DIVINITY IN DIVERSITY OF CREATIVITY

We have already established that the Absolute Existence is binomial in His characteristics as we shall behold – 

'Purusa' is absolutely conscious yet not indifferent, all encompassing yet not static i.e. ever expanding, inactive yet not inert, supreme cause of all yet not the effect, supreme time yet not the past, present or the future, supreme pivot yet not the pivot of relativity/reference... these binomial descriptions can be defined ceaselessly yet none of these are exhaustive in itself. He is just unfathomably, ceaselessly and incessantly mystical.

'Prakriti' is almost in all respects, diametrically opposite to 'Purusa'.

Both are in cosmic command of each other forever, from eternity to yet another eternity, then to another eternity...

We draw a pot-full of water from surging waves of an ocean, identify it, pour it back into the ocean at the same spot, then re-draw water from exactly the same spot in the same pot. Do we re-draw exactly the same water which we had drawn earlier ?? Obviously, not. We may continue repeating the steps again and again, same as well as at various spots anywhere in the world yet the re-drawal shall never be the same again as the corresponding drawal. That is the precisely the cosmic 'modus operandi' of creation and dissolution. 

That's precisely what is happening in the name of cosmic cycles. A certain pack of Karma, Prarabdha and Samskara tagged with Param Brhama emerges into gross existence as Jivatma, completes the mandated cosmic journey, then 'poured' back into the ocean of Absolute Consciousness. Self or the Atma remains untainted and unscathed while all derivatives of Prakriti tagged to the Self hitherto, merge into the larger, universal Prakriti. The same Self or Param Brhama re-emerges into the gross existence with yet another pack of Karma, Prarabdha and Samskara to move on with the cosmic-excursion, re-starting from the cosmic-milestone where he had interrupted the journey earlier. The cycle continues till no pack of Karma, Prarabdha and Samskara is left to be worked out. All experiences, their reminiscences, perceptions merge into the infinitely conscious, wise Purusa turning Him into 'more infinetly conscious and wiser'. Thus, He remains ever conscious of His own existence too, by continuously defining and re-defining His own Existence through Himself with the instrumentality of Prakriti. 

Like the pots of water drawn and re-drawn from the ocean, no two Jivatma-s can be the same or had ever been the same. No human being has ever been repeated into this gross world. No creature has ever been repeated into the world for that matter. Every creature is different owing to the innumerable cosmic-derivatives of Prakriti yet they are identical at their core, that is Param Brhama who is the infinite reservoir of experiences/perceptions gained through innumerable, infinite number of cosmic cycles undergone by Jivatma through infinitely innumerable life-forms. Let us now turn to the absolutely fundamental aspect of the Supreme Existence or any existence for that matter. 

The Absolute Supreme Existence causes creation. All those features, attributes, aspects, rather entire Consciousness essential to cause creation is termed Brhama. 

The Absolute Supreme Existence causes sustenance. Entire Consciousness with intrinsic features, attributes, aspects that are essential to cause sustenance, is termed Visnu. 

The Absolute Supreme Existence causes dissolution. Finally, entire Consciousness with intrinsic features, attributes, aspects essential for annihilation, is termed Siva. 

Certainly, no one can move on road with a frugal pack of just four wheels, one seat, one accelerator, one brake, one steering !! One certainly needs/deserves a complete automobile unit with all necessary and so-called luxurious features to move around comfortably and safely. Similarly, three most fundamental aspects of the Absolute Supreme Consciousness exist as three Supreme Deities, complete in all respects, within themselves. They are the three subtle embodiments symbolising three most fundamental, most significant and most vital aspects of Param Brhama. These subtle embodiments of Brhama, Visnu and Siva are ‘slightly’ grosser than the supreme and absolute Param Brhama while infinitely subtler than the gross existence to which Jivatma belongs. 

They are finite too, if compared with Param Brhama. Brhama, Visnu and Siva meditate upon the supreme and absolute Param Brhama who is entirely infinite and subtlest. As Brhama, Visnu and Siva transform themselves into Sakara Param Brhama, they meditate upon Nirakara Param Brhama which turns out to be the most mystical cosmic phenomenon of Nirakara meditating upon Nirakara while maintaining the semblance of being Sakara !!! One may worship any one of them yet he/she shall ultimately report at the same 'port of call' i.e. Param Brhama. No one can perform more than one function out of the three viz. creation, sustenance and annihilation concurrently till he/she attains the ultimate point of his/her worthiness/excellence. Similarly, no devotee/worshipper can pursue more than one Deity out of these three to be attained to Param Brhama successfully. Worshipping more than one Deity as ones Ista for the purpose of attaining ultimate salvation is altogether regressive in nature. This is the rationale behind Trimurti or the Trinity of Existence that is behind the diversity of the entire creativity. 

Now that it is established that diversity in creativity is essentially divine, it is absolutely necessary, essential for every one not to discourage/retard diversity in creativity, in any form, in any manifest on any plane of existence whatsoever.