The Many – Koshas

The human individual is a microcosmic specimen of the entire cosmos. The same layers of reality that form the universe are also present in the human in the form of Koshas or sheaths named annamaya kosha, pranamaya kosha, manomaya kosha, vijnanamaya kosha and anandamaya kosha.

Annamaya kosha also called as food-sheath is mainly built up of the food that we eat. It is composed of solids, liquids and gases and corresponds to the visible part of the earth or the Pritvi tattva. This kosha forms the sthula-sharira or the dense body. The Pranamaya kosha or the Prana-sheath corresponds to the invisible part of our earth and is composed of ethers. Both these koshas belong to the Bhur-Loka.

The Mano-maya kosha or the mind-sheath is made of matter of two kinds and connected to two worlds – denser part which seat passions is connected with Bhuvar-loka where desire works and the finer part where emotions and thoughts dominate is connected with Svar(ga)-loka where thoughts work. This kosha is the upadhi of the lower mind or Manas which is impacted by Kama and filled with desires. Vijnanamaya kosha or the knowledge-sheath connects the Jiva with Mahar-loka and contains matter belonging to this loka. It is connected with a pure form of Manas which is free from Kama. These three koshas form the sukshma-sharira or the subtle body as stated in Devi Bhagavatham as follows.

“My subtle body (Linga Deha) arises from the union of the five Jñânendriyas, the five Karmendriyas (organs of action), the five Pranas and the mind and Buddhi, these seventeen elements”

Anandamaya Kosha or the Bliss-sheath is the innermost sheath and composed of materials of Jana, Tapo and Satya lokas. Jana loka is the abode of Kumaras who are characterized by pure wisdom unsullied by any desire. Ascetics and devotees live in Tapo loka and are characterized by Ananda or bliss. A jiva from Satya loka is closely allied to the nature of Brahma. This kosha corresponds to the karana-sharira of the jiva.

The Taittiriya Upanishad deals with these 5 koshas in a straight forward way. But it is the Mandukya Upanishad which deals with these koshas in the context of consciousness involved in these sheaths. We will see about this in the next post.

The Many – Sharira

There are 3 main sharira that a jiva utilizes as Upadhi or vehicle. The Sthula-shariram – sense or gross body, the Sukshma-shariram, subtle body and the Karana-shariram or the causal body.

In the Mandukyopanishad, the Self is said to have four states, Jagrat – waking, in which a Jiva is called Vaishvanara; dreaming in which he is called Taijasa ; the third Sushuptih or excellent sleeping in which he is called Prajna and the fourth is the pure consciousness itself which is called Turiya. Sthula-Shariram is the Upadhi of Jiva for Vaishvanara consciousness, Sukshma-Shariram is for Taijasa consciousness and Karana-Shariram for Prajna consciousness as stated in Devi Bhagavatham as below.

“Both Īśvara and Jīva have, by the influence of Vidyā and Avidyā three bodies and three names. When the Jīva lives in his causal body, he is named Prājña; when he lives in subtle body he is known as Taijasa; while he has the gross body, he is called Viśva.” It continues to say – “So when Īśvara is in His causal body, he is denominated Īśa; when He is in His subtle body, he is known as Sūtra; and when He is in His gross body, He is known as Virāṭ.”

Just like the Jiva, Bhagavan also has three Dehas named Isa, Sutra and Virat corresponding to the three human forms of consciousness.

It is the three aspects of the Jiva-Icha, Kriya and Jnana or Will, Activity and Wisdom – that are manifested by the 3 Upadhis. Sthula-Shariram corresponds to Kriya, Sukshma-Shariram is the organ of Jnana and Karana-Shariram is that of Icha. While the Sthula-Shariram contains the Karmendriyas or the organs of action, the true centers of these organs which direct and control them are in the Sukhsma-Shariram. Similarly organs of the Jnanendriyas are in the Sthula-Shariram while their centers are in the Sukshma-Shariram.

The Tattva of Sharira is intrisically connected with other important tattvas like kosha, Pranas, and the Lokas. We need to have a clear understanding of these at the individual levels and also have proper knowledge of the complex network they form to understand about the Jiva’s journey forward. We will look at this network in our upcoming posts.

The many – Lokas

We have followed the Jiva in his evolution and in the unfolding of his faculties and powers. When he is clothed in any form including the human form he dwells in this physical world, the world that he is able to see, hear, touch and feel. Science states that there are many parts of this physical world that our senses are not keen enough to perceive and too subtle to effect any of our senses.Albeit being invisible, these parts of the world are still physical in nature. Our Dharma also puts forth details about many worlds that are invisible to the Jiva when he is in this physical world.

In these different worlds or lokas, the Jiva is bound to the cycle of births and deaths and his evolution proceeds. He dwells in these different lokas during his long journey. Chiefly, there are 3 lokas in which the Jiva circles around. Bhulokah or Bhurlokah, the physical earth, Bhuvarlokah, the world next to the physical, and closely related to it but of finer matter and Svarlokah, or Svarga, the heavenly world. The Bhulokah is partly visible to us and it has Prithvi tattva as its basis. The Bhuvarlokah and Svarlokah are totally invisible to us with Apas tattva being the basis for bhuvarlokah and Agni tattva being the basis for svarlokah. Beyond these are 4 other lokas, Maharaloka, Janaloka, Tapoloka and Satyaloka. All these 7 lokas lie within the Brahmanda. There are others like Indraloka, Suryaloka, Pretaloka and Pitriloka which are not exactly separate worlds but special regions situated within these 7 lokas.

There are seven other worlds, usually called Talas, which are regions within the earth, that is of grosser matter than the earth. They are Patala, Mahatala, Rasatala, Talatala, Sutala, Vitala and Atala. We can imagine these Talas to the lokas as an image corresponding to an object. These are on a descending scale unlike lokas which are on a ascending scale.

These lokas are significant to the Jiva since they mark the stages of his evolution. As his powers uncurl, he begins to feel and becomes conscious of these lokas. Thus each loka becomes the form of consciousness of the Jiva as a state and as a place, it represents the modifications of the Prakriti that is expressing each state of consciousness. Puranas and Itihasas introduce the concept of lokas as a prakriti tattva to us first. Hence we can see numerous stories involving Jivas and lokas. As our understanding of such Vedic concepts gains traction, our scriptures take us to the next level and expose our minds to lokas as a yoga tattva – different levels of consciousness or existence for the Jiva to journey into. If we go back to those stories from the puranas after we have gained advanced level knowledge about our dharma, we can realize that the same stories give us a different perspective from the time we learnt them as novices.

Since the Jiva is of the nature of the Ishvara, he is fully capable of realizing these 7 states of consciousness and experiencing all the 7 higher lokas seen above. For the Jiva to experience all these lokas, the existence of the lokas alone is not enough. He also needs Upadhi with which he can experience the lokas and the bhutani, the Bhutas or the elements. We will look at the various upadhis in the coming posts.

The many-stages of evolution after human

What is in store for a Jiva after he reaches the stage of a human? While Science does not have clear answers to this question, our dharma lays down a clear path. All Jivas start as a unit from the whole Paramatma with a potential to evolve into that whole again. If we look at science alone, we will only be left with a despondent question – what is the purpose of this evolution in which the nature takes all the trouble to evolve cells of complex characters from simpler ones? The answer that Science gives is that there is no specific purpose! But our dharma does not leave us with this unanswered question. It charters a path for the Jivas even beyond human which he can take to reach that whole again.

Taittiriya Upanishad in its BrahmanandaValli has a anuvaka which inquires into the forms of supreme bliss. It starts its inquiry with the ananda of a Manusya and proceeds to reach the ananda of Paramatma giving us-en-route- the many stages that we have to pass through from human till we become one with Brahman.

Manusya, Manusa Gandharva, Deva Gandharva, Pitru, Ajanajana, Karmadeva, Deva, Indra, Brhaspati, Prajapati, and finally Brahman

Similarly, Manickavasagar in his Sivapuranam sings as below, giving us a few stages after the human stage before we reach the ultimate reality.

புல்லாகிப் பூன்டாய்ப் புழுவாய் மரமாகிப்
பல் விருகமாகிப் பறவையாய்ப் பாம்பாகிக்
கல்லாய் மனிதராய்ப் பேயாய்க் கணங்களாய்
வல் அசுரர் ஆகி முனிவராய்த் தேவராய்ச்
செல்லாஅ நின்ற இத் தாவர சங்கமத்துள்… மெய்யே உன் பொன் அடிகள் கண்டு இன்று வீடு உற்றேன்…

The above passages clearly illustrate the hierarchy of beings that a Jiva can potentially become after he reaches human stage as his faculties continue to unfold till he reaches the summum bonum of evolution, that is to say, brahman. An example of such a faculty is the attributive knowledge or dharma-bhuta-Gnana as articulated by Ramanujacharya. This attributive knowledge helps the Jiva to know his body and all the persons and objects beyond his body. This knowledge is diminished when he is embodied (associated with a physical body) and is contracted with a body which is made of inert matter. It does not reach its full potential, till it becomes liberated or merges with the Brahman.

While the path to reach the highest peak of evolution is laid out clearly, it is not necessary that a Jiva should take many births and traverse this path to reach his ultimate objective. He can directly reach Paramatma from his current stage itself (whatever that might be), if Bhagawan so wishes as we have seen with our acharyas, saints and true bhakthas before us. With all that we have learnt about evolution as envisaged in our Dharma, we can divide the whole process into two parts- progress and path. Progress refers to the inner work of ripening or evolution of the Jiva and the path refers to the physical Sarira that he takes in his various births due to the progress that happens inside. If we consider this whole process of evolution as a roll, then the progress part can be seen as the accumulation or preparation of the powers in a roll and the path as the unfurling of the roll. For the Jiva, this unfurling can happen gradually across many births or can happen instantaneously like a spring. While for the majority of Jivas the unroll happens gradually, for a small portion of the population like our acharyas and other elevated Jivas the unroll is instantaneous. As elucidated by our acharyas, the immediate unrolling can happen only if Bhagawan wishes so.

This evolution process and the journey of the Jiva is a complete science in itself. Our Dharma gives detailed explanations to all the esoteric aspects involved and leaves nothing as half baked. We will look at the finer details of this journey in the upcoming posts in detail.

The many – Rebirths

Krishna states thus in B.G – “mamaivāṃśo jīva-loke jīva-bhūtas sanātanaḥ |manaṣ ṣaṣṭhān-īndriyāṇi prakṛtisthāni karṣati” – “An everlasting part of Myself, having become the Jīvātman in the mortal world, acquires the [five] senses, and the mind which is the sixth, and abides in Prakrti”

A Jiva can be compared to a seed of a tree. Paramatma gives the Jiva his nature, like how a tree gives its nature to the seed. Then bhagavan drops him into matter so that he can germinate and grow just like how a seed grows to become another tree. He slowly grows, putting out his powers as he grows. He passes from one Sarira to another with each Sarira evolving to match the powers unfolding inside him. This process is called Re-birth.

Svetasvatara Upanishad states thus about Ishwara and Jiva – “jñājñau dvāv ajāv īśanīśāv ajā hy ekā bhoktṛbhogārthayuktā / anantaś cātmā viśvarūpo hy akartā trayaṃ yadā vindate brahmam etat” – “The Supreme Lord appears as Isvara, omniscient and omnipotent and as the jiva, of limited knowledge and power…”

While the parent or Ishvara is identified to be wise and powerful, the Jiva is said to be the direct opposite. But he grows into power and wisdom slowly and this growth is called the evolution. He contains all the powers within himself. When thrown into the Prakrti, all these powers are not manifested but inherent in him. He passes through a variety of existences starting from Mineral kingdom, passing onto the plant and animal kingdoms before reaching the higher animal and the human kingdom. When he evolves thus, passing from latent to active conditions increasing in richness and complexity, his Sarira also evolves. This material evolution is always derived from a preceding physical form. Depending on the evolution of the Jivatma, the sarira can either start off at a higher level than his previous form if he has progressed or can be pulled to a lower form, if he has retrograded. In this way, he takes a Sarira suitable for him, enlarges his own powers using it and improves it in the process as well.

When the term of his earth life is over, the Jivatma withdraws from the sthula Sarira, takes a sukshma Sarira and passes to the invisible worlds. He carries all the fruits of his actions in earth along with him so that he can either enjoy or endure them.

Brihad-aranyaka upanishad states thus – “tad yathā peśaskārī peśaso mātrām upādāya, anyan navataraṁ kalyāṇataraṁ rūpaṁ tanute, evam evāyam ātmā, idaṁ śarīraṁ nihatya, avidyāṁ gamayitvā, anyan navataraṁ kalyāṇataraṁ rūpaṁ kurute” – “As a goldsmith, having taken a piece of gold, makes another form, new and more beautiful, so verily the Atma, having cast off this body and having put away Avidya, makes another new and more beautiful form.”

The Upanishad goes on to say what happens once the fruits are consumed.

“prāpyāntaṃ karmaṇastasya yatkiñceha karotyayam | tasmāllokātpunaraityasmai lokāya karmaṇe ||iti nu kāmayamānaḥ” – “Having arrived at the end of ( the fruit of) that work (of) whatsoever he here does this one: returns again from that world to this world of action; thus verily ( the story of ) him who desires”

This process of rebirth is repeated over and over again as long as the Jiva has desires. The double evolution of Jivatma and his Sarira continues till his rebirths continue.

The western evolution and its studies are thorough, but also incomplete at the same time. It doesn’t tell us what we will be like in a millennium from now. The answers to that question are highly speculative with the response ranging from hopeful to dystopian. But our Sastras are very clear on what can happen to humans. We will see about this in the next post.

The Many – Facets of evolution

The topic of Evolution is handled differently in modern science and in Sanatana Dharma. Biology takes material aspects alone into consideration when it talks about evolution. In the scientific evolution theory, we can find a regular upward progression taking place in plants and animals till they come to man. The whole process of modern evolution remains in the realms of a materialistic framework and does not seem to have any higher purpose for it to happen except through natural selection.

But in our Dharma, there are two lines of evolution evidenced – that of the matter and of the Jiva.

Perhaps the most philosophical part of Aitareya Aranyaka explains the different stages of conscious life thus – “He who knows more and more clearly the self obtains fuller being….the self is more and more clear in man“.

Sayana interprets this as follows – “All objects whatsoever, being of the nature of effects, are Upadhis for this manifestation of the Supreme Self, Sat, Chit, Ananda, the cause of the universe. In the unconscious, earth, stones, etc.,
only Sat is manifest, and the Atma has not yet attained to the form of Jiva. The un-moving Jivas, namely the herbs and trees, and also the moving Jivas, which have Prana as breath, both these are stages of manifestation in a higher degree.“

Ramanuja defines Sarira in his Sri Bhashyam as “yasya cetanasya yaddravyam sarvatmana svarthe niyantum dharayitum ca s’akyam tacchesataika svarupam ca tat tasya sariram” which means “Any substance that the sentient self can completely control and support for it’s own purposes and which stands to the self in an entirely dependent relation is called it’s sarira”.

By the above two verses its clear that Jivatma which is clothed in matter in its numerous rebirths evolves in its pursuit of the ultimate Purushartha of Moksha to become or to be one with Paramatma. As this evolution progresses, more of its powers are unfolded. Matter or Sarira by its very definition has to support the Jivatma in this progress by evolving in its own right. Thus the self requires matter to adapt to its nature and works through matter given to it with a two pronged strategy. It adapts to the matter and makes matter adapt to its purpose. As part of this adaptation, Jiva wills for matter to evolve in certain ways so that Jiva can use it better to manage its own unfolding powers and matter evolves accordingly. While the scientific theory of evolution teaches us that there is no higher purpose to evolution, we can see that the purpose of material evolution is to assist the Jiva in its path to attain the summum bonum of its evolution, that of Moksha.

Science teaches us that it took millions of years for our eyes (like the other complex organs) to evolve from the very basic versions of light sensitive cells to its current state through successive evolutionary steps with each step providing some immediate benefits. According to the evolutionary theory, this whole process happened only through natural selection and any teleological belief associated with it is a misunderstanding. However in recent times, some scientists have started questioning the role of natural selection as the only reason for evolution of such complex organs. They conclude that such innovative changes of complex nature are only possible with the availability of prior information and an external intelligence of some kind. Vishnu Purana states that in the beginning of the Kalpas, Brahma meditated on creation and created archetypes of minerals and plants followed by animals or Tiryaksrotas, some immortals or Urdhasrotas and finally mankind or Arvaksrotas. The demand for prior information for the evolution of complex organs is perfectly matched by the supply of such information via the archetypes created by Brahma from his Tapas.

Thus far, we have seen two important aspects of scientific evolution that have aligned with that of evolutionary aspects explained in our dharma. An in-depth study by qualified people can bring out many more such similarities. In the upcoming posts we can see a few more such principles and how the scientific theory can be seen as incomplete and how our scriptures fill the void to make evolution complete.

The Many – Trigunas as scientific phenomenon

In scientific terms, Tamas is usually associated with resistance or inertia, Sattva with rhythm and Rajas with motion. A fundamental nature of all matter is its resistance. Only because matter resists, it takes many forms. Another inherent characteristic of matter is its ability to change its place by movement or motion. It is Sattva that limits this motion to equal distances on each side of a fixed point in equal times. Scientifically, this is called Rhythm. When the three gunas manifest, Rajas throws every particle into a wild motion from the starting state of Tamas or inertia. Sattva limits and controls this motion by imposing a rhythm which brings this wild motion into a state of vibration. Only in this state of vibration will the particle be able to interact with other particles and make meaningful relationships.

We generally attribute nothingness or vacuum to empty spaces devoid of any matter. But when quantum mechanics is taken into account, this picture is not very accurate. This vacuum is filled with fields called as quantum fields and full of quantum fluctuations. All types of matter that make up our cosmos are made of known particles adhering to the standard model of Physics. According to quantum physics, such particles are not point-like particles but “excited” quantum fields at the fundamental level. For every particle we know of, there is an underlying quantum field. Electrons have electron quantum field, protons have proton quantum field and so on.

Such quantum fields permeate the entire universe(like Vishnu who permeates everything, is inside every sentient and non-sentient being). Before excitation, the quantum fields are in their lowest energy state called as the zero point energy state. In other words they are in their tamasic state in which the energy is at the lowest but not 0. When such an underlying field is “excited” from its tamasic state by introducing energy, particles are created. Particles thus created are actually ripples of the quantum field tied up into a bundle of energy. While these activities are generally at the sub-atomic level, scientists have validated that during the inflation stage and rapid expansion immediately after big bang, the tiny fluctuations were blown up-to the scale of the observable universe. In summary, when a tamasic quantum field is excited by rajasic energy, Sattvic vibrations happen and particles are created.

Lets move away from science for a moment and think about one popular image which can be seen in many of our homes, that of goddess Kali standing over Siva and Siva lying under her feet like a corpse. According to Swamy Ramakrishnar this image signifies the union of Purusha and Prakrithi. Purusha is inactive and therefore Siva lies on the ground like a corpse and Prakriti performs all her activities of Srshti, Stithi and Laya in conjunction with Purusha. This image perfectly fits the quantum model of particle creation. Siva is in his zero energy Tamasic state and is inactive. When Kali enters the equation and provides Shakti or Energy, creation happens! Reading this using an anthropomorphic lens (associating an human form to every entity involved) will create unwanted confusions in the minds of reader as to whether it is Siva or Vishnu who is the cause of the universe (depending on the sampradaya that one follows). But seeing the same image through tantric lens (Siva and Shakti as 2 aspects or energies of the same Brahman) gets us closer to the inner meaning that is being depicted through that image and the one that has since been validated by science.

Ramakrishnar also said this – “I call It Brahman when It is inactive, and Shakti when It creates, preserves and destroys. It is like water, sometimes still and sometimes covered with waves”. This exactly matches one of the important aspects of quantum world – When a quantum field is excited, sometimes it can look still – like a particle- and sometimes it can act like a wave! While this similar definitions may seem like a random co-incidence, they match so perfectly that it becomes vary hard to dismiss it as one.

Its up-to the readers to form their opinions on whether deeper studies and scientific validations of our Dharma is required now and whether it will become a necessity of time in the near future. But the undeniable truth is that, if done, such studies can bring out many more hidden aspects of Sanatana dharma to the forefront.

In the next post of the Many series, we will look at another important aspect of our Dharma.

The many – Trigunas as worldly phenomenon

While Vedantha talks about Gunas as a cosmic phenomenon, Itihasa puranas speak about them as a wordly phenomenon. To get any clear understanding of the working of nature, its essential to pause for a moment on the three gunas. The gunas are not qualities or attributes of matter or prakriti, but the very materiality of the matter. We can find these wherever we find prakriti. They are inseparable and exist in the minutest particles to the biggest systems found in the cosmos. The endless variety of attributes of matter found in the universe are due to the endless permutations and combinations and the innumerable ways in which the three gunas interact with each other.

Yajnavalkya stated thus in Moksha-dharma parva under shanti-parva in Mahabharata

Prakriti creates thousands of gunas purely with the desire to play (for sport). Just as man lights several lamps with one lamp, in the same way for the sake of Purusha, Prakriti creates several gunas from one guna

There may be thousands of variations of the three gunas. But Krishna states in Anugita that the gunas cannot be explained altogether distinctly from one another and are always seen mixed up with one another. He goes on to say that they are attached to one another, feed on one another, depend on one another, and likewise follow one another. He explains that without any doubt as long as there is goodness so long darkness exists and that as long as goodness and darkness, so long is passion is also said to exist here. He concludes that they perform their journey together, in union, and move about collectively. Nilakantha, commenting on this, observes that however much sattva may be increased, it is still held in check by the tamas, and thus there is the continual relation of that which checks and that which is checked between the three gunas and that they always exist together though varying in strength.

In a Jiva, while Tamas is the quality of inertia aiming at the satisfaction of the senses and ending in pleasure, Rajas is the energy that excites desires, making the jiva restless and long for success and power. Sattva promotes stability and fosters goodness in a jiva ending in the right performance of duty with the help of practical wisdom. Tamas is strongest in material nature, Rajas in vital nature and Sattva in mental nature, thus having a stronghold in the body, life and mind of the jiva respectively.

Like in a jiva, the gunas are also present in the divine. Brahma, Vishnu and Siva are the conceptions of Rajas, Sattva and Tamas respectively. Many amongst us think it wrong to attribute Tamas to a divine being. This thought is purely driven by the misconception that one guna is better than the other. But in reality what is better and what is not is relative to the surrounding circumstances. Brahma is considered as an embodiment of Rajas or action. It is because of this rajasic nature that he is responsible for Sarga or creation. Similarly, Vishnu is the embodiment of Sattva due to which he is made responsible for Sthithi or maintenance and finally Siva is appropriately seen as the embodiment of Tamas signifying Vairagya and renunciation which incidentally becomes the cause of the Pralaya or dissolution of this material world.

So far we have seen about how Gunas are manifested in the cosmos, an individual jiva and the divine. In the next post, we will see Gunas as a scientific phenomena.

The Many – Trigunas – As a cosmic Phenomenon

In Sanatana thought, the Pranava denotes many trinities in different contexts. Being-non-being-becoming, birth-life -death, Paramatman–Prakriti–Jivatman, past-present-future, Brahma–Vishnu–Siva, Sattva–Rajas–Tamas and so on. Our matter of interest for this post will be the Triguna or Sattva, Rajas and Tamas.

Guṇaḥ in general means a quality (good or bad). Specifically it is a quality, characteristic or property of all substances that are created. It can also be considered as an ingredient or a constituent of nature. Gunas are considered as modes of prakriti or Matter as stated by Krishna.

Sattvaṁ rajastama iti guṇāḥ prakṛtisambhavāḥ – Sattva, Rajas and Tamas are the Guna that arise from prakriti .

The TriGuna exist in this prakriti in perfect equilibrium. Gunas are not mere qualities like whiteness of cloth. While whiteness is seen as different from the cloth, we should not understand Gunas of prakriti simply as a characteristic of the matter but as the very cause of its materiality – that which causes prakriti to be matter. And they cause bondage as Krishna states

nibadhnanti mahābāho dehe dehinam avyayam – They cause the bondage of the immutable Self to the body

Krishna further elaborates.

“mama yonir mahad-brahma tasmin garbham dadhāmyaham | saṃbhavaḥ sarva bhūtānāṃ tato bhavati bhārata – My womb is the great Brahman (ie. Mūla-prakriti), in that I lay the germ. From that, O Arjuna, are all beings born.”

sarva yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ | tāsāṃ brahma mahad-yonir ahaṃ bīja-pradaḥ pitā – Whatever beings are produced in any species, O Arjuna, the Mūla-Prakrti is their great womb and I am the seed giving father

According to the verse, prakriti which is the primordial cosmic matter is the source of all living beings. Mahat Brahma or the mulaprakriti is the field in which Krishna sows the seeds of creation. when this happens, the equilibrium that exists between the three gunas in mulaprakriti is disturbed and it gets the potency to manifest itself into variety. But since it cannot act on its own yet, Krishna gives it a push to begin the manifestations!

During pralaya, those of us who have not been liberated are driven back into the bosom of the three gunas present in the prakriti. In this stage all the three are in perfect equilibrium and none in operation. This is the night of Brahma during which time all of us-Jivas- lie in the cosmic premordial sea, sleeping for as long as Brahma sleeps. Once Brahma wakes up from his slumber after 100 years to start his day, driven by Krishna, we also start manifesting just like the seeds which germinate from inside the earth.

What we have seen till now is the effect of the Gunas in the process of srushti and pralaya as seen in Vedantha. However we also need to know the doctrine of gunas as worldly phenomenon since only that will help us to navigate through them successfully and use them to our advantage. Our eternal friends – Itihasas and Puranas– come to our help in this regard. We shall look at them in detail in the next post.

The Many – Ways of engaging with Devas

There are a few ways in which we manushyas, can solicit continuous co-operation from Devas by following certain well laid down laws. We can obtain their co-operation by exchange- we supplying them with objects that they enjoy or those which aid in their work in return of which they direct their energies to suit our needs. This can be seen as a strong man helping a weaker one. Another way is for us to learn their ways of working by learning the science behind it and then assisting them and sharing the results. We can also solicit their co-operation by continuously praying to them and following our prayers with activities that they approve of, like feeding the hungry, clothing the naked, helping the needy etc. We can also command their assistance by raising above them by our austerity and knowledge in the scale of beings and becoming Yogis and Rshis!

Denzel Washington, a Hollywood actor defines luck thus – “Luck is when opportunity meets preparedness”. Sometimes it so happens that we can win favours of Devas based our acts done in our previous births. When this happens, all our efforts start bearing fruits, we start succeeding in all our endeavors when others fail and we get called lucky. This scheme can easily be misconstrued as a framework in which luck is taken to be pure chance or accident without any involvement from our side. We should understand that good luck is brought about by Devas as a result of our good deeds from previous births (and current one) which means that our efforts are solely responsible for the Devas to provide opportunities. It goes without saying that we have to put in efforts to prepare ourselves and be ready when any opportunity knocks our doors. It should be understood that, although invisible, luck is in our hands and that we can direct it by our good deeds.

It is very important to remember that Devas don’t work arbitrarily but operate within well laid down laws. They cannot help a Jiva just because they fancy him. The Vedas prescribe sacrifices and offerings for obtaining co-operation of Devas. The Vedas also provide ways for regulating this co-operation to derive maximum benefit.

Krishna says in B.G.

devān bhāvayetānena te devā bhāvayantu vaḥ | parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha – By this, may you nurture the gods, and the gods will nurture you [in return]. Thus, nurturing one another, you will obtain the highest good.

Krishna also goes on to warn us that the fruits thus obtained by us from the Devas are transient.

antavattu phalaṃ teṣāṃ tad bhavaty-alpa medhasām – But verily the reward gained by these persons of limited understanding is finite

The Phala are transient since the Devas possess only limited powers and hence can offer only limited joy. They are further constrained by space and time as well. If we obtain equality of enjoyment with them, we will also fall down along with them in due course.

Once we understand the essence behind the existence of Devas, we realize that they are not the highest good and they can offer us only transitory enjoyment. This will in turn lead us to the truth that we should slowly evolve from worshiping them to using them and moving past them to reach our ultimate goal and that this can be achieved primarily by our disciplined efforts alone.

Our efforts in any direction and towards any objective depends on the Gunas that we exhibit and which are dominant in us – Sattva, Tamas and Rajas. We will look into the Trigunas in the next post.