24. EVOLUTION OF THE TAMASIC ASPECT
एतेषां पञ्चतत्वानां तामसांशात् पञ्चीकृतपञ्चतत्वानि भवन्ति ।
From the Tamas aspect of these five subtle elements, the grossified five elements are born.
24.1 पञ्चीकरणं कथम् इति चेत्।
If it is asked how this Pachikarana (grossification) takes place, it is as follows:
24.2 एतेषां पञ्चमहाभूतानां ताम-सांशस्वरूपम् एकमेकं भूतं द्विधा विभज्य एकमेकमर्थ पृथक् तूष्णी व्यवस्थाप्य अपरमपरमर्थ चतुर्धा विभज्य स्वार्ध मन्येषु अर्धेषु स्वभागचतुष्टयसंयोजनम् कार्यम् । तदा पञ्चीकरणं भवति।
1. The Tamas aspect of each of the five elements divide into two equal parts.
2. One half of each remains intact.
3. The other half of each gets divided into four equal parts.
4. Then, to the intact half of one element, one one-eighth portion from each of the other four elements gets joined.
5. Then Panchikarana (the process by which the subtle elements become the gross elements) is complete.
The Process of Five-Fold Self-Division and Mutual Combination PANCHEEKARANA
Sky = ½ S + 1/8 A + 1/8 F + 1/8 W + 1/8 E
Air = ½ A + 1/8 S + 1/8 F + 1/8 W + 1/8 E
Fire = ½ F + 1/8 S + 1/8 A + 1/8 W + 1/8 E
Water = ½ W + 1/8 S + 1/8 A + 1/8 F + 1/8 E
Earth = ½ E + 1/8 S + 1/8 A + 1/8 F + 1/8 W
25. एतेभ्यः पञ्चीकृतपञ्चमहाभूतेभ्यः स्थूलशरीरं भवति ।
From these five grossified elements the gross body is formed.
26. GROSSIFICATION (Panchikarana)
The Tamas aspect of the five elements (derived from the Tamas aspect of Trigunatmika Maya) goes into the make up of the gross objective world. However, a process of “grossifi-cation” takes place first, in which the Tamas aspect of the five subtle elements evolves into five “gross” elements perceived by the senses. This process of conversion of subtle elements into gross elements is called Panchikarana or the pentamerous combination bifurcation.
The steps involved in Panchikarana are as follows:
- The Tamas aspect of each of the subtle elements is divided into two equal parts.
- Keeping the first half intact, the second half is further divided into four equal parts (each part 1/8 of the whole).
- The intact half of one element joins with the 1/8th portion of each of the remaining four elements.
- The gross element is designated by the predominant con-stituent in the grossified element. For example, the gross Akasa consists of the grossification of the Tamas aspect of: 1½ Aakasa, 1/8 Vayu, 1/8 Agni, 1/8 Water and 1/8 Earth.
The five grossified elements and their combinations go into the make up of the gross objective world, including the gross body.
26.1 एवं पिण्डब्रह्माण्डयोरैक्यं संभूतम् ।
Thus there is the identity between the Pindanda and the Brahmanda, i.e., the Microcosm and the Macrocosm.
The individual physical body is called Pinda and the cosmos, consisting of all the gross objects (including all indi-vidual physical bodies) is called Brahmanda or Anda. Thus the Pinda is a part of the Brahmanda. Because both are made from the same five gross elements, which in turn are derived from Brahman (because of Maya), the Pinda and the Brahmanda are one. Pinda is the microcosm and Brahmanda is the macrocosm. Neither of these is apart from Brahman.
The process of evolution of the universe, consisting of the gross and subtle objects has been described. The subtle objects are evolved from the elements before Panchikarana, while the gross objects, after Panchikarana. The five elements which thus account for the entire creation, have evolved from Maya which, in turn is the power of Brahman. Thus Brahman is the fundamental substance from which the whole universe is made and therefore everything (sentient and insentient) is actually made up of Brahman. With proper vision that is derived from knowledge, one is able to experience the presence of Brahman everywhere and also able to see the connecting link (identity) between the individual and the universe or the microcosm and the macrocosm.
26.2. ISVARA AND THE ADHISTHANA DEVATAS
Jiva, the individual, is naturally related to Isvara or the total. When the Self consciously creates, it is Isvara but when it unconsciously creates, it is the limited Jiva. So Isvara is the creator, the almighty, all pervading, while Jiva is the created and a limited being. Jiva is bound by the laws of creation and he is related to the Creator through these laws.
The creator is also called Bhagavan as He possesses the sixfold virtues of Aiswaryam (Overlordship), Sri (wealth or freedom), Jnana (Knowledge), Vairagya (natural dispas-sion), Yasas (glory) and Tapas (Austerity or light of knowledge).
Bhagavan is, as if, governing the universe through laws. The sense organs and the organs of action perform within the realm of these laws. Thus eyes can see only if there is light and form, the ears can hear the sound if the latter can travel through the space, and so on. The sense organs are related to God through the laws, which are like the functionaries. God can be compared to the head of a government who functions through the laws governed by the functionaries appointed by him. Every Citizen is bound by the laws and he tries to gain the favour of the local functionary of the law by keeping him happy with gifts, etc. similar to the sacrifices for propitiating the deities. The local authority is a reflection of the head of the government (through the chain of command) in that the former governs the local area in accordance with the laws established by the latter.
There is a presiding deity (Adhisthana Devata) or a functioning authority for every sense organ because the sense organ can function only within the laws of nature, established by Isvara. Thus a presiding deity is just a reflection of Isvara and the sum total of all the reflections make up Isvara. The sense organs are the functionaries of Jiva and the Lord reflects as the presiding deity of a given sense organ when perceived through the organ by the Jiva.
Following is a list of the presiding deities of the five senses of perception and the five organs of action (see sections 3.2.1 and 3.2.2).
| Sense organ of Perception | Presiding Deity |
| Ear (Sound) | Space (Quarters) |
| Skin (Touch) | Vayu (Air) |
| Eyes (Form) | Sun (Light or Fire) |
| Tongue (Taste) | Varuna (Water) |
| Nose (Smell) | Aswini Kumaras |
| Organ of Action | Presiding Deity |
| Speech | Fire |
| Hands | Indra |
| Feet | Vishnu |
| Anus | Mrtyu |
| Genitals | Prajapati |
A presiding deity is related to the particular sense of perception. For example, sound needs the space to travel, eyes need the light of sun to see.
There are also presiding deities for other functions for expressions in nature example, the Ganges, for all the rivers or Himalaya for all mountains etc.
The Antahkarana also functions within the laws and the presiding deities of the four modes of Antahkarana are as follows (see section 7.3.2.2).
Manas : Chandrama
Buddhi : Brahma
Ahamkara : Rudra
Chitta : Vasudeva
Here, the Buddhi has the creative power and Brahma is therefore the presiding deity. The ego destroys the human personality and Rudra, the destroyer functions through ego for destruction.
27. JIVA AND ISVARA
There is no real difference in the different objects of the world, nor between the gross and the subtle bodies. However, the limited Jiva is not able to visualise or experience this identity and thus arises the separation of the transactions between these two and thus the feeling of incompleteness.
27.2 स्थूलशरीराभिमानि जीवनामकं ब्रह्मप्रतिबिंबं भवति ।
स एव जीवः प्रकृत्या स्वस्मात् ईश्वरं भिन्नत्वेन जानाति ।
The reflection (as it were) of Brahman (in Sukshma Sarira) which identifies itself with the gross body is called Jiva. This Jiva, by nature (ignorance) takes Isvara to be different from himself.
28. अविद्योपाधिः सन् आत्मा जीव इत्युच्यते।
The awareness (Atma) conditioned by the Upadhi viz. Avidya is called Jiva.
29. मायोपाधिः सन् ईश्वर इत्युच्यते ।
The awareness conditioned by ‘Maya’ is known as ‘Isvara’.
30. एवं उपाधिभेदात् जीवेश्वरभेददृष्टिः यावत्पर्यन्तं तिष्ठति
तावत्पर्यन्तं जन्ममरणादिरूपसंसारो न निवर्तत ।
So long as the notion, which is due to difference in the conditionings, that Jiva and Isvara are different, remains, until such time, there is no redemption from ‘Samsara’ which is of the form of repeated birth, death, etc.
31. तस्मात्कारणात्र जीवेश्वरयोर्भेदबुद्धिः स्वीकार्या।
Due to that reason, the notion that ‘Jiva is different from Isvara’ should not be accepted.
The self-identifying with the body is called Jiva. Jiva possesses both gross and subtle body. The subtle body reflects consciousness. Insentient objects do not possess subtle body and therefore they do not reflect consciousness. One subtle body identifies with only one gross body.
Consciousness is everywhere, just as space is everywhere. Space transcends everything that stands in it and therefore moving an object from one place to another does not need moving of its corresponding space with it, because space is everywhere. Similarly, consciousness or Atman is everywhere. Wherever the subtle body is, it is enlivened by consciousness. When the subtle body leaves the gross body, the latter dies and decays. But the subtle body glows with consciousness, wherever it goes. This is analogous to a red-hot iron ball, which glows because of the fire. Thus, the Jiva is reflection of Brahman or Consciousness.
Jiva is nothing but Atman (Self) conditioned by the Upadhi (conditioning or limiting adjunct) called Avidya. Isvara, on the other hand, is the Self (Brahman) conditioned by the Upadhi called Maya. Thus while the Jiva is conditioned by individual ignorance, Isvara is conditioned by Maya which is total ignorance. An important difference between Jiva and Isvara is that Jiva is under the influence of Maya while Isvara controls or wields Maya.
Both Jiva and Isvara are the same Consciousness with different Upadhis. Therefore, basically they are one. How-ever, due to this difference in Upadhis which arises out of self-ignorance, the Jiva considers himself as different from Isvara like an actor who has forgotton his identity. A wave does not know that it is made up of the same substance as the ocean and therefore it considers itself to be different from the ocean. The wave cannot have the vision of the ocean as long as it excludes itself from the ocean! Just as the wave lives a transient existence of a few minutes, to be born again as a wave and die again, the Jiva also experiences a transitory life and suffers the pangs of Samsara, or the life of repeated births and deaths.
The cause for the difference between Jiva and Isvara is self-ignorance. Man feels incomplete and always wanting. The only way to redeem oneself from the effect of separate-ness from Brahman is to remove the cause, viz. Ignorance. Ignorance is removed by subjective knowledge and by it alone. The Sruti says: Knowledge alone liberates (Jnanadeva tu Kaivalyam). (This statement excludes other paths or tech-niques such as Yoga as valid approaches for self-realization). Knowledge is imparted by a “competent” teacher and knowledge takes place right while listening, if the student has Sraddha and the other necessary qualifications described earlier. Buddhi, with its reasoning, usually interferes during the process of learning. But if it is convinced by proper reasoning contained in the scriptures and conveyed by the teacher, the teaching is supposed to bless while it is taking place. If one knows the Self in this life itself, there is Truth is one’s life. On the other hand, if one does not know the Self in this life, the loss is infinite. (Iha Chedavedit Atha Satymasti. Na Chediha avedit mahati vinashtih.)
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