CHAPTER 8 Ākāśa

The Ākāśa originates during the formation of the Raśmi-s as described in the previous chapter. The word Ākāśa is used in two ways. The first is the ‘Avakāśa’ form of Ākāśa or the non-existence or form of Zero. On the other side, Ved has indicated a second Ākāśa titled as ‘Apar Vyom’, which has been discussed by Maharṣi Dayānanda Sarasvatī in his book Ṛgvedādibhāṣyabhūmikā. This Ākāśa is the name of a specific matter, which we will discuss in this chapter.

8.1 The origin of Ākāśa

            The 5 Mahābhūta originate from the Manas-Tattva. This cosmos has originated from different combinations of various Prāṇa and Chanda Raśmi-s. All the 5 Mahābhūta i.e. Earth, Water, Fire, Air and Ākāśa are made from them only. Amongst the five, Ākāśa originates at first.

            Modern Physicists are absolutely confused and doubtful about this Ākāśa Tattva (Space). They consider Ākāśa as three dimensional (3D). But what are the features or properties of Ākāśa? Is the vacant space Ākāśa? Or is Ākāśa a substance? They do not have a clear answer to these questions. They do accept the warping or distortion of Ākāśa due to the effect of gravitational or electromagnetic forces, but avoid calling it a substance.

            When Ākāśa is not a substance, then what do these forces warp and where? It is a matter of surprise that modern science, which is considered as advanced, understands and considers the gravitational force as the warping of Ākāśa (space) but what is Ākāśa, is not known to it. On the other hand, Vaidika Science provides extensive evidence about Ākāśa Tattva. Below is the brief summary of Ākāśa Tattva according to Vaidika Science.

8.2 Features of Ākāśa

            Ākāśa is a substance. All types of particles, wave-particles originate and reside in Ākāśa. Ākāśa exists in form of Prāṇa Raśmi-s. When, Prāṇa and Udāna Raśmi-s iterate a thousand times, then with combination of various Prāṇa-s, other Chanda Raśmi-s are generated in form of Ākāśa Tattva.

            Various Chanda-s and Prāṇa Tattva are capable to warp or distort the Ākāśa Tattva. Ākāśa itself is a Raśmi which is very subtle. Ākāśa Tattva is capable to hold various particles and wave particles. It has abundance of Bṛhatī Chanda Raśmi. It is so subtle that it appears to be absent or empty. It has abundant Raśmi-s and pervades in every substance. It behaves like a hole or hollow object. Om, Triṣṭup, Marut, Sūtrātmā Vāyu and Chanda Raśmi-s are in excess in it. It provides space and way to various larger Chanda Raśmi-s, root particles and radiations etc. According to Maharṣi Kaṇāda, ‘where various substances enter and exit, it is called Ākāśa’.

            The Raśmi-s present in Ākāśa travel in circular motion in extreme dormant state. Their mutual cohesive force is negligible. Hence, various particles and radiations move freely and unhindered in Ākāśa Tattva. During the process of creation of cosmos, apart from Om, Bhūḥ, Bhuvaḥ and Svaḥ, when other Daivī Chanda Raśmi-s and other Prāṇa including Sūtrātmā Vāyu, Apāna and other Prāṇa Raśmi-s are formed, then at that time due to impact of some Raśmi-s, one subtle and homogeneous substance is formed. Before formation of this substance, the Prāṇa, Apāna and Udāna have already iterated for a thousand times. Daivī Anuṣṭup and Yājuṣī (Bṛhatī, Paṁkti and Triṣṭup) also have been formed by then. These four Chanda Raśmi-s are synthesized together in such a way that they resemble the effect of Daivī Anuṣṭup Chanda Raśmi-s. Various Prāṇa, Apāna etc. Raśmi-s combine with various Daivī Chanda Raśmi-s to produce such types of Daivī Anuṣṭup Chanda Raśmi-s that are generally immobile. These vibrate at their own place and do not travel in Manas Tattva. 

            The components of Ākāśa – Prāṇa and Marut Raśmi-s exist in cluster in the dormant stage. In this cluster, they exhibit rotational motion, means they do not have linear motion but rotate at a very slow speed. These Raśmi-s are known as Ākāśa Raśmi-s. In this state these Raśmi-s are so lax that various larger Chanda Raśmi-s, particles and wave particles can easily travel through them. While moving, when these particles, wave particles and Raśmi-s travel within the Ākāśa Tattva, then they easily slip through the aforementioned rotating and lax Ākāśa Raśmi-s (Prāṇa and Marut).

            Even in this state, these dormant Raśmi-s are continuously controlled by Sūtrātmā Vāyu. Due to this reason, when Ākāśa Tattva is distorted or gets warped by any force, it is due to the effect on rotation of the Ākāśa Raśmi-s by Sūtrātmā Vāyu Raśmi-s. This Tattva is subtle, latent, illuminated, has negligible mass and possesses electrical force.

      This way, Ākāśa is like a web of various units. These units are mutually tied by Sūtrātmā Vāyu Raśmi-s. These units continuously rotate on their axis. Their mutual bond is very loose, hence, any particle or any wave can easily pass through it. Ākāśa acts as a road for these particles and waves to travel. Some Raśmi-s of Ākāśa provide base to particle or wave while some others provide friction to them just like, while walking on the road, the road provides the friction. Just like the reactionary force to the frictional force pushes the wheel of the car forward, similarly, while moving in Ākāśa, some Raśmi-s provide reactionary force to the particles or waves to move them forward. This way a particle or waves freely moves into Ākāśa. During the movement of the particle or wave, few Raśmi-s of the Ākāśa unsettle some units to make way for those particles or waves. Ākāśa Tattva is made of Prāthamika Prāṇa Raśmi-s and subtle Chanda Raśmi-s and this is the reason for warping or distortion of Ākāśa during various types of attractive and repulsive forces. 

          Ākāśa Tattva is also a mixture of subtle Prāṇa and Marut Raśmi-s too. In this Triṣṭup and Bṛhatī Chanda Raśmi-s are in abundance, while in various particles, Gāyatrī Chanda Raśmi-s are in abundance. The Raśmi-s of Ākāśa Tattva touch or swamp various particles during their combination and separation at micro level, but their self-attractive and other forces are negligible.

8.3 Features of Diśā (directions)

            You very well know about the 10 directions viz. East, West, North and South; but can you think that direction too is a substance just like Ākāśa. Dik – Tattva (Diśā) is included in Ākāśa. Dik-Tattva is is that part of Ākāśa Tattva which surrounds or envelops a particle or a celestial body etc. and controls its activities like rotation, synthesis etc. 

            Just like Ākāśa Mahābhūta, Dik-Tattva too is like Raśmi. Kāla Tattva is subtler than these. The common relation among the three is that all the three stimulate and control the Mahābhūta but do not become the part of any substance. Even today, various substances are being formed and for this, various activities are going on in the entire universe. In all these activities, these three substances do not take part directly but indirectly influence them. It is Various Vāk or the Chanda Raśmi-s only which acquire the form of Dik-Tattva. The features of Dik-Tattva in brief is as follows-

1. Anuṣṭup Chanda Raśmi-s dominate in Dik-Tattva.
2. There are 10 directions – 4 Diśā, 4 Avāntara Diśā (directions between the Diśā), and up (Ūrdhva) and down (Dhruva). All 10 directions have separate roles.
3. Chanda or Prāṇa form of Dik-Tattva, covers various particles and celestial bodies at fringes.
4. This substance provides rotational motion to them.
5. In this Tattva, Prāṇa, Apāna, Vyāna, Udāna, Samāna, Sūtrātmā Vāyu and Dhanañjaya Raśmi-s are present. Of these, Sūtrātmā Vāyu leads in creating the fringes.
6. The Chanda Raśmi-s present on the top of any substance is a form of Dik-Tattva.
7. Dik form of Raśmi-s absorb the Raśmi-s emitted from various particles or celestial bodies, and helps them to bind together.