ by ‘Maayaa’) are its ‘Material cause.’ However, their ‘maker’ must have existed even before creation! We read that ‘Truth‘ alone existed before the creation. This should necessarily mean that these 5 elements should have come out of ‘Truth‘ alone. Likewise, ‘Truth‘ alone has to be the ‘Efficient cause’ too for this ‘Jagat.’ {This statement can better be explained by the example of our ‘waking mind’ creating the ‘dream world’, in which the waking mind is not only the ‘dream world’ itself, but ‘also creates, sustains and destroys’ the dream. However, all this is nothing but an ‘illusion!’}

In the light of the phenomenon of ‘Vivarta’ discussed earlier, there is ‘One & only One Reality (Brahman/Aatman)’ and in this ‘highest (Absolute) plane’, the ‘subject & object’ are ‘no longer distinct.’
However, for this empirical world (‘Jagat’) to have been created, “Saguna-Brahman {Eeshvara/’Brahman’ with attributes (in association with ‘Maayaa’}” is considered to be the ‘Efficient cause’ and ‘Nirguna-Brahman (Brahman without attributes)’ is considered to be the ‘Material cause.’ 

  For our clarity’s sake, this ‘Material cause’ can be subdivided into two – 

1) ‘Nirguna-Brahman’ – ‘Vivarta/Aparinaamin (unchanging) Upaadaana Kaaranam’ – Real (‘Sat’)
2) Maayaa, the power of Brahman – ‘Parinaamin (changing continuously) Upaadaana Kaaranam’ – Unreal (‘Mithyaa’). (‘Changing material’ of this world is ‘not Nirguna-Brahman’, but ‘Maayaa’, which alone is modified as this ‘Jagat (world).’

L. “SRISHTI-PRALAYA-CHAKRAM (Creation-Dissolution Cycle)”:

We normally hear of “Pralayah (dissolution – ‘end of this Jagat’)” taking place only on a ‘predicted/prescribed day.’
Contrary to this belief, there are 4 types of ‘Pralaya-s’ as per ‘Vedaanta.’
While the first three are ‘cyclic’, the last one, viz. ‘Aatyantika Pralaya’ is the “never to return (final) Pralaya!” 

A) “Nitya-srishti-pralaya (Continuous ‘Creation-Dissolution’)”:

Everything in this ‘Jagat’ is changing continuously, just as waves are created and get destroyed every moment in an ocean.
For example, around 300 million cells die every minute in a human body and around 300 billion new cells are produced every day in the same body!

Many existing forms get dissipated and the same are re-formed on a continuous basis; man ‘ages’ with time; his thoughts change; he gets transformed… and so on!
Each day we create our own world consisting of ‘attachment, likes, dislikes, hatred, pleasure, pain etc.’ and all these get dissolved in our ‘deep sleep state.’ This process goes on endlessly in each one’s life on a continuous basis. This constitutes what is called “Nitya-srishti-pralaya (Continuous Creation-Dissolution).”

B) “Naimittika-srishti-pralaya (Occasional/Partial ‘Creation-Dissolution’)”:

This happens at the beginning and end of ‘every day & night’ of ‘Brahmaa’, the 4-faced creator.
This 4-faced creator too has his own life span. (He should not be mistaken to be the same as ‘Brahma – the Paramaatmaa!’ Besides, this creator  too is under the control of ‘Maayaa’ and hence is one of the items of ‘Anaatman!

His life span is 100 ‘Brahmaa years.‘  He too has his own day and night, similar to what we have. This ‘Brahmaa’ changes at the end of one ‘Kalpa.’ 

There are 4 Yuga-s, viz. ‘Satya(Krita), Tretaa, Dwaapara & Kali.‘ Their sum total is one ‘Mahaa-yuga.‘  Each ‘Mahaa-yuga’  has a span of 43 lakh human years. Each day of 

‘Brahmaa’ is equal to 1,000 ‘Mahaa-yugas’  and his night too is equal to 1,000 ‘Mahaa- yugas.‘
“Naimittika Srishti & Pralaya” take place at the beginning of Brahmaa’s day and at the beginning of his night respectively.

C) “Praakrita-srishti-pralaya (Total ‘Creation & Dissolution’)”:

The entire universe going to its ‘cosmic unmanifest form’ at the end of the 100-year life span of ‘Brahmaa’ (creator) and coming out again at the beginning of the next life span of the new ‘Brahmaa’ is called with this name.

D) “Aatyantika-pralaya (Final Dissolution’)”:

This happens to one who jumps ‘Maayaa‘ to become one with ‘Paramaatman.’
The ‘Jeevaa (individual soul), after so many cycles of birth & death attains this state the moment he comes out of his ‘Ajnaanam’, which is nothing but ‘Maayaa.’ There is no question of rebirth for such an individual. 
So, this is his/her ‘final dissolution’, in which case there can be no question of further creation in his/her case!

This is what had been said by the Lord in the 8th chapter of ‘Geetaa’ thus:
“Oh Arjuna! All the worlds together with the world of ‘Brahmaa’ are subject to ‘return.’ However, there is no question of rebirth in case one attains Me!” {“Aabrahma- bhuvanaallokaah punaraavrittinoऽrjuna!| Maamupetya tu Kounteya! Punarjanma na vidyate||” {Bhagavadgeetaa – 8-16}