Question 171: All these creations, all these worlds of Brahma

Glossary:
Brahm-tattva the principle of Brahman, Pure Consciousness

brahman, brahma San. N. the impersonal Absolute – a supreme, unmeasurable and transcendent essence that exists simultaneously with all of creation; the ultimate Reality, the Source, Consciousness not aware of itself, all-pervasive and self-existent. (V. 663) Brahman envelopes and permeates everything: ‘Brahman is all there is’ (sarvam brahman-mayam). Creation is but a reflection in brahman.

Question 171: Sir, in the rajasic and sattvic creation of a universe, you mentioned different centres of creation of Brahma, such as lotus, akash, egg and water. I have doubts about it. Kindly elucidate further to me.

Answer: Ramji, there have been numerous Brahma’s, Vishnu’s and Rudra’s who are functioning in various ways in numerous cosmos, and will continue to do that in future and will sport according to their individual ideations (sankalpa). The creation of Brahma, you are enquiring, is of various types. The universe is created at times by Sada Shiva, or by Brahma or Vishnu. There are also instances of creations by sages. There are innumerable creations. At times only hills, or trees and plants are created, and at other times mobile jivas. In this manner numerous creations arise in Pure Consciousness (Brahm-tattva) and then they merge into it. Just as waves exist in an ocean, or fragrance exists in a flower, so do infinite universes exist in Paramatma. Just as Atma is without a beginning, so are the creations, and these are infinite. As long as there is forgetfulness of Atma (your true Self), faults like names and forms are manifested. All illusions vanish with the realisation of the Self. Creations are neither real (sat), nor unreal (asat), but are only illusory.

Ramji, there is no distinction between a universe and Brahman; the distinction is experienced due to ignorance (avidya) and it vanishes on enquiry and contemplation. A universe with multifarious names and forms arising in Atma is not separate from Atma. Just as a tree (roots, trunk, branches, leaves, etc) created out of a seed is in essence the seed out of which it manifests itself, so is a universe a manifestation in Atma. It shows that a universe which is cognised as distinct from Atma is really not distinct from it but is an aspect of it. Not only this particular universe but all universes in creation, have arisen from Atma and are aspects of Atma. The entire creation is maya and appears true like a dream. All creations, from a tiny insect to Brahma, are illusory and perishable. Just as a person with defective vision may see two moons in the sky, so are Atma and the universe conceived as distinct due to the ideation.

O Ramji, Atma is omnipotent, and as is the nature of a potency arising in it, so is a form cognised. A wise one who is always established in the Self, understands a world as the greatest dissolution, but an ignorant person who always understands the world as real and is ever established there, wanders in the cycle of rebirths. In the context of Atma, there is neither birth nor death, but the illusion of rebirth persists among the ignorant because of the sense of reality of the universe which they have.

Ramji, all objects seen in a universe may not appear as unreal (asat), but all these are perishable, hence they are said to be unreal (asat). Truth (sat) is neither perishable nor subject to change. Therefore, abandon the idea of a universe, and strive to be established in the True Self.