12 Jul 2022
Note: This article is meant for intellectuals only
[A question by Shri J.S.R. Prasad]
Swami Replied:- Ancient scholars divided the items of this creation into two types:- i) Having form (rūpavat), ii) Having no form (arūpavat). Form here means visibility of the item by the naked eyes without the help of any instrument like microscope. Another limitation is that the item should exist in its natural state. There are five elements, which are space, air, fire, water and solid earth. Out of these, space (subtle energy) and air (gaseous state of matter) come under the second type (having no form). Fire (gross energy), water (liquid state of matter) and solid earth (solid state of matter) come under the first type (having form). We mentioned that the item shall be in its natural state. Space and air in their natural state are invisible to eyes. Fire, water and solid earth (all solid items) existing in natural state are visible to the eyes. If you allow some help to the eyes like the assistance of a microscope or to take an unnatural state (e.g. if the air is condensed as liquid, which is its unnatural state, it becomes visible to the eyes), this classification gets disturbed. Hence, this theory of ancient scholars stands with two limitations:- i) There shall be no assistance of instruments to the eyes, ii) The item shall be in the natural state of ordinary room temperature and atmospheric pressure.
The triplication proposed by ancient scholars belongs to fire, water and solid earth. 50% of each of these three elements is mixed with 25% and 25% of the other two elements so that the major element gets its name. This is just like the process of ‘Pañcīkaraṇam’ of the five elements. In this triplication or trivṛtkaraṇam, 50% fire combines with 25% of water and 25% of solid earth so that the resulting element is called ‘fire’.
The above topic can be explained in a better way through the angle of science:- we can say that the entire creation is made of three fundamental components called ‘inert energy’ (Rajas), ‘inert matter’ (Tamas) and ‘non-inert awareness’ (Sattvam). Here, we can say that these three are called as qualities (guṇas). Actually, guṇa stands for the properties of both inert and non-inert items. We can say that burning is the property (guṇa) of inert fire. We can also say that greediness is the property (guṇa) of a non-inert miser. But, here, let us confine the word property (guṇa) to inert items only. Let us use the word ‘bhāva’ for the property (guṇa) of the non-inert miser. Hence, hereafter, we shall say that greediness is bhava whereas burning is the guṇa of inert-fire.
What do you mean by sāttivka bhava, rājasa bhāva and tāmasa bhāva? The reference for such usage is Gītā (Ye caiva sāttvikā bhāvāḥ…). i) Sāttvika bhāva:- it is the thought that comes from pure sattvam, which is not influenced by rajas and tamas. E.g.: interest in God. ii) Rājasa bhāva:- it is the thought that comes out from sattvam due to the influence of predominant rajas (energy). E.g.: pride is a thought due to the influence of excess of inert-energy (rajas) present in the body. iii) Tāmasa bhāva:- it is the thought that comes out from sattvam due to the influence of predominant tamas (matter). E.g.: laziness, sleeping nature etc. When the body (matter) is much in weight, these qualities appear.
The three fundamental components of creation are energy, matter and awareness, and both matter and awareness are the products of energy only. Awareness is also a specific work form of inert energy generated while functioning in an active materialized nervous system. We shall understand sattvam (awareness), rajas (energy) and tamas (matter) as the three fundamental components of creation. God Brahmā is represented by Rajas indicating that the fundamental component of creation is inert-energy. In fact, from inert-energy only, inert-matter and non-inert awareness appeared. Hence, God Brahmā stands for creation representing energy or rajas. When the entire creation is completed with inert and non-inert items, its administration comes into the picture for which sattvam or knowledge is required and hence, God Viṣṇu representing sattvam is the ruler of the creation. At the end, the destruction of the creation containing matter and awareness is done by terrible energy and God Śiva represents tamas or matter because the destruction of matter is the climax of dissolution since awareness is a very negligible component in the dissolution. Burning of living beings having awareness is very negligible compared to burning hills etc. (matter). Hence, dissolution mainly means destruction of matter. Moreover, tamas results in ignorance due to which the discrimination of good and bad disappears. When Śiva destroys the entire creation, discrimination between good and bad people is forgotten so that all people are destroyed.
Sattvam is white in colour and tamas is blue in colour. God Vishnu is of sattvam and must be white in colour. In fact, in Skaanda Puraanam, in Satyanaaraayanna Vratam, God Vishnu is told to be white in colour (Śuklavarṇaṃ caturbhujam). But He is said to be blue in colour. God Shiva stands for tamas and must be blue in colour. But, actually, God Shiva is white in colour. The reason for this is that both exchanged their colours standing for the specific qualities. God Vishnu requires some tamas in His administration to punish demons. Due to this tamas, God Vishnu makes a lot of delay in appearing before devotees doing penance and such a delay is due to tamas. God Shiva has no requirement of tamas till the final dissolution and wants to be in penance that requires sattvam. Due to this sattvam, God Shiva is said to be the source of spiritual knowledge (Jñānaṃ Maheśvarādicchet). Due to this sattvam, God Shiva is very very kind and appears immediately before devotees doing penance and grants boons very quickly. Hence, both exchanged their qualities. God Brahmaa required a lot of dynamism in doing the creation. Rajas stands for work (Rajaḥ karmaṇi Bhārata - Gita).
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