Narayaneeyam Dasakam 5 – Cosmic Evolution – The Scientific Perspective

Big Bang
Word of Caution:

In the previous blog, we had clearly stated that we should have an overview of the various theories of Cosmic Evolution before attempting to understand the Dasakam 5 of Sriman Narayaneeyam.

This write up below is definitely not an exhaustive description of what our science talk about Creation.

The objective is to get a broad idea of the theory involved so that when we take up our Sanatan Perspective of the Cosmos and Cosmology, we will have a better appreciation of the later which in turn will help us to understand Sriman Narayaneeyam Dasakam 5 better.

Reader is strongly advised to strictly learn these under the guidance of a professional guide/teacher if one wants a deep dive in this subject.

Introduction

 “OMG, this is crazy. How did he do that”?

A very typical exclamation by the audience in a Magic Show. Across the world, irrespective of age, magic shows attract large audience. Why? Because Humans are curious.

Perhaps we are hardwired to the concept that behind every effect there has to be a cause. Therefore we are curious, particularly when we believe that in magic, there is a hidden cause that connects events where no cause apparently exists.

There is one most important magical reality about which humans have been ever so curious since their arrival in this planet - “Universe and its creation”.

How did we come into this earth? How was this universe created? Who created this Universe? When was it created? Where was it created and Why was it created? Is the creation a result of magical chaos or is there a scientific process? What was there before the creation?

Behind these probing questions lies our curiosity; the curiosity to understand the relationships between us, the magician and the magic. In other words, our curiosity is about ourselves as a creation.

When we discuss the subject of “creation”, we have several theories based on Science; each one putting out a strong case for themselves in terms of hypothesis, modelling, equations and validation. The Big Bang Theory is the leading scientific explanation for how the Universe began.

The Big Bang Theory

“Simply put, it says the universe as we know it, started with an infinitely hot and dense single point that inflated and stretched — first at unimaginable speeds, and then at a more measurable rate — over the next 13.7 billion years to the still-expanding cosmos that we know today”.

Around 13.7 billion years ago, everything in the entire universe was condensed in an infinitesimally small singularity, a point of infinite denseness and heat. Suddenly, an explosive expansion began, ballooning our universe outwards faster than the speed of light. This was a period of cosmic inflation that lasted mere fractions of a second.

When cosmic inflation came to a sudden and still-mysterious end, the more classic descriptions of the Big Bang took hold. A flood of matter and radiation, known as "reheating," began populating our universe with the stuff we know today: particles, atoms, the stuff that would become stars and galaxies and so on. This all happened within just the first second after the universe began, when the temperature of everything was still insanely hot, at about 10 billion degrees Fahrenheit (5.5 billion Celsius).

The cosmos now contained a vast array of fundamental particles such as neutrons, electrons and protons — the raw materials that would become the building blocks for everything that exists today.

This early "soup" would have been impossible to actually see because it couldn't hold visible light. "The free electrons would have caused light (photons) to scatter the way sunlight scatters from the water droplets in clouds," NASA stated.

Over time, however, these free electrons met up with nuclei and created neutral atoms or atoms with equal positive and negative electric charges. This allowed light to finally shine through, about 380,000 years after the Big Bang.

Sometimes called the "afterglow" of the Big Bang, this light is more properly known as the Cosmic Microwave Background called CMB. Existing technology doesn't yet allow astronomers to literally peer back at the universe's birth, much of what we understand about the Big Bang comes from mathematical formulas and models. Astronomers can, however, see the "echo" of the expansion through CMB.

Scientists have been trying to figure out how to "see" the Big Bang through other measures by simulating thousands of versions of the current universe on massive supercomputers.

Big Bang is often described as an "explosion". In an explosion, fragments are flung out from a central point into a pre-existing space. If you were at the central point, you'd see all the fragments moving away from you at roughly the same speed.

But the Big Bang wasn't like that. It was an expansion of space itself – a concept that comes out of Einstein’s equations of general relativity but has no counterpart in the classical physics of everyday life. It means that all the distances in the universe are stretching out at the same rate. Any two galaxies separated by distance X are receding from each other at the same speed, while a galaxy at distance 2X recedes at twice that speed.

The universe is not only expanding, but expanding faster. This means that with time, nobody will be able to spot other galaxies from Earth or any other vantage point within our galaxy.

Scientists agree that while we can understand how the universe we see came to be, it's possible that the Big Bang was not the first inflationary period the universe experienced. Some scientists believe we live in a cosmos that goes through regular cycles of inflation and deflation, and that we just happen to be living in one of these phases.

In other words, "What Science is now trying to do is something like guessing a baby photo of our universe from the latest picture."

Conclusion

In the words of Deepak Chopra, “Science has gone through a long, hard slog to replace magical thinking with rational cause-and-effect and yet  we are all embedded in a magical reality that has no cause or explanation”. 


While Science came out with credible explanation of how the Universe was created post “Big Bang” (the current theory believed to be the most scientific explanation of the phenomenon), what we seek is what happened before the Big Bang.

We are trying to understand who the “Magician” is, who generates creation without needing to be created. In other words we are looking for the “causeless cause” for and before the Big Bang. This means that

1. We need to be looking outside the system of cause-and-effect as within that cause & effect systems, a “causeless cause” is inconceivable.

2. We should be looking at “something” which has both existence and consciousness

We will see this “causeless cause” and our thought process in the next few blogs when we take up the study of “creation” from the Indian Perspective as per our Sanatan Dharma.

Narayaneeyam – Daskam 5 – Preface

Sri Guruvayurappan

Introduction

Sri. Narayana Bhattathri starts Narayaneeyam with description and the glory of Lord Guruvayurappan in Dasakam 1, where he establishes the identity of the Lord with the Ultimate Reality called Brahman, the embodiment of Pure Existence, Pure Consciousness and Pure Bliss (Sat, Cit, Anandam).

In the next Dasakam 2, he brings out the charming form of the Lord and the superiority of the path of devotion in one’s goal of realising Sat Cit Anandam. 

He follows it up by identifying the traits and true characteristics of a devotee in Daskam 3. Having conditioned the mind of the devotees with these overall preparations, Bhattathri then addresses the techniques of establishing their minds on Lord Guruvayurappan through Ashtanga Yoga (the eightfold discipline) in Dasakam 4.

In Dasakam 5, Sri Narayana Bhattathri elevates the plane of inquiry to the Cosmos. After all what happens in Cosmos and what happens inside each of us can’t be entirely different when it comes to spiritual progress towards the Ultimate Reality.

Cosmos – Coexistence of tradition and modernity in understanding the “Poornam” (Infinity)

Talking about Cosmos, on a clear and fog free day, during the “सन्ध्या काल" "sandhya kaala” (translated as “twilight” in English) the brightest stars and planets can be seen, the horizon and terrestrial objects can be discerned. During this period, have you ever gazed observantly and reflectively the outer space?

1. Why is there something rather than nothing?

2. How did these come into existence?

3. Is there an order in this process?

When we do Cosmos gazing and contemplate, it is not difficult for a rational mind to “inescapably impose upon us the comprehension that an infinite intelligence rules this wonderful cosmos”. This is what our Rishis observed and studied in depth. This is what Narayana Bhattathri is outlining in Dasakam 5.
Before we get on with Dasakam 5, an overview of the Cosmic Evolution as explained by our Rishis in our Scriptures is vital to appreciate the Slokas in the correct perspective.

We must bear in our minds that our ancestors did not have any of the modern scientific equipment and tools to explain the origin of this universe. The amount of data that they had was limited.

All that were there, were only positive thinking rational individuals with a firm grit and determination to understand the relationships between individual, the universe and the creator. The tools and equipment they had were super computers called brain and an operating system called “manas” or the mind in each of them. They modelled the cosmological events in the form of mythical stories.

In the modern times, being so confident in our present theory of creation we disregard these mythical stories as superstition. Taken literally these stories do not make any sense, however if we contemplate deeper one can make sense of the philosophy behind it.

After all today’s science uses outward looking means to probe Cosmos using mathematical models while Seers and Saints used inward looking means to understand what is happening deep down inside us and relate it to what is happening outside through mythical stories as models.

What next?

In the next few blogs, we will have a quick overview of the modern and traditional perspectives of the Cosmic Evolution. This will help us to understand the Dasakam 5 better.

These blogs will also appear as newsletter in my Substack page

https://soundar53.substack.com

Dakshinamurthy Sthothram – Sloka 2 – அண்டமும் ஆண்டவனும் – The Universe & the Lord

Dakshinamurthy Sloka No 2

बीजस्याऽन्तरिवाङ्कुरो जगदिदं प्राङ्गनिर्विकल्पं पुनः

मायाकल्पितदेशकालकलना वैचित्र्यचित्रीकृतम्

मायावीव विजृम्भयत्यपि महायोगीव यः स्वेच्छया

तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥२॥

தமிழ் மொழிபெயர்ப்பு

சிறுவித்தினில் அடங்கும் வருபெருந்தரு ஒப்ப, இவ்வுலகை – தன்

இச்சையுடன் மந்திரச்சித்தனும் வித்தக ஞானியும் போல் விரித்து – பின்

இலை கிளை கொடி மலர் காய் கனி வித்தென கணக்கிலா வகையுடன்

வெளி நொடி வரையிலா மாயையால் வேறுபட க் காட்டி பின் மறைத்திடும்

ஆதிஅந்தமிலா மோனநிலை ஆசானாம் அருள்மிகு

தக்ஷிணாமூர்த்தி  பொற்பாதம் பணிந்திடுவோம்

Meaning in English:

To Him who, like unto a magician, or even like unto a mighty Yogin, displays by His own will this universe, undifferentiated in the beginning like the plant within the seed, but made afterwards picturesque in all its variety in combination with space and time created by Mâyâ, to Him who is incarnate in the Teacher, to Him in the Effulgent Form Facing the South, to Him (Siva) be this bow!

Background Information

In the first Sloka, we dealt with the nature of the Ultimate Reality/ the Supreme Self/the Brahman/God by analysing two states of the Individual Self/Consciousness viz., dream and awake states. In other words, by analysing the dreaming jīvātma and waking jīvātma we learnt about our jīvātma svarūpam. Therefore, first verse is dealing with an important word “tvam”. And now in the second verse, Śankarācārya wants to deal with the word “tat” – tat padārthaḥ, the meaning of the word: tat, i.e., paramātma or Brahman. We saw in the previous blogs, that in all the śāstrās, it is stated that Brahman is the cause of the universe; using the spider as an example, we saw that Brahman is the intelligent and material cause for the universe. We will see now how he “creates” the universe.

Is it Creation or Manifestation?

Śankarācārya brings forth the philosophy that Creation is not there; everything is in potential form. Brahman is the material and intelligent cause to bring it out as His manifestation. This is the core Vedanta Principle that Śankarācārya brings out by citing two examples which we saw in the two videos of the previous blog; the giant Sequoia tree and PC Sorcar, the magician.

The Tree and the Material Cause:

And where did this big tree come from? From a very small seed. This is the example that Śankarācārya brings out in Sloka 2 – The seed and tree; He says; the tree is already existent in the seed, before its origination; in dormant condition; potential condition. He uses the expression “nirvikalpa rūpeṇa”; in an undifferentiated form, the tree exists. And why do you use the word undifferentiated? Because in the seed, even though the tree exists, you will not be able to see where the flowers are, which are the branches etc.; the branches, thousands of leaves etc. are going to come; they are all there in the seed.

இதையே அவ்வைப் பாட்டி ‘வெற்றிவேர்க்கையில் ’ குறிப்பிடுகிறார்.

“தெள்ளிய ஆலின் சிறுபழத் தொரு விதை

தெண்ணீர்க் கயத்துச் சிறுமீன் சினையினும்

நுண்ணிதே யாயினும் அண்ணல் யானை

அணிதேர் புரவி ஆட்பெரும் படையொடு

மன்னக் கிருக்க நிழலாகும்மே’’

சிறுமீனின் கண்ணைகாட்டிலும் சிறிய முட்டையில் அரசன் தன் நாற்படை பரிவாரங்களுடன் வந்து தங்க நிழல் தரும் பெரிய ஆலமரம் உள்ளது’ என்பது (தெள்ளிய ஆலின் ) தமிழ்ப்பாட்டியின் வாக்கு. இந்தச் சிறிய விதைக்குள் தன்னைப் பிற மரங்களிலிருந்து வேறுபடுத்திக் கொள்ளாமலும் வேர், கிளை கொப்பு விழுதுகள் போன்ற உறுப்புகள் காணப்படாமலும் சத்தியாக ஆலமரம் மறைந்துள்ளது. இதனை வடமொழியில் ‘நிர்விகல்ப ரூபம்’, அவ்வியக்தம் (un manifested, undifferentiated form ) என்பர். அதாவது, காணப்படும் பிரபஞ்சம் தோன்றுவதற்கு முன் அது ‘ஜகத் காரணமாக’ சூக்கும சத்தியாகப் பிரமத்தில் இருந்தது. அதனால் பிரமம் பிரபஞ்சத்திற்கு வித்து. எனவே, இவ்வுலகம் பிரமத்தினால் படைக்கப்பட்டதன்று. பிரபஞ்சம் படைக்கப்பட்ட தன்று. ஏற்கெனவே உள்ளது. ஏற்கெனவே உள்ள சூக்குமப் பிரபஞ்சம் நம்முடைய கண்ணுக்குக் காட்சிப் படவில்லை. எனவே காட்சிப்பட்ட பிரபஞ்சத்தினை இறைவன் படைப்பு எனக் கருதுகிறோம். பிரமமே முதற்காரணம்.

The world was there in potential form, in Brahman, the kāraṇam, material cause. And therefore Śankarācārya says; बीजस्याऽन्तरिवाङ्कुरो जगदिदं प्राङ्गनिर्विकल्पं Bijasya antha nirvikalpaha ankura asthi. Within the seed, ankuraha, the tree is there; nirvikalpaha, in an undifferentiated, unrecognizable form (unmanifest, undifferentiated, potential form); In the same way, the whole universe, existed in potential form; in whom? Brahmani, the world was existing in Brahman in potential form; therefore, Brahman is the seed of the universe. Bhagavan did not create this world; why? because the world was already there; He didn’t. It was already available inside Him in undifferentiated form.

Now let us come to the second line. मायाकल्पितदेशकालकलना वैचित्र्यचित्रीकृतम् – māyā kalpita deśa kāla kalanā vai citri citrikritam. That unmanifest world was made manifest. The undifferentiated world got differentiated. – citrikritam made to manifest, magnified, multiplied or differentiated. Just as from the undifferentiated seed, gradually differentiation comes; this sprout comes; then you can see the branches, the leaves, the twig, flowers, the fruit, they are all differentiation from the past condition where these differences were not there. And therefore, creation can be called a manifestation or a differentiation or a form of multiplication. Thus, citrikritam means it was diversified, magnified; multiplied.

And for this multiplication of one into the manifold world, what is required. Śankarācārya gives in a very technical form and says māya kalptita deśa kāla. Desa and kāla (space and time), are caused by the māya shakthi (veiling and projecting powers) which is in Brahman. Thus, when I look at through time and space, Ekam Brahma is perceived as anekam jagat. Now what is essence of this entire line? Brahman continues to be non-dual; when māyā shakthi is activated, called vikshepa shakthi, then the time and space comes into existence; and they are the goggles for the consciousness. When I look through the time space spectacle, a non-dual Brahman appears, or is modified into the pluralistic universe. And from the line, what is the main point we get. Brahman is the material cause of the universe.

The Magician, the Yogi and the Intelligent Cause:

Now in the third line, Śankarācārya wants to point out, that the Brahman itself is the intelligent cause also, which throws out the universe out of itself. Not only is the material cause, which becomes the universe, He is the intelligent cause also; which throws out the universe out of itself. And what is the example? svapna prapancha, I am the material cause of the dream world, and I myself am the intelligent cause also, who throw out the svapna world, out of myself. That is said here; yahaḥ vrijrimbayati. yahaḥ means the very same Brahman, the paramātma yahaḥ vrijrimbayati api विजृम्भयत्यपि; not only he is the material cause, he is the intelligent cause also. That अर्प api indicates he is creator also. He is the raw material also. vrijrimbayati api; Very same Brahman creates also. And for creating the world out of itself, what are the instruments used by Brahman. Because we require the creator, the raw material, then the instruments also. Carpenter is the creator, wood is the raw material, but those two are not sufficient, he requires the instrument; What are the instruments used by Brahman? Śankarācārya says Brahman is the instrument also. And therefore स्वेच्छया sveccayāḥ. By mere sankalpa, without requiring any instrument, swa icchayāḥ, sva saṃkalpa mātreṇa. And this is also not impossible, because we do the same thing in creating the swapna; I am the creator, I am the raw material, I am the instrument also; and saṃkalpa mātreṇa, effortlessly I throw out this svapna prapanchaḥ; Similarly, Brahman throws out the jagat prapanchaḥ.

And he gives two examples here. Even though svapna example is the ideal example, Śankarācārya does not give that example here, because in the first verse already svapna driṣṭanta he has given and therefore he gives two other examples. What are they? मायावीव māyāvi iva. Like a magician. So, Magician produces many things out of himself; he just waves the hand and you find a hat is there; or there is a dress; or there is a bird; he shows a empty hat, then from that he goes on taking many things; So what is the raw material? Without any raw material, with his own magical power, the magician materialises and we are all magicians in producing the dream world and Brahman is a magician in producing this world. He materialises like the magician. Or महायोगीव mahā yogi iva. Or like a great sidda puruṣaḥ, who can also materializes things. Visvāmitra materialised a world itself called triśanku svargaḥ, and we also read in the books of various sidda puruṣaḥ s, who materialise things. And Śankarācārya gives māyavi iva, mahayogi iva. A siddha puruṣaḥ can also materialise; a magician also can materialise. Thus Brahman is the Intelligent Cause.

Why “Create” at all ?

Adi Śankarāchayra answers one more question, which is often asked; How did this world come into being? Or why did Bhagavan create the world at all? Because he is a jnāni; he does not require anything to be happy. We are ajnānis, unhappy and therefore go on producing things, seeking happiness. But Paramātma need not seek happiness, by creating a world. He must be ātman eva ātmanā tuṣṭhāḥ. He cannot create anything out of desire; then why did bhagavan create the world, if he does not have a desire? This is one question we get often especially when problem comes.

And generally, śāstra gives the answer; the world has to be created, because we have invested in this world; invested in the form of karmas. We have got lot of karmās to be exhausted. Since we have got lot of punya pāpa karmās and the karmās have to be exhausted, and the exhaustion can take place only through experiences, and the experiences require a world.

How did we all get this karmā? Very simple. Because in the previous janma, previous shristhi, we have done lot of good and bad karmās. Some of the karmās got exhausted in the previous sṛśṣṭi; but some reminders were there; for that this sṛśṣṭi. Therefore, how did we get the karmā? Because of the previous sṛśṣṭi. This goes on and on and Adi Śankarācārya answers that question through one single word: bījasyāntati vāṅkuro jagaditaṃ prāṅnarvikalpaṃ punaḥ. That punaḥ, answers the questions. punaḥ means repeatedly, means again and again and again. Adi Shankaracharya puts one punaha; punaha indicates the cyclic nature of the creation;

Thus with two examples and three lines in Sanskrit, Adi Sankaracharya brings out the entire Vedantic Concepts about Brahman, the Creator. Amazing

Dakshinamurthy Sthothram – Sloka 2 – Introduction – Part 1- The Creator

The Creator

The Creator:

In all the Sanatana Dharma śāstrās, it is stated that God/Brahman/Ishwar/Paramatma known as the Ultimate Reality is the one and only cause of the universe. He is the Creator, the Maintainer and the Destroyer.

அகர முதல எழுத்தெல்லாம்

ஆதிபகவன் முதற்றே உலகு:

அவனின்றி ஓர் அணுவும் அசையாது.

Who is this Ultimate Reality? யார் அந்த “அவன் – ஆதி பகவன் ”?

Mundaka Upanishad defines this Ultimate Reality as

यत्तदद्रेश्यमग्राह्यमगोत्रमवर्णंमचक्षुःश्रोत्रं तदपाणिपादम् |

नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः || 1.1.6 ||

That which is invisible, inconceivable, without lineage, without any classifications (Varṇa), without eyes and ears, without hands and feet, and that which is eternal, all-pervasive, omnipresent, extremely subtle and undecaying” – that is what the wise behold as the source of all beings.

This essence is the first Sloka of Isavasya Upanishad too (isavasyam idam sarvam). You can get the details of the same at https://soundar53.substack.com/p/isavasya-upanisad-sloka-1-46e

Adi Sankaracharya says:
That omniscient and omnipotent source must be Brahman from which occur the birth, continuance and dissolution of this universe that is manifested through name and form, that is associated with diverse agents and experiences, that provides the support for actions and results, having well-regulated space, time and causation, and that deifies all thoughts about the real nature of its creation. (Brahma Sutra, I. 1 2)

Sanatana Dharma is perhaps the only one which gives such a clear perspective of this concept without calling any single individual as God.

The Basic requirements for Creation :

Let us try and understand some basic concepts in creation. The requirements for creation are as under:

1. The efficient cause (Nimitta Kaaran) whose activity makes something and whose inactivity does not make anything.

2. The material cause (Sadharan Kaaran) or the ‘raw material’ without which nothing can be made – Prakriti or Nature

3. The common cause (Upadan Kaaran) or the accessories helping in creation.

Efficient cause can be further divided into two:

a. Major efficient cause or the engineer or the master architect who creates, manages and destroys – Ishwar

b. Minor efficient cause or the user of the creation – Souls. Without it, the creation is purposeless.

Material cause or Nature is inert non-living and hence incapable of being organized or disorganized itself in a planned manner. It needs an organizer or efficient cause for that.

Common cause includes the time and space.

This is true for any creation that happens in world – by Ishwar or by us.

Now, the next logical question that may arise in one’s mind is “How can this universe and physical beings come out from such an entity that is beyond physical attributes”?

The web that answers:

For this we should watch two interesting videos (one by Mr. David Attenborough).

We will see what these amazing videos convey w.r.t our subject – the creator in our next blog