SRI Since we see the creation (and Brahman being infinite does not create), we bring in a third factor - Ishvara, God or the Lord, who is empowered to create. He is a mAyAvin [possessor of magical powers], the wielder of mAyA i.e. he is not affected by mAyA. What is mAyA? mAyA is that power because of which one appears to be many. In the example of the gold, we can say it is that power that makes gold to appear in varieties of ornamental forms. mAyA is a factor brought in to explain how one becomes many. Krishna says in the Gita, “This mAyA of mine is of divine origin, it is very difficult to overcome this power of mAyA. Only by surrendering to me one can cross over and realize”. When we recognize and understand that there is really no creation at all and all this is nothing but Brahman, the concept of Ishvara, a creator-sustainer-annihilator is no longer needed. A creator comes into the picture when one supposes the existence of creation. When did this creation start? Creation-sustenance-annihilation is a cyclic process and therefore there is no beginning. To account for the creation, for those who are perceiving a creation different from themselves, a God principle is posited who is both the material and instrumental cause for the creation. This is also described in the from of a trinity: brahma (note brahma is not the same as brahman, the infinite consciousness), Vishnu and maheshvara. This is further fragmented in order to understand the process of creation. brahma is in charge of creation. For creation, knowledge - the know-how of how to create - is required and therefore he is married to sarasvatI, the goddess of knowledge. viShNu is in charge of maintenance, which is an expensive affair. He is married to the goddess of wealth, lakShmI. Lord Shiva is in charge of dissolution which requires all the missile power and therefore he is married to shakti or pArvatI. The concepts of Gods and Goddesses are mostly purANic [from the class of scriptures called the purANa], where the processes of creation etc. are explained in mythological story form. Gods and goddesses are also symbolic to help the mind to go beyond the plurality. All phenomenal forces in nature are symbolized in the form of Gods and Goddesses. Krishna says that when we perform work to its fulfilment and offer it to the Gods, they give the results. The production potential in the field of action is related to the Gods. Hence the gods are pleased when the action is done to its fulfilment and they have to rain down the results for the actions performed. These are the laws of Nature that Krishna brings out in his analysis of action and results and the role of the gods in giving the results for the action. All the phenomenal forces are conceptualized in the form of Gods. Since conceptualization is the only way our limited minds can understand any concepts, Gods are also symbolized to help a seeker who needs a spring-board to make a quantum leap into the present, where his ego is completely surrendered. Since everything in the creation is nothing but Brahman, which is formless, Brahman can be invoked in any form, as long as one understands the form is only a symbolic to denote that which cannot be denoted. It is similar to assigning a flag to symbolize the nation. When we salute a flag and chant a national anthem, it is not the piece of cloth that we are saluting but the nation for which it stands. Similarly, a Hindu does not salute a piece of stone or figure but that which it symbolizes: the infinite consciousness that pervades all forms and names. Hindus are not idol worshipers but worshipers of the ideals behind the idols. The Vedic rituals that are performed all have a deeper meaning than at first sight. Since that which pervades all forms can be invoked in any form for the purpose of symbolism, we have many gods and goddesses. The ultimate truth of course is beyond any name, form or symbol
Posted on: Tue, 18 Mar 2014 19:58:54 +0000
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