Now, the scientists believe that the void, or space is not empty - it's full of invisible energy.
Science also believes that this invisible energy can be managed and used for further advancement of the human race.
However, the ancient Hindu Scriptures had revealed this fact thousands of years ago - that it is the energy within the great void, from which all creation has emerged.
The invisible all-pervading energy of this great void sustains and holds the whole universe together.
Many eastern religious and spiritual people and scholars believe that this Great void or emptiness is the Almighty Supreme power, otherwise known as Brahm or God.
Now, the question is - if the great void is simply energy which can be managed and used, then why do we need to pray and worship it?
Could there be a difference between the thinking of today's scientists, religious or spiritual followers and the ancient Hindu scholars - the Rishis?
The answer is Yes.
First of all, the ancient Indian Scriptures never said that space is Brahm or God.
The Vedas declared that Aakash (Space) is like Brahm (God) - not that it is Brahm.
The energy comes from and flows through the Akaash - but it is not the ultimate source.
Secondly, Akaash is undoubtedly full of energy but is void of consciousness.
However, Brahm is supreme-consciousness and the source of all energy.
While Akaash is within our comprehension - Brahm is beyond the reach of mind and intellect.
Akaash is perhaps the closest example that the Rishis could find within the visible or known comprehensible universe to define Brahm. So they said: Akash or space is (almost) like Brahm or God.
And while talking about the nature of Brahm, they say "Akashavat Sarvagata Nitya – Like space or ether, Brahm is omnipresent, infinite and eternal.
Nevertheless, Akaash can be observed or perceived.
But Brahm, according to Vedas is -
Alakhya or Agochar - cannot be seen
Akathya - cannot be explained
Agamya - Inaccessible, unreachable - cannot be comprehended by any means whatsoever.
Later, while talking about Almighty God - Gurubani also used the same words such as Alakh, Akath, Agam, Agochar, and Niranjan, etc.
In the Vedas, Upanishads, and Bhagavad Geeta - Akaash is considered one of the five main elements of the universe - not Brahm - which is void of everything, including comprehension.
To get a glimpse of the Truth, instead of looking at the void outside, the Akaash - we should explore the great void within ourselves.
Brahm is all-pervading - everywhere in the universe - but unless we find IT' within ourselves, we cannot gain any energy, strength, or benefit from 'IT.
'Rajan Sachdeva'
Science also believes that this invisible energy can be managed and used for further advancement of the human race.
However, the ancient Hindu Scriptures had revealed this fact thousands of years ago - that it is the energy within the great void, from which all creation has emerged.
The invisible all-pervading energy of this great void sustains and holds the whole universe together.
Many eastern religious and spiritual people and scholars believe that this Great void or emptiness is the Almighty Supreme power, otherwise known as Brahm or God.
Now, the question is - if the great void is simply energy which can be managed and used, then why do we need to pray and worship it?
Could there be a difference between the thinking of today's scientists, religious or spiritual followers and the ancient Hindu scholars - the Rishis?
The answer is Yes.
First of all, the ancient Indian Scriptures never said that space is Brahm or God.
The Vedas declared that Aakash (Space) is like Brahm (God) - not that it is Brahm.
The energy comes from and flows through the Akaash - but it is not the ultimate source.
Secondly, Akaash is undoubtedly full of energy but is void of consciousness.
However, Brahm is supreme-consciousness and the source of all energy.
While Akaash is within our comprehension - Brahm is beyond the reach of mind and intellect.
Akaash is perhaps the closest example that the Rishis could find within the visible or known comprehensible universe to define Brahm. So they said: Akash or space is (almost) like Brahm or God.
And while talking about the nature of Brahm, they say "Akashavat Sarvagata Nitya – Like space or ether, Brahm is omnipresent, infinite and eternal.
Nevertheless, Akaash can be observed or perceived.
But Brahm, according to Vedas is -
Alakhya or Agochar - cannot be seen
Akathya - cannot be explained
Agamya - Inaccessible, unreachable - cannot be comprehended by any means whatsoever.
Later, while talking about Almighty God - Gurubani also used the same words such as Alakh, Akath, Agam, Agochar, and Niranjan, etc.
In the Vedas, Upanishads, and Bhagavad Geeta - Akaash is considered one of the five main elements of the universe - not Brahm - which is void of everything, including comprehension.
To get a glimpse of the Truth, instead of looking at the void outside, the Akaash - we should explore the great void within ourselves.
Brahm is all-pervading - everywhere in the universe - but unless we find IT' within ourselves, we cannot gain any energy, strength, or benefit from 'IT.
'Rajan Sachdeva'
Thank you, great to have you back writing. Amazing analysis as you have explained Yog Vaishisht so well. Thank you and Great Is The Formless Lord !
ReplyDeleteLovely way of explaining the existence of Nirankar (GOD) in the universe.
ReplyDeleteLoves and blessings.
Beautiful 🙏🙏🙏 🙏 Thank You 🙏 🙏🙏
ReplyDeleteOnly you can translate this in Hindi, please post in Hindi as well. Thanks again 🙏🙏🙏
Thank you.
ReplyDeleteIn some older texts, the terms 'Akasha' and 'Brahm’ are actually used interchangeably. In the Chandogya upanishad, it is explained:
asya lokasya kā gatirityākāśa iti hovāca sarvāṇi ha vā imāni bhūtānyākāśādeva samutpadyanta ākāśaṃ pratyastaṃ yantyākāśo hyevaibhyo jyāyānakāśaḥ parāyaṇam || 1.9.1 ||
"Śilaka Śālāvatya asked Pravāhaṇa, ‘What is the end of this earth?’ Pravāhaṇa said: ‘Akasha (space), for everything that exists arises from Akasha (space) and also goes back into Akasha (space). Akasha (Space) is superior to everything. Akasha (Space)is the highest goal"
yadvai tadbrahmetīdaṃ vāva tadyoyaṃ bahirdhā puruṣādākāśo yo vai sa bahirdhā puruṣādākāśaḥ || 3.12.7 ||
ayaṃ vāva sa yo'yamantaḥ puruṣa akāśo yo vai so'ntaḥ puruṣa ākāśaḥ || 3.12.8 ||
ayaṃ vāva sa yo'yamantarhṛdaya ākāśastadetatpūrṇamapravarti pūrṇamapravartinīṃśriyaṃ labhate ya evaṃ veda || 3.12.9 ||
|| iti dvādaśaḥ khaṇḍaḥ ||
"That which is Brahman is also the Akasha (space) outside the body. That which is the akasha (space) outside the body is also the akasha (space) inside the body. And that which is the akasha (space) inside the body is also the akasha (space) within the heart. That treasure within the heart is full and unchanging. He who knows this is always full and not subject to change."
In the Yoga Vashistha, the sage Vashistha refers to ‘Brahm’ as the ‘Chid-akasha’ (The Infinite space of Consciousness). The Nath Yogi sage Gorakhnath, referred to the Supreme Reality as the ‘Maha-akash’ or ‘The Great space’. Hence, different sages used the term ‘Akash’ synonymously with the Supreme Reality, ‘Brahm’.
But the ‘Akasha' or 'Brahm' these sages referred to should be differentiated from the elemental/physical akasha (Bhutakasha). Even though the term ‘Akasha' is used for both Brahm and the physical element of ether/space, it should be understood that the ‘Akasha’ that is Brahm is not the same as the Bhutakasha (physical-elemental space/quantum field-energy). As you have beautifully pointed out, the physical/elemental ‘akasha’ (space) appears like Brahm but is not Brahm itself. This clarification is also pointed out in the Brihadaranyaka Upanishad, Verse 3.7.12:
'He who, dwelling in the akasha is distinct from akasha, whom the akasha knows not, whose body the akasha is, who rules the akasha from within, he is thy Soul, the inner guide, the immortal’
Thank you once again for the priceless wisdom.
Shri Anonymous,
DeleteI want to thank you for taking the time to share your wisdom along with the excellent supporting quotes from the Upanishads.
You are right in saying that many times Scriptures have used the words Akasha and Brahm in the same context, which may create confusion in some people's mind. Even in the writings of the later saints such as Guru Kabeer and Guru Nanak the words Jeeva, Man, and Atma also seem to be used interchangeably. It makes some people question if these are the same or different entities?
You have also pointed out nicely that the elemental/physical Akaash - called Bhutaakaash in ancient Scriptures is different than the Mahakaash and Chidaakaash. While writing Namameesham Eshaan Nirvaan Roopam, I did mention Chidakaash - but without explaining it in detail.
I am going to post your comments as a new blog - for the benefit of those who might miss reading the comment section.
Some readers have asked me to request you to introduce yourself. It would be nice to know the person with such a profound knowledge of the Scriptures along with deep understanding. I hope you will keep on providing your feedback and additional thoughts in the future as well.
Thanks again.
Rajan
Liked the explanation and further commentary, May God Bless. Thanks.
ReplyDelete