The above account of creation relates to Triloki and to the dwellers of
Triloki. After creation, some come down from the higher planes and hold
responsible positions as we have already seen. The Vaikarika Devas, who
may be identified with the Vedic Devas, are created or rather manifested
in the Triloki before the Individual creation. They appertain to what
the Purana calls Karana or causal Creation. The Vaikritika Devas and
Deva Yonis, known as Elemental in Theosophical language, are created
according to their Karma in the previous Kalpa and are subject to
gradual evolution during the Kalpa. The Vaikarika Devas, however, remain
as they are during the whole of the Kalpa. Similarly the Devas of the
higher planes, e. g., Kumudas, Ribhus, Pratardanas, Anjanabhas and
Pratitabhas of Mahar Loka, Brahma Purohitas, Brahma Kayikas, Brahma Maha
Kayikas and Amaras of Jana Loka, Abhasvaras, Mahabhasvaras, and Satya
Mahabhasvaras of Tapas Loka and Achyutas, Suddha Nibasas, Satyabhas and
Sanjna Sanjnins of Satya Loka these are not affected by creation in
Triloki. The dwellers of those Lokas other than Devas are also similarly
not affected. The story of creation is a simple one. As the Linga Purana
says, when Earth is scorched up in the summer season, it becomes fallow
and the roots of vegetation remain underground. They, however, wait for
the rainy season to germinate again and grow in all the varieties of the
previous vegetation. Similarly when the previous creation is burnt up by
the fires of Pralaya, the roots remain imbedded in Prakriti, which
becomes fallow. The fallowness is removed on the approach of the
creative period or Kala. Kala, according to Bhagavata, is a Sakti of
Purush or the Unmanifested Logos. Then transformation follows in
Prakriti according to Svabhava or the inherent nature of Prakriti and
Karma, or the root-record of the previous Kalpa gives shape to the
transformation.
Sridhara Svami quotes a sloka, which says that there are three Purusha
manifestations. The first Purusha is the creator of Mahat and other
elemental principles (Tatvas). The Second Purusha is the dweller of the
Cosmic Egg. The Third Purusha is the pervader of all beings.
Creation is divided into two stages. First the creation of the
principles themselves or Tatvas, which unite to form globes and
individuals. This is called Karana creation. Secondly the creation of
individuals and of globes. This is called Karya or resultant creation.
Following the law of periodicity, the First Purusha energises the latent
Karma or Jiva-record of the previous Kalpa, and prepares the ground for
the development of that Karma, by setting Prakriti into active
transformation. This is the First Life Wave which caused the principles
to appear by themselves. The First Purusha permeated these principles as
pure Atma.
But the principles could not unite to make the forms, and to make
individuals and globes. Purusha, as pure Atma could not guide them
further, as the gulf between Purusha and Prakriti was too wide. So
Purusha had to limit Himself further, by uniting with Mula Prakriti, as
one undivided whole, and so becoming the guiding principle of all
individual workings in our universe, the pervader of all individuals and
globes as Atma-Buddhi. The Universe as a whole is represented as an Egg,
and the Second Purusha or Virat Purusha is the soul of that Egg.
Individuals and globes appear as germs in that Egg, and are all brought
into manifestation in time by the Third Purusha Brahma.
The Second Purusha is called the First Avatara and the seed and resting
place of all other Avataras. An Avatara is a highly evolved Jiva, that
has attained the Logoic state and that _comes down_ from his exalted
position, to serve the universe. Why is the second Purusha called an
Avatara? The Brihad Aranyaka Upanishad raises the veil a little on this
point.
"This was before Atma, bearing the shape of man (the first born from the
Egg, the embodied soul, the Virat with heads and other members of the
body) Looking round, he beheld nothing, but himself. He said first:
'This am I'. Hence the name of I was produced.
"_And because he, as the first of all of them consumed by fire all the
sins, therefore he is called Purusha. He verily consumes him, who
strives to obtain the state of Prajapati, prior to him."_ Sankaracharya
explains the under-lined portion as follows: -- "And because he,
"Prajapati in a former birth, which is the cause, as the first of those
who were desirous to obtain the state of Prajapati by the exercise of
reflection on works and knowledge, viz, "as the first of all of them,"
of all those desirous of obtaining the state of Prajapati, consumed by
the perfect exercise of reflection in works and knowledge all the sins
of contact, which are obstacles to the acquirement of the state 'of
Prajapati' because such was the case, therefore he is called Purusha,
because, he, _pur_ (first) (did) _ush_ (burn)
Therefore by the words: "He consumes him," it is meant, that the perfect
performer obtains the highest state of Prajapati, he, who is less
perfect, does not obtain it, and by no means, that the less perfect
performer is actually consumed by the perfect.
Here the word Prajapati refers to the Second Purusha.
The state of the Second Purusha is the highest achievement of Jiva. It
is the meeting ground of Jiva and the Supreme Purusha. The Second
Purusha may be different for each Kalpa, it may be for each Brahmanda.
He is the Ishvara, the Lord of our Universe. He holds the whole creation
unto His bosom, and is the sustaining force of all. In the three aspects
of Brahma, Vishnu and Siva, he guides the creation, the preservation and
the dissolution of the Universe. Those that could not attain His state,
though they strove for it equally as eminent as the Second Purusha, that
are to become the Second Purusha in perhaps another Kalpa or Brahmanda,
are the Lila Avataras. They remain merged in the Second Purusha or
Ishvara and they manifest themselves in the Universe, only when a
necessity arises for their manifestation. The Bhagavata contends that of
all Lila Avataras, only Krishna is Purusha Himself the others being only
partial manifestations of Purusha.
"These are the parts and aspects of Purusha. Krishna is Bhagavan
Himself." -- I-3-28.
Tamas is dark, opaque and heavy on the physical plane, indolent and
ignorant on the mental plane, non-perceptive on the spiritual plane.
Rajas is translucent, and constantly moving on the physical plane;
distracted constantly, acquiring likes and dislikes, and exercising
intellection on the mental plane; and partially perceptive on the
spiritual plane.
Satva is light and transparent on the physical plane, cheerful and
buoyant on the mental plane, and fully perceptive on the spiritual
plane. True perception and real knowledge follow from Satva. By partial
understanding and semblance of knowledge, the results of Rajas, people
become distracted and led astray.
Tamas keeps down all beings and enchains them to materiality in the
course of evolution, and there is a point in the downfall of beings as
well as of globes, beyond which there is a complete break-down. Satva
counter-acts Tamas and the preservation and improvement of the Universe,
rather of Triloki, there fore mean the infusion of Satva. Vishnu
represents Satva and so Vishnu is the Preservative aspect of Virata
Purusha. When Rajas and Tamas predominate in Triloki, when the lowest
plane Bhur becomes heavy with Tamas, the Lila Avataras appear and infuse
Satva into the Lokas.
*SKANDHA I., CHAP. 2-34.*
This Preserver of Lokas preserves the Lokas by means of Satva, by
incarnating in Deva, Animal, Human and other kingdoms as Lila Avataras.
The Third Purusha is Brahma in Creation, Vishnu in Preservation and Siva
in dissolution. Vishnu as the Atma in each being manifests Himself in
action consciousness and will. Brahma is the propelling power in the
Involution of beings, which gives them their physical body. Vishnu is
the propelling force in the evolution of beings through physiological
action (Prana), sensation, intellect, and lastly the development of the
spiritual faculties.