Wednesday, February 22, 2017
CREATION SCIENCE EXPLAINED
Mundaka Upanishad (1-7) says; the universe came into existence from “the imperishable” (अक्षरात्संभवतीहविश्वम्). Gita (8-21) also says the same thing (अव्यक्तोअक्षर इत्युक्तस्तमाहुः परमां गतिम्). What is this “imperishable”? Only energy is imperishable and is necessary for all operations including the creation event. Thus, it must be a form of primordial energy. Shukla Yajurveda (8/36) says: everything is created from one source (यस्मान्नजातः परोऽअन्यो अस्ति) called Prajaapati (प्रजापतिः – यद्वै किञ्चऽप्राणि सः प्रजापतिः –शतपथब्राह्मणम् 11-1- 6-17), who is also spread out in everything (य आविवेश भुवनानिऽविश्वा). The former is called the creator (सृष्टब्रह्म) and the later the controller (प्रविष्टब्रह्म). While the former acts like the primordial base (आलम्वन) on which everything rests individually and collectively, the later make everything acquire spin (प्रजयाऽसंरराण – सम्यक्रममाण - ibid). The universal base for these two is called Shodashee (षोडशी), which literally means, “the sixteen”. It has three aspects. The universal base is called imperishable and immutable (अव्यय). According to Gita 18-61, this is called Ishwara (ईश्वर). This only creates perception, as perception is possible only when something is fixed. Even cameras could take pictures if something remains fixed for a duration depending upon the power of the camera. The energy aspect is called non-perishable (अक्षर), which binds all (सर्वं वैप्राणेनाबष्टब्धम्– ऐतरेयब्राह्मणम्). The mass aspect is called mutable (क्षर). According to Gita 3/15, Brahmaa (ब्रह्मा) is a derivative of this mutable (क्षर). These three have five divisions each. Including their totality, they become Shodashee (षोडशी). The non-perishable (अक्षर) is the catalytic cause and the mutable (क्षर) is the material cause of the universe. How does it create?
According to Rhk Veda 6-69-8, there is a continuous स्पर्धा between Indra and Vishnu, which gives rise to three साहस्री. These are the 1000 orbits referred to in our paper. When the अव्यय, अक्षर, and क्षर interact, अव्यय becomes the non-interacting equilibrium. It is called Brahmaa. अक्षर becomes deflecting or outgoing Indra and क्षर becomes the confining or incoming Vishnu. When Indra acts on Brahmaa (ब्रह्मागर्भित इंद्र), it becomes अग्नि. When Vishnu acts on Brahmaa (ब्रह्मा गर्भित विष्णु), it becomes सोम. Everything is made out of अग्नि and सोम in a long sequence (अग्निषोमात्मकजगत्).
Everything requires a source (प्रभव) and a base (आलम्बन) to come into being (जायते). After coming into being, it requires a position (प्रतिष्ठा) to exist. Finally, it dissolves into (विलयन) something. Though there are 13 cause-effect relationships in the Vedas, the Upanishad describes three different ways in this regard for the micro world.
These are based on whether something after coming into being, remains attached to its base (प्रभव आलम्बनत्व), or not (प्रभव अनालम्बनत्व). Having existed; whether it functions independent of its base (प्रभव पृथक चरत्व), or not (प्रभव अपृथक चरत्व). Finally, whether it dissolves into its base (प्रभव विलयनत्व) or not (प्रभव अविलयनत्व).
In the case of the spider example of Mundaka Upanishad (1-7 – यथोर्णनाभिः सृजते गृह्णते च), the spider's web exists independent of its base (प्रभव अनालम्बनत्व), functions independent of its base (प्रभव पृथकचरत्व), and may dissolve both into its base or not (प्रभवविलयनत्वाविलयनत्व) like the quarks, which come into being from the background structure, form protons and neutrons and finally dissolves into the background structure.
In the case of the plants (यथा पृथिव्यामोषधयः संभवन्ति), it exists on the soil on which it comes into being (प्रभव आलम्बनत्व), grows outside the soil (प्रभव पृथक चरत्व), and finally dissolves into the soil (प्रभव विलयनत्व) like the protons and neutrons, which come out of quarks, exist as independent entities, then finally dissolve as quarks to change form.
In the case of the hairs on persons (यथासतः पुरुषात्केशलोमानि), it exists both on the face or head etc., and outside it (प्रभव आलम्बनत्वालम्बनत्व), grows outside it (प्रभवपृथक चरत्व), and dissolves outside its place of origin (प्रभवअविलयनत्व) like atoms, which exist with both with protons and neutrons (as elements and isotopes), functions independent of protons and neutrons to form molecules and dissolves into other atoms or molecules.
Besides these, there are two more categories to describe the macro world, which are implied in the statement (Vedic descriptions of interactions are always in five steps – (पाङक्तो वै यज्ञः).
These are यथा पितुः पुत्र (प्रभव अनालम्बनत्व, प्रभव पृथकचरत्व, प्रभव अविलयनत्व) and यथा मृतिकातोऽघटः (प्रभव आलम्बनत्व, प्रभव अपृथक चरत्व, प्रभव विलयनत्व). These two are applicable in the case of molecules and compounds respectively.
Posted by ANU BRIHAT at 7:33 AM
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