BEING ALONE AND BEING IN CREATION

Brahman is “Real, Consciousness, and Infinite", asserts Taittiriya Upanishad (Book II-Brahmavalli, Chapter IV). The Upanishad says Brahman is infinite in three respects—in respect of time, in respect of place, and in respect of things, respectively. Akasa, or space, for example, is infinite in space; for there is no limit to it in space. But Akasa is not infinite either in respect of time or in respect of things, because it is an effect (Kārya). Adi Shankaracharya in his introduction to Taittiriya Upanishad says, "From whom is born the whole universe, in whom alone it is dissolved, and by whom alone is this upheld— to that Self who is Consciousness be this bow!" Before the creation of the universe, "Being alone was," or "Existence alone was," proclaims Chandogya Upanishad (6.2.1-2). The Upanishad states:

sadeva somyedamagra āsīdekamevādvitīyam | 

taddhaika āhurasadevedamagra āsīdekamevādvitīyaṃ tasmādasataḥ sajjāyata ||

kutastu khalu somyaivaṃsyāditi hovāca kathamasataḥ sajjāyeteti| sattveva somyedamagra āsīdekamevādvitīyam || Chandogya Upanishad. 6.2.1-2 ||

The meaning so derived through the commentaries of sage philosopher Swami Krishnananda is that before the cosmos came into being, there was non-dual Absolute Existence (Commentary on Panchadasi – Chapter 2: Pancha Mahabhuta Viveka – Discrimination of the Elements, Divine Life Society, Rishikesh). In the beginning, and before this world was manifest, this universe was pure existence alone, 'one without a second'. There was only a singular, undivided, and formless consciousness. Regarding this, some thinkers say that before this world was manifest, there was only non-existence, 'one without a second'. Out of that non-existence, existence emerged. This has been countered by the Upanishad subsequently by asserting that before this world came into being, there was only existence, 'one without a second’. This perceptive statement establishes Advaita (non-dualism), denying the existence of anything else inside or outside this Ultimate Reality, or Brahman. Because "Being" alone was before creation, it serves as the ultimate material and intelligent cause of the universe. It is not a universe created out of nothing, but rather this singular Being willed to become many. The whole world of perception is constituted of Name, Form and action, commented Swami Krishnananda in his commentary. Inasmuch as names and forms could not be there in the origin of things because they were created later on in terms of the manifestation of space and time, names and forms cannot be there unless there is space and time. In Pure Existence, space and time cannot be there—it is observed that there were no names and no forms whatsoever, no categorisation into particulars, in the original state of Being, which was One alone without a second. It has no internal differentiation, external variety or any kind of contact with anything. This Absolute Existence willed, "May I become many; may I grow forth" (Chandogya Upanishad, 6.2). This will of the Absolute Existence starts the process of creation not as a separate entity but as a projection or transformation (Parinama) of Brahman's own energy. That projection or transformation is differentiation of Name and Form. Nothing is created new, but only names and forms are given to what existed in the original being. The world always existed, but it did not always exist in the form we see it now. A snake is always a snake, whether it is lying like a long rope or it is coiled up. The world is Sat (Existence), and it is nameless and formless. But how come they have names and forms? The answer is that Existence is the only Reality, but if it seems to have different names and forms, they are merely superimpositions and are not real.

1. Outline 

The creation of the universe is the relative aspect of Brahman, or the Absolute Existence, or Pure Consciousness. It is an apparent projection veiled by His illusionary power, or Maya. Brihadaranyaka Upanishad (2.1.1-2.1.20) says so. The Upanishad deals with the journey from the conditioned, lower reality to the Ultimate Reality, the absolute unconditioned Truth (Brahman), by analysing the three states of human consciousness: waking, dreaming and deep sleep. In waking and dream states, the mind moves through external objects and internal impressions. But in deep sleep (Sushupti), all senses and mental faculties withdraw into Atman, or Self. Atman is independent of the body-mind-intellect complex; it is the silent Witness Consciousness that remains fully intact even when the conscious intellect shuts down.

The Upanishad gives Brahman the secret title of "Satyasya Satyam", or the "Truth of truth". The changing, physical world around us is "truth", as it exists relatively, but the underlying, Pure Consciousness that projects it is the Ultimate Reality, or Absolute Truth. In Taittiriya Upanishad (Book II – Brahmavalli, chapters VI, XI-XV), the universe's creation is described as an emanation. The Upanishad describes cosmology as a dual-directional process. It outlines a downward "evolution" where formless Brahman, or Pure Consciousness, or Absolute Existence, gradually condenses into gross matter and physical life. It also explains an upward evolutionary journey where human consciousness transcends these layers to reclaim its infinite blissful nature. The chronological sequence of how the dense physical world emerged from the subtle, formless Atman unfolds in a step-by-step manifestation of the Pancha Mahabhuta (the five great elements of Akasa, or space; Vayu, or air; Agni, or fire; Apah, or water, and Prithivi, or earth). The process begins with the unmanifest, Brahman—the source of all existence. From Brahman emerges the first and subtlest element, Akasa (ether or space), that emanates from Brahman, the Ultimate Reality or Cosmic Self. Space becomes slightly denser and more experienceable to form air. Air condenses further to give rise to fire, adding form and visibility. Fire condenses and cools into water. Earth, or Pṛthivi, and water solidify to create the grossest, most tangible element, earth. The physical earth allows for organic matter and plant life to grow. The digested essence of plant life becomes food. The assimilation of food sustains the physical human body. Chandogya Upanishad does not speak of the birth of air; it is shown in the sequel that Brahman Himself takes the form of every antecedent effect and so forms the cause of the succeeding effect: so that, here too, having assumed the form of Akasa, or space, Brahman Himself is the cause of Vayu, or air. Therefore, it was observed that the air has a birth.  Taittiriya Upanishad details a step-by-step manifestation of the universe where each successive element emerges from the preceding one in a subtler one: Akasa (Space/Ether) originates from Brahman, or Pure Consciousness. Akasa is followed by Vayu (Air), Agni (Fire), Apah (Water), Pṛthivi (Earth), Osadhayah (Flora/Vegetation), and Annam (Food/Protoplasm) nourished by plants, forming the basic organic matter of the physical universe, and a human being manifests succeeding as the culmination of this material development. The upward ascent (evolution of consciousness), Taittiriya Upanishad (Book II – Brahmavalli, chapters VI, XI-XV), maps human evolution onto five nested layers or sheaths (Kosas), which individuals must progressively transcend to attain Brahman, the Ultimate Reality. Annamaya Kosa (The Physical Sheath) is the gross body sustained entirely by food. Praṇamaya Kosa (The Vital Energy Sheath) is the life force that drives physiological functions like breath and metabolism. Manomaya Kosa (the mental sheath) is the realm of processing emotions, thoughts, and external stimuli. Vijnanamaya Kosa (The Intellectual Sheath) is the realm of higher understanding, discrimination (Viveka), and wisdom. Anandamaya Kosa (The Bliss Sheath) is the innermost, near-infinite state of pure joy and peace that reflects the universal consciousness (Brahman). Ultimately, the Upanishad reveals that the physical world is not separate from spirit; rather, it is spirit condensed into matter. The ultimate goal of human life in this evolutionary model is to look inward, transcend the gross material layers, and realise our Absolute Unity with the Cosmic Self, or Brahman. Sage philosopher Swami Krishnananda (Commentary on Panchadasi, Chapter 7: Triptidipa Prakaranam – Light on Supreme Satisfaction), in his reflection on Brihadaranyaka Upanishad (4.4.12), says when this Atman realises itself as “I am”, or when this Purusha, or Consciousness, realises this Atman as “I am”, why should anyone desire anything in this world, and why should anyone wish to enter into this body once again, as if one would like to have fever again and again? This “I am” sabda, this Purusha, is indicative of the Self-luminous Atman. It is something that is experienced firsthand. This Atman is sometimes within this Atman. For all practical purposes, it is not directly felt. We feel only the body directly—the world, the body, and all its relations. But if an enquiry is conducted into the nature of consciousness, which is what is actually operating through us in all three states of waking, dreaming and deep sleep, we will realise, on an analysis of these three states, that consciousness could exist as a Self-luminous, independent something in the state of deep sleep, with no relation whatsoever with the three states or with the five Kosas, or sheaths. This understanding invites profound questions about the essence of our existence and the underlying reality of consciousness itself. By exploring deep sleep, we may uncover insights into the true nature of the Self, transcending the limitations imposed by our waking experiences.

2. Scriptures 

The scriptures bluntly say Existence is one only. But the illusionary externalities of manifestation get into the manifold proportion of mix-up of perception through human conception of binary opposition and mind-controlled sensual devices. The Nasadiya Sukta of Rig Veda (Mandala 10, Sukta 129) begins by breaking down all human concepts of reality. Before the universe began, there was neither non-existence (Asat) nor existence (Sat). Yet, there was a latent, singular reality—"That One" (Tadam)—which existed completely self-sustained, without needing physical breath or air. That One, which was void and wrapped in nothingness and unmanifest, arose through the power of internal energy, or Tapas. The dormant potential began to transform into manifestation. We cannot even say there was "nothingness" because "nothing" can only exist in contrast to "something". It describes a state before binary opposition—before space, matter, or boundaries existed. The driving force behind creation is identified as Kama—not merely physical lust, but the primal, cosmic desire to exist, to manifest, and to perceive. This desire is the bridge that links the unmanifest potential (Asat) to the manifest universe (Sat). The driving force behind creation is identified as 'Kama', or cosmic desire to exist, to manifest, and to perceive. This desire is the bridge that links the unmanifest potential (Asat) to the manifest universe (Sat). There was a sudden cosmic expansion, which quickly split into dualities: above and below, cause and effect, passive matter (Prakriti) and active consciousness (Purusa). Finally, the Rig Vedic Sukta suggests that the Supreme Self or Pure Consciousness looking over existence from the highest realm might know the final truth—or perhaps even that Ultimate Reality does not fully grasp the origin of its own existence. It leaves creation as an open, beautiful mystery.

The one-line statement from the Asyavamasya Sukta of Rig Veda (Mandala 1, Sukta 164, Mantra 46) speaks volumes:

Indraṃ mitraṃ varuṇam agnim āhur atho divyaḥ sa suparṇo garutmān |Ekaṃ sad viprā bahudhā vadanty agniṃ yamaṃ mātariśvānam āhuḥ ||

They speak of Indra, Mitra, Varuṇa, and Agni, and he is the heavenly, beautiful-winged Garutmān. The Truth is One, but the wise speak of it in many ways; they call it 'Agni', 'Yama', and 'Mātariśvan'. Agni is the god of fire; Yama, the god of death and justice; Mātariśvan, the god of Vayu, or wind; Indra, similarly, the god of rain; Mitra, the god of alliances; and Varuṇa, the god of cosmic order. It explains that different names, forms, and deities are simply different expressions of the same single, underlying Absolute Existence, or Brahman, or Supreme Self. It implies that in the universe of manifestation, the Supreme, infinite, eternal and imperishable reality (often called Brahman) is perceived differently as offshoots from diverse backgrounds, temperaments, capacities, and cultures of manifested beings. According to Srimad Bhagavad Gita (8.18-19), creation (Srishti) and dissolution (Pralaya) recur in endless cycles corresponding to a "day" and "night" of Lord Brahma. Each of these cosmic cycles spans 4.32 billion human years, after which the manifested universe dissolves into an umanifest state until the next creation begins. A single daytime period of Brahma equals one Kalpa, which consists of 1,000 cycles of four yugas (4.32 billion years). His night is of the exact same duration. This continuous cycle of birth, existence, and dissolution repeats infinitely, dictating the rhythmic pulse of the material universe. The ultimate goal of the Jivatma, or individual self, is to look beyond these temporary manifestations and attain eternal bliss, or Sat-Chit-Ananda (Existence-Consciousness-Bliss).

3. Remarks 

The existence of the universe is an apparent effect that presupposes a cause and that cause is Brahman, or the Supreme Self, or the Ultimate Reality, or the Pure Consciousness. That Brahman is transcendental, immanent, omniscient, omnipotent, and omnipresent. Brahman wills Maya, His illusionary power, that veils the Reality behind the apparent universe. Brihadaranyaka Upanishad (2.01.20) explains it lucidly: as a spider moves along the thread it produces and from a fire tiny sparks fly in all directions, so from this Self emanate all organs, all worlds, all gods, and all beings. Its secret name is Satyasya Satyam, or the Truth of truth. The Pranas (everything that is the outcome of Prana Vayu) are indeed to be understood by the word "Satya," and He is the giver of Sat, i.e., birth, existence, destruction, and salvation to them all.

The vital force is Satya, and It is the Satya of that.

-Asutosh Satpathy