Gati – Stithi Nirupana
While explaining the Vaigyanic reality of cosmos, Veda Vigyan puts detailed explanation of vaigyanic reality of various Tattwa’s in front of you. In depth explanations of ‘Stithi and Gati’ Tattwa’s, have also been provided in the field of Veda Vigyan. In the first Kanda of ‘Shathpath Brahman’, Pandit Motilal Ji Shastri has provided vaigyanic definitions of these two fundamental Tattwa’s.
Stithi is stillness, pause or stability. Gati is motion, expansion and movement. There is no Stithi, in which Gati doesn’t live and there is no Gati without Stithi. The moment Gati is taken out of Stithi, Stithi will get converted into Gati. The same happens with Gati. If Stithi is taken out of Gati, Gati will take shape of Stithi Bhava. Thus, Stithi is dependent on Gati for its existence and similarly, Gati depends on Stithi for its survival. To understand this, imagine yourself travelling to a particular destination from your house. For this, you initiate Prana force within to create action and as a result you start walking. While walking one foot rises and lands in front of the other. The movement of foot is Gati. When one of your feet is in Gati; the other remains on the ground. This is Stithi. Without keeping one foot intact, you cannot mobilize the other. So without Stithi, Gati cannot exist. If we remove Stithi from this Gati, then your Gati will become Stithi.
Some people decide to go to a place from a house. One person reaches in an hour. Second reaches in two hours. Third reaches in merely 15 minutes while fourth reaches at the same destination in just 10 minutes. The question arises that starting at the same time from a same place, why did it take one person just ten minutes and the other two hours in reaching the same place? The simple answer is that, the person who moved his feet quickly reached earlier than others. And the person who moved his feet slowly, took much longer time. These two points answer the question aptly. Moving the feet quickly means reducing Stithi. So we have to believe that the feet of the person who reached in ten minutes, had least amount of Stithi. It was difficult to even see his feet while walking. His feet just seemed to be moving all the time. Just imagine, if someone has even lesser amount of Stithi than this, he might even reach in five minutes. Someone with even lesser Stithi will reach in just two minutes. Believe me; if any individual removes Stithi completely from his Gati, he will be visible everywhere at the same time. The reason is the Vaigyanic definition which tells us the transformation of Gati into Stithi, when Stithi is completely taken out of it. Nothing else other than ‘Brahma Tattwa’ can be like this. In Vedic definition, the name ‘Brahma’ is given to establishment or foundation element. Whose Gati doesn’t have any Stithi or who even while moving the fastest is found everywhere in the Stithi Bhava, comes to be known as Stithi ‘Brahma’ or ‘Brahma’. While explaining the same Tattwa, Veda says:
“Anejdekam Manaso Javeeyo Nanaddeva Aappruvan-Poorvamarshat |
Taddhawato Nyaanatyeti Tishthatta-Tasminnapo Matarishwa Dadhati” ||
This Brahma Tattwa is without any motion and is completely established in stillness. But at the same time it is the one which moves faster than even imagination. Even the supra-physical energies cannot catch up to its speed. By itself it reaches in front of the ones running, while sitting still. While explaining the same meaning, the Shruti says:
“Tadejati Tannaijati Tadadure Taddwantike |
Tadanatarasya Sarvasya Tadu Sarvasyaasya Brahmyatah:” ||
The meaning of saying is that if Stithi is taken out of Gati, then that Gati doesn’t remain Gati and gets transformed to the form of Stithi.
Stithi is said to be in its form only till there is Gati in it. If Gati is taken out of Stithi, then at that very moment that Stithi gets transformed into Gati. Every day whatever materials you see or find, many of them are still. But visibly still, all such materials are not still but moving in all directions at the same time. In a particular moment when the object is going towards east, at the same time it is going towards west. At the same time it is moving towards South and North directions as well. In fact it is also going in upward and downward directions too. What this signifies is that at the same time, because of equal amount of attraction force from all sides, without catching a particular direction this object starts moving in all directions with the same speed. The summation of all the Gati’s here is the Stithi of the object. In reality this alone is the bhava of Stithi. In reality, if the Gati Bala of the Gati of any one direction weakens on the object, then this still object starts moving in the exact opposite direction of the weakened Gati. If we are sitting still here, it is only because of the Gati being applied on us from all sides. If the Gatyatmak attraction on us from any of the sides becomes weak, we will start moving towards the exact opposite direction immediately. This means that Opposite or Balancing Gati is the reason for Stithi.
For example, a rope being pulled by two people with equal force is actually moving in both directions with equal force. Both people get tired after sometime, which wouldn’t have happened if they wouldn’t have spent their Gati forces. The rope doesn’t get anywhere and visibly remains in the same place. The opposite forces of Gati acting at the same time on the same rope with the same vigor result in keeping the rope in the form Stithi. Thus we have to believe that till Gati (Sarvatodiga-gati or Viruddha-dwigdayagati) is present is Stithi, only till then Stithi can be termed as Stithi.
The foundation of Brahma Tattwa
“Tamaha Prakashwatta” Like darkness and light, both Stithi and Gati Tattwa are in constant struggle with each other. But even though being constant opposites, Light and Darkness cannot exist without each other. Just like dark Krishna and luminous Radha remain together, in the same way Stithi and Gati are a couple. Gati Tattwa is the foundation of Stithi Tattwa and Stithi Tattwa is the foundation of Gati Tattwa. Out of these two the Stithi Tattwa is the one which is termed as “Brahm”. From the perspective of Akshara Purusha, this “Brahm” comes to be known as “Brahma”. This is why “Brahmaasya Sarvasya Pratishtha” – (Shath. 9|1|1|8) this is said. Sansara (Universe) is Sansara (in Gati) because of Sansanaran Bhawa. Without Gati, Stithi form cannot be even imagined. Gati form Universe has its foundation in the Stithi form Brahma Tattwa.
The variants of Gati
Gati is prevalent in the Universe in two variants of “Paraag” and “Prattyag”. One Gati doesn’t remain towards the object and always points the other way. This alone is called “Paraggati”. And the one which always focuses towards an object is termed as “Prattyaggati”. “Sarva Gatiryaajushi Haiva Shashwatta” (Gati is related to Yaju, the Yatta portion of Yaju itself is Gati). According to (Taittreya.Brahmana. 3|12|9|1) out of Rik, Yaju and Sama; the Yaju part only is Gati. Yatta part is termed as ‘Wayu’, this alone is called ‘Indra’. Just like the Shruti says “Ayam Waa-s-indro Yo-s-yaam Pawate”, this Prana form Wayu is called as Indra which is flowing in this huge Cosmos. (Shath.Brah 14|2|2|6)
This Pranawayu-Gatiindra has two states of Parak and Pratyak. Paraggati is also known as the term Indra and Pratyaggati (Pratyagindra) is called as Upendra. This Gati remains near the object. This Upendra is also called “Indraawaraj”. In Vedic Definitions this is called as Vishnu. All this means that Gati is known is Indra and Aagatitattwa is called as Vishnu. The Gati which is coming is Vishnu, and the one which is going is Indra. In other words, Aagati is Vishnu and Gati is Indra. The Mandala or System of an object (In Vedic definition Mandala is famous as ‘Sama’) has a periphery. From this periphery, the Gati which moves towards the center of the object is ‘Vishnu’ and the Gati moving from the center towards the periphery is ‘Indra’. With the help of Ashnaaya Bala, Vishnu Gati keeps getting & establishing things from outside, on the center. And Indra Gati keeps throwing the things collected in the center with its force. With this it becomes clear that the founder of Aadaan kriya is Vishnu, thus he is named as the cultivator of the cosmos. The founder of Visarga Kriya is Indra, because he keeps destroying the things coming in and throws them outside. Thus he alone is termed as the destroyer of the cosmos. During the aadaan-visargatmak kriya, to keep the form of the object intact is the work of Brahma Tattwa, thus he is named as the creator of the cosmos.
Although for the sake of saying, Gati and Stithi are two Tattwa, but actually a single Tattwa alone gets three different states due to the difference of Gati. Sarvatodiggati is ‘Brahma’, Paraggati is ‘Indra’ and Pratyaggati is ‘Vishnu’. All three forces are integrated. What we call as an object is merely the coming together of all three. This Vigyan is also mentioned as “Ekaamoorti-strayodeva Brahmavishnumaheshwaraha” (Maitra.2|4|6). The summation of Brahma, Vishnu and Maheshwara is one Moorti. Out of the three, Brahma is the foundation. When Brahma is pregnant with Indra, then according to “Agnirve Prajapati:” (Maitra.2|4|6) it comes to be known as Agni. And when Brahma is loaded with Vishnu, then according to “Chandrama Vai Brahma Somo” (Shath.Brah 12|1|1|2) it transforms into the form of Soma.
Agni-Soma relation – Five States
Pure Sarvadiggati is Brahma, pure Aagati is Vishnu and pure Gati is Indra. Brahma influenced Aagati is ‘Soma’ and Brahma influenced Gati is ‘Agni’. Agni is related to Indra. Because Indra always points outside from the center, Agni also always develops from the center towards the periphery. On the other hand Soma is related to Vishnu. Vishnu always points inside towards the center from the periphery, and thus Soma too points towards the center. So we can see here that one single Stithi Tattwa gets divided into five states of Brahma, Vishnu, Indra, Agni and Soma. Out of these only Brahma is the foundation Tattwa. Indra-Vishnu is the first Gati form and their foundation is Brahma. Second form is Agni-Soma and its foundation is Indra-Vishnu form. Brahma, Indra and Vishnu form the “Hridaya”. So the Agni-Soma who live in the Hridaya become the form of the object. Because they are established in the inside, they are not visible. The visible part is only Agnisoma, and thus for the cosmos it is said that “Agnishomatmakam Jagatah”. The term ‘Hridaya’ is a combination of three Aksharas of Hri, Da and Ya. The meaning of the three remain taking, destroying and combining according to Harati (Aaharti), Dhyati (Khandayati) and Yachhati (Niyamayati). So Aagati is Vishnu, Gati is Indra and foundation is Brahma. This alone is the Stithi form of the object. This concludes the brief description of Gati-Stithi Tattwa.