Secret Of Creation

Vyasa Rishi

Secret of Creation.

Sage Pippalada What you think exists, is not real. What you think does not exist, is theReality.There is nothing in the world Which is not pervaded by God.Once upon an ancient time, six young disciples, who were keen to learnabout the mystery of existence and the true purpose of human birth and wishedto investigate the goals of life, came to the sage Pippalada. The sage at first explained that for undertaking any task, one has to havethe minimum competence. Without that competence, even the answers will bebeyond one's comprehension. Even for doing the smallest task, one has toacquire the requisite fitness. If one wants to build a bridge, he must be aqualified engineer. This applies equally to every undertaking in the world.Swami's Teaching is a bottomless source for spiritual compentence for everyaspirant. However, nothing can attain without serious study. All the conceivable doubts that could arise in any person were placed beforesage Pippalada by the six young disciples and they got from him the rightanswers. Pippalada asked the disciples to control their thoughts as theirthoughts and nothing else determine their vision of the world. The sage taughtthat this awareness should be the primary objective. In that awareness, theidentification with the body consciousness goes and the oneness of the Atma inall is realised. This is the message of the Prasnopanishad what is actual todayand after many thousand years. The universe is not different from God. The Prasnopanishad expatiates onthis cosmic unity.In every padaartham (object) there is a paraartham (Divineelement). Without this Divine basis,no object will be cognisable. A beingwithout life is as good as non-existent. The divine element is the basis ofthe physical substance. Viewed from the physical point of view, these twoappear to be contradictory. But viewed from the spiritual point of view, itwill be apparent that there is no material object without a divinebasis, noliving being without the vital force and no inert substance withoutconsciousness.In the universe, both matter and chaitanya (consciousness) areself-existing. The cosmos is the synthesis in consciousness of these two(spirit and matter). Pippalada explained that by the Divine will of Prajapathi (the cosmicprogenitor), two pairs were created; the subtle and the gross, the inert andconsciousness. By the union of the two, the entire cosmos, consisting ofanimate andinanimate objects, was created. The secret of creation that it isGod without a beginning or an end. The entire cosmos consisting of moving andunmoving objects is mithya (illusory). Although there is the Real in theillusory Universe, all that is perceived in the phenomenal world is liable topass away.Creation has no predetermined limits. It is an eternal process whosebeginning or endcannot be known. In the process of birth, growth anddissolution, besides the will of the Lord, the role of human effort can also berecognised to a certain extent. Death exists as well as birth. Human's destinyis determined by the nature of his actions, thoughts and desires. No one cantell how human came into existence and the circumstances of ones origin. Buthuman has the capacity to free himself from rebirth. When the desires arereplaced by the Brahmic (Atmic)consciousness and the mind is emptied of allother thoughts, there will be no rebirth. As long as one's life is immersed indelusion, as long as delusion remains, the Absolute cannot be realised. TheAbsolute is realised by absorption in the Brahmam and then there is no rebirth.All phenomena relating to Time are associated with Prajapathi. Time is amanifestation of Prajapathi. Time moves in two directions Uttarayana andDakshinayana. ('Ayana’ means journeying). When the apparent movement of the Sunis northwards, the period is termed Uttarayana. When the apparent movement issouthward, it is called Dakshinayana. The period of Uttarayana is marked bybrightness, peace, rejoicing, fearlessness, and purity. Dakshinayana ischaracterised by darkness, peacelessness, fear and disasters. By Pippalada life redeems itself only when it merges in Prana. The Prana(Life-Principle) is the most important factor. You have to merge yourselves inthe mind. Merge the mind in the Atma. Whatever you do, do it in a spirit ofdedication to the Atma (the Divine, God). When you practise it in a spirit ofdedication, work will be transformed into worship. When life is led in suchmanner, there is no rebirth. Thoughts are in tune with desires. According tothe thoughts, the results follow. A living creature proclaims its existence by the Life-Principle in it. Thistruth has been recognised by the Vedic sages and modem scientists in theconcept of the convertibility of matter and energy. There is no basicdifference between the revelation of the scripturesand the discoveries ofscience. However, many consider that spirituality has no concern withmundane affairs and there is no connection between the physical world and therealm of the Spirit. This is a grievous mistake. One is the base and the otheris sustained by it. One is prana (life) and the other is the prani (livingbeing). Likewise, life and the living being exist naturally. Below is more proper Vedic explanation to this phenomenon. By Pippalada five basic elements (ether, air, fire, water and earth) arelike five feet for the Sun. The twelve months correspond to twelve seasons forthe Sun. The passage through the twelve "houses" endows the Sun with sevencolours. Every month has two halves - the Sukla Paksha (bright fortnight) andthe Krishna Paksha (dark fortnight). On Full-moon night, it shines with all itssixteen Kalas (aspects) illumined. On Amavasya (New Moon) night, the moonreceives no light from the Sun and hence it is totally dark. The fortnightafter the full moon, when the moon starts waning, is called Krishna paksha, thedark fortnight. The fortnight after Amavasya (New Moon) when the moon goes onwaxing is called Sukla paksha, the bright fortnight. Sukla paksha is Prana(life) and Krishna paksha is Praani (the living being). The entire cosmos ismade up of the combination of Prana (the Life-breath) and Praani (the containerof the Life-breath). All these are manifestations of the creative power ofPrajapathi.From Akaasa (ether), Vaayu (air), Tejas (effulgence or fire), water andearth emerged in succession. The faculties corresponding to these elements arespeech, sight, hearing and thought (or mind). Controlling all of them is Prana(the Life-Force). The abode of this Life-Force is the body. The Life-Forceoperates using the body as its sanctum. Prana is timeless in its origin, butseeks an abode in a new body. In this body, the Sahasraara Nadis (nerves) enterall subsidiary organs and function throughout the body. There are 72 crores (720millions) of nerves in this body. Hence, one's status or condition in life is based upon one's actions. Thescripturesteach not to succumb to difficulties or gloat over success butmaintain equanimity in allsituations. Each one is responsible for own joy andsorrow. One's own thoughts and actions areresponsible for one's successes orfailures, honour or ignominy, pleasure or pain. Whether onegoes to heaven orhell or any other place, it is his own actions that are responsible. No one can fully explain the secret of creation. There is a shadow whichclosely follows every object. When the Prana leaves one body and entersanother, the results of one's actions follow the Prana to the other body. ThePrana enters another appropriate body in accordance with the results of theactions in the previous body. You alone are responsible for your joys andsorrows. God is in no way responsible. He is only a witness. But if you pray toHim with all your heart and soul, the effects of all karmas will disappear likemist. Devotion, sadhana performed with deep faith will free human from theconsequences of deeds. Real sadhana consists in transforming bad into good,converting sorrow into joy. This calls for the right use of the mind. However,there can be no happiness without sorrow, no good without the bad. In creationthere are many things which are naturally bad by human's understanding. Out ofthese bad things, good emerges. The mind is the cause of all our sorrows andjoys. The powers of the mind are indescribable. In one moment it can encompassthe universe. It is not possible for anyone to know in what form, in whatsituation, at what time and in what circumstances the Lord appears to teachhuman how to get rid of bad thoughts, bad qualities and bad actions. Hence, do not blame God for anything. For all your difficulties and joys,your actions alone you are responsible. Keeping this truth in mind, you have tofollow the path of righteousness.(Reet's compilation from, Sathya Sai Speaks: Vol. 24. ."