Dhyana and Yoga (Part 4)

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The Functioning of Divine Creation



DHYANA AND YOGA

Article from "Four Essays in Suddha Raja Yoga" - Published by Sri Janardana, The Third initiatory Authority of Suddha Dharma Mandalam

5. The Functioning of Divine Creation

That there is the essence of a Divine unity in the totality of life within and without the individual Soul, the individual Soul forget as it gets out in the evolutionary process. The appellation “Jiva or Jivatma” or the individual Soul has reference to that aspect of the One Atman or Life- Principle, which multiplies into many Jivas for purposes of its own experiences – Purusha sukhaduhkhanam bhoktrutve, when the creative urge stars in the Supreme Brham – Bhahusyam prajayeyeti – Let me become many. Those that are acquainted with the ways of multiplication of the unicellular organisms can easily understand the method of Brahmic creation. The collection of matter into a body thus getting crystallized, by the life Principle or Atman is atomic, to start with which results in the creation of innumerable Jivas; while the Atman itself continues to remain aloof without taking part witnessing the play of the Jivas. This state of, the witnessing Atman is termed Sakshi, Nirguna, whereas the atomic existence of Jiva which, is for functioning, known as Saguna or form full. That which enjoys is termed Jivatma - Jeevyati, kreedati Jivatma; and the body is taken by it for such enjoyment.

The analogy of the static Proton and the whirling electrons in Physical Science fits well; respectively with the witness condition of the Atman, and the Jiva that whirl around the said Atman – Bhrahmayati - The conditions of the one Life-Principle – Atman as witness and the many individual souls - Jivas whirling round, are, on the other hand, only subsequent to that eternal non separate state of Transcendence, Known as Paramatmic or Suddhatmic or Brahmic, which through the aid of its own Shakti -Yoga-Shakti or Yoga. Maya creates the universe in which it abides as the One Atman and the many Jivas. Ekatwena prataktwena bhahada viswato mukham. And as such the Nirguna (Witness hood) and the Saguna (Activating) aspects refer to the created cosmos, and declared to be Asuddha; the Transcendence being different and higher, termed Suddha. The matter constituent that goes to the formation of this state of One and Many goes by the name of Moola Prakriti or root matter, latent in the Paramatmic condition of Transcendence, or the State of Synthesis - Samashti, expressed symbolically as OM. Hence the truism that Spirit and Matter are eternal: Prakritim Purusham chiva vidyanati ubhavapi. Stated in other words the synthetic status of Samashti or Suddha-Yoga or OM or Suddha Brahma, with the advent of creation, even though gets transformed into manyness -Sankhya, does not result in the said synthetic status being vacated, and hence the postulation of the all-pervasive aspect thereof Antaryami, as oneness with reference to the said manyness.

This state of oneness is technically termed samahara, a condition less than Yoga, and also is known as Sankhya-Yoga or Suddha Sankhya as different from mere Sankhya or Kevala Sankhya, constituting thus a mid-position in between Sankhya and Yoga proper. The Sankhya-state of manyness is merely a multiple of Gnana, Iccha, and Kriya, the three prime shakties for world functioning. These three, along with their synchronized state of Yoga, constitute the keynote of total existence going by the name of Tritwikatwa or three and one, the basis of all philosophical and other enquiries technically termed Vyashti. To those who desire to get into the transcendent regions of Suddha-Yoga, which surpasses Sabdha-Brahm, another name for the cosmic condition of Tritwikatwa can do so only through the aid of the knowledge of OM, or Pranava in its synthetic and also in its analytic aspects - Samashti and Vyashti - and hence the importance of Pranava-Shastra to students of Yoga to start with, which helps towards a searching analysis of the various aspects of thought, word, and deed and a healthy synchronization of the same mutually and in themselves.

Now then, the prime atomic condition created by the Life Principle or Atman transforming itself into many Jivas with a view to take bodies for purposes of enjoyment, atmabhogayatanam sareeram is mainly formed into four planes of atomic structure the first being Avyakta, a coalesced condition of Life- Principle, Matter and Energy (Atma, Prakriti and Shakti), and also known as the condition of Samahara, referred to already, being prior to actual Yoga, the second being Mahat, and the third Manas, previously explained, and the fourth Indriya or the physical body. Thus the atomic condition does not merely confine to the physical alone, but also to the other three planes, which are equally matter-formed, so that in the same way investigation in respect of physical-atoms is conduct through the aids of external laboratory conditions, investigation of the atomic structure of the other three planes has to be done, except that, ones own body should be deemed a laboratory for the purpose. It is this kind of investigation that is technically called Yoga, which its various laws known as Dharmas, the aid for such investigation being sounds known as bhijaksharas, the process thereof being termed Dhyana, and the results being got in this very samsaric life or world-process itself.

All investigations are undertaken only with a view to increase knowledge and with it, happiness; but this can be achieved only on the basis of a correct hypothesis. It is this spirit of investigation and enquiry in the physical realm that has resulted in the great output of material comforts and their enjoyments. Similarly such enquiry and investigation in the higher or spiritual sphere lead to Atmic enjoyment, while Yogic enquiry and investigation result in the acquisition of happiness not only relating to these two, but also to that pertaining to cosmic functioning by virtue of the Brahmic contact, which, the said Yoga engenders.