Vedic Articles
  • In this ever-changing creation, where everything is transient, we will also find some thing eternal and imperishable. This eternal element in the creation is known as AVYAYA. ‘Yann vyeti tadavyam’- one which is not imperfect or perverse is called Avyaya. According to this definition it is indestructible. Avyaya, always remains steadfast at the centre of the animate as well as the inanimate. It is called purush’, since it dwells in the body which is like a city having nine gates. It is Maya that confines it to the body. It is in the awakened state. In its preceding state, when Maya lies dormant, the Brahm too remains free without any centre.

    The first state of the centralization of Brahm is Avyaya. Bhu, bhuv, swah, janah, tapah, and satya are the seven planes or lokas. Of these, bhu, swah and janah exist in the region of Satya. Space is a laboratory for managing, organizing and dissolving the vital energy. The preludes to change are formulated in the space and a definite form is determined as they draw near the region. Maya lives with Brahm in Satya Lok in an undefiled or perfect state. Changes take place in Janah-Loka or the people’s world where the Avyaya Purush or the indestructible is created. The Satya Lok or the World of Truth is the land of the Jivas or souls of the rishis and sages. It is the world of pure knowledge. The souls of ancestors abide in Som Lok. Janah is Som Lok of the souls of our ancestors. Swadha Shakti or the power of one’s determination is the driving force of this Lok. The souls of rishis and ancestors join hands with Brahm and Maya to create Avyay Purush.

    The Avyaya is identified by its five attributes or Kalas. They are- anand (bliss), vigyan (science), mana (mind), pran (vital energy), and vaak (speech). The mind, which is at its centre, reflects itself and pervades the entire creation. Without it no creation is possible. As a rule even man (mind), pran (vital energy) and vaak (speech) cannot exist separately. They exist in tandem with one another but they are subject to massive changes. The avyaya mind which always remains stationary in its original form appears in reflected images after passing through various situations on account of these changes. Since, it remains in the centre, this mind itself is the base and support of the creation.

    The two states of our mind always exist. Of them, one is moving upward, which means a natural blissful state which is its original form. The other moves downward, which means moving forward to engage itself in the act of giving birth to creation. Just as an individual is either an introvert or extrovert, similarly when the mind is fascinated by science and ecstasy, its vital energy (pran) and speech (vak) remain insignificant. The mind imbued with vital energy (pran) and speech (vak) moves upward – creation heads towards dissolution.

    In order to enhance the process of creation, the mind is pregnant with bliss and science moves towards pran (vital energy) and vaak (speech). Maya here is in the form of Mahamaya (great illusion). It is fortified with the powers of the souls of rishis and ancestors. Situated in the Avyaya (indestructible), this mind is inspired by the thoughts of Brahm. They all join hands together to construct Akshar Shrishti (the world of letters) in the form of vak (speech), which is basically Pran Shrishti (the creation brimming with vital energy). Being gross as contrasted with the Avyaya, we can call it vakroop or a form of speech. For us they also constitute Sukshma Lok or the subtle world. Akshar Shrishti or the world of letters is the basis of our life. All kinds of vital energy are governed by it. Mahamaya is also known here as nature (Sat-raj-tam or righteousness, passion and darkness or ignorance). Of the five Kalas or artistic skills of the Akshar Purush, three kalas i.e. Brahma, Vishnu and Indra, always accompany man (mind), Pran (Vital Energy) and speech (Vaak) of the Avyaya. Each has its own powers. On account of nature, the creation embedded in three gunas- Sat (righteousness), Raj (Passion) and Tam (darkness or ignorance) begins its expansion from here. ‘Nistregunya’, means coming out of this effect of nature. The structure of Panchkosha (the five covering shells of the soul viz. annamay kosh – the shell controlling food, pranmay kosh - the shell controlling vital energy system, manomay kosh – the shell controlling the mind, vigyanmay kosh – the shell controlling super knowledge and anandmay kosh - the shell controlling bliss) can also be understood through this shrishti-sanstha (purush).

    The five kalas (artistic skills) of the Avyaya Purush and the three kalas (artistic-skills) of the Akshan Purush combine to perform activities on Som (rays of water) and Agni (fire). Nature does its work. In addition to the souls of rishis and ancestors, the souls of the Gods of Akshar, also join the Yajna (Sacrifice) and build Agni Somatmark Jagat (the world made of fire and water). The power of Gods is known as “swaha”. Our alphabet functions only in accordance with Akshar Shrishti. The positions of the letters of our alphabet are fixed according to the positions of the vital energy (Pran) in our body. The Shatchakra Sansthan in our body (the structure consisting of the six mysterious chakras of the body) exists in the form of various lotus petals. Each petal represents one letter.

    There are sixteen sounds in Vishudhi Kendra (the centre of purity) located in the region of the throat and twelve petals of the lotus in the region of the heart. Besides Anahat Chakra contains the letters Ka (·¤) to tha (ÆU), the ten petals of Manipur chakra situated in the abdomen contain the letters da (ÇU) to fa (Ȥ), swadhishtan situated below the abdomen contains the letters ba (Õ) to la (Ü) and the six petals of Muladhar contain the letters va (ß), sha (àæ¤) sha (á) and sa (â). A Yogi has to cross the entire akshar sanstha for the sake of the rise and elevation of his soul. It is none other than the pran-sanstha which acts in an organized manner. A person reaches the periphery of the mind by means of pranas (vital energies). The senses are also governed by pranas (vital energies).

    A person has three types of bodies. The gross or physical body works with the ‘Akshar purush’, the subtle body works with ‘pranas’ and Karan Sharir works with the ‘Avyay Purush’. Every letter acts as a seed. It awakens pranas (vital energies) in accordance with the principle of Mantras. For example, in panch mahabhoot, the lam (Ü¢) of prathvi, Bam (Õ¢) of Jal, ram (Ú¢U) of agni, ham (ã¢U) of, akash and yam (Ø¢) of Vayu are the seeds associated with each of them.

    All the ingredients of ‘akshar-sanstha’ join hands together and while performing actions on Agni, Som create ‘Akshar Purush”. In Akshar Purush, in addition to the ten Kalas of avyaya and akshar it has five kalas (artistic skills) of its own. They are known as pran, aap, vaak, anna and anand. This akshar shrishti controls our life.

    Avyaya, the ten kalas (artistic skills) of akshar and the pran, aap and vak of akshar - all combine together to perform their activities on ann and annad. Various vital forces and nature act as their associates. Along with Panchpash, the mundane creation comes into existence.

    In the event of the counter creation or at the advent of the apocalypse, the entire system lapses into the opposite form of thought. Each object merges into its original source from which it was created. For example, the earth vanishes into water, the water into fire, the fire into air and the air into sky. The world of letters purified by ksha (ÿæ) and ha (ãU), dissolves in a (¥). ‘A’ (¥) dissolves in art and passing through ardh chandra, nad and mahanad becomes agitated and dissolves finally in mahabindu, which itself is known as mahasunya. At the moment of the apocalypse, the world of words and meanings, which originates from mahabindu, ultimately dissolves into this very entity.