Some friends wanted to know what Gita says about creation. While Gita is not a book of science, it contains many scientific concepts at the fundamental level, which can be useful for modern science. My post relating to cosmic inflation contains the essence of Gita Chapter 9, shlokas 4-10. The “so-called void” is nothing but the infinite expanse beyond our universe, which gives rise to emergence of time, which in turn, gives rise to space (अक्षरात् सञ्जायते कालः कालात् व्यापकमुच्यते). Gita calls this description as MATSTHAANI (मत्स्थानि), which literally means: everything is situated within ME. It is eternal (नित्य), all pervading (सर्वगत), static (अचल) and it does not get deformed (अविकारी). We call it Nature or PRAKRITI (प्रकृति) because it is (प्र + कृति), the state before any activity. The universe is characterized by its activity (गच्छतीति जगत्). The eternally existing non-interacting concept creates (भूतभावनः) and sustains everything (भूतभृत्) while existing in and out of everything that exists (भूतस्थः) by a characteristic called AVWA (अभ्व), which is a mental construct like space and time – perception without physical existence (अभूत् वा भवति).
There is no concept of “chance” (आकस्मिक) in the Vedas. Everything is strictly ordered. Where we do not or cannot know the cause, we call it DAIVAAT (दैवात्) – due to unknown reasons. The law of causality (कार्यकारणभाव) is inviolable, though some modern so-called scientists confuse uncertainty as indeterminism. Often we cover our ignorance by weird theories. Uncertainty is inherent in nature. It is related to our inability to predict and control other effects that may affect our projection of events. But the modern equation is totally wrong. Position implies fixed coordinates with zero relative velocity. Momentum implies mobile coordinates with zero position. Multiplying both will return zero every time because one of the factors will always be zero. Yet, every scientist accepts indeterminism as Gospel truth.
In PRA-KRITI (प्रकृति), the first word (प्र) indicates cause and the rest (कृति) indicates effect. Because of this reason, the cause प्र cannot be separated from the effect कृति, as without the effect कृति, there will be no concept of the cause प्र. Similarly, without the cause प्र, there cannot be the effect कृति. This also implies, the effect कृति is not in isolation, but it contains the cause (Gita calls it भूतभावनः), in it (भूतस्थः). For this reason, the state after creation is called PRADHHANA (प्रधान – प्र धत्ते) – that which holds or confines. The created cannot be separate from the cause, though it is temporarily deformed. Thus, the Gita says: at the end of the cycle, everything returns to the same original form (सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम्). Since the relationship between the cause and the effect are eternal, the process of creation and annihilation repeats itself infinitely. In all this, the cause remains unaffected (उदासीनवदासीनम्) and unattached (असक्तं), while controlling everything as the Observer (मयाध्यक्षेण प्रकृतिः सूयते सचराचरम्) and regulating the transformations by prescribing laws (हेतुनानेन कौन्तेय जगत्विपरिवर्तते).
The cause (कारण) implies competence to do something (कतृत्व) or create something (उत्पादकत्व). Both these aspects are related, but not the same. For example, only the sperm can fertilize the egg to create a child. To that extent, the sperm can be said to be the creator of the child. But we say the father (and the mother) is the creator of the child, because without the father, there will be no sperm. The father does create the sperm, which leads to the creation of the child. Similarly, NATURE (PRA-KRITI – प्रकृति) is called the cause (कारण).
A seed (वीज) is a single homogeneous entity, but it transforms into different forms (विशेषण विविधं वा जायते) like the leaves, root, stem, barks, flowers, fruits, etc. There is a difference between becoming (जायते) and transformation (विजायते). The former puts limitations on transformation – the seed can create only similars trees that leads to similar seeds (नियतोत्पत्ति). But the latter is a universal condition (सर्वोत्पत्ति). Nature evolves into everything (अन्तरजायमानो वहुधा विजायते). Thus, the Nature is the universal seed (वीज).
NATURE is the universal giver (निदानम् – नितरां दीयते). The cause gives itself to be transformed into effect. Without this self-sacrifice (आत्मसमर्पण), no effect can take place. Hydrogen and oxygen give up their characteristics to become water. Unless hydrogen and oxygen give up their characteristics, water with the new characteristic cannot be formed. Nature gives up itself to get deformed and create everything as the universal cause (निदानं त्वादिकारणम्).
A universal cause is always inexplicable (अव्यक्त). It can only be inferred from its effect. It cannot be directly observed (अप्रकट – अतीन्द्रिय). We can observe limited causes (लौकिक कारण). But we cannot observe universal causes (सर्वकारण). In fact, we cannot directly observe universal effects also. Hence, the description of the creation can only be speculated, but never be “known”. NATURE is inexplicable (अव्यक्त).
Matter (also energy) is imperishable and cannot be created nor destroyed (अक्षर). They exist as eternally indestructible, though transformable. Like a spider weaving its web, when confined (energy confined is matter, matter released is energy), they transform into various forms in various combinations. However, in totality, it cannot be increased or decreased (एष नित्यो महिमा ब्रह्मणो न कर्मणा वर्द्धते नो कनीयान्). Hence NATURE is imperishable (अक्षर).
NATURE is the bond (सेतु) between these transformational structures and Consciousness (पुरुष). Through this bond, we experience everything.
For all the above reasons, it is called NATURE (नियति – नितरां यच्छति), which literally means that, which is ever existent.