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Being non-dual philosophies, both 笔谤补迟测补产丑颈箩帽腻 and Advaita accept the one Supreme Being as the material and instrumental cause of the universe. According to both of them the physical world is constituted of five gross elements. Both systems accept that these five gross elements are derived from the five subtle elements. Both systems almost accept the 厂补迟办腻谤测补惫腻诲补 of 厂补峁卥丑测补蝉 with some differences. The cause, Supreme Self, itself is manifested as the effect, the visible world.^[1]

In order to explain the origin of gross elements, Advaita 痴别诲腻苍迟补 put forward the theory of 笔补帽肠墨办补谤补峁嘺. It is the mixing up of five fundamental elements (earth, water, fire, air, and ether) with each other. Before this these elements were subtle in the form of 罢补苍尘腻迟谤腻蝉. The process of 笔补帽肠墨办补谤补峁嘺 has been explained thus: Initially all divide in to two and then the second portion equally divides into four. Then each 1/8^th part of each element joins with the half part of other four fundamental elements. As a result each element becomes a mixture of five elements, i.e. one half self portion and one by eighth portion of the other four elements.^[2]

In 颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲 there is a description of Triv峁泃kara峁嘺. In this three elements have the role. Here also the union is like in 笔补帽肠墨办补谤补峁嘺. Each element divides into two and the second part again divides into two and then the 1/4^th portions join with the half portions of other elements and thus form gross elements.^[3] Before joining together the three have only subtle forms. It is said that the Triv峁泃kara峁嘺 is the sub-theory (鲍辫补濒补办峁�a峁嘺) of 笔补帽肠墨办补谤补峁嘺. Although the process of 笔补帽肠墨办补谤补峁嘺 is not seen in 笔谤补迟测补产丑颈箩帽腻, it also holds that all worldly things like pot and cloth are derived from the combination of the five gross elements.^[4]

The Order of Creation

Even though 笔谤补迟测补产丑颈箩帽腻 and Advaita accept that the physical world is constituted of five elements, the order creation seems different. 笔谤补迟测补产丑颈箩帽腻 accepts the same order of 厂补峁卥丑测补蝉. Utpala gives no details of the order of creation. He says that there are 23 Mey膩s (objects) derived from 笔谤补办峁泃颈. Among them 13 are cognitive and motor organs and 10 gross and subtle elements.^[5] In commentary Abhinavagupta also do not give this stating that he has given the same in 罢补苍迟谤腻濒辞办补.^[6] In 罢补苍迟谤腻濒辞办补 there is a detailed description of the order of creation.^[7] Buddhi derives from the 骋耻峁嘺蝉 (constituents of 笔谤补办峁泃颈) and gives birth to 础丑补峁卥腻谤补. Manas and five cognitive organs derive from S膩tvik膩ha峁卥膩ra. Motor organs derive from R膩jas膩ha峁卥膩ra. Five subtle elements (罢补苍尘腻迟谤腻蝉) derive from 罢腻尘补蝉腻丑补峁卥腻谤补. From these 罢补苍尘腻迟谤腻蝉 five gross elements (笔补帽肠补产丑奴迟补) originate. These gross elements mixing up with one another assume various worldly forms.

Advaita 痴别诲腻苍迟补 holds a different order of creation. It depends upon the Upani峁�adic ideas. 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲 describes that at first 膧办腻艣补 derived from the Brahman, then from 膧办腻艣补 痴腻测耻 derived, from Vayu Agni derived, from Agni Ap derived and from 膧pa 笔峁泃丑惫墨 derived.^[8] 颁丑腻苍诲辞-驳测辞辫补苍颈峁�a诲 gives another description: Brahman imagines becoming lot. He created Tejas. Then Tejas (fire) imagines to become a lot and created Ap (water). Ap also imagines to become a lot and created Anna (earth).^[9] 艢补峁卥补谤补 has justified the order of creation mentioned in the former 艢谤耻迟颈 clearing the contradiction with the latter.^[10] These five elements are subtle in the form of 罢补苍尘腻迟谤腻蝉 at the time of origination. Five sensory organs (艢谤辞迟谤补, Tvak, 颁补办峁�u, Jihva and 骋丑谤腻峁嘺) derived in order from the S膩tvik膩 portion of each subtle element. Buddhi and Manas derived from the S膩tvik膩 portion of the combination of subtle elements. Five motor organs (V膩k, 笔腻峁噄, 笔腻诲补, 笔腻测耻 and 鲍辫补蝉迟丑腻) derived in order from the 搁腻箩补蝉补 portion of each subtle element. The five 笔谤腻峁嘺蝉 (笔谤腻峁嘺, 础辫腻苍补, 痴测腻苍补, 鲍诲腻苍补 and 厂补尘腻苍补) derived from the 搁腻箩补蝉补 portion of the combination of subtle elements.^[11] It is noted that Advaita 痴别诲腻苍迟补 does not accept 础丑补峁卥腻谤补 as a separate inner substance. It is included in Buddhi and Manas.^[12] After 笔补帽肠墨办补谤补峁嘺 the gross elements derive from the subtle elements. Thus 笔谤补迟测补产丑颈箩帽腻 and Advaita hold some difference in the order of creation.^[13]

Footnotes and references:

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[1]:

satk膩ryamida峁� sarvam | 颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲-艣腻峁卥补谤补-产丑腻峁�y补, 4.2.3.

[2]:

诲惫颈诲丑腻 vidh膩ya caikaika峁� caturth膩 辫谤补迟丑补尘补峁� puna岣� | svasvetaradvit墨y膩峁兣沘iryojan膩t辫补帽肠补 辫补帽肠补 te || 痴别诲腻苍迟补s膩ra of 厂补诲腻苍补苍诲补, Jacob, G.A. (Ed.), Krishnadas Academy, Varanasi, 1999, p. 22.

[3]:

Ibid., 6.3.3-4.

[4]:

atra p峁泃hivy膩dy膩bh膩s膩 eva mi艣r墨bh奴ya gha峁�膩disvalak峁�a峁嚹玝h奴t膩岣� 鈥�.. | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part II, p. 242.

[5]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 3.1.10-11.

[6]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part II, p. 242.

[7]:

罢补苍迟谤腻濒辞办补, 9.227-284.

[8]:

tasm膩dv膩 etasm膩d膩tmana岣� 腻办腻艣补岣� 蝉补尘产丑奴迟补岣� | 膩k膩艣膩dv膩yu岣� | v膩yoragni岣� | agner膩pa岣� | adbhya岣� 辫峁泃丑颈惫墨 | 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲, 2.1.1.

[9]:

tadaik峁�ata bahusy膩峁� praj膩yeyeti tattejo's峁沯ata tatteja aik峁�ata bahusy膩峁� praj膩yeyeti tadapo's峁沯ata鈥�...t膩 膩pa aik峁�anta 产补丑惫测补岣� 蝉测腻尘补 praj膩yemah墨?[盲]ti t膩 annamas峁沯anta | 6.2.3-4.

[10]:

nanu tasm膩dv膩 etasm膩d膩tmana岣� 腻办腻艣补岣� 蝉补尘产丑奴迟补岣� iti 艣rutyantare 膩k膩艣膩dv膩yustatast峁泃墨ya峁� 迟别箩补岣� 艣谤耻迟补峁�, iha 办补迟丑补峁� pr膩thamyena tasm膩deva 迟别箩补岣� s峁沯yate tata eva c膩k膩艣amiti viruddham | nai峁�a 诲辞峁�a岣� | 膩k膩艣av膩yusarg膩nantara峁� tattejo's峁沯ateti kalpanopapatte岣� | athav膩 补惫颈惫补办峁�i迟补岣� iha 蝉峁涐梗峁璱办谤补尘补岣�, satk膩ryamida峁� sarvam, ata岣� sadekamev膩dvit墨yamityetadvivak峁�itam | m峁沝膩di d峁涐梗峁�膩nt膩t | athav膩 triv峁泃kara峁嘺sya vivak峁�itatv膩ttejo'bann膩n膩meva s峁涐梗峁璱m膩ca峁ａ弓e | 颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲-艣腻峁卥补谤补-产丑腻峁�y补, 6.2.3.

[11]:

Cf. 痴别诲腻苍迟补s膩ra, Khandas 12-14.

[12]:

anayoreva citt膩ha峁卥膩rayorantarbh膩va岣� | Ibid., 13. While describing the Subtle body 艢补峁卥补谤补 considered only Buddhi and Manas as 础苍迟补岣�k补谤补峁嘺. Vide 膧迟尘补产辞诲丑补, 13; 厂补谤惫补惫别诲腻苍迟补蝉颈诲诲丑腻苍迟补蝉腻谤补蝉补峁単谤补丑补, 340. But it is also described that Buddhi, Manas, 础丑补峁卥腻谤补 and Citta are various divisions of 础苍迟补岣�k补谤补峁嘺 as per its function. Vide Viveka-肠奴岣嵞乵补峁噄, 95-96; 厂补谤惫补惫别诲腻苍迟补-蝉颈诲诲丑腻苍迟补蝉腻谤补-蝉补峁単谤补丑补, 344.

[13]:

Vide appendix IV for a sketch of the order of creation in both systems. 105