CHAPTER 6  Raśmi-s and their Properties

According to Vaidika Raśmi theory, all elementary particles and various wave particles as described by modern science originate due to compaction of Vaidika Mantrā-s. These Mantrā-s are still present in the universe in form of Paśyantī form of ‘Vāṇī’ (sound). If someday a technique is developed which can capture and interpret the Paśyantī sound then we may be able to listen the Ved Mantrā-s in rhythm. In the universe, various Chanda Raśmi-s do not exist alone but in groups. When these Raśmi groups drift separately and independently then they are in the form of ‘Ākāśa’ (space). But when these Raśmi groups are joined together with few Chanda Raśmi-s and become denser, then these groups acquire the form of elementary particles. But when these groups acquire the intermediate state in above, then these create various types of wave particles (Quanta).

            In the is chapter we will learn about the classification and properties of these Raśmi-s. Also, in order to understand the subsequent chapters, it is essential to know about the properties of these Raśmi-s.

6.1 Akṣara Raśmi-s

            All Raśmi-s are composed of a kind of subtle constituent ‘Akṣara’. Therefore, let us understand these ‘Akṣara’ substance.

      Mahat-Tattva is a form of vibration of these Akṣaras. At the time of origin of the Kāla, in the equilibrium state, the roots of the Akṣara Raśmi-s are formed in the latent state; which gets manifested as soon as the Parā form of Om Raśmi flows. These Raśmi-s never cease to exist, even in the state of ‘Mahāpralaya’ (absolute dissolution). These acquire Chanda form only when they transform into Śabda (word). An analogy can be drawn of letters in computer where, the letters are invisible or latent, but as soon as the letter in the keyboard are pressed, they are visible. Similarly, the latent ‘Akṣara’ in Mahāpralaya are manifested by the flow of Om Raśmi. Akṣara Raśmi-s are of two types-

1. Svara – These small Raśmi-s are self-initiated, means these do not need ‘Vyañjana-s’ for activation, however these cannot traverse long distances continuously. In Manas-Tattva, these exist in form of subtle vibrations.
2. Vyañjana – These imperceptible and subtlest constituents are also a form of Mahat-Tattva, which become mobile only when they combine with ‘Svara’. The Vyañjana, which is created by a sudden but subtle blast in Mahat or Ahankāra and remains contained in one place, gets transformed into imperceptible form of speed, force and light, when combined with Svara type infinitesimal vibration. It combines with Svara to form small Chanda. Om, Bhūḥ, etc. Chanda Raśmi-s are the examples of it.

Like the pearls combine together to form a necklace, similarly, Akṣara and Vyañjana Raśmi-s combine to form bigger Chanda Raśmi-s (Ṛcā or Mantrā).

Om = A + U + M

            In this there is combination of two Svara-s (vowels) and one Vyañjana (consonant). Despite the fact that M can combine separately with the two Svara-s to form ‘AM’ and ‘MA’ and ‘UM’ and ‘MU’ Chanda, but the the combination of ‘A’+ ‘U’ = O and then combining with ‘M’ to form ‘Om’ Chanda Raśmi is most powerful with highest mobility. In Om Chanda, the quantity of Manas Tattva or Mahat-Tattva is highest when compared to any other Chanda like Gāyatrī, and for this reason it is most explicit.

• It is the root of all other Raśmi-s. All Prāṇa and Chanda Raśmi-s originate and are stimulated from it.
• This Raśmi stimulates the Manas-Tattva and creates all other Raśmi-s and substances.
• This Raśmi not only creates the entire cosmos but also binds it together. In Manas-tattva it exists in Paśyantī form while in Mahat and Kāla it is in Parā

            These vibrations in the Mahat or the Manas-Tattva are so small that these are not felt like vibrations, or it can be called a wave having zero frequency and infinite wavelength. The reality is, it is impossible to express or describe it. Further, in the language of science, it can be termed as form of weak energy which is latent, very subtle and is the initial form of energy.

            It should be remembered that a smaller energy controls the energy of higher order. For example, mind uses very small energy to control the body which in turn can generate huge amount of energy.

6.2 Prāṇa and Chanda Tattva

            When the intensity or the energy of the Paśyantī form of Om Raśmi increases, then the conscious entity uses Kāla Tattva to stimulate the vast ocean of Mahat-Tattva, Ahankāra and Manas-Tattva, which is homogeneous, using subtle Paśyantī Om Vāk Raśmi-s, just like a huge energy is creating big and small waves in a vast ocean. Similarly, using Om Raśmi, the conscious entity continuously produces waves of Prāṇa and Chanda Raśmi-s in Manas-Tattva. This process is sudden and highly swift, when it begins. These waves (Raśmi-s) are of 4 main types-

• Mūla (Elementary) Chanda Raśmi-s
• Prāthamika (Primary) Prāṇa Raśmi-s
• Māsa and Ṛtu Raśmi-s
• Other Chanda and Marut Raśmi-s

• Mūla (elementary) Chanda Raśmi-s

            After the formation of Akṣara Raśmi-s, following Primary Chanda Raśmi-s are formed. 

Vyahṛti Raśmi–s –

            Those Raśmi-s which specifically attract another Raśmi-s from surrounding or hold or carry them are called Vyahṛti Raśmi-s.

            Among the Primary Chanda Raśmi-s, the first seven Vyahṛti Raśmi-s originate from Manas-Tattva in following order-

1. Bhūḥ– Immediately after the formation of Paśyantī state of Om Raśmi, this Vyahṛti Raśmi is generated. In the Manas-Tattva, this Vyahṛti Raśmi is the first to originate. These Raśmi-s dominate in ‘Ṛk’⁴ Raśmi-s, Pṛthivī Tattva and dark particles, whenever they are formed. This Raśmi has capacity to accompany various other Raśmi-s and restrict the subtle obstructive Raśmi-s to make the activities smooth.
2. Bhuvaḥ– In the Manas-Tattva, Om Raśmi distorts the ‘Bhūḥ’ vibrations to create ‘Bhuvaḥ’ Raśmi-s. Later, these Raśmi-s play an important role in creation of ‘Ākāśa’ and ‘Yajuḥ’ named Raśmi-s.
3. Svaḥ– In Manas-Tattva the ‘Svaḥ’ vibrations are created by Om Raśmi. In later stages, these play important role in creation of ‘Sāma Raśmi-s’ and Photons.
4. Mahaḥ– This Raśmi plays important role in combining other Vyahṛti Raśmi-s together.
5. Janaḥ– In general this Raśmi originates in another Raśmi-s and uses them to form other Chanda Raśmi-s. This Raśmi is highly capable in restricting the obstructive Raśmi-s.
6. Tapaḥ– This Raśmi remain in the posterior region or at the outer edge of other Vyahṛti Raśmi-s and pervades in outer areas to protect them.
7. Satyam– This Raśmi pervades and combines with all other Raśmi-s and provides them base by staying on their outer regions.

            Maharṣi Aitaraiya Mahīdāsa has said that Vyahṛti Raśmi-s help in combining and protecting various Veda Ṛcā type Chanda Raśmi-s. Their absence will lead to weakening or destruction of various Chanda Raśmi-s and particles, waves, space (Ākāśa) etc. created by them.

• Prāthamika (Primary) Prāṇa Raśmi-s

            After the aforementioned subtle Raśmi-s, the Primary Prāṇa Raśmi-s are generated. Mentioning about these, Maharṣi Yājñavalkya had said that all Prāṇa Raśmi-s are never stationary i.e., they are in continuous motion. All Prāṇa Raśmi-s are the collection of ‘Akṣara-s’.

            Prāṇa Tattva controls like a rope and is generated by the combination of Manas–Tattva and the Om Raśmi-s. Prāṇa Tattva is only One, but is grouped into various forms due to its variety of motions. According to Maharṣi Vyāsa, due to seven types of motions, the Prāṇa is classified in 7 types (Prāṇa, Apāna, Vyāna, Udāna, Samāna, Sūtrātmā Vāyu and Dhanañjaya). These are primary Prāṇa. However, in reality these Raśmi-s are of 11 types. The variations in the intensity, movement and properties of vibrations in Manas Tattva and Ahankāra caused by Om Raśmi results into 11 forms of one Prāṇa. Let us understand these-

1. Sūtrātmā Vāyu – The Sūtrātmā Vāyu Raśmi-s have the special property to combine the various Prāṇa-s Raśmi-s. After Om Raśmi, Sūtrātmā Vāyu Raśmi-s play leading role in binding the entire cosmos together. Inside the Manas Tattva these are originated by Om Raśmi in form of latent vibrations which are intertwined together like a web. These Raśmi-s are generated in a manner such that every Raśmi emits a smaller Raśmi and forms a web. This way Sūtrātmā Vāyu Raśmi-s binds all other Raśmi-s and the matter together with itself by using the subtle branch – subbranch formation of subtle Raśmi (vibrations).

A similarity has been drawn between Sūtrātmā Vāyu and a thread, which binds all the particles and the Raśmi-s together. When Sūtrātmā Vāyu blends Dhanañjaya Raśmi-s, then the intensity of Sūtrātmā Vāyu increases. There is no repulsive force in Sūtrātmā Vāyu.

2. Dhanañjaya – These Raśmi-s are generated as the fastest vibrations in the Manas-Tattva. These travel at four times the speed of light. If the speed of light is assumed to be three lakhs kilometer per second, then these travel at twelve lakhs kilometer per second. In this entire universe, no other matter travels as fast as this. Here you may have question that according to famous scientist Albert Einstein, nothing can travel faster than light, then how Dhanañjaya Prāṇa can travel faster that light? Is it not against the ‘theory of relativity’? To answer this, the defined speed of light has been considered to be in space, while Dhanañjaya Raśmi is even smaller than space and does not need space to travel, as it travels in Manas-Tattva. This way, it does not violate the ‘theory of relativity’.

When this Raśmi combines with or covers any particle or any other Rashmi then they acquire very high velocity. Light or any other magnetic waves are pulled by these Dhanañjaya Raśmi-s, hence they are fast and highly powerful. While these Raśmi-s are the cause of the fast-moving electromagnetic waves and other particles, these combine with Sūtrātmā Vāyu to spin the particles on their axis.

3. Prāṇa – Among all primary Prāṇa-s, these Prāṇa Raśmi-s are considered to be of the highest order and all other Prāṇa Raśmi-s are named after it. When in Manas-Tattva, Om Chanda Raśmi-s move with high speed and force, then the Raśmi-s generated, due to the vibrations so produced, are called as Prāṇa Raśmi-s. Attractive forces are dominant in these. It travels from inside to outside in particles and waves as it induces attraction in them by being attractive to them. In this cosmos wherever attractive forces exists; it is present as the root cause of the force. For Prāṇa Tattva, Maharṣi Vyāsa has said

prāṇaḥ kampanāt (Brahma Sūtra 1.3.39)

It is clear from this that Prāṇa are subtle vibrations. It is to be remembered that this is applicable to all Prāṇa Raśmi-s and not just this Prāṇa only.

4. Apāna – This Raśmi is a type of vibration by Om Raśmi in Manas-Tattva whose motion is just opposite to the Primary Prāṇa and has the tendency to separate the vibrations. Prāṇa and Apāna exist together but vibrate in opposite directions, hence these Apāna Raśmi-s are the main cause of the origin of repulsive forces. These Raśmi-s have attraction towards Prāṇa Raśmi-s. In Prāṇa Raśmi-s, Sattva dominates while Rajasa dominates in Apāna Raśmi-s. Due to this reason, Prāṇa and Apāna dominate in force and action respectively.

In reality these both Raśmi-s stay together unified, and their divergence is not observed. Due to their combined effect, every substance is equipped with both force and action. When there is predominance of ‘Prāṇa’ and ‘Apāna’ is marginal then attractive force in that substance is high but the mobility is less. When ‘Apāna’ is dominant and ‘Prāṇa’ is marginal, then mobility is high while force is less.

In this cosmos, all forces are present in form of attractive and repulsive forces, but in gravitational force attraction dominates. Therefore, in this force, Prāṇa Raśmi-s have dominance while Apāna are non-dominating. If we consider form mobility point of view, then the substance that has high gravitational force or mass, will be less active; means there is no or negligible Apāna. Also, the gravitational force Raśmi-s have only attraction force, but are less active. Due to this reason, they have low frequency i.e., are weak.

Question- When Prāṇa and Apāna exists as a pair, how can we explain the dominance of one over the other?

Answer- In pair too, one can be powerful and the one which is powerful is dominating. Like in some species, male is dominating, while in others females are dominating.

5. Vyāna – These Raśmi-s formed by Om Raśmi-s in Manas-Tattva such that they can create a link between Prāṇa and Apāna. Without Vyāna Raśmi, Prāṇa and Apāna cannot interact with each other. Vyāna Raśmi-s play an important role in not only linking Prāṇa and Apāna but uniting other Raśmi-s and particles too with Prāṇa and Apāna.

During the creation of illumined particles, Vyāna Raśmi-s radiate their beams to make illumined particles subtly denser than non-illumined particles. When the Om form of Akṣara Raśmi repeats itself twice and combines together, then it generates the primary (Prāthamika) Prāṇa named as Vyāna.

6. Samāna – In Manas-Tattva, when Om Raśmi-s vibrate with balanced speed and force, then it gives rise to ‘Samāna Raśmi-s’, a type of Prāṇa Raśmi. These Prāṇa Raśmi-s maintain the equilibrium of force and motion among various other Prāṇa Raśmi-s, specially play an important role in maintaining equilibrium in Prāṇa and Apāna Raśmi-s. These Raśmi-s move in a constant rhythm.

7. Udāna – When in Manas-Tattva, the vibrations are produced in such a way that they induce retractive force in Manas-Tattva, at that time the vibrations generated have upward motion. While these Raśmi-s move, they create a kind of pull in the Manas-Tattva and the ‘Udāna’ vibrations produced have upward motion. These Raśmi-s help in generating retractive force (means opposing force against applied force, e.g., frictional force is generated when a force is applied on a body) in various Raśmi-s. Udāna Raśmi-s move with regular and controlled rhythm and generate a specific glow on a large scale.

8. Nāga – This is sub Prāṇa or Upa–Prāṇa of ‘Prāṇa Tattva’ named as ‘Prāṇa’, which helps in controlling and organizing Prāṇa Raśmi-s, when they become unorganized or rough. Heat is produced and intensifies when Nāga Raśmi-s dominate. Its vibrations are infinitesimal small and low, and can be considered as stationary when compared with other Prāṇa Raśmi-s.

9. Kūrma – These Raśmi-s are sub Prāṇa or Upa–Prāṇa of Apāna Raśmi-s, which provide stimulation and power to Apāna Raśmi-s. As we know that repulsive force dominates in Apāna Raśmi-s, even then they are joined with Prāṇa Raśmi-s through Vyāna Raśmi-s. Just like a tortoise, this Kūrma sub-Prāṇa is capable to converge the Apāna Raśmi-s in combining process. Like the head controls the entire body, similarly, Kūrma Raśmi-s play a role in maintaining a discipline between Prāṇa and Apāna.

10. Kṛkala – This Prāṇa Tattva is sub Prāṇa or Upa–Prāṇa of Udāna. Prāṇa Tattva, which has penetration capabilities and that provides or itself gets speed. Whenever there is any hindrance in the reactive force in Udāna Raśmi-s, then in Manas-Tattva, vibrations of Kṛkala Raśmi type are suddenly generated by Om Raśmi-s to provide power to Udāna Raśmi-s by pushing them to make reactive force active and unhindered.

11. Devadatta – This is sub Prāṇa or Upa–Prāṇa of ‘Samāna Prāṇa’. It is very much evident that Samāna Prāṇa Raśmi-s help in maintaining equilibrium between Prāṇa and Apāna Raśmi-s. These Raśmi-s vibrate along with the rhythm of Samāna Prāṇa Raśmi-s and maintain the rhythm of Prāṇa and Apāna.

Note- The movement of various sub Prāṇa or Upa–Prāṇa Raśmi (vibrations) are opposite to the respective Prāṇa Raśmi and their vibrations are much smaller than the respective Prāṇa Raśmi-s, that continuously originate near them.

• Māsa and Ṛtu Raśmi-s

Māsa Raśmi-s

            It is a name of group of Raśmi-s which are formed from the 30 vibrations of Prāṇa and Apāna Raśmi-s jointly. There are 30 pairs of Prāṇa and Apāna in one ‘Māsa’.  (Do remember that it does not mean that there are 30 Prāṇa and 30 Apāna Raśmi-s adding to 60 as it is, but in reality, the combined resultant vibration of these 60, gives rise to Māsa Raśmi which is completely different from them; in other words these 60 vibrations convert into a new form. Likewise. wherever there is a discussion on the formation of Raśmi-s by combining many Raśmi-s it has to be understood as above.) Thirty pairs of Prāṇa and Apāna Raśmi-s specifically combine in twelve ways to form twelve types of Māsa Raśmi-s. If this was not the case, then only one type of Māsa Raśmi would have been formed. The cosmos, the stars and other objects of the universe would not have been formed without these Māsa Raśmi. These Raśmi-s work to combine other Raśmi-s.

            These Raśmi-s excite the specific points of other various Raśmi-s, which behave in ‘Yoṣā’ and ‘Vṛśā’ form, and help them in synthesis. The twelve types of Māsa Raśmi-s are-

1. madhu
2. mādhava
3. śukra
4. śuci
5. nabhas
6. nabhasya
7. īṣ
8. ūrj
9. sahas
10. sahasya
11. tapas
12. tapasya

Ṛtu Raśmi-s

            Ṛtu is a substance that exists in form of Raśmi-s. A pair of Two Māsa Raśmi-s constitute a Ṛtu Raśmi. Ṛtu Raśmi-s gives rise to directions means they help in the indication of the direction of rotation of various celestial bodies and particles. Moreover, all created substances are also called as Ṛtu as they are always in motion.

            Ṛtu Raśmi-s play an important role in creation of light. Their interaction with any substance increases the heat. These Raśmi-s play an important role in association and disassociation of particles and quanta. These Raśmi-s are present in abundance in the core of the stars where the energy is generated. These are also found in abundance in the outer large parts of the stars. Ṛtu Raśmi-s quickly absorb various Prāṇa Raśmi-s and due to this any substance, which interacts with them quickly absorbs heat. These Raśmi-s are highly capable in synthesiz-ing or covering other Raśmi-s. 

            Six Ṛtu Raśmi-s are as follows-

1. vasanta (madhu + mādhava)
2. grīṣma (śukra + śuci)
3. varṣā (nabhas + nabhasya)
4. śarad (īṣ + ūrj)
5. hemanta (sahas + sahasya)
6. śiśira (tapas + tapasya)

• Other Chanda Raśmi-s

Kāla measuring Raśmi-s

            Kāla Tattva is a substance which has complete absence of Tamoguṇa. Barring Kāla Tattva, Kāla measuring Prāṇa, Apāna, Udāna, Māsa and Ṛtu Raśmi-s are the Raśmi-s that do not have complete absence of Tamoguṇa but its quantity is so minuscule that they flow continuously and unhindered. While these are not like Kāla which flows unhindered and continuous ever, but have this feature when compared with other Raśmi-s. Let us now learn how they are understood to measure the Kāla.

1. Prāṇa– That duration in which one vibration of Prāṇa titled Prāṇa Raśmi is completed, is call ‘One Prāṇa’ or ‘Ahan’. This Raśmi is formed from Akṣaras. Each Akṣaras vibrates one after the other. The combined vibration of all six vibrations is called as Prāṇa Raśmi (Ahan). Prāṇa is made of six subtle vibrations of Ṛtu Raśmi-s (Bhūḥ, Bhuvaḥ, Svaḥ and Om). ‘Ṣadṛtunā’ Daivī Paṁkti Chanda Raśmi originates and combines with 6 Ṛtu Raśmi-s to give rise to Prāṇa Tattva.

          Just like modern Physicist consider 9,19,26,31,770 cycles of Cesium-133 atom transition as one second, but one cannot say that second is the time. In reality it is the method to measure the time. Meter, kilometer etc. are methods to measure space. Similarly, while Prāṇa, Apāna, etc. are substance (Raśmi-s), these expressions are also used to measure Kāla[2]. 

2. 2. Apāna– The duration of ‘one vibration’ of an Apāna Raśmi is time of Apāna. This Raśmi is formed from 4 cycles each of 4 Ṛtu Raśmi-s, totaling to Sixteen Ṛtu Raśmi-s. Here in the below image each Vyāhṛti is considered to be Ṛtu Raśmi.

          Like above, if one Akṣara is assumed to be one Ṛtu Raśmi, then barring ‘Svaḥ’, the sixteen Akṣaras of the 4 cycles of the rest three Raśmi-s will form an Apāna Raśmi.

Ṛśi Raśmi-s –

            Several Prāṇa Raśmi-s that are formed from various very small Raśmi-s are called as Ṛśi Raśmi-s. These Ṛśi Raśmi-s generate, sustain and activate various types of ‘Mantrā’ form of Chanda Raśmi-s. These Ṛśi Raśmi-s play a supportive role in whatever the Mantrā form of Chanda Raśmi-s, do in this cosmos.

Note- The properties and classification of another Chanda Raśmi-s will be given in the next chapter.

6.3 The 7 types of effects of Chanda Raśmi-s–

             Following are the effects of any Ved Mantrā (Chanda Raśmi)

1. The effect of Devatā (Devatā is that substance that is most affected by a Chanda Raśmi. For example, if the Devatā of any Raśmi is Indrā, then that Raśmi will increase the electricity.)
2. The effect of Chanda (Read the next chapter about Chanda)
3. The effect of Ṛśi (The Chanda Raśmi will have some qualities of Ṛśi from which it is formed.)
4. The effect of Svara
5. The effect of Pada (means the effect of words)
6. The effect of Akṣara
7. The effect of complete Ṛcā/Chanda Raśmi/Mantrā

6.4 The process of synthesis of Raśmi–s

            Various Prāṇa Raśmi-s are like very subtle imperceptible threads whose both ends have different properties. Like the ends of magnet have opposite property but when brought closer, they attract and join with each other, similarly the ends of the Raśmi-s also get attracted and join together. These ends join like the ends of a rope. In between these ends very subtle and Daivī Gāyatrī Chanda Raśmi-s are continuously transmitted. These two ends of various Prāṇa Raśmi-s are the center of various forces and activities. The regulation and operation of these forces and activities are done by these ends with the help of subtle Vāk Raśmi-s.

          These subtle Raśmi-s are continuously transmitted in imperceptible form between these ends and basis this theory, entire cosmos is created. It is to be remembered that while imagining them as ‘threads’ does not imply that these are dense or solid. In reality, these are small vibrations in the Manas-Tattva, just like waves in the water. Their ends join just like these waves.

6.5 Is the number of Raśmi–s finite or infinite

            In the universe, while the number of Chanda Raśmi-s by features in this universe are limited, but due to their recurrence, their number becomes infinite; just like a Sitāra or Vīṇā has few strings, but recurrence of their vibrations can produce infinite sounds. The number of causal root particles too are limited by properties but they are infinite by total count.

            Likewise, the root particles existing in form of various ‘Loka’ in this universe is very less in comparison to root particles dispersed in this universe. In this cosmos, limited number of elementary particles and atoms gives rise to infinite molecules. Here too, the difference lies only in the quantity and recurrence of these particles and atoms.

            The Prāṇa titled as Prāṇa and Chanda Raśmi-s help in formation of Ākāśa and specially contribute in generating heat too. The age of various particles is based on the arrangement of these Raśmi-s. The subtle Prāṇa Raśmi-s cannot be identified by any physical means but when they are in form of leptons and quarks, only then are identifiable. These leptons and quarks etc. substances are the store of various Prāṇa, Chanda etc. types of Raśmi-s. While, all the activities and the forces of Prāṇa, Chanda etc. Raśmi-s are invisible to physical techniques, even then they are invisibly and compulsorily present in the visible forces and activities. In the absence of these, neither forces or other activities can ever exist nor any other substance can be manifested.