‘MAHA BHUTA TATTVA-S’ OF HINDUISM

Ramakant Tiwari 

Hinduism is a very well defined, well-structured religion with Sanatana Darsana  at its core as its Atma. Those who pontificate Hinduism is a way of life and not a religion, betray their pathetic knowledge of Hinduism, would do well not to comment upon Hinduism at all. From conception to Pinda–Dana, each and every Hindu ritual is abundantly and profoundly defined, narrated in scriptures. In absence of ideological dogmatism, leave alone fanaticism, Hinduism alone allows ample space to redesign and redefine one’s own package of Hinduism to be pursued under the grand banyan tree of Sanatana Darsana. Hinduism also allows and accepts complete non-acceptance of all Hindu rituals in the name of atheism so as to enable the iconoclast to transcend entire Hinduism and leap-frog to the Adhyatmika  summit in one go !!! However, that does not validate the ridiculous notion that Hinduism is merely a way of life and not a religion at all !! Ignoramuses and ignorants often refer to ‘Discovery of India’ authored by JL Nehru and narration of Hinduism therein as a way of life. Abject ignoramus in Nehru did not know, Hinduism did not exist in India at all and what all he ‘discovered’ in India in the name of Hinduism is still an enigmatic riddle for the knowledgeable ones !! Had he struggled to discover Hinduism in Bharatavarsa, he would have certainly succeeded in discovering something in the name of Hinduism if not in it’s entirety.

One of the largest religions in the world with Buddhism / Sikhism / Jainsim included, Hinduism  has a few elemental constituents around which entire Darsana  as well as rituals revolve. This article is intended to elaborate those elemental constituents to have an aerial view of the religion so as to enable you proceed in an ordered manner to have an intense understanding of the religion gradually.

Parama Brahmatma / Paramatma 

He is the Supreme Absolute Reality, the Only One, Eternal,  Immortal and Immutable. He is the fundamental principle of existence and every entity emanates from Him and terminates into Him. He is Omniscient and Omni-existent too. He is Sat  i.e. Truth, Cit  i.e. Consciousness and Ananda  i.e. Bliss, three aggregated into One. He is the fulcrum of entire existence, Core of entire Perceptible and Cetana-Incarnate. He is the Universal Principle wherein everything that is cognisable, everything that is cognised and every cogniser, all merge into Him into one entity. He can be realised, attained and perceived but impossible to describe because for the purpose of description and narration, cogniser shall have to disengage himself from the Cognised i.e. Param Brahma  by virtue of Ahamkara. The moment cogniser is disengaged from the Cognised, he is mortified and rendered incapable of describing Him. Thus, you can be Param Brahmatma  yourself or none of Him but not between the two states of existence !!! Every faculty of excellence belongs to Him alone. For every faculty of excellence owned by Him, He is endowed with a name. Since number of faculties of excellence possessed by Him are infinite, He possesses infinite number of names described in tales and lores variously. Since He is Immutable, He is Immortal implying thereby, immortality is a cosmic proceed of immutability. Or in other words, immortality is a consequence of immutability. He is the Supreme / Absolute / Ultimate Cause as well as Supreme / Absolute / Ultimate Effect too, inseparably intertwined. This one Ultimate Effect is constantly, incessantly coming into existence from it’s Ultimate Cause and redeeming itself instantly into that. So Param Brahmatma  is the Cause as well as Effect within Himself and the consequential eternal dynamic flux is the state of Supreme Entity or the Supreme Bliss. Supreme Bliss too because redemption of existence of the Ultimate Effect is instant to its Cause within His Being. And redemption alone is the source of cosmic bliss whatsoever. He has been explicitly described in Chapter 11 of Srimadbhagvadgita  in His absolute manifest.

Atma / Jivatma 

If Param Brahmatma  is akin to the sun, Atma  is its ray of effulgence. When Atma  is embodied, it is transformed into Jivatma. While all Atma-s are exactly identical, Jivatma-s are different owing to the nature of embodiment. Atma-s are infinite in number, emerge from and immerse into Param Brahmatma. Every Atma  is Sat  and Cit  but not Ananda  unlike Param Brahmatma  who is Sat, Cit  and Ananda  too. It is this Ananda  of Param Brahmatma  that every Atma  is incessantly striving for. The moment this Ananda  is attained, Atma  is rendered eternally tranquil. Atma  is not appropriately empowered to create and nurture universe albeit Param Brahmatma  is and He accomplishes that through Karma-s  like Dana, Yajna, Tarpana etc. performed by Jivatma-s i.e. embodied Atma-s. Atma  cannot accomplish any Karma  while Param Brahmatma  is capable of but does not enact Karma-s Himself. In search of Ananda, Atma-s are prodded into Karma-s at the instance of, on behalf of Param Brahmatma  through embodiment while course of Karma  is guided by their prevailing Guna-s emanating from respective unredeemed Karma-s committed in past albeit ripe to deliver proceeds i.e. Prarabdha. Existence of an Atma  may not be eternal as it may merge into Param Brahmatma  and forfeit it’s individual identity. However, emanation of Atma  and its eventual merger into Param Brahmatma  are certainly eternal. Hence, Atma  is mortal while Param Brahmatma, immortal i.e. never ever forfeits His identity. Inter-relationship of Atma  with Param Brahmatma  is beautifully explained by fundamentals of Quantum Physics. If Photon is an energy-bundle of heat / light / electromagnetism, Atma  is a Sat / Cit  bundle being sprayed by Param Brahmatma  into the cosmos to search for Ananda  hidden behind within the Cosmic Being of Param Brahmatma  Himself !! No Atma  can exist independent of Param Brahmatma  just as no sun-ray may exist without the sun even for a fraction of moment.

Prakrti / Guna

Prakrti  is the cosmic tendency / inclination / propensity to act in a certain manner. The cosmic propensity to act may be towards existence of Param Brahmatma  or towards Maya  i.e. all worldly creations that are transient and evanescent. These two propensities are Guna-s i.e. qualifying modifications that decide nature of Karma. Karma  directed towards Param Brahmatma  is known as Sattvika  chasing Sattva  i.e. the cosmic Truth. Karma  intended towards Maya  i.e. plethora of cosmic illusions is known as Rajasika  chasing Raja  i.e. desire to possess and enjoy. Third Guna  is Tamasika  relying upon Tamas  i.e. tendency to remain resolute / steadfast in the state of existence be that Sattva  or Raja. Tanmatra-s of Sattva, Raja  and Tama  are equi-distributed throughout cosmos. At the instance of Param Brahmatma, rather impelled by Param Brahmatma, the equi-poise of three Guna-s is disrupted at multiple points in cosmos causing cosmic whirlpools that trigger association with Cetana, then embodiment into Jivatma. Then is the commencement of a long-drawn cosmic journey through the world to restore the equi-poise and emancipate associated Cetana  i.e. Atma  into it’s original glory of divinity. Prakrti  is devoid of Cetana, incapable of enacting Karma  on it’s own. Prakrti  is regarded as eternal as Param Brahmatma  albeit mutable and Maya  enacted through Prakrti  is mortal. Prakrti  is the means, instrumentality through which Maya  is enacted. Guna-s of Prakrti  exist in the manifest of Spandana  i.e. extremely subtle modulations and conglomeration through aggregation of Guna-s creates five Maha Bhuta-s i.e. elemental constituents of entire universe. These Maha Bhuta-s are the building blocks of entire universe.

Karma / Karmaphala 

Karma  implies actions and Karmaphala, its proceeds. Principle of Karma  and Karmaphala  is an extension of the fundamental principle of cause and effect. Just as every cause has an effect and every effect, a cause, every Karma  has a Karmaphala  and every Karmaphala, it’s very own Karma  to explain its existence. Karma  already rendered can be neutralised either through its redemption in its corresponding Karmaphala  or through another Karma. If this ‘another Karma’ is Niskama  i.e. enacted devoid of aspiration to possess or enjoy its proceeds, it does not create another Karma  while redeeming pre-existing Karma. If ‘another Karma’ is Sakama  i.e. enacted in the spirit of possessing or enjoying its proceeds, it shall create yet another Karma  to be redeemed later while redeemimg pre-existing Karma. Now ‘another Karma’ may also be Adhyatmika  i.e. ascetic pursuits undertaken to dissolve Karma-s enacted earlier. Every Karma  has a gestation period to ripe and once a Karma  matures to deliver proceeds, it is absolutely impossible to dissolve it and the only option available is to undergo its consequences in a Niskama  manner. When a Karma  matures to deliver proceeds, it is known as Prarabdha, a cosmic entity so sacrosanct that even the Supreme Absolute Param Brahmatma  is incapable of violating its sanctity or eradicating proceeds. Gestation period of Karma  varies based on its intensity and content. It may mature immediately or may be after several lives. Since Karma  always search for conducive / facilitative ambiance / circumstances to mature, Karma-s alone decide nature of next embodiment / family / community to be born to so as to be able to be redeemed unhindered and uninhibited. Also, desire / aspiration moments before demise enjoys supremacy and that one of the first Karma-s to be redeemed in next life. In a nutshell, our present is the proceed of our past Karma-s impossible to be altered now as these constitute Prarabdha. However, we are certainly capable of improving our future by enacting right Karma-s in our present existence. Thus, every act of every moment impacts upon subsequent moments of our being, our consciousness. Causes and conditions of our emotions, perceptions, volition and grades of consciousness are proceeds of our Karma-s of past. All phenomena are undergoing an intransigent state of dynamic flux, changing moment to moment. Nothing is permanent or forever, including miseries and sufferings. By retaining deserts of vanities, we cannot harvest savannas of virtues. Every sentient is a potential giant. Only our negative Karma-s obfuscate us from beholding this profound reality.

Maya 

Maya  literally mean “that does not exist”. Entire creation through Guna-s of Prakrti  constitute Maya. Every piece of Maya  has a specified life-span before being either dissolved or transformed into another state of transient existence. Complete dissolution of Maya  is known as Pralaya  in which matter loses its identity through dis-aggregation and complete reversion into the state of Guna-s is attained. Thus, it may be enigmatically said, Maya  too attains Moksa !! Contrary to a belief that Maya  is sheer hallucination, Maya  does exist, albeit transiently. Param Brahmatma  explores Maya  through innumerable Jivatma-s without being involved in it directly. However, being Master of entire universe, entire Maya  is solemnised at His instance alone, on His behalf alone. Belief in Maya  that Maya  is real, is the state of Moha  that every Jivatma  is mandated to transcend through Sadhana  while traversing through the world repeatedly as a cosmic traveller. Someone may like to remark, “Maya  is a smart, well-crafted divine corruption…may be divine Ghotala” !! It would be an interesting observation indeed. Being physical, Maya  is finite. Even the vast Cosmos littered with thousands of galaxies spread over 26 dimensions, is a finite reality. Albert Einstein calculated its radius to be 100000000000000000000000000000000 Light-Years springing into existence from the Infinite Black-Hole with a diameter of 100000000000000000000000000000000th fraction of a centimeter !!!!! Similarly, our finite bodies carry within Infinite Cetana  of infinite dimensions !! Ultimately, entire existence boils down to mere three entities, Param Brahmatma, Jivatma  and Maya. Quite mystically, Maya leads to enrichment of knowledge and wisdom vested in the Supreme Being of Param Brahmatma. 

Avatara 

Avatara  is Divinity-Incarnate who descends to restore righteousness and slay sinners. Human conduct is perfect only as a rare exception and not as a rule. Hence, these have to be restored to greater heights from era to era by a powerful, influential persona who derives His / Her acceptability by virtue of His / Her divine faculty as divine faculty alone may impart influence of that order.  Interestingly and quite mystically, several of them are susceptible to dislodgement from their divine celestial glory, suffer exile and even humiliation at the hands of those diminished ones who had earlier inveigled them into granting fabulous boons climaxing their long-drawn ascetic pursuits for the purpose !!! Appearance of an Avatara  may occur once or twice in the entire span of a Yuga  and every such descendance is an event of the highest order. During interregnum between two Avatara-s, sinner may be punished variously, even by another sinner. Immediate past Avatara  had been Gautama Buddha  whose mission was to mitigate suffereings through violence and animal-slaughter while next impending Avatara  happens to be Kalki Bhagavana  by the conclusion of Kali–Yuga  after some 4,50,000 man-years.   

Punarjanma

Punara  means repeatedly and Janma  is embodiment into life. Punarjanma  is re-incarnation through embodiment i.e. metempsychosis. Sakama Karma  leads to Punarjanma  and Punarjanma  provides a platform to perform more Karma. Not only felonious Karma-s but noble, Sattvika Karma-s too, lead to Punarjanma  so as to be able to accept proceeds of Karma-s enacted earlier unless these are utterly Niskama  in nature. Unredeemed aspirations too, constitute a powerful causative factor to effect Punarajanma. Real life cases of Punarjanma  have been reported, documented and verified too. In large number of cases, it has been discovered to be true and authentic.

Purusartha 

Purusartha  is the entire spectacle of activities undertaken in pursuit of four elements of Purusartha  i.e. Dharma, Artha, Kama  and Moksa  encompassing entire life-span and beyond. Dharma  constitutes foundation of ones life and all activities. No one is allowed to digress from the  charted path of his / her Dharma  lest it invites appropriate Karmaphala. Ignoring or violating ones Dharma  itself is an intense regressive Karma  that causes drag in one’s spiritual advancement. Artha  is working for livelihood. Every activity pertaining to Artha  must never ignore cardinal principles of Dharma. Any violation of Dharma  while pursuing Artha  again is a regressive Karma. Kama  is the desire for possessions and acquisitions. Kama  too, must be governed by canons of Dharma  and Kama  devoid of Dharma  is a felonious action. Moksa  is the ultimate objective of entire Purusartha  implying thereby, ultimate emancipation from shackles of Maya. Those who attain Moksa  after being rendered absolutely Karma-less, are never born again to undertake cosmic journey through the world spanning innumerable lives. Thus, four elements of Purusartha  present an entirely holistic approach to life without ignoring human infirmities and frailties.

Murti–Puja

Beautifully carved out of rock, when a stone-idol symbolically representing a deity undergoes Prana-Pratistha  through elaborate Vedic  rituals, then it evolves into a Murti  i.e. divinity solidified into a stone figurine. It is regarded as real, live symbol of the celestial deity implying thereby, deity dwelling within the Murti  incessantly. Scriptures do describe events when the deity concerned appeared from the Murti, then disappeared into it again. Tailanga Swami Maharaja  of Varanasi  prayed to the Murti  of Ma Kali  whom he used to worship everyday, for a Darsana  at the instance of his disciple during 19th century. Ma Kali  came out of the Murti  in the manifest of a young lass on his entreaties. After both completed worshipping Her, Ma Kali  again reverted into the Murti  before their eyes. For a Hindu, an idol is not just a Murti  but also a living deity to be adored wholeheartedly the way a live deity would have been otherwise. Any socio-religious reform movement may never succeed if that happens to contradict the institution of Murti–Puja. Buddhism  and Arya–Samaja  Movement are stark examples thereof.

By Ramakant Tiwari