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The Evolutionary process of the Nature in Sanskrit Literature[1]

Madhumita Das

 

One power spreads many forms in the nature, like the Sun is one perennial powerful light in the aloft and other planets and satellites are sparking only because of him, the Sun is Bimba and others are Prativima, the Sun’s light is always true and permanent but others lights are mirages or glamour only. The Brahma is perennial truth and other creatures are timing truth, we will once destroy he nerves destroyed.  ekodevah sarva bhutesu gudhah[i]  One energy; works lots of dynamic mechanism in transitory field, that energy is highly secret and all mechanics uses carefully, otherwise death is near, when we are connecting electric energy; its coated by plastic wire or something else, this light helps our day to day life; similarly the Bhama is the highly occult in the creations.  It is concealed by Maya or Avidya, when Maya removes than only we can know the law of Brahma and his Mystery. One Shakti is commanding many beings, this is bahunama, Hindu says Ishvara, Muslims says Ahlaa, Ishai says Jesus, but all name of God is oneness; God is sole, Godhead has many formation in beings, this is the Supreme Esoteric in the God.

“The process of the evolution has been the development from and in consist matter of a subconscient and then a conscious life, of conscious mind first in animal life and then full in conscious and thinking man, the highest present of evolutionary Nature”[ii]  The fives Matter are the cause of evolution process of the nature like; Aloft, Air, Fire, Water Earth (Akasa, Vayu, Teja, Apa, Pruthibi) these elements are founders of the Nature’s, these pancha mahabhutas are consciousless, the Bhama or Purusa has consciousness, for the Brahma all beings of the Nature are mobilizing, without consciousness the Nature can not be move a single step of . According to Vedanta Brahma manifests by the Maya, but Shankhya is Purasa attributes Prakriti, then evaluations beings process.   

sarvavyapi sarvabhutatmaratma[iii] It is all perceive and omnipresent of the Nature. The significance is concealed at the outset by the involution of the spirit, the divine reality, in a dense material inconscience; a vail of inconscience, a veil of insensibility of the matter hide the Universal consciousness-Force which work within it, so that the energy, which the first form the force of creation assumes in the physical universe, appears to be itself inconscient and yet does the work of a vast occult Intelligence. The obscure mysterious certain and indeed by delivering the secret consciousness out of its thick and tenebrous prison; but she delivers it slowly, little by little in minute infinitesimal drops the dull reluctant medium of an inconscient stuff of existence.

 “Mad bhakata Yaani naamani[iv] Krishna says my devotees can turn reaching the abode of the deity worshipped by them the devotees of Gods attain nearness of the deity and a form similar to that of the deity and obtain celestial enjoyments peculiar to that religion; that is what is meant by attending the Gods . It is a highest first obtained though worship of the God’s but worshippers of the God do not obtain even this fruit, many of them, who take to such worship for obtaining thrived of momentary enjoyments like the possession of a Childs, wives, progeny, wealth, honour, and distinction etc, do not go beyond obtaining their desire a object enjoyment. A few of them whose both faith in their chosen deity has particularly developed and who love the deity more than the enjoyment of the world and remember the object of worship at the moment of death, migrate of the celestial world.

 “Ekam bejam bahudha yah karoti”[v]   The first by itself would mean only a cosmic evolution; for the individual would be a quickly perishing instrument, and the race, a more abiding collective formulation, would be the real step in the progressive manifestation of the cosmic inhabitant, the universe spirit: rebirth is an indispensible condition for any long duration and evolution of the individual being in the earth-existence. Each grade of cosmic manifestation, each type of form that can house the indwelling spirit, is turned by rebirth in to a means for the individual soul, consciousness; each life become a step in a victory over Matter by a greater progression of consciousness in it which shell make eventfully Matter itself a menace for the full manifestation of the spirit.  

“Yo yo yam yam bhaktah shardhyarchiturmichati[vi] The Supreme Godhead dose not all reseal these devotees because of their imperfect vision, for the divine in this Supreme Transdental being unborn, Immanuel and superior to all these partial manifestation comity to easily know to by living creature. He is self-evolved in this immense clock of Maya, this Maya of his yoga by which he is one with the word and yet beyond it, immanent but hidden, seated, in all heart but not reveal to my and every being.

 The use of the word ‘yo’ and ‘yam’ twice in the verse is instanced to being out the diversity both of the devotees and the deities worshipped by them. This shows that these are various types of devotees with interested motive and the deities thy worship are also numerous varying according to the desire and temperaments of these devotees.

 

“Who has perceives this truth occult, that the Child gives beings to the mother by the working of his nature? An offspring from the lap of many Waters, he comes forth form them a seer processed of his whole low of nature. Manifested, he grows in the lap of their crookedness and become high, beautiful and glorious”[vii] The Cosmic Mother who cares all of her child, we all of Comics children, simple a mother she properly cares her own Childs, a cosmic mother she treats all over the Universe, a drop of water an offspring from the many Water, this the occult of the nature, again gathered all the particles of water again it will be a drop, similarly all creature of the Universe become the Cosmic mother, when world destroys(pralaya)all beings goes into the mother. It is Supramental law and occult of the Universe. The nature is a glorious and pragmatic truth of earth, it is growing in own natural source and biomes a beautiful, all beings off the nature gradually it is growing and for timing attracting itself then itself its ruins, this process of the nature. 

“Mama varnu vartante manusya partha sarvashah[viii] This verse Lord Krishna Says to Arjuna my devotees are adoring to me a various way, thy are attributing different conceptions of their think, people worshiping Lord Rama, Krishna, Siva, Kali, because of the own devotional way of path, but all Karmas are coming me only. I manifest myself some time Rama, some time Krishna and others Rupas, instead of all of these Avatara are my Leela or Cosmic play. Similarly the appearing before the worshippers of his other forms such as the Devine fish, Devine tortoise, Man-lion, etc. I all to the devotee who offers all to me, those treats me as a friend the cowherd boys of Brundavana also treats as friends, those who loves me as child like Nanda and Yasoda, and even those behave like Rukmini worship me as their husband, those like Hanuman sever me as their Lord and Guru and those like Gopees adores me as a lover, those who have that particular form I manifest that same devotional form only.

“Bhutani yani butejya yaanti madyaninopi mam[ix] If one has many desire to go to the Moon, the Sun or the other planets, one can obtain the desire destination by the following specific Vedic principles, recommended for that purpose, such as the process technically known as ‘dasapurnamasi’  these are vividly descried in the furtive activities portion of the Vedas. These verse should not be interpreted as discoursing the worship of the God and men, such worship needs must be performed by all with due ceremony consistent with one Verna or grade in society and stage of life. “Atma visate brahanma dhama” [x]The is hidden spirit It can go to the Brahma Dhama “all that has happened is nothing much, a little bubbling of sensitive grey stuff of the brain, a queer freak in a bit of inanimate Matter moving about on a small dot in the Universe” [xi] The Mental intelligence and present character of human life, it con only effect various mechanizations, manipulation, development and formulation. But neither is mind to communicate with what is higher than itself, to escape even from itself, it can purify and uplift by the inner influence the outward nature of individual human being: but so long as it has to work in the human mass though mind as the instrument, it can exercise an influence on the earth-life but not bring about a transformation of the life. For this region there has been a prevalent tendency in the spiritual mind to be satisfied with such an influence and in the main to seek fulfillment in other-life elsewhere or to abandon altogether any outward-going endeavor and concentration solely on an individual spiritual salvation or perfection.

“Atmano vitaragaah prashantaah”[xii] The soul, there is no attachment in material things , it is true again that it is difficult for man’s mind to distinguish entirely the soul or any spiritual element in him from the mental and vital formation in which it makes its appearance; but that is only so long as the emergence is not complete. But man mind has been separate; he can become aware of his mental operation as distinct, from his life operation, his thought and will can disengage themselves from his section and impulse, desire and emotional reaction, con detached from them, observe and control them, sanction or cancel there foundation : he does not as yet know the secrets of his being well enough to be aware of himself decisively and with certitude as a mental being in a life and body, but he has that impression and can take inwardly that position. He strives by these manse and has the knowledge: in him this spitit enters into its supreme statuse …sattisfed in knowedge, having built up their spiritual being, the wise in union with the spiritual self, reach the Omnipresent everywhere and enter on to the All.[xiii]  

 

“Asatoma sad gamayam, tamosoma jyotir gamayam, mrutyorma amrutam gamayam”[xiv]

 

 

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[1] Prasant Kumar Dash, Dept of Sanskrit, Pondicherry University, Puducherry – 14.



[i] .Sveta.Upa.6/11

[ii] . The Integral Yoga-p.44

[iii] .Sveta,Upa,6/11

[iv] .Gita.7/23

[v] . Sveta,Upa,6/12

[vi] Gita.7/21

[vii] .Rig Veda.1.95.4.5

[viii].Gita,4/11

[ix] Gita.9/25

[x] .Mu-Upa3-2-4.

[xi] .The Life Divine, p-883

[xii] .Mun.upa3-2-5

[xiii] .Mun.Upa.3-2-4,5

[xiv] .Bruha.Upa.1-3-28.