VEDIC PHYSICS: THE NATURE OF SPACE, TIME, AND MATTER
"By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the three modes of nature, appear factual, although they are unreal" (SB 1.1.1). Our ideas of the nature of space, time, and matter are essential ingredients in our understanding of the cosmos. When we look into the heavens, our direct sensory data consist of patterns of light. These patterns say nothing, in and of themselves, about the nature of the sources of this light. In order to say something about the cosmic manifestations that have produced the light, it is necessary to assume that the universe is made of some kind of stuff, or matter, that has certain characteristics and obeys certain laws. Given such assumptions, we can then ask ourselves what arrangement of this matter, acting in accordance with the laws, would produce the observed light patterns. If we are successful in putting together a consistent explanation of the observed data based on the assumed laws and properties, then we tend to suppose that we have correctly understood the structure of the universe. In our mind's eye, our theoretical models take on an air of concrete reality, and it almost seems as though we were holding the universe in the palm of our hand. Throughout most of modern human history, people have been limited to the surface of the earth, and they have based their ideas of the nature of matter on observations that we can perform in this limited domain using our ordinary senses. Over the last two or three hundred years, Western scientists have used experimental observation and the analysis of experimental results to build up an extensive body of knowledge - the science of modern physics - which gives a detailed picture of the properties of matter and the laws governing its behavior. The modern Western understanding of the nature and structure of the universe as a whole is based on interpreting observed celestial phenomena within the framework of modern physics. The thesis of this book is that the framework of modern physics is too limited to accommodate many phenomena that occur within this universe. In particular, this framework cannot accommodate many features of the universe that are described in the Vedic literature, and thus the Vedic accounts often seem absurd or mythological when viewed from the perspective of modern science. At the present time, certain assumptions of modern physics have been adopted by people in general as the very foundation of their world view. These assumptions are incompatible with the underlying assumptions of the Vedic world view, and thus they tend to block people from having free access to the Vedic literature. In this section we will try to alleviate this difficulty by discussing the nature of the material energy as described in the Vedic literature. Since this is a very deep and com plex subject, we will be able to touch on only a few points that are relevant to the understanding of Vedic cosmology.
2.A. EXTENDING OUR PHYSICAL WORLD VIEW
Before making a truly radical departure from our familiar conceptions, we will begin by discussing some relatively moderate instances in which the Vedic literature refers to phenomena and theoretical ideas that do not fit into the current framework of scientific thought. These examples illustrate two main points: (1) Although many Vedic ideas contradict current scientific thinking, they also allow for the possibility that the contradictions can be alleviated by extending the conceptual scope of modern science. (2) Many ideas relevant to our physical world-picture are alluded to only briefly in works such as the SRIMAD-BHAGAVATAM, since these works were not intended to serve as textbooks of astronomy or physical science. Thus the conceptual advances needed to reconcile the Vedic world view with modern science may be difficult to make, since they require ideas that radically extend current theories but are not explicitly spelled out in available Vedic texts. Our first example is found in SB 3.26.34p. There we read that the ethereal element provides a substrate for the production of subtle forms by the mind, and that it is also involved in the circulation of vital air within the body. Srila Prabhupada indicates that "this verse is the potential basis of great scientific research work," and indeed, it provides a clear idea of how the subtle mind may interact with the gross elements of the body and brain. In the theoretical structure of modern physics, however, there is at present no place for such a conception of the mind and the ethereal element (although some physicists have tentatively begun to entertain such ideas). As a consequence, scientists still generally adhere to the idea that it is impossible for the brain to interact with a distinct nonphysical mind. This in turn makes it impossible for them to give credence to many phenomena that imply the existence of such a mind, even though empirical evidence for these phenomena has existed for many years. These phenomena include the psychic events studied by the parapsychologists, out-of-body experiences, and the spontaneous remembrance of previous incarnations by small children. It is not our purpose here to make a case for the reality of such phenomena. Our main point is that it is very difficult for people (including scientists) to seriously contemplate particular ideas about reality unless those ideas fit neatly into a familiar and accepted conceptual system. The current theories of physics have been worked out in great technical detail, and one who lives in the conceptual universe these theories provide may find that the Vedic idea of ether seems crude and unimpressive. Openess to the Vedic ideas may also be blocked by certain misconceptions, such as the idea that ether must be like the "luminiferous ether" rejected by Einstein. Yet the possibility nonetheless exists that physical theory can be extended by introducing a new conception of the ether that agrees with the Vedic conception and is consistent with experimental observations. And such an extended theory may provide explanations for many phenomena presently considered scientifically impossible. Texts such as the SRIMAD-BHAGAVATAM were written for the purpose of clearly explaining certain spiritual ideas to people in general. However, they inevitably make reference to many other ideas that were familiar to people of modern Western background. One interesting example is the analogy given by Srila Sanatana Gosvami in which the transformation of a lowborbn man into a BRAHMANA is compared to the transformation of bell metal into gold by an alchemical process (SB 5.24.17p). The alchemical process itself is not described, and on the basis of modern science we might tend to regard such a transformation as impossible. Yet the dictionary defines bell metal as an alloy of copper and tin, and if we consult the periodic table of the elements, we find that the atomic numbers of copper and tin added together give the atomic number of gold. This suggests that there just might be something to this example, but if so, it clearly involves an extensive body of practical and theoretical knowledge that is completely unknown to us. For Sanatana Gosvami, however, this transformation simply provided a familiar example to illustrate a point about the spiritual transformation of human beings.
2.B. THE POSITION OF KRSNA
Thus far, we have discussed Vedic references to phenomena and theoretical entities that do not fit into the rigorously defined theories of modern physics but that can be readily inserted into our ordinary picture of the world around us. In this book, however, we will be dealing with many things that do not seem to be at all compatible with that picture. We suggest that to accommodate these things, it is necessary for us to re-examine our basic ideas concerning the nature of space. Modern physics and astronomy began with the idea that matter is made of tiny bits of substance, each of which has a location in three -dimensional space. According to this idea, which was strongly developed by Descartes and Newton, three-dimensional space can be seen as an absolute, pre-existing container in which all material events take place. This idea is quite consistent with the picture of the world provided by our thinking. However, many cultures have maintained quite different ideas about the nature of space, and this is also true of the Vedic culture. To understand the Vedic conception of space, it is necessary to consider the position of Krsna as the absolute cause of all causes. Clearly we cannot regard the transcendental form of Krsna as being composed of tiny bits of substance situated at different locations in three-dimensional space. Whether we regard the tiny bits as spiritual or material, such a form would certainly be limited and relative. The actual nature of Krsna's form is indicated by the following verses from the BRAHMA-SAMHITA:
I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth, and substantiality and is thus full of the most dazzling splendor. Each of the limbs of that transcendental figure possesses in itself the full-fledged functions of all the organs, and He eternally sees, maintains, and manifests the infinite universes, both spiritual and mundane [SBS 5.32]. He is an undifferentiated entity, as there is no distinction between the potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him, and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time. Such is the primeval Lord whom I adore [SBS 5.35].
These verses indicate that the form of Krsna is made of many parts, but that each part is identical to the whole. Also, all space is within the form of Krsna, but at the same time Krsna is fully present within every atom. One implication of this is that the entire universe, which is within Krsna, is fully present within every atom of the universe. Such a state of affairs cannot be visualized in three-dimensional terms, and indeed, it is not possible within three-dimensional space. The statement that reality is like this must simply be taken as an axiom describing the position of Krsna as the Supreme Absolute Truth. Thus, the Vedic concept of space begins with a statement of Krsna's unified nature, rather than with the geometric axioms defining three-dimensional space. Here we will introduce an idea of higher-dimensional space that may help us understand the ideas about space implicit in the Vedic literature. The term HIGHER-DIMENSIONAL is borrowed from modern mathematics; it does not appear directly in Vedic literature. It is part of an attempt to bridge the conceptual gap between modern thinking and the Vedic world view. Naturally, sincer the traditional followers of Vedic culture have not been confronted with such a gap, they have not been motivated to introduce ideas to bridge it. The most fundamental feature of the Vedic idea of space is that many more things can be brought close together in this space than the geometric rules of three-dimensional space allow. In the course of this chapter we will give several examples from the Vedic literature illustrating this theme. Since the higher-dimensional spaces of mathematics also permit more things to be brought together than the rules of three-dimensional space allow, we have chosen the term HIGHER-DIMENSIONAL to refer to this feature of the Vedic view of reality. Although Krsna's situation is very difficult for us to visualize, we can nonetheless understand from Vedic statements describing Krsna that space must be higher-dimensional. Krsna's situation is that He has full access to every location simultaneously. In ordinary, three-dimensional space we have access, through the operation of our senses of action and perception, to locations within a limited neighborhood, and we can change that neighborhood by moving from one place to another. Thus our situation can be viewed as a restricted form of Krsna's situation. A higher-dimensional space corresponds to a situation in which access between locations is more restricted than it is for Krsna but less restricted than it is for beings experiencing three-dimensional space. This concept of higher-dimensional space is closely tied together with the idea of varying levels of sensory development in sentient beings. Access between locations depends on the operation of senses of action and senses of perception, and thus it should be possible in principle to enlarge the space of one's experience by increasing the scope of one's sensory powers. These ideas about space and its relation to sense perception are implicit in the Vedic literature, and they can best be understood by giving some specific examples. The nature of Krsna's absolute position is nicely illustrated by the following story of a visit by Lord Brahma to Krsna in Dvaraka. In the story, Krsna first responds to Brahma's request to see Him by having His secretary ask, "Which Brahma wishes to see Me?" Brahma later begins his conversation with Krsna by asking why Krsna made this inquiry:
"Why did you inquire which Brahma has come see You? What is the purpose of such an inquiry? Is there any other Brahma besides me within this universe?" Upon hearing this, Sri Krsna smiled and immediately meditated. Unlimited Brahmas arrived instantly. These Brahmas had different numbers of heads. Some had ten heads, some twenty, some ten million, and others a hundred million. No one can count the number of faces they had. There also arrived many Lord Sivas with various heads numbering one hundred thousand and ten million. Many Indras also arrived, and they had thousands of eyes all over their bodies. When the four-headed Brahma of this universe saw all these opulences of Krsna, he became very bewildered and considered himself a rabbit among many elephants. All the Brahmas who came to see Krsna offered their respects at His lotus feet, and when they did this, their helmets touched His lotus feet. No one can estimate the inconceivable potencies of Krsna. All the Brahmas who were there were resting in the one body of Krsna. When all the helmets struck together at Krsna's lotus feet, there was a tumultuous sound. It appeared that the helmets themselves were offering prayers unto Krsna's lotus feet. With folded hands, all the Brahmas and Sivas began to offer prayers unto Lord Krsna, saying, "O Lord, You have shown me a great favor. I have been able to see Your lotus feet." Each of them then said, "It is my great fortune, Lord, that You have called me, thinking of me as Your servant. Now let me know what Your order is so that I may carry it on my heads." Lord Krsna replied, "Since I wanted to see all of you together, I have called all of you here. All of you should be happy. Is there any fear of the demons?" They replied, "By Your mercy, we are victorious everywhere. Whatever burden there was upon the earth You have taken away by descending on that planet." This is the proof of Dvaraka's opulence: all the Brahmas thought, "Krsna is now staying in my jurisdiction." Thus the opulence of Dvaraka was perceived by each and every one of them. Although they were all assembled together, no one could see anyone but himself. Lord Krsna then bade farewell to all the Brahmas there, and after offering their obeisances, they all returned to their respectice homes [CC ML 21.65-80].
In this story it is significant that each of the Brahmas remained within his own universe. This means that Krsna was simultaneously manifesting His Dvaraka pastimes in all of those universes. Each Brahma except ours thought that he was alone with Krsna in Dvaraka within his own universe, but by Krsna's grace our Brahma could simultaneously see all the others. This illustrates that Krsna has access to all locations at once, and it also shows that, by Krsna's grace, different living beings can be given different degrees of spatial access, either permanently or temporarily. Arjuna's vision of Krsna's universal form on the battlefield of Kuruksetra is another example of Krsna's expanding the sensory powers of a living being and giving him access to regions of the universe previously unknown to him. Before revealing this form to Arjuna, Krsna said,
O best of the Bharatas, see here the different manifestations of Adityas, Vasus, Rudras, Asvini-kumaras, and all the other demigods. Behold the many wonderful things that no one has ever seen or heard of before. O Arjuna, whatever you want to see, behold at once in this body of Mine! This...
JagadanandaPanditaDas