CREATION MECHANISM ACCORDING TO VEDAS.
Some friends wanted to know whether Vedas describe only metaphysics, or physics also. They wanted to know the Vedic mechanism of creation and whether there is any mention of dark matter and dark energy in the Vedas. Though this subject has been elaborately discussed in the Vedas, we will give a brief reply here.
Here you must consider the nature of one Brahman, which can be divided into two categories: निर्विशेष and परात्पर. निर्विशेष is imperceptible - अनिर्वचनीय. Hence nothing can describe it – यतो वाचो निवर्तन्ते अप्राप्य मनसा सह. This takes up 50%, which can be called dark energy. Of the rest, परात्पर has three divisions: विश्वातीत, विश्वचर and विश्वम्. Of these, विश्वातीत is also imperceptible - अनिर्वचनीय – न तस्य कार्यं करणं च विद्यते. Thus, about 17% more, i.e., 67% of the total can be called dark energy. As per modern cosmology, the universe contains 68% dark energy.
Of the rest, विश्वचर is called by the names of अक्षर, षोडशी, अमृतात्मा, etc. This has three more components, which are inherent in it (they cannot be separated from each other like mass and charge - अविनाभाव (अव्यय, अक्षर, क्षर, आत्मक्षर) fulfilling the condition: everything is four-fold (चतुष्टयं वा इदं सर्वम्). According to Vedic description: त्रिपादूर्ध्व उदैत्पुरुषः पादोऽस्येहाऽऽभवत्पुनः, these are divided in the ratio of 4:3:2:1. Thus, only 3.7% of the universe should constitute of normal matter and the rest or about 32.3% should be dark matter. However, since modern science considers mass-energy equivalence, a part of this could have got mixed up. As per modern science, dark matter is about 27% and normal matter about 5%. This way Vedic description almost matches modern cosmology.
अव्यय leads to वाक् व्यापार and भावसृष्टि, the background structure. अक्षर leads to प्राणव्यापार and गुणसृष्टि, the big bang and its subsequent mechanism. क्षर leads to वाक् व्यापार and विकारसृष्टि, structure creation. आत्मक्षर, according to ब्रह्माक्षर समुद्भवम्, and ऋग्वेद 6-69-8, gives rise to ब्रह्मा (स्थिति), विष्णु (शुद्ध आगति – परिधि से केन्द्र की दिशा में गति), इन्द्र (शुद्ध गति – केन्द्र से परिधि की दिशा में गति), अग्नि (ब्रह्मा गर्भित इन्द्र) and सोम (ब्रह्मा गर्भित विष्णु) that give rise to linear and non-linear motions and their equilibrium to create stress and impedance that leads evolution by the mother of all forces माया. By the श्रम (तप) of अक्षर (प्राण) and आत्मक्षर (वाक्), there is consolidation - चिति in त्रिपुरुषविशिष्ट प्राकृतब्रह्म । चियमान प्राकृतब्रह्म is विश्वसृट्. According to तपसा चीयते ब्रह्म, it leads to the mechanism of पञ्चीकरण (सर्वहुतयज्ञरूपी प्राणवृत्ति), which gives rise to the five पञ्चजन (प्राण, आपः, वाक्, अन्न, अन्नाद).These are अव्ययप्रधान and according to गोपथब्राह्मणम्, created by the force called जाया.
In the absence of अग्ने सोमाहुतिरूप यज्ञसम्वन्ध, the five पञ्चजन have no physical form (पिण्ड). Thus, there is again पञ्चीकरण to create the five पुरञ्जन (वेद, लोक, प्रजा or देव, भूत, पशू). Here पशू (कश्यपः पश्यको भवति । यत्सर्वं परिपश्यतीति सौक्ष्म्यात् । यदपश्यत तत् पशवः) does not mean animals, but छन्दांसि पोष अन्नानि सलिलान्यग्नयः क्रमात् । पञ्चैते पशवन्नित्यं प्राणेष्वेते प्रतिष्ठिताः । These are अक्षरप्रधान आपःसृष्टि. These also have no physical form (पिण्ड). Thus, there is again पञ्चीकरण to create the five पुर - स्वयम्भू, परमेष्ठी, सूर्य (not Sun alone, but all स्वयंज्योति structures including stars and galaxies), चन्द्रमा (not Moon, but all परज्योति structures that reflect light with different albedo), पृथिवी (not Earth, but all रूपज्योति structures that are visible only with light).These are क्षरप्रधान विकारसृष्टि. The totality of these is the perceptible universe – विश्वम्.
We have not seen electricity, but we know about its existence through its effects and accept that it exists. The same electricity reveals itself as light, air, cold, hot, etc., based on the medium (instrument or apparatus) through which it is revealed. This is the universal principle - the different perception arises from the differentiation of the medium (प्रकाशकाधारस्य भिन्नत्वे सति). The medium always has resistance (impedance - रस), which increases with its density. Density arises when similars are bombarded on one point (चिति) and are held together by a force (खं सन्निवेशयेत् खेषु चेष्टनस्पर्शनेऽनिलम् । पक्तिदृष्ट्योः परं तेजः स्नेहेऽपो गाञ्च मूर्तिषु). Both bombarding and holding in one place require energy (वल), which generates inertia. It breaks the resistance of the medium to resist and make it less resistant (मूर्छा). Hence the confined structure is so called (मूर्छनात् मूर्तीः). Thus, the evolution of the entire creation can be explained only by two concepts of impedance – रस (रसो वै सः - तैत्तीरिय) and energy (वल - नायमात्मा वलहीनेन लभ्यो - मुण्डक), which generates inertia (संस्कार). We will describe the detailed mechanism according to Vedas separately.