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INSTITUTE FOR PLANETARY SYNTHESIS

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PURANAS AND THEIR CONTRIBUTION

PART 6 page 2 of 2 pages

Text of discourses by Dr. E. Krishnamachaya, originally published in MY LIGHT, the magazine of the World Teacher Trust, India

Up to now, in the previous discourses we find what Parasara has given a lucid description of the ancient Indian cosmo-genesis up to the birth of consciousness (objectivity) from the Supreme consciousness or the Oneness (subjectivity). The latter is but night-like to the one who has no yogic vision. This highest branch of wisdom is supra-mental to the seer and supra-cosmic to the seen. It is the one message of India to the rest of the world from times immemorial. Books can be written about it but it cannot be conveyed through books. It is the "Me" in one and all and everyone has only "one copy" of it in existence for himself. It is the oldest manuscript ("Script of man") of the three chapters (physical, mental and spiritual). Each chapter has seven headings (called Vyahruthis or the utterances of the Inner word, I AM, in a sevenfold meter of sound, colour, breath, humour, touch, smell and taste). This gives the right clue to the seven-threaded net-work of the plan (Saptatantu) conducted by the same inner deity I AM in his capacity of the number-god who has seven times seven as his main key (Saptasapti). By a very careful study of the Purana we get the thorough comprehension of the so-called impenetrable labyrinths of the jungles of Vedic wisdom.

We have seen how Parasara describes the birth of the egg or the universal consciousness which is threefold. This I-consciousness is about to create the primary manifestations. They are the five states of matter and forth put together. They are called the five Buthas with their accompaniments. First the Lord of the egg created the concepts of the qualities of the Buthas. Now we will follow the order of their creation which is but a manifestation.

He created the sound concept first (the sound concept is different from the sound we utter which is but a set of vibrations produced by the disturbance of the sound concept by a touch of dynamism. The sound concept is like the sound which we want to utter, before it is uttered out. The cosmic mind had the urge to utter forth but it has not yet uttered. This sound concept is called Sabda-Tanmatra). From this came out the objectivity of consciousness into the next layer. That is what is we call the properties as seed-principles concealed in it. Hence the quality of space is but the vibration of sound wave. This space which is of sound nature occupied as awakened layer and served as the agent of creative activity. As this space is being created by sound there is the mutual inter-action of the vibrations as collision. This step has created the concept of touch. This is to the ego of space what the imagined sense of touch is to a man. This is like the recollection of a touch. By this there is the manifestation of pulsation (this is the origin of the breath of space which is the cause of air). This pulsating activity is called Vayu. Thus it has the quality of touch. Space is only vibrating (sound waves) but Vayu is both vibrating and pulsating (sound and touch). Then the Vayu began to create. He created the concept of shape (this will be like the recollection of the shape of a thing which is not present before the eyes). Then light came out of Vayu and hence the quality of light is shape (to the eye, to the living beings). Then again light began to create. It created the concept of taste (it is like the memory of taste of an imagined thing); From this concept water (liquid state) is created and hence liquids are possessed by the quality of taste. Then the liquid wanted to create. It created the concept of smell (more correctly, the quality of permeation). Through this, the quality of the grouping of various minute parts into various solid entities which we call crystals, had its manifestation. This is called Pridhvi. Hence the quality of smell or permeation possessed the physical state of matter (solid, liquid and gas come under the fifth state and the remaining states are pre-atomic). Hence Vayu and the water mentioned here are not the gaseous and liquid states of our physical world but they are the properties of the pre-atomic state that are described in the books of the ancient wisdom. The concepts but not the objects exist in these states and hence they are called Tanmatras or the particular measures. These are also called Aviseshas which means that they are unchangeable and undifferenciable. They are neither peaceful nor terrible in their reactions and they cannot be altered by the subsequently created entities. This creation of the five states and their concepts is from the consciousness which is governed by the quality of inertia (Tamas).

The five sense-organs and the five operative organs are created by consciousness that is dynamic (Rajas). They are called Vaikarikas or the secondary and tertiary states of the Rajasic consciousness. They are called the Devas of the microcosmic application and they are ten in number. The five sense-organs are: 1. The skin for touch, 2. The eye for sight, 3. The nose for smell, 4. The tongue for taste and 5. The ear for hearing. The five operative organs are: 1. The hands, 2. The legs, 3. The speech, 4. The rectum and 5. The urinary tract. The first set of five co-operate with the will in the enlightened person and react with the mind in the ignorant to the external stimuli. The 11th is the mind which flows through the other ten (these eleven put together are described as the manifestations of Rudras).