Shri Datta Swami

Posted on: 08 May 2022


Akasha Tejah Prakaranam (The Topic on Space and Energy)

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1. Ākāśaṃ śūnya māhuḥ ke, sāpekṣaṃ dravyaśaktisat |
Parasya sattayā syāttu, jagato'pekṣayā na saḥ ||

[Some say that space is absence of any existent thing, which is called as ‘emptiness’ or ‘void’ or ‘vacuum’. These people say that space is nothing or non-existent and is relatively existent only with reference to the existence of matter and energy. For these people, space is just conventional with respect to the rest world. This means that when matter and energy disappear, space also disappears spontaneously. With reference to the absolute existence of unimaginable God, the entire world is relatively real (which means that it is unreal by itself and real due to the gifted reality by God). In this angle, we also agree that space is relatively real just like the entire world. In this angle, there is no objection at all from Our side. But some people say that space is relatively real with respect to the rest of the world, which means that space by itself is unreal and that its reality is the reality gifted by the rest of the world! This clearly means that space is unreal before the reality of matter and energy (rest of the world). The entire world is primary-relatively real and since space is one of the five elements of the world, We say that space is also primary-relatively real. But these people say that the world is primary-relatively real whereas space is secondary-relatively real. We object this concept.]


2. Tejo dravya cidanyo'yaṃ, ākāśaḥ sattayā samaḥ |
Jagadanyadabhāve'pi, svayamasti śruteśśrutaḥ ||

[These people say that when matter and energy disappear, space also spontaneously disappears since space is relatively real whereas matter and energy are absolutely real. The absolute reality of matter and energy is nothing but a primary-relative reality and the relative reality of space is nothing but a secondary-relative reality. This is just like saying that the relatively real world disappears spontaneously if the absolutely real God disappears (assumption). This point is strongly opposed by Us. We say that even if matter and energy disappear, space exists without disappearing because space is as relatively real as matter and energy. Even if energy disappears, matter can exist. Similarly, even if matter and energy disappear, space can exist. The reason for this is that the Veda says that God created space in the beginning before creating any other item. This means that space can exist by itself even in the absence of matter and energy. If awareness is taken as a form of energy, space can exist even in the absence of awareness, matter and energy.]


3. Ākāśo'sti mahatvānna, svayaṃ nāsat sadeva saḥ |
Anyajagadvat dastyeṣa, sūkṣmaśaktiḥ svayaṃ yataḥ ||

[Here, the main point to be noted is that you need not say that the secondary-relative real space alone exists even in the absence of the rest of the world due to the omnipotence of the unimaginable God. This means that We are not saying that the omnipotent unimaginable God is maintaining the secondary-relative real space by virtue of His omnipotence because the secondary-relative real space can exist by itself based on scientific logical analysis itself. What is that logical analysis? That is – space is not secondary-relative real but, space is primary-relatively real like the rest of the world. In that case, is space energy? Matter? Awareness? The answer is that space is a very subtle form of energy.]


4. Caturbhūtavadākaśaḥ, śaktirūpaḥ na so'sti no |
Anyonyābhāva bahyo'pi, mūle nābhāva darśanam ||

[This means that space is also a primary-relatively real element like the other four elements, which are air, fire, water and earth. You may get a doubt that how space can be subtle energy since fire has already covered the item energy. Fire is gross energy and space is subtle energy. For that matter, all the five elements are forms of inert energy only. Matter is a form of energy. Even awareness, which is a specific work form is also a form of inert energy only. Similarly, space is a form of inert energy only. No constituent of the creation is leftover, which is not a form of inert energy. The absence of space cannot be specially synthesized without affecting the existence of the rest of the creation. In this way, there is nothing like nothing in the fundamental phase of the creation. In the external objects, pot may not exist in cloth and cloth may not exist in pot. But, at the level of fundamental existence, either God’s absolute existence exists purely (before the creation) or along with it, the God gifted absolute existence of the creation (after creation) exists. There cannot be the existence of nothing at the fundamental level.]


5. Taraṅgadairghya sūkṣmatvāt, śakti bhūyastva mīkṣitam |
Vakratvāt paridhau kacci, dasat prabhavanāśagam? ||

[Subtle energy does not mean X-Rays etc., which are beyond the visible region in the electro-magnetic spectrum. The subtle nature of space means that its frequency is so high that its wave-length becomes so low that human mind or present instruments cannot grasp it. Due to such subtle wave-length or due to such high frequency, the value of energy possessed by vacuum is tremendously high. This explains the principle of production of galaxies of stars from space or vacuum. The bending of space around the boundary of the object proves that space is something and not nothing since nothing cannot bend. There is also an experiment in physics proving the vacuum energy. We have to ask these people that if space is nothing, how can it disappear at all? (They say that space disappears when matter and energy disappear.) When space is nothing, how was it generated at all?]


6. Jyāmite rna sadanyasya, naiko'sti kvaci dityaho! |
Ādyante śiṣṭa ākāśaḥ, śakti rna jānate svayam ||

[These people say that space is only geometrical, which is a conventional item with respect to the existence of the rest of the world so that space does not have at least the relative existence of the rest of the world (These people say that the space existing between two walls of a room called A and B disappeared while A and B disappeared. They say that the experience of this dissolution of space is not felt by you due to the existence of two other compound walls called C and D beyond A and B. The existence of space between C and D experienced by you doesn’t allow you to experience the dissolution of space between A and B. This point is imaginary because the distance between A and B, which already existed as a part of distance between C and D still continues to exist as a part of the distance between C and D.). This means that when the rest of the world disappears, space should naturally disappear. This means that at no time, space alone can exist independently without the rest of the world. But the Veda says that the first scene of creation and the last scene of the dissolution (both are same scenes) show only the existence of space and nothing else. Such scene said by the Veda is true. It is not as imagined by these people. In fact, these people are unable to recognize the complete meaning of what they say because they don’t realize that space is subtle energy. If they recognize this fact, what they say would also be true since when matter and energy disappear and space alone exists, energy would not have disappeared completely since subtle energy remains in the form of space. What they say is true, but they are not realizing their statement completely!]


7. Śūnyamuktaṃ nopalabdheḥ, na dṛṣṭamiti Śaṅkaraḥ |
Vibhudravyaṃ tārkikāśca, sāṃkhyānāṃ paramāṇutā ||

[In the ancient Indian philosophies, space is told as absence (Gaganaṃ śūnyam- Amarakośa). But here, the absence means non-achievement or Anupalabdhi. Heisenberg’s uncertainty principle says that the simultaneous values of position and momentum of the electron exist truly in the field of atom, but can’t be calculated simultaneously due to the crudeness of the measuring equipment. It means that something exists, but is not achieved due to its tremendous subtle nature. It appears as if nothing exists. Even Śaṅkara told that space is invisible, which does not mean absolutely non-existent (Apratyakṣe'pi hyākāśe…). Even ancient Indian logic-schools agree that space is a substance or dravya having all pervading nature or vibhu. Substance means that which has existence and not nothing. The school of Sāṃkhya further develops the quantization of space (Ākāśa paramāṇavaḥ).]


8. Teja ākāśayoraikyaṃ, Daivamūlādya sargataḥ |
Ākāśassūkṣma tejo hi, pratipakṣo nirākṛtaḥ ||

[In the Veda, it is told that God created space and energy as the first item. Since God is told as the cause, space and energy must be the first item of the creation. For the first item of the creation only, God is mentioned as the cause because there was no other item before the creation of the first item. For the second item, the first item is mentioned as the cause since first item exists apart from God. Even though, God is the real creator, in every step of the creation, since a created first item already exists generating the second item, the first item is given the credit of cause by God. Here, God is said to be the cause for space and energy. Two items can’t be the first item and hence, the two items must be one and the same item. Hence, space and energy are one and the same since space is a very subtle form of energy. In view of all this, the theory proposed that space is merely geometrical without even the relative existence of the world is untenable and is rejected.]


9) Ākāśād Vāyuragniśca, sūkṣma sthūlāntare marut ।
Vijñai ruttejita sthūlam, madhyasthāne samanvitam ॥

[In the Veda, while describing the process of creation, appearance of air (Vaayu) is mentioned between space and fire. This means that space passed through an intermediate stage of gaseous state of matter before it generated gross energy. This means that space generated gaseous state of matter before it is transformed into gross energy. It is a very simple and straight process for the subtle energy to become gross energy because if the subtle energy reduces its frequency or increases its wavelength, it will become gross energy. In such a very simple process, an intermediate state of gaseous state of matter is generated. This means that a little part of subtle energy became matter (gas) by condensation before it changes to gross energy. It is a scientific fact that the gross energy in the form of radiation with light and heat visible to the naked eye to be called as ‘Agni’ or fire needs matter in the intermediate state. The excitations and de-excitations of particles of matter results in absorption and emission of energy. Hence, production of matter in gaseous state containing free subtle particles of matter for the sake of absorption and emission of energy in between subtle energy (space) and gross energy (fire) is scientifically mentioned in the Veda.]


10. Bhāvyākṣepyam yadapyetat, vijñāna lakṣaṇā nna sat ।
Anūhya sarvaśaktitvāt, vibhūti sthāpitād vibhoḥ ॥

[Even if you bring in violation to this concept in the future since there is always a trend of modification of concepts as time proceeds, our original philosophy of the unimaginable God having the power of omnipotence will solve this problem by saying that due to the unimaginable power of God, the concept can be protected even if it is violated as per the development of science. However, this fundamental concept of the omnipotence of the unimaginable God is preserved as far as possible without application provided the concept can be explained by worldly logic or science dealing with the laws of creation. We will insist even a failed scientific concept with the help of the omnipotence of the unimaginable God. You need not mock our concept of omnipotence taking it as our funny imagination because the unimaginable nature of the unimaginable God is already proved through genuine unimaginable incidents called ‘miracles’, which cannot be disproved by any scientist even through very intricate analysis using scientific logic and sophisticated electronic instruments.]


11) Vinā''kāśaṃ paraṃ nāsti, paraṃ mithyā nabhaḥ puraḥ |
Cidantyā bhūr yadā’’dyasya, vaṃśā''dya statkulīnajaḥ ||

[Space (Ākāśa) is the first item created by God and awareness (Puruṣa) is the last item in the chain of created items as per the Veda. The second item is air, which is the gaseous state of matter. Without space, the rest of the creation can neither be created nor can exist. In such a case, how can you say that space is relatively real with respect to rest of the creation (matter and gross energy)? The statement should be in reverse, which means that matter and gross energy are relatively real with respect to space. If space is not energy, how is matter (gaseous state) generated from space, which is nothingness as per your concept? Since space is subtle energy, matter is generated as the second item. The Advaita philosophers say that space is generated from awareness. Awareness or soul is the last item in the creation-chain and how can the last item produce the first item, which is space? It looks like a boy telling that the original ancestor of his family happens to be his son!]


Chapter-1: Matāntarīkaraṇa Prakaraṇam

Chapter-2: Parabrahma Prakaraṇam

Chapter-3: Māyā Śakti Prakaraṇam

Chapter-4: Īśvara Prakaraṇam

Chapter-5: Avatāra Prakaraṇam

Chapter-6: Ākāśa Tejaḥ Prakaraṇam

Chapter-7: Vibhūti Prakaraṇam

Chapter-8: Sṛṣṭilakṣya Prakaraṇam

Chapter-9: Jagat Sṛṣṭi Prakaraṇam

Chapter-10: Jīvātma Tattva Prakaraṇam

Chapter-11: Matasamanvaya Prakaraṇam

Chapter-12: Yoga Vicāra Prakaraṇam

Chapter-13: Mokṣa Vimarśa Prakaraṇam

Chapter-14: Jñāna Yoga Prakaraṇam

Chapter-15: Bhakti Yoga Prakaraṇam

Chapter-16: Karma Yoga Prakaraṇam

Chapter-17: Pravṛtti Nivṛtti Prakaraṇam

Chapter-18: Dharmādharma Prakaraṇam

Chapter-19: Varṇa Vyavasthā Prakaraṇam

Chapter-20: Upanayana Gayatrī Prakaraṇam

Chapter-21: Yajñahoma Prakaraṇam

Chapter-22: Upadeśa Prakaraṇam