‘Jagat’ as an illusion/perception
of ‘Jiva’
The
world is said to be illusory (Mithya) as it is formed out of a lower order of reality
that is ‘Maya’ the force of Brahman. The initial
manifestation of consciousness is said to be into a universal self (Mahat) which
then manifests into individual ‘self’ of ‘jiva’ and the world ‘jagat’ is said
to be a perception of ‘jiva’.
It is said in the scriptures that prior to the appearance of
the physical universe, the elements of ‘life’ described as the spirit and the
soul came into existence. They were initially universal (‘Mahat’). This initial stage of ‘vital’ creation prior
to the physical creation included the universal soul’s ‘ability’ to sense the
universe. The five physical elements (Panchamahabhutas) of space, air, fire,
water and earth basically constituting the universe are seen as originating out of ‘general’ sensations of
sound, temperature, colour, flavour and odour experienced by the universal soul
as a next stage just as the universal soul itself manifested into separate
individuals known the ‘Jiva’ or ‘Jiva-atma’.
The argument is that just like we have never actually seen
for example ‘humanity’, we have never experienced ‘colour or sound or flavour
in general’. We know blue vs. red or loud vs soft or sweet vs. sour. But what
is colour itself or sound itself or flavour itself? The supreme cosmic spirit
existed as a universal consciousness (Mahat) amidst only universal homogeneous sound, temperature, colour, flavour and odour (sensation-generals). But when
the ‘universal sense of sound’ was distinguished into varieties of sound by the
jiva this was experienced through the medium of ‘space’ and thus space was said
to be created. Similarly difference in temperature was experienced (heat or
cold) as a movement of air and thus air was created and so on. Colour is
associated with form and the energy that creates and destroys form is the fire.
Flavour is associated with moisture and this created water whereas odour is
associated with earth. Thus in essence distinguishing abilities created the
world.
Each experiencing
subject has a universe which is absolutely and entirely its own. Just like we
see two different pictures with our two eyes but speak of the picture as the
same because of the similarity. To this extent it is acceptable to think that
the universe is not absolutely defined but only defined based on our
perceptions and across different individuals it is defined in the same way
because of accepted standards of reference and ‘similarity’ is what we view and
perceive. Thus to this extent I can understand and accept the Vedic view that
Brahman is the absolute truth whereas the world we live in is changeable and
perceived through the lens of humans (it probably looks different to dogs or
ants.) So the world as I know it due to my mind will not be the same if my mind
was different or did not exist and to that extent I can accept this concept of
connection between the ‘jiva’ and the ‘jagat’ in terms of existence.
The way I
understand this is that the five elements are not an imagination of the mind.
They are created out of ‘Maya’ or energy and the way they are interpreted and
understood by us depends on our individual minds and collective points of
reference. This is why in different periods of human existence there were
different theories about the age, shape, nature of the earth.
I can understand
that when a seer begins to see the molecules, atoms or smallest particles
inside a table to be the same as those inside a tree or any other object
(albeit in different form) for instance then he may see the whole world as one
or as less diverse than what I see and therefore seers and sages claim that
this ‘jagat’ is just one and that one is God. Modern day scientists too have a
different view of our earth as compared to historical human views on the
subject.
As far as the
relevance of this concept to practical life, I believe it can simply to help us
see that we needn't get too fixated about anything in this world or too
possessive. Because everything is changeable, materials are not really as
worthy and valuable as we tend to feel and our view of the world is different
from and unreal to another person. Also this knowledge provides the awareness
that everything arises out of a single source.
Cause and effect
(Karana, Karya) – relationship between Brahman, Ishwara and Jagat
In the Advaita Vedanta philosophy Adi Shankara has
cited three types of realities namely absolute reality (paramartha), empirical
reality (vyavhara) and apparent reality or imaginary reality (pratibhas)
Brahman as the supreme consciousness alone is
considered to be the absolute reality being changeless, eternal, infinite,
unbounded by space and time. The physical world in contrast although real
enough as far as the collective experience of living beings goes, is ever
changing. It is therefore viewed as a lower order of reality and not considered
absolutely real. Examples of the third type i.e. imaginary illusions are a
mirage or a dream when at the time of the individual experience were real but
then instantly became unreal.
Adi Shankara explains that Brahman in the form of
Ishwara and Maya is both the instrumental cause (Nimitta Karana) and the
material cause (Upadana Karana) of the universe. (For instance a potter is the
instrumental cause whereas clay is the material cause of a pot.) When a cause changes to form the effect it is known
as the material cause (Parinami Upadana Karana) such as milk converting to
butter. But as Brahman is unchanging it is said to be the substratum itself
undergoing no modification upon which the universe exists (Vivarta Upadana
Karana or Adhishtanam). The analogy of a spider weaving a web out of its own
body is given in the Upanishads. In Advaita the effect (that is the world) is
said to be pre-existent in the cause (Brahman) and to that extent the effect is
only an illusion (Mithya) where as the cause is real. The example given is that
in darkness a rope may look like a snake but the snake is an illusion where as
the rope is real. (Brahma Satyam, Jagan Mithya)
As Brahman is the infinite unchanging consciousness
it is not directly responsible for formation of a complex universe that needs
to be shaped in every cycle of its creation based on the karmas of all the
living beings of the previous universe. The explanation given for this is that
‘Maya’ is the Upadhi (conditioning) of Brahman which forms the material cause
of the world. And the instrumental cause is ‘Ishwara’ a manifested form of
Brahman as if a reflection of Brahman which has a name, a form and a function
and can therefore be the intelligent creator of the world. Brahman remains the
substratum (Adhishtanam or Vivarta Karana) upon which every form is based or
superimposed.
For me this detailed analysis of the
functions of Brahman, Ishwara and Maya are one way to explain the complexity of
creation. I can accept that energy as Maya formed the world and as of now in
the absence of another more lucid explanation regarding the intelligence and intricacy
of creation that is the universe, this in one theory that the ultimate
knowledge that is Brahman took a form highly energetic and capable as ‘Ishwara’
(God which can be worshipped) with its force (Maya) developed the rules and
symmetry of this world.
As far as the concept of absolute reality
goes the Advaita view says the world is empirically real for living beings.
That is sufficient for me. Thereafter the scriptures citing it as less real
owing to its changeability than the supreme consciousness needn't be so
important or argued against. It is said to be real enough as far as the human
experience goes.
I mainly view this as an important way to
distinguish between what is more important in life, the ‘material world’ which
after all will one day decompose and destroy or the ‘value system’ which can
give mental peace and happiness. So I take this entire discussion to only signify
that constant distinction between oneself and others or distinction in
different people in the world only serves to increase dislikes and prejudice.
It is better to see the world as a connected single whole unit with ourselves
as part of it and this helps to lead a more united, sustainable existence with
the community and one’s surroundings. Therefore whatever lifespan we have, we
are better off not stressing out and trying to hoard and accumulate but to
share, preserve, and remain happy throughout this process of living focussing
instead on values and knowledge.
