The Beginninless Beginning

   The Universe is said to be 'an eternal one' (nitya) that is constantly changing. Material sciences deal with the universe in a materialistic way such as physical, mechanical, chemical or biologic, while the spiritualists treat it in their own specialized way such as the Vedantic, the Sankhyan, or the yogic way. The Vedantic interpretation of the universe is based on intuitive knowledge derived from the state of meditative trance (transcendental meditation). It (the intuitive knowledge) is the ultimate truth that needs no proof since the person has visualized it and, needs no external support to his own understanding. This aspect of intuition knowledge is accepted by some learned scientists, too. However, the scientists, seeing everything through a microscope or a telescope need external support, proof and do not believe even their own understanding since they are full of doubt! They doubt the veracity of their own experiments and conclusion and as such science has shifted its stand from time to time. This is not the case in Vedic interpretation since its findings are final. Evam Veda means, 'that is it'! Om tat sat | No further argument at all.  

   There are two approaches to the study of the universe- the deductive and the inductive. A person can start from his self and go  outward in search, or the other way, going inward withdrawing from the outward. The study of the Self is Atma jnyan.The study of the external world is a materialistic one considered inferior since the basic understanding is that 'the Self knows all', Atma eva brahma | 

   The knowledge concerning the Self is Atma-jnyan and it is also known as 'Shreevidhya'. Vidhya is 'knowledge, the highest knowledge concerning the Self, the Atman or brahman, since it is said that Atma eva brahmaa |. This is para vidya, the highest knowledge. It starts with creation (srushti) and deals with all aspects of sustenance (sthiti), dissolution (laya) and merger (vilaya) in the Self. 

   It may be interesting to note here that there exists 'nothing besides the Self'. The Self is all. The Self is 'Shreem'. The 'Self' (Atman) only exists and nothing besides it! All that we witness is the trick (con) of the mind (manas). If the mind keeps quiet, is still in a state of equilibrium, everything we witness as 'an other', the objective phenomenal world, disappears! The 'Self' projects itself as the consciousness and, thus, the jiva witnesses the world! This illusory aspect of the world is the cause of suffering of the jiva. The jiva revels in sensuous world due to ignorance.
   The knowledge pertaining to the Self as well as the phenomenal objective world has been imparted by the supreme Lord Narayana to Sankarshana, by Lord Hayagriva to Agastya, by Sage Durvasa to Bharadwaja, by none else but Lord Shiva to Devi Parvati, by Brahma to Narada, and so on. The Pancharatra Agama Shastra has about two hundred and fifty samhitas, collections that eulogizes the Shakti, spiritual power attributed to many a manifest forms of Devi Devatas such as Lakshmi, Sarasvati, Varahi, Vaishnavi, Brahmi, Ganapati, etc.. 

  Thus, Shreevidhya is the science of consciousness and it deals with the evolution of consciousness in all that exists as moving and non-moving. The entire universe is thus the vibrant energy of this 'chit -shakti' called Raja Rajeshvari, Tripurasundari, Rajashyamala, Sarasvati, or Devi Sharada, call Her by any name like Lakshmi, Varahi, Vaishnavi, etc., it all means the same! 

(to be contd.)