365bet娱乐

According to the Vedas and Upanisads 'In the beginning, the whole of this universe has to work..... in that minute form, unseen and unmanifested, which is called chaos, and out of that comes a new projection. The whole period of one manifestation of this universe its going down in to finer form, remaining there for some time, and coming out again-is called a kalpa or a cycle.' 156 102

The first phase of the cycle-the starting phases as it were-is state of chaos, the pralaya state. It is a state which is hard to describe. From this state, creation gradually emerges. In regard to the origin of the universe, the view that the sensible world is the spontaneous unfolding of the super sensible first cause. This super sensible first cause is the Brahman with maya or Isvara. Before creation this world was latent within the Lord Himself. At the time of creation the whole world was originated by His power of maya, by itself, like the sprout from the seed. Isvara is paramatman viewed as the material and efficient cause of the universe. He is the Lord and ruler of the universe. [Aitareya-upanisad] , holds that in the beginning all this was atman alone there was nothing else existed as a rival. He thought to himself. Let me create the world and created the worlds ambhasmarici and apah, etc. Different views are expressed about the creation of the universe. It is by an external power called Isvara, after the manner of the production of a pot by a potter or piece of furniture by a carpenter. Some believe that Isvara on power itself has become the universe and that the cause of the universe does not lie outside it. Reality is Brahman which is without a second and is existence consciousness and bliss. All other material objects are unreal. It is 103

one without a second, Brahman. Pure consciousness is being, consciousness bliss associated with the power of maya, Brahman becomes Isvara the absolute with qualities the creator, the preserver and destroyer of the world. The supreme is imperishable, invisible not to be seized, not to be deduced; devoid of colour; destitute of eyes and ears without hands or feet, yet ever variously pervading all, minute, unalterable and contemplated by the wise for the source of beings. As the spider spins and gathers back its thread, as plants sprout on the earth, as hairs grow on a living person, so is this universe, here produced from the imperishable nature. 157 158 From the observation we can see that the maya act as the cause and the effect. Viewing the former perspective, maya may be said to be the principle of creation or the creative power of Brahman while from the latter to the phenomenal creative itself. Just as there ever exists the relation of cause and effect between earth and a jar, so does the same relation exist between Brahman and the phenomenal world. This has been established here on the strength of scriptural texts and reasoning. The nature of the cause inheres in the effect and not vice versa. Through reasoning it is found that in the absence of the effect the cause, as such, also 104

disappears. There is no other material cause of this phenomenal universe except Brahman, the whole universe is Brahman and nothing else. Existence of World Advaita Vedanta classifies existence in to three levels. i. The transcendental existence-paramarthikasatta. This is the final stages where we have only the non-dual experience i.e. Brahman. ii. The empirical i.e. phenomenal existence as example in the world appearance is vyavaharikasatta. This is the empirical experience in life where we live and struggle. iii. The apparent existence as in a dream or as in the reflection in a mirror is pratibhasikasatta. This is the dreamed world where objects are purely presented to the subjects and have no common reference.