Composition of Universe – The Hindu Perspective

Composition of Universe – The Hindu Perspective
 
Modern Science discovered that the universe is constituted of space, time, seen matter (stars, galaxies, planets, nebulas and interstellar gas), unseen matter (dark matter), life and energy. Ordinary matter accounts for only 4.9% of the contents of the Universe.  Dark matter accounts for 26.8% of the cosmic contents. Dark energy, the energy of empty space, is causing the expansion of the universe to accelerate and accounts for the remaining 68.3% of the contents. Hence, the modern science identified six basic constituents’ viz. space, time, visible matter, dark matter, life and energy.
 
It is worth mentioning that ancient Hindu philosophers researched, much before  the modern science discovered constitution of universe, identified six basic substances viz. Universal Consciousness or Supreme Being (Ishvara), Souls (Jivas), Non-material stuff (Aprakrta or Shuddhsattva), matter (Prakriti), outward consciousness (Dharmabhuta-Jnana) and Time (Kala). All the substances are divided into two main classes’ viz. insentient, inanimate or lifeless (Jada) and Non-animate, animate or living (Ajada). Living category of substances are Brahman (Ishvara), Jiva (Atman), Suddhsattva and Dharambhuta-Jnana. Non-living category of substances are Prakriti and Time.
 
During the medieval period, Ramanujacharya and Nimbarakacharya, the exponents of Hindu Philosophies of Vashishtadvaita and Dvaitadvaita respectively, explained the constituents of the Universe. Ramanujacharya included above six substances among the constituents of universe but Nimabarkacharya did not mention Dharmabhuta-Jnana.
 
 The characteristics of the substances as under:

1. Supreme Being (Isvara) – He is the Supreme Being or universal consciousness. The Brahman is described as Sat-Chit-Ananda (Existence-Knowledge-Bliss) and Satyam, Jnanam, Anantam (Truth, Consciousness and Infinite).The Supreme Being is indicated by countless names such as Sat, Brahman, Prushottama, Bhagavan and Narayana. He is the infinite out of whom a variety of finite forms come out, in whom they subsist, and in whom they periodically dissolve. Brahman is that which has quality of greatness and is of matchless excellences. Bhagavan indicates that He is the most worshipful.

He possesses six glorious powers viz. Sovereignty, Omnipotence, Omniscience, Immateriality, Independence and endless manifestation. In Vishnu Purana, these powers are described as under:

1. Aishvarya – it is Sovereignty i.e. unchallenged rule over all.
2. Jnana – It is the Power to know about all beings of all times simultaneously.
3. Bala – It is the strength or capacity to support everything by His will and without any fatigue.
4. Virya – It is the power to retain the immateriality as the supreme spirit in spite of being the material cause of mutable creations.
5. Shakti – It is the capacity to make the impossible possible.
6. Tejas – the splendor which expresses His self-sufficiency and capacity to overpower everything by His spiritual effulgence.

 

1. Soul (Jiva, Atman) – Jiva is “Svayamprakasa” which means that it shows others and knows itself. Jiva have attributes of inward consciousness (Dharmi-Jnana), feelings (Chetanatva), soul nature (Atmatva) and agency (Kartrtva), atomic nature (Anutva), being an accessory (Sesatva), supported-ness (Adheyatvas), dependence (Vidheyatva), subordinate status (Paradhinatva). Anutva does not mean atomic size but atomic nature. Atomic nature indicates only indestructible individuality and restriction of size which is applicable only to material substances. According to Vallabhacharya, Jiva has Sat and Chit and is devoid of Ananda i.e. blissful nature (Ananda-svarupa). Jivas are countless quantitatively.

 

1. Non-Material Stuff of Consciousness (Dharmabhuta-Jnana) – God is of the form of consciousness (Jnanasvrupa). The non-material stuff of consciousness is of two types viz. Dharmi-Jnana and Dharmabhuta-Jnana. The self-consciousness or self-luminous substance of the subject is Dharmi-Jnana (inward consciousness or Pratyakva) which makes one aware of oneself. The attribute of consciousness which reveals external objects to the subject without being aware of itself is Dharmabhuta-Jnana (outward consciousness or Paraktva). 

 

1. Non-Material Pure Goodness (Shuddha-sattva or Aprakrta) – It is the stuff of consciousness unalloyed by material nature which shows other things itself but does not know itself. Hence, it is not self-consciousness. Until Shuddh-sattva flashes on the mind, the Jiva feels himself identified with material bodies owing to the oppressive load of karma. The light of Shuddh-sattva, however, enables him to know his spiritual identity. Aprakrta (as called by Nimbarka) is non-material and spiritual stuff which is more or less Shuddhsattva. The entities that exist in the Supreme Abode of Paramatman and divine incarnations of the Supreme Being are formed of Suddha Sattva. It is called by several names as Nitya-vibhuti, Parama-vyoma, Parama-pada, Vishnu-pada etc.

 

1. Matter (Prakriti or Ashuddha Sattva) – It is Ajada and substratum of the three gunas (Sattva, Rajas & Tamas). Prakriti has independent existence but functions entirely by the will of Isvara. It is He alone that energies and makes it dynamic by His will in order to facilitate the evolution of Jivas towards their real nature. As against this, Samkhya Philosophy holds Prakriti is itself dynamic. Prakriti alongwith karma is called Avidya (ignorance) and Maya. Prakriti is activated by the divine will. According to Vallabhacharya, when both Ananda and Chit are completely concealed, we get matter or Nature, which is only “Sat”.

 
The manifestation of Prakriti from the state of latency (Parlaya) into Patency (Srishti) is in stages and in that sense may be called as evolution. These stages are as under:

1. Avabhaktatva – when Prakriti is latent state, absolutely homogeneous and without any distinction or differentiation.
2. Vibhaktatva – when differentiations become possible.
3. Aksaravastha – where different categories (Tattvas) are on the way to emerge.
4. Avyakta – the stage just before the emergence of the categories which are twenty four tattvas as in the Samkhya.
5. Gross matter – last stage.

 

1. Time (Kala) – Kala occupies a special position in the system. Time does not dissolve in the Supreme Being like everything included in Prakriti. It resides in Him, and it is through Time that the Supreme Being activates Prakriti submerged in Him to evolve into the various categories. Time is divided into fifteen divisions according to movement of sun. The fifteenth is one year for human being which is equal to a day & night for the gods. Three hundred sixty such divine days make one divine year. Twelve thousand divine years (12000*360 – 43, 20,000 human years) constitute the four yugas (Krta, Treta, Dvapara and Kali). This entire is one cycle and one thousand such cycles constitute one day of Brahma. During this single day of Brahma fourteen Manus appear one after another. Seventy one Yugas are the period of one Manu.

 
Reference:

1. Bhakti Schools of Vedanta – by Swami Tapasyananda, Sri Ramakrishna Math, Chennai.
2. https://en.wikipedia.org/wiki/Universe