Lord Krishna, in the 15th chapter of the Śrīmad Bhagavadgītā, talks of an aśvattha tree (अश्वत्थ) to describe reality as we perceive it. Śrī Ādi Śaṅkara, in his commentary, says this tree represents themovement of the transmigratory reality of the sentient being; that ātman that wanders, extendsuninterruptedly, always awake. The word aśva (अश्व) means a horse, and it has secondary meanings which are more relevant here: Śrī Śaṅkara says these secondary meanings include “expansion,”“becoming,” or “filling.” The Upanishads also use the word Brahman to describe the underlying reality or substratum. The root word of Brahma is bṛh (भृ), meaning “to fill.” Thus, both words, Brahma and aśva, point to a common understanding: becoming, filling, expanding, and undergoing change. This expansion or creation occurs at several levels: unmanifested and manifested. The Bṛhadāraṇyaka Upaniṣad talks about the manifestation of aśva (अश्व) at the level of mind, which is called Hiraṇyagarbha, and at the level of form, which is called Virāṭ. In the 11th chapter of the Gītā, Lord Krishna shows his Virāṭ form to his chosen disciple, Prince Arjuna.
This idea of manifestation at different levels is also pointed out in the Śrīmad Bhāgavatam. The 9th chapter of the 2nd Skandha of this Purāṇa says: Brahman alone existed in the beginning. Nothing else existed; neither manifestation nor un-manifestation (Sat or Asat) existed. Then the phenomenal world appears. The appearance of objects, beings, and order is a projection. Brahman is said to have entered the projections or beings since Brahman is the cause of the great elements/projections. Brahman is said to have NOT entered the projections or the beings since Brahman is the only reality, and the projections do not exist (albeit they appear temporarily).
In the Śrīmad Bhāgavatam, we see reality/consciousness evolving among four parts (Chaturvyūha चतुर्व्यूह), and from this, further manifestations take place:
• Intellect (Buddhi)
• Mind (Manas)
• Ego (Ahaṃkāra)
• Consciousness (Chitta)
The deity Pradyumna is invoked for intellect. The deity Aniruddha is invoked for mind. The deity Saṅkarṣaṇa is invoked for ego. The deity Vāsudeva (proxy for Brahman) is invoked for Chitta. The Chaturvyūha, or four manifestations, then both talk about the phenomenal world and the substratum that underlies the world. Creation thus occurs at different levels: level of mind, level of intellect etc. The concept of manifestation at different levels is also seen in the Śiva Purāṇa: The name Śiva (शिव) is derived from vaś (वश्) :• Śaṁ (शं): Eternal calm and quietude
• I (इ): Self
• Va (व): Śakti (divine creative power) and everlasting life
Thus, Śiva represents the true Self/Consciousness (our true nature), imbued with divine power and eternal life, and embodies a state of perfect tranquility. Moreover, Lord Śiva is the one deity with five faces (Pañca Vaktra पंच वक्त्र): these five faces represent five distinct aspects in the cycle of creation andin the evolution occurring from states of 5 (subtle) to 1 (gross) as enumerated below:
1. Creation (Sṛṣṭi सृष्टि): Earth, Water, Fire, Air, Space are expressed.
2. Preservation (Sthiti स्तिति): Water, Fire, Air, Space are expressed.
3. Destruction (Nāśanam नाशनम्): Fire, Air, Space are expressed.
4. Concealment (Tirodhānam तिरोधानम्): Air, Space are expressed.
5. Grace (Anugraham अनुग्रहम्): Space is expressed.
Thus, beings are in a cycle of 1, 2, and 3. Some beings evolve to 4 and 5. Form is only possible with fire, water, earth; fire is the first element that could create a form. That is, concealment and grace (time, space) are imperceptible/formless. The Purana says the wheel of time (कालचक्र) is wielded by the deity of concealment, Lord Mahesha.
This idea finds resonance in the Lalita Sahasranāma as well: The divine Mother (Devi) is called PañcaVaktrā (the deity with five faces); she is the fire of consciousness, is the lord of concealment, and has arrows of the five subtle elements: space, earth, etc.; she creates and destroys. She is both manifest and unmanifest and the witness of the world.
What we perceive as reality is an interplay of the unmanifest and the manifest, a continuous cycle ofcreation, sustenance, and dissolution, ultimately rooted in a single, unified consciousness. Space is the first manifestation; therefore, the Upanishads recommend meditating on the all-pervading Lord of Space. As another upāsanā example, consider the mantra namaḥ śivāya. According to the Mahābhārata, namaḥ = na mamaḥ (not mine). Śivāya meaning “to Śiva.” Therefore, meditation on the mantra would result in the reduction of ego by offering effort and result to the chosen deity Śiva (the underlying substratum) and reducing the agency of the devotee. The chosen deity for the Upasana can be Lord Krishna or Mother Durgā as well.
Drawing together these threads of wisdom from the Bhagavad Gītā, Upaniṣads, Śrīmad Bhāgavatam, Śiva Purāṇa, and the Lalita Sahasranāma reveals a profound and consistent understanding of reality.The imagery of the aśvattha tree, the concept of Brahman, the dynamics of the Chaturvyūha and thefive faces of Śiva, and the multifaceted nature of the Divine Mother all point towards a singular truth:the perceived universe, with its myriad forms and constant flux, is a manifestation of a deeper,underlying consciousness. This consciousness, whether termed Brahman, Śiva in his tranquil essence, the all-pervading Divine Mother, or Lord Nārāyaṇa, possesses the inherent power (Śakti) to expand, become, and fill all that exists.
