Big – Bang
Reality contemplated from the highest (para) level of consciousness is
experienced as a single, unchanging (Krama) whole. At the lower (Para ) level experience this same reality as a sequence (Krama)
of events as changing postions in space and continuous transition from one
moment in time to the next. At the intermediate (para) level reality is
experienced at the instant of cosmic manifestation into which it blossoms with
the suddenness and energy of the lighting flash.[1]
This cosmic expansion (visvasphara) occurs in a single non sequential flash
which transcends both the sucessive change and the non-sucessive simultaneous manifestation
of all its phases at once.[2]
Ksemaraja quotes the Sarasvat sangraha as saying that this self has shown forth
but once ; it is full (of all things) and can nowhere be unmanifest.
Abhinava explains “Moreover consciousness does not issue forth in
succession as do the seed, sprout, stalk petals flowers and fruit etc. The
sprout issues from the need and the stalk from the sprout not the seed. In this
case circumstance (sarvatah) (of daily life because) it is everywhere full and
perfect (consciousness) is said to be the cause of all things because it is
everywhere emergent (Udita) as each manifest entity.[3]
A sequence is only intelligible as a series of differing elements. From
the point of view of absolute consciousness events do not occur successively.[4]
Succession (Drama) depends upon difference and difference on the existence of a
certain manifestation (abhases) and the (simultaneous) non existence of
another.[5] On
the other hand cosmic events cannot be said to occur simultaneously either
because simultaneity of being is only possible between two different entities.
In reality succession and its absence are not objective properties of entity
but only formats of perception.[6]
Succession is a function of time which is not to be understood as a self
existent reality but merely as the perception of ‘prior’ and ‘subsequent’ based
on the recollection of past events in relation to the present or possible
future events in the field of awareness. Thus Utpaladeva writes.
Time is in reality nothing but the succession observable in the movement
of the Sun etc. and the birth of different flowers (in their due season) or
(the transition from) summer (to) winter.[7]
The transition or movement of awareness from one perception to the next
is the basis of our sense of time passing. It is only possible because we sense
separation between individual phenomena both from each other and from the
individual subject. This happens when consciousness freely obscures itself by
turning a way from its own self awareness to become extroverted and contracted.
In the essentially introverted nature of consciousness, there is no time.
Time operates within the sphere of objectivity; it cannot divide the inner
subjectivity of consciousness. To think that time can divide consciousness is
like seeking nourishment from lumps of sugar cut from the sky by the whirling
sword. As consciousness is the source and basis of all appearance it makes time
manifest as well and hence cannot be affected by it.
Ksamaraja insists that all talk of processes occurring within universal
consciousness in forms of a sequence of events does not really refer to the
actual state of affairs (vastu) but serves merely to impart instruction about
the nature of consciousness in the only manner in which language permits. The
incessant creative activity of the absolute does not involve it in any temporal
diversification. The emergence and submergence of each total event from the
body of consciousness does not divide it is any way. Even so, we experience
change. Abhinava says that as there is no succession within (consciousness)
there is no simultaneity; and as there is no simultaneity, there is no succession
either. The extremely pure conscious reality transcends all talk of succession
and its absence.
In reality nothing arises and nothing falls away. It is the vibrating
power of consciousness which though free of change becomes manifest in this or
that form and thus appears to be arising and falling away.[8]
(All things) exist in Shiva just as blue ray beside in the opal in
reality they nowhere come into being nor leave to exist.[9]
Modern cosmologist state that at the time of creation the entire universe
was contained in one dimensionless point. At the instant of the Big Bang which
gave birth to the universe everything was interacting with everything. Thus the
entire universe is unified through the
mechanism of phase entanglement.
While Dr. Sushil Kumar Mukherjee writes, “Big Bang theory even though
supported by many evidences theoretical as well as experimental
is not unequivocally trouble free. Isotyopicity is not accounted for by the Big-Bang
theory. Not only so there is the impossible conclusion that between zero time
and 0.0001 second for instance the speed of expansion far exceeds the velocity of
light. The singularity point i.e. the situation at zero time is attended with
the impossibility of infinite density of matter and radiation and temperature.[10]
Cosmologists say that cosmic egg exploded. Matter was formed stars and
galaxies were formed. The universe expanded and is still now expanding. But it
will not expand for ever. It will not expand to infinitum. There will come a
time when the universe will contract. It will contract to smaller and smaller
volume. Too much heat will be produced. This condition is called the ‘big
crunch’ by the astro-physicist. The big crunch will proceed; the universe will
contract finally to a point
Some scientists conjecture that the universe will vanish and vanish for
ever. Some able to devise any mathematical model for retreating of the universe from the point before the final disappearance, they
expect something to happen natural or miraculors, so that the universe will bounce
back from the final singular point. They call the point singularity. The
universe will contract to the singularity and will expand again. Expansion from the singularity and
contraction to the singularity will go on alternately and this process will continue
ad infinitum. This is the concept of oscillating or pulsating universe. This
concept is quite similar to the Tamtrik concept of creation and dissolution of
the universe.
Shiva whose body is pure consciousness is the lord of the Wheel of Emergies, each of which
represent aspects of his divine majesty, the power of this sovereignty and
freedom. As this Wheel of Emergies revolves, the universe is created and
destroyed.[11] manifesting in this way His
power. The liberated at one with Shiva share in his freedom while those
ignorant of their true identity are caught in the movement of this wheel and so
bound to the reccurent round of birth and death.
We experience this creation and destruction this ceaseless coming and
going, as binding only if we fail to recognize that everything abides within
the light of consciousness. If we realize that all this is merely the play of
the power of consciousness the rotation of the wheel of Emergies the world no
longer appears to us to be Samsara Abhinava exclaims
It is Shiva himself of unimpeded will and pellucid consciousness. Who is
even (now) sparkling in my heart. It is His highest Shakti Herself who is ever
playing at the edge of my senses. The entire world glows at one with that bliss
of I ness indeed I know not what the word “Sansara’ refers to
[1] Lukpn`”;k ânqn`”ks dk;ZLej.kdky r%A
izg’kkZ
osnle;s njlUn”kZu{k.ksAA9AA
vukykspurks
n`’Vs folxZizljkLinsA
folxksZ
fd izlaxs p okpus /kousrFkkA10AA Shiva Drishti: Chapter I, verses –
9-10, P. 9
[2] T. Sa. P. 84 atra cesam
vastavena patha kramavandhyava sristir ityuktam kramavabhasopi castityopi uktam
eva.
[3] up ohtkM~dqjyrkny iq’iQyk fnorAA220AA
Øfeds;a
HkosRlafoRlwrLr= fdykMdwjA
chtkYyrk
RoMdqjk=ks ohtkfg rq loZrAA221AA
lforRoa
Hkklekua ifjiw.kZa fg loZr%A
loZL;
dkj.ka izksDr loZ=Soksfnra er% AA 222AA Tantraloka Vol – IV, Chapter X,
verses 220-222, PP. – 169-70.
[5] lØeRoa p ykSfdD;k% fd;kik% dky “kfDrr%A
?kVrs
u rq “kk”oR;k% izHkO;k% L;kRizHkksfj oAA2AA Ishvaropratyabhijna
Vimarshini 2.1.2 P, 173 verse 2
[7] I.P. 12 /1/3. dky% lw;kZ
fnlapkjLrRiq’ikfntUe okA
“khrks’.ks
okFk rYy{;% dqe ,ol rRor%AA3AA
[8] ØekHkkokUu ;qx iRrnkkokRØeksfMou
AA79AAdzedFkrhr lafoÙkRoa lqfueZle~A
Tanraloka Vol. II – Chapter IV, Verse 179b-180a, P.
149
[9] e.kk foUnzk;q/ks Hkkl bo uhykn;% f”kosA
ijekFkZr
,’kka rq uksn;ks u O;;% Dofpr~AA110AA
Tanlraloka Volume IV, Chapter XI, Verse 110, P. - 353
[10] Science consciousness,
Freedom – Manoranjan Basu – Indica Books – 2005, P. – 11, Preface
[11] loZlxZ lgkajdkfj – futla fo}sork
pØs”ojrkizkfIr Hksorhfr f“koe~AA22AA Pratyabhijna Pridayam – verse – 20,
P. - 106
Comments
Post a Comment