Sarva Sarvatmakam as the Theory of Everythings:-

As the source of diversity. Shakti is the absolutes creative power of Maya. Due to Maya Shakti, an initial contract emerges within universal consciousness between the conscious (Cit subject) and the unconscious (Cit object). This split goes on to develop into the innumerable secondary distinctions which obtain between specific particulars. The one power made manifest in this way appears to be diverse due to the diverse forms of awareness the subject has of the many names and forms of the object. There is no object or event that does not disclose the presence of Shakti. The universe says the Shiva-sutra is the aggregate of (Shiva’s) power. Each power is means channel or outlet (mukha) through which Shiva, though formless (anamsha) and uncreated, becomes manifested in a particular form. The very Being (satta) of an entity consists essentially of its capacity to function (arthakriya) within the economy of consciousness.  All things are endowed with Shakti in the form of their causal or pragmatic efficacy. It is on the basis of an entity’s causal efficacy that we say that it is what it is and not anything else. Thus, there are innumerable powers in every object. Although these powers cannot be known directly, they are inferred from their effect.

Change is the coming to prominence of one power at the expenses of another. When a jar example comes into being the pragmatic efficacy of the clay ball is superseded by that of the clay jar. In this way the abiding fullness (parnata) of the one universal power in a sense alters as one aspect ‘expands’ and comes to the fore, while another contracts on recedes into background. Shakti is, in this sense in a state of perpetual pulsation (spanda) expanding and contracting assuming now this now that form. Thus, this one power appears to be many due to the diverse results of its activity. Although reality is one, it performs many functions. Various aspects of the one universal potency appear in each individual entity as its specific functions and so the ignorant wrongly assume then to be divided from one another. The enlightened, however, discover the universe to be power and thus undivided and at one with Shiva their authentic nature as the possessor of power.

All objects of nature are formed only by the flow of the energy of pulses to fill a pattern set up by the brain. The total energy remaining constant. Nature takes different shapes and transforms from one class of objects to another. The situation is similar to water flowing into different channels of a farmer’s field as the farmer removes the muded obstacles from the channels already lined up. The farmer does not produce the water or force it in any direction, he only removes the obstacles and the water flows naturally. As it has been mentioned in the Yoga Sutra.

The incidental cause does not move or stir up the natural tendencies in to activity. It rarely removes the obstacles like a farmer irrigating a field.[1]

All the objects of the world are all inclusive every object of the world contains all other objects partially. Nothing is absolute in the creation. Prakriti is the basic element of all objects. The object is the transformation of prakriti. It is possible to transform any object into any other object. The difference of objects is due to the levels of manifestation of the prakriti. This very theory also applies on the human being. It is the aim of yoga to manifest that Reality in man. For the manifestation. But the efficient cause cannot incline prakriti to manifest itself it can only remove the obstacles. Prakriti is naturally inclined to transform. In the background of every object, there is prakriti in its unmanifested or concrete from. It has been written in the Tantrloka.[2]

According to Swami Vishuddhanandaji, until there is traction between two objects, the third one would not arise. All the objects of this world are the consequence of this friction. Each and every object has both Prakriti and Parusha even toms and particles have these two parts. The difference of male- female is only due to the difference of manifestation of either of the two. If there is predominance of male part then there will be male object.

He further says that an ordinary person will find a flower as rose but will find in that very flower, each and every particle of this universe. There is nothing which is not existent in that very flower.

According to him as there is flower in the bud in the same manner there is bud in the flower. As there is tree in the seed, in the same manner there is seed in the tree. Only due to explosure to light and availability of material the seed becomes tree. Due to the laws of nature every where the same thing is happening. Suitable environment and location is necessary for this purpose. If anu bosy can remove these necessary factors, then the flower can be reverted into the bud again. Or if anybody can develop the subtle aspect of the bud after providing the necessary factors then the flower will be turned into the bud again Every where the same law is prevailing.

He says that forward and reverse both processes are possible. Milk can be transformed into curd and curd into butter and butter into ghee. In ghee the materials of milk are in concealed form. An yogi who has command on nature can again convert ghee in milk or even into the grass eaten by the cow. There is old person in the child and child in the old person. After seeing an old person everything about his childhood can be known. According to the laws of nature knowledge about the past arises itself.

According to the hierarchy of completion there arises many types of objects Patanjali has also mentioned it in his Yoga Sutra.[3] On the level of human being it is also applicable. In an ordinary human being divinity is in latent form. And following the rules of yoga he can manifest that divinity in himself.

There are two types of karmas religious and anti religious. There where religious works are prominent, there evil deeds and their consequence unhappiness will be checked. But if there is absence of religious or moral deeds, then naturally there will be evil and unhappiness. It these immoral deeds can be checked then it is not impossible that there will be sublime happiness.

Therefore, though there is everything in the nature but it is not in manifested form. Any efficient cause can remove only obstacles, but cannot incline the nature towards its work. But if its obstacles can be removed then its natural activities will happen surely. This very law is prevailing every-where in the universe. It is written in the Shiva Dristi also.[4]

Every where in this world, everything lies in its subtle form. But whatever aspect of that object is prominent, it is manifested in that very form. Whatever part is not so prominent in their object will remain unmanifested. But an Yogi who has command on nature can create any object from any where. In whatever form we see any object is that is its relative existence. But that very object is not limited to that relative existence. A piece of iron is not merely iron. This whole prakriti is latent in that very piece of iron. But due to the prominence of iron other elements are invisible in that piece of iron. If anybody can increase the golden aspect of that iron then it will turn into gold and the iron aspect of that piece will disappear. But it is not the case that iron has turned into gold. Instead of this the matter of fact is this that the iron aspect of that piece has become latent and the gold aspect of that very piece has become potent. It is the very theory of completion of the Yoga.

According to Patanjali nimitta prayojakam. Efficient cause can only remove the veils of any object. After the removal of this veil, prakriti becomes free to manifest itself in many forms. The golden aspect of the iron piece lies covered in it and its iron aspect is unveiled. But if the golden aspect can be unveiled by Yogic powers and iron aspect can be veiled by it then the iron piece will turn into gold. But by this power non-existent can not be made existent. Only unmanifested can be made manifested. According to satkaryavada nature is only manifestation of prakriti. This is the essence of Surya Vijnana. Due to which varnamala, the series of pada and vakya has been created, that is also based on this theory. Because every varna originally contains every other varna. Outwordly every varna is different from any other varna but the basic element of every varna lies in every other varna and in every varna, there is possibility of the manifestation of every other varna.

That is why yogis say that in every varna there is potentiality of the manifestation of every other varna. The combination of one varna with another is for the purpose of manifestation of the concrete form of object. But when an Yogi becomes introvert, then he can perceive the basic element of every varna.

Efficient cause can remove the obstacles. Consequently any gross element can be converted into subtle element and subtle element can be converted into gross element. Also any superior element can be converted into inferior element and inferior can be converted into superior element. This very jatyantar parinamvada is the main dictum of the law of karma.

That Supreme Power is playing through prakriti and Itself is the spectator of the game. There is both darkness and light, poison and nector in this nature. But there where is light there is n’t darkness and  there where is darkness there is n’t light. Light has the capacity to remove darkness, but darkness cannot dispel light. Yogis who has transcended the domain of nature can see this game of prakriti. And they can also participate in this game because they are not under the influence of Maya and papa-punya. Persons who are victim of Maya are lured by this game of prakriti. They take it as true incidence. But the Yogis take it as only play of consciousness. They are not lured by this game of prakriti.

The eyes of ordinary person is veiled by Maya. So one object can be veiled and other can be created before them. But the yogis can see the basic element of all these objects, so they cannot be illusioned by these objects. No body can deceive them.

Projection and concealment are the works of ignorance. Both of them are illusory. So one can be shown as other. Rose flower can be turned into lotus and lotus flower can be turned into rose. In fact both of them are illusion. After concealing rose, one can create lotus and by projecting rose and concealing lotus one can create rose. But an enlightened person knows the reality of both. They know that both of them are phenomenal reality. Phenomenal reality is subordinate to nature. No body’s will is working there.

Prof. Hawking writes in his ‘Universe in a Nutshell’ How will our journey of discovery proceed in the future? Will we succeed in our quest for a complete unified theory that will govern the universe and everything that it contains?[5]

Is n’t the theory of Sarva Sarvatmakam, the theory of everything? Further genets are trying to create hybrid species by fusing two species together but if they can apply the theory of sarva sarvatmakam, they can create any species out of one species.

Also, stem cells are the best example of sarva sarvatmakam. These cells are like clay, out of which any organ can be developed or we can say that these are like primordial waters out of which everything of this universe has been created.

          Further, Prof. Hawking writes that, “we have identified the Theory of Everything as M. theory ---- M theory is like a  jigsaw, it is easiest to identity and fit together the pieces round the edges of the jigsaw the limits of M theory where some quantity or other is small. We now have a fairly good idea of these edges but there is still a gaping hole at the center of the M theory Jigsaw, where we don’t know what is going on.”[6]

If a scientist can develop the capacity like an yogi, he will be able to know what is at the center. As Swami Vishuddhanandaji says that if any body can know the basic element of an atom, then he will be able to know the whole universe. Or if any body can know even a varna, he will be able to know every verna, because the basic element of all these varnas is the same. Thus knowing the basic element of universe scientist can know the whole universe.

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[1] fufeÙk iz;kstda izd`ehuka oj.kHksbLrq {ksf=dor~A

Yoga Sutra – IV – 3.

[2]  loZ lokZReda ;L;kÙkRekRldyekrfjA

y;kdyk fm”kähuk laHkoks∙LR;so rRor%AA55AA

tantraloka IV volume – Chapter – 10, Verse – 155, Trans. By Parashamsa Mishra Mamsa.

[3] tkR;Urj ifj.kke% izd`R;kiwjkr~A

[4] lnk f”kokReuk osfÙk ?kV% l p ?kVkReukA

loZslkoZRedk Hkkok%loZloZLo#ir%AA AA106AA

Shiva Drishti – Translted by Dr. Radheshyam Chaturvedi, Varanaseya Sanskrit Sanstham – Varanasi – 1986 Chapter. V, Verse – 107, P. 213.

[5] The universe in a Nutshell-Stephen Hawking – Bantom Press London 2001, P. 175

[6] The universe in a Nutshell-Stephen Hawking – Bantom Press London 2001, P. 175