Prakrti Creates without Purusha: In this connection three points may be distinguished. In addition to the main positions of the Golden Egg in relation to Purusha, it is possible to conceive of Prakrti as creating without the existence of Purusha; that is to say, Prakrti or the Golden Egg may be conceived as the sole creator of life.
Purusha is a Mere Spectator: Again, we may conceive of Purusha as a separate entity, but Prakrti may be regarded as the sole direct cause of creation, there being no actual union between them. Purusha, in this case, is conceived to be outside of Prakrti or the Golden Egg; but, by the mere fact of his neighbourhood, an electro-magnetic current is set up in Prakrti, which is thus enabled to create. Prakrti, in this case, is conceived as the direct cause of creation and Purusha as a mere Spectator or Onlooker. Thus:
- Prakrti is represented as the sole Creator, and there is no Purusha at all in this case.
- Prakrti is the sole direct Creator, but the Purusha exists outside of her. His nearness to Prakrti sets up an electro-magnetic current in her, by means of which she creates.
- Purusha is the Sole Creator; again, we may regard Purusha as the sole creator of life, and Prakrti herself as but a development and manifestation of him.
Purusha within Prakrti: In connection with the relation of Purusha to Prakrti, we have so far conceived of them as separate entities, coming together for purposes of creation; and Purusha is given an independent place outside of Prakrti, either to the north or the east. But it is possible to conceive of him as within the Golden Egg itself; and in this case the two may either be conceived as united from the very beginning, inseparable and Inseparate, or else Prakrti herself may be regarded as a development of Purusha. The abode of Purusha is the Heart; and when he is regarded as the sole creator, we get a case of Parthenogenesis, where the male may be conceived as creating without the female.
Different Ways of Considering the Manifestation of Life: Thus, the manifestation of life may be considered from the following points of view:
- As due to the transformation of Prakrti alone, without the existence of Purusha.
- As due to the transformation of Prakrti alone, but where the Purusha exists and is a mere spectator or onlooker of Prakrti.
- As arising out of the union of Purusha and Prakrti. In this case the Golden Egg is conceived as fertilized by the Supreme Purusha.
- As due to the transformation of the Supreme Purusha himself as sole Creator. Prakrti, in this case is conceived as but a development of Purusha, and he dwells in the Heart.
Nine Ways of Creation: From this we see that there are nine possible ways of considering the problem of creation; six where Prakrti is "fertilized" by Purusha; one where the latter is a mere spectator and Prakrti alone creates; one where Prakrti is conceived as the sole creator, without the existence of Purusha; and the ninth where the Supreme Purusha himself is the sole creator, dwelling in the Heart, and Prakrti is developed out of him.
Different Systems of Hindu Philosophy: Three Main Divisions: We are now in a position to consider the different systems of Hindu philosophy and Hindu religion. It will be noticed that there are three main thought in connection with the creation of life:
- That Life is created by Purusha alone;
- That it is created out of the union together of Purusha and Prakrti;
- That it is created by Prakrti alone.
These three main lines of thought give us the three main lines of thought give us the three Hindu philosophy Vedanta, Yoga and Sankhya corresponding to which there are three great systems of Hindu religion, the religion of Vishnu or Krshna, the religion of Siva or Mahadeva, and the religion of Brahma, in after years associated with the name of Buddha; and these three constitute the great Hindu Triad or Trimurti. It will be noticed that, according to the first, the Supreme Purusha is conceived as the sole Creator, and Prakrti herself is regarded as developed out of him; according to the second there are two creators and not one, Purusha and Prakrti, co-equal and coextensive; while according to the third Prakrti is conceived as the sole creator of life, and Brahma is identified with the Golden Egg or Hiranyagarbha. Indeed, in Buddhism, which arose in after time, the idea of the Supreme Purusha is almost eliminated; while in the Sankhya system, which is closely associated with Buddhism, he is practically reduced to a non-entity.
It may, in this connection, be of interest to note that these three lines of thought are also connected with the three Gunas; Sattva, Rajas, and Tamas, or the three energies of Heat, Electricity and Magnetism, or the three great entities, Buddhi, Mind, and Ether. This idea will be developed in the course of these pages.
Two Aspects of the Problem: the Unmanifest and Manifest: Heart and Head: As already pointed out, there are two aspects of the problem of creation; the one related to the Unmanifest and the other to the Manifest; the one to the Heart, and the other to the Head. It has already been shown that the Ancients regarded the Sun as the source of all manifest life. Accordingly, the Supreme Creator, in his manifest form, is identified with the Sun; and the energy, corresponding to the Sun, was conceived to be Buddhi or Intelligence, centered in the Head. The Sun, Tapas or Heat, Buddhi and Head are, therefore, inter-connected.
It has further been pointed out that the Ancients regarded the Heart, the unmanifest, to be the source of all manifest energy; that the Eternal Heart, as well as the individual Heart, was the abode of the Supreme; and the "Lightning of the Heart" and "Ether of the Heart" were energies superior to the energy of the Sun (Tapas or Heat), the manifest form of the unmanifest Supreme Purusha. Again, it has been observed that, according to the Hindu system of thought, creation or destruction is nothing but a transformation of one energy into another. When life is "created", the higher is transformed into the lower; and when life is "destroyed", the lower is transformed into the higher energy.
Thus we have two main lines of thought in regard to the problem of life: (1) In relation to the Manifest, and (2) In relation to the Unmanifest. The first gives us the system of the Number Seven, and the second the system of the Number Eight.
System of the Number Seven: According to this system, life is considered in the light of the Manifest, as consisting of seven main divisions; Buddhi, Mind, and the five elements Ether, Air, Fire, Water, and "Earth". Buddhi is regarded as the manifest source of all life, when it becomes creative, it is transformed into Mind; Mind is then transformed into Ether; Ether into Air; Air into Fire; Fire into Water; and Water into "Earth"; and so is life made complete.
System of the Number Eight: In the system of the Number Eight the Unmanifest is taken into consideration, and regarded as the source of the Manifest, and the energy of all life. As in the first system we considered Buddhi or the energy of the Head as the source of all manifest life, the Heart is Conceived as the source of energy of the Head itself in this system.
According to the system of the Number Eight, there are eight divisions of life; Heart-energy (Consciousness or Ahankara), Buddhi, Mind, and the five elements.
Energy of the Heart: The energy of the Heart is sometimes defined as Consciousness (Ahankara or I-ness) sometimes as Atman or Soul; and sometimes as Mind (different from the Mind as ordinarily understood), from the analogy of the Heart giving rise to a super- electric energy, and the Mind being characterised by an electric energy.