Hari
Om
Each 'Choose-day' we will investigate the process by
which we can reassess our activity and interaction with the world of plurality
and become more congruent within our personality.
 |
| Swni. Vimalananda (CM) |
We
completed the small text on Gita in Daily Life. Next we will take up a slightly
longer small booklet called "Not Too Loose,
Not Too tight - Just right!" This is written by Swamini
Vimalananda, who is head of Schools for Chinmaya Mission. The booklet is
written with children in mind - but of course for majority readers who are new
to Vedanta and/or who are trying to make up their mind whether or not to read
this philosophy more deeply, then there is a need for such beginner's texts…
and there is the saying of Lord Jesus that 'ye must become as children to enter
the kingdom of the Lord'; ...empty yourselves and be ready to accept anew! [Avblog - you will note "the creation" is
used, rather than simply "creation" - this is because Vedanta views
the manifestation of everything as an object, ie an effect, so even the
creation itself is an effect…]
INTRODUCTION
part 1.
Every
effect must have a cause. It naturally follows that the world we experience
must also have a cause. There are various causes for the various objects,
phenomena, circumstances and experiences of the world. For example, a seed gives rise to a tree,
condensation results in rain, unfulfilled desires cause frustration and anger
and so on. There may be one or many
causes for a phenomenon. However, what is the ultimate cause - the Cause of all
causes - the cause of the entire world and not just a small part or event
within it? Both Science and Religion
seek this Ultimate Cause.
Logically
thinking, an object, energy or phenomenon of the world cannot be the Ultimate
Cause. Why?
- A part cannot create the whole. The finite cannot create the infinite.
- Any object being a part of the world cannot itself be the world.
- The cause has to precede the effect. The object would have to exist before the world came into being and yet all objects are logically a part (result) of creation.
These
and many other logical fallacies would occur if we assume that an object, form
of energy or phenomenon is the Ultimate cause of the world. Therefore, the Ultimate Cause cannot be an
object or aspect of the world.
Then
what is it?
Let
us first see what is the world. Then we can arrive at its cause by negating all
that the world represents. The creation,
universe and world are names for forms and their attributes, which exist within
the realm of time and space. Therefore
the Ultimate Cause of the creation must be a nameless, formless, quality-less,
timeless and spaceless entity. It is
called 'God' in religion and 'Truth' in philosophy.
This
Truth, [which in Vedanta is referred to as Purusha or Brahman - and other such
names], has the unmanifest infinite potential ( प्रकृति /prakRiti) to create the vast
universe. This potential first manifests
as the five subtle elements called तन्मतराः /tanmatras. They are आकाश /aakaasha -space (or
ether), वायु /vaayu - air, अग्नि /agni -fire, जल /jala -water and प्रिथ्वि /prithvi - earth. The elements are called subtle because they
cannot be perceived by our sense organs. These subtle elements from the entire
subtle world of our thoughts, emotions, talents and abilities. They then transform to make the five gross
elements. These form the world as we perceive it with our five sense organs
(eye, ears, nose, skin, tongue) as forms, sounds, smells, touch and taste.
If
everything has emerged from the same Truth, the same unmanifest potential, the
same subtle and gross elements, then why do we perceive differences? Why is one brilliant and another dull?
PrakRiti
inherently has three qualities. These manifest in various ways causing a wide
range of differences. For example, tea contains milk, sugar and the tea
leaves. The various permutations and
combinations of these three ingredients create a variety of tastes. Similarly, everyone and everything in the
creation is made up of three qualities (gunas); sattva, rajas and tamas. The
permutations and combinations of these three create the vast variety of the
world.
...tbc...
