chapter 13- creation
Swamiji introduces this chapter by shifting the focus from the microcosm to the macrocosm. In previous chapters, the topics of sādhana catuṣṭayam, śarīratrayam, avasthātrayam, and kośa pañcakam were explored to understand the individual (vyaṣṭi). All these layers belong to the material nature, or anātmā. In contrast, ātmā is the independent, non-material consciousness. Now, the teachings move to the analysis of the total universe (samaṣṭi), specifically discussing cosmology or sṛṣṭi.
the misnomer of creation Swamiji clarifies that the word “creation” is actually a misnomer that causes confusion. According to the fundamental law of conservation of matter and energy—known in the scriptures as sāṅkhya satkārya vāda—nothing can truly be created or destroyed. Therefore, “creation” merely refers to the manifestation (āvirbhāvaḥ) of something that was already existing in a potential or dormant form.
Before the universe became visible and available for transaction, it existed in an unmanifest state (pramāṇa agocaram). Just as butter exists unmanifestly within milk, the entire cosmos existed in a causal, seed-like form.
the two beginningless principles: brahman and māyā Before the manifestation of the universe, two principles existed:
- The causal matter (māyā): This is the seed and the source of all forms of energy and matter in the universe.
- The consciousness principle (ātmā): Because consciousness exists beyond time and space, it is eternal. In the context of the macrocosm and cosmology, this very same ātmā is referred to as brahman. While ātmā means the all-pervading one, brahman means the absolutely big one.
The study of cosmology begins with these two beginningless principles. Swamiji highlights their profound differences: brahman is non-material consciousness, nirguṇam (property-less), completely changeless, and divisionless (nirvikalpa). On the other hand, māyā is a material principle, saguṇam (full of potential properties), ever-changing (referred to in the feminine as strī liṅgam), and subject to multiplication and division.
the stages of manifestation The universe does not appear all at once; it evolves in stages. The causal universe (māyā) first evolves into an intermediary stage called the subtle universe (sūkṣma prapañca abhivyakthiḥ), much like a seed becoming a plant. From there, it evolves into the tangible, visible gross universe (sthūla abhivyakthiḥ), like the plant becoming a full-fledged tree. After existing for a period, the universe will eventually undergo dissolution (tirobhāvaḥ) and collapse back into the causal form of māyā, just as we cycle through waking and deep sleep daily.
To emphasize that nothing is ever permanently destroyed but merely changes shape, Swamiji quotes the Bhagavad Gita:
अव्यक्तादीनि भूतानि व्यक्तमद्द्यानि भारत् । अव्यक्तानि धानान्येव तत्र का परिदेवना ॥२.२८॥ avyaktādīni bhūtāni vyaktamadyāni bhārat | avyaktānidhānānyēva tatra kā paridēvanā || 2.28 ||
Meaning: Unmanifest matter becomes manifest, and then returns to the unmanifest. Why cry over death, Arjuna? Death is nothing but the body going out of shape; nothing is truly lost.
the three guṇas of māyā Because the universe evolves from māyā, the features of māyā inhere in the universe. Swamiji identifies three primary features found throughout creation:
- jñāna śakti (sattva guṇa): The knowing or sentient faculty.
- kriyā śakti (rajo guṇa): The capacity for action, dynamism, and motion.
- dravya śakti (tamo guṇa): Inertia, where both the knowing and acting faculties are absent.
These three guṇas are not mere properties but are the very components of māyā. Swamiji compares māyā to a three-stranded string made of sattva, rajas, and tamas.
sūkṣma bhūta sṛṣṭi (subtle creation) From māyā, five subtle elements (pañca sūkṣma bhūtāni) are born: ākāśa (space), vāyu (air), agni (fire), jalam (water), and bhūmi or pṛthvī (earth). At this stage, they are in a subtle, untransactable form. Each of these subtle elements contains the three guṇas.
From these subtle elements, the subtle bodies (sūkṣma śarīram) of all individuals are created:
- The five organs of knowledge (pañca jñānendriyāṇi): Because these organs possess the knowing faculty, they are born from the sattva guṇa of the individual elements. ākāśa produces the ears, vāyu produces the skin, agni produces the eyes, jalam produces the tongue, and pṛthvī produces the nose.
- The inner organ (antaḥkaraṇa): The mind must control all five sense organs, so it is born from the combined sattva guṇa of all five elements.
- The five organs of action (pañca karmendriyāṇi): Because these organs are dynamic, they are born from the rajo guṇa of the individual elements. ākāśa produces speech, vāyu produces the hands, agni produces the legs, jalam produces the anus (evacuation), and pṛthvī produces the genitals (procreation).
- The life force (pañca prāṇa): Since energy is required behind all action, the five vital airs are born from the combined rajo guṇa of all five elements.
sthūla sṛṣṭi and pañcīkaraṇam (gross creation) In the subtle creation, the tamo guṇa (inertia component) of the elements was left unutilized. The scriptures point out that the tamo guṇa of the five subtle elements undergoes grossification to become the five gross elements (pañca sthūla bhūtāni).
This process of grossification is called pañcīkaraṇam. Before this process, each subtle element was pure and isolated. During pañcīkaraṇam, the elements get intermixed like a fruit salad. In this mixture, every gross element is made up of half (50%) of its own pure subtle element, and one-eighth (12.5%) of each of the other four elements. For example, gross space consists of half pure subtle space, combined with one-eighth air, one-eighth fire, one-eighth water, and one-eighth earth.
Out of these five grossified, tangible elements, the entire physical cosmos and all physical bodies are manifested. Ultimately, this vast physical universe will once again collapse back into māyā, while brahman remains as the eternal, untouched witness.