Prakrti is not self-dynamic but functions entirely by the "Will" of God. His Will pervades everywhere in the form of His Spirit. Since the spirit of God is provided at His Will, it is also withdrawn as part of His Lila (cosmic Play).

Various Philosophies about Prakrti

It is a common observation that human beings anywhere in the world, in any state, society or family are always at differ­ent stage of material, intellectual, spiritual and divine knowl­edge. They have also different level of material and scientific progress, so any comparison of human beings is odious. No two human beings are similar except may be partially. It is owing to this variation in the degree of knowledge; individuals who study Vedas some times come to different conclusions about Vedic metaphysics, philosophy, rituals, ceremonies and ethics. For this reason translation of Vedic hymns, riks, chants could vary. Max Muller, Swami Dayananda, Vivekanada and many others hold slightly different and at times vastly different views about certain hymns. For some Vedic formless 33 devas are God/Gods/gods with human form and for others, these devas represent forces of Na­ture. Some find Prakrti as gross and others as subtle. Somewhat similar phenomenon of such variation also occurred in the ancient India. After studying the same Vedas, different metaphysicists of eminence interpreted the various metaphysical concepts like Nature, Maya, soul, spirit and many others in a vastly different manner. This resulted in the emergence of six schools of Indian philosophy..

These schools were slightly/vastly different from each other. Apart from these, a few minor schools also emerged. Since in the Vedas the focal point is the human being, ultimately all schools converged to similar conclusion for the welfare of mankind. These six schools are popularly known as Sad Darshana or six visions of the Universe, Nature and God. There is pantheism in one school where God is world and the world is God, pure idealism and monism where only God is real and Prakrti and cosmos are Maya- an illusion of comfort and place of misery and pain. Dualists found both God and Prakrti as real and eternal and others found Prakrti passing through a phase of creation and withdrawal after a long period of billions of years. If one school did not find any God in Vedas, another came nearer to agnosticism. One Darshan relating to Yog Shastra did not feel the need of God in its metaphysics except as the first Preceptor. The pure agnostics found God as Adrista (unseen cosmic force). For some God is not a subject of Vedas or substance but only an Idea and they developed their metaphysics based on "not knowism."

   

Amongst these six schools, the most important for the liberal learned Hindus is the Advait Vedantism, both in its pure and objective form of idealism and monism. Badrayana and Shankracharya are the pure idealists where as Bhagavad Gita has mixed philoso­phy of objective monism, monotheism but in many verses and chap­ters there is dualism as well. Some learned persons have observed that a few chapters in Bhagavad Gita were added later on in different periods of time leading to some repetition in certain metaphysical concepts of gunas, their effects, personal and imper­sonal God, mahabhuta, mahatatva etc. There is only One Brahma and His one day and night each is equal to 1000 mahayugas. One mahayuga is over 4.3 millions of years and one day of the impersonal God is billions of years. This concept may be symbolic to show that He is eternal, whereas Prakrti and gross Brahamand- ever expanding Universe are not eternal. This concept moves towards gunmaye Maya- phantasmagoria based on primordial Matter of purity, activity and passivity. This path of knowledge is Sankhya Yoga and is quite distinct from Sankhya Darshan of Kapila rsi, is not meant for every individual. Bhagavad Gita's pure monism ends here and moves towards objective monism when both Nirguna and Saguna Brahma are described. Saguna Brahma becomes God with some human form and leads to incarnation of God as a human being due to His divine potency. This concept is meant for those on the Bhakti Yoga Marga- the path of devotion and worship of God with human form. As the gunas play vital role in the thoughts, conduct and behaviour of human beings, in Bhagavad Gita reference to many gods, spirits is also made. This didactic book also mentions about the real nature and characteristics of Prakrti. This is clear that Bhagavad Gita was written much after these Sad Darshana and its writer/s made their best efforts to reconcile the different philosophies of Six schools. This reconciliation has been done in so perfect a manner that even after about two thousand years, all Hindus find Bhagavad Gita as one of their most important scriptures. Many Hindus do not touch this celestial song without taking morning bath, washing hands and never keep this sacred book on the ground. They keep this book wrapped in a pure white or some times saffron or red coloured cloth, which is periodically washed and kept neat and clean.

        

For Sankracharya Prakrti has independent existence only as Maya or a cosmic illusion, which looks real to most of us in the stage of ignorance. Prakrti is not self-dynamic but functions entirely by the "Will" of God. His Will pervades everywhere in the form of His Spirit. Since the spirit of God is provided at His Will, it is also withdrawn as part of His Lila (cosmic Play). Prakrti has thus a cyclic order of Creation and Dissolution. Each such cycle lasts for an immense period. During Pralaya (dissolution) and Samhara (withdrawal) both Jiva and Prakrti go into latency in their substratum. Prakrti goes into substratum of three gunas viz. sattavic, rajasic and tamasic. Jiva (spirit) goes into shuddha or shuniya sattava i.e. beyond gunas. It is virtually merging with Brahma. In metaphysical expression, first, the mass from its gross form changes to subtle form and the cosmic energy originally created through the cosmic Word OM reverts to Brahma. In the Vedas Brahma and OM is the same. OM khamm Brahma that literally means OM thy name is Brahma.

       

The universe is evolved from God who is the material cause of this gross creation - not really but apparently. It is so as the entire universe is formed over Shuniya or void and so it only appears as real, since shuniya is not visible to human eyes and also not perceived by the senses. However, in a stage of ignorance, nescience and when a person has only material and intellectual knowledge it appears as absolutely real. This relative reality of the gross world due to degree of one’s knowledge is due to Maya. The whole universe is but one ocean of matter with three subtle gunas and we are our selves little particles in this ocean. The immaterial soul and the subtle Nature with gross uni­verse became manifested when they these are in conjunction. When spirit and matter are only together, the effect of gunas becomes cause of pain or pleasure, good or bad actions and virtuous or evil thoughts. Sankracharya recommended Yoga of knowledge through Vedic education and studies when we can separate body and soul at the stage of Turiya. It is no fault of the Creator that partiality exists in this universe in the social, physical, political, economic and religious fields. Clouds give water, Sun gives its light equally to all parts and places in any particular zone, but the soil, which is well prepared, takes full advantage of rainwater and sun-light (Bible- Mathew V-45). Vedic philosophy is for all but those not ready owing to their past and present karma, prejudices and being too much involved in the pursuit of money, power and false ego fail to get full benefits of this highest ethical, moral and social philosophy. Therefore, the partiality of God is only due to igno­rance and avidya that is bereft of spiritual and divine knowl­edge.

  

To the mortals God is available only through His shabad Brahma OM. In the Vedas a large number of hymns either start with the cosmic Word OM or this Word comes in the middle or end to maintain a kind of poetical harmony. As earlier mentioned OM is the cosmic Word that led to the creation of this universe. Whenever this word OM is chanted in temples, religious gatherings (sat sangh) or in the assembly where yajna over holy fire is performed, the overall social atmosphere moves towards good and virtue and this atmosphere thus created leaves the effect on all those who attend these spiritual assemblies with devotion. For others such spiritual assemblies are only social gatherings. Vedas mention "OM khamm Brahma" i.e. OM thy name is Brahma. Each prayer, logic, philosophy, ethics and all concepts end in Brahma. This creates unity in diversity. All animate and inanimate life/things always move towards perfection so that they could merge in Brahma. Advait Vedantists therefore, advise acquire Vedic knowledge and move towards perfec­tion, become supermen in all areas social, economics, politi­cal, religious and other fields. Prakrti helps you in this regard through her Book of Nature and once you acquire the real knowledge, it herself starts disappearing being a Maya or a shadow of God. Those who do not understand Prakrti and follow her laws -Rta, which are the cosmic laws of social and moral order can not move towards perfection and later towards Turiya when you can even communicate with your soul. According to Sankracharya, you become Brahma "Aham Brahma Asi"-I am Brahma.

           

However, qualified monists like Ramanajum firmly believe in Trinity of Iswara, Jiva and Prakrti. Iswara is saguna Brahma with finite attributes- personal God. All three are real, though God is only One, who is formless and ineffable. Thus belief in both impersonal and personal God is part of Ramanajum’s philosophy of qualified monism. Iswara and Brahma both are real. The philosophy of this school does lead to idol worship and Bhakti marga- the path of devotion. Prakrti and the universe are not cosmic illusion Maya but are qualify­ing and embodying-though God is real, eternal and all pervasive. This concept of trinity shifted the emphasis of Vedic metaphysics towards theology. After a few decades of Ramanajum and Vallabh, during the periods of Madhava and Nimbarka, theology and metaphysics virtually became one. Thus, the organised Hindu religion got sufficient support of Vedas and thereafter the growth of Hindu temples with idols continued unabated. This qualified monism led to even “theological idealism.” It is apparent that Vedantism whether Advaita- pure or qualified monism or Dvait, had metaphysicists who were pure, objective, qualified and even theological idealists.

         

By the time of medieval ages, Madhavacharya and others moved towards complete dualism. They talked of independent Reality (svatantra) and dependent reality (paratantra) and referred to only One God as svatantra, Soul, Prakrti and primordial matter of gunas as dependent reality. Madhavachrya’s philosophy was aimed at putting theology on a higher pedestal through Vedic logic, epistemology, ontology and ethics. In this effort, he contin­ued to maintain materialism bereft of theology as ignorance. For him Visnu was Iswara and his consort Lakshmi had the power to control destiny of soul and other modifications of Prakrti. Like Visnu she is also all pervading, has no material form but can manifest in infinite forms. Visnu bestowed on her all his cosmic energy. Thus Lakshmi of Madhavacharya was "Shakti" akin to Vedic Prakrti. This created a drift in the Vedic metaphysics. The Vedic epithets became names of deities, formles God and devas / devis were given human form and lower deities as Iswaras multiplied in numbers replacing formless and ineffable Vedic Brahma. This concept led to a large number of female goddesses in charge of power, energy and strength in the Nature. The importance of Vedic beings of light i.e. Prakrti devas of power, energy etc., like Indra,Varun, Mitra considerably lost their importance. Durga, Kali, Amba, Ma,Vaishno devi not only became as Shakti but also divine goddesses with form  and attributes. The philosophical Vedic Dharma started losing its spiritual science to theology of plural­ism and Vedic metaphysics lost its importance acquired during Sankracharya's time.

An effort was made to revive the same in the 19th and early 20th centuries by Swami Dayanand, Rama krishna, Vivekananda, and others and the success was only partial as idol worship had penetrated too deep in Hindu psychosis. At present Rama krishna mission and Arya Samajists are making some efforts to revive the same but owing to considerable aberrations in Hindu organised religion the impact is not being felt much. Both Arya Samajists and followers of Vivekananda are not able to completely isolate theology from Vedic metaphysics. Sankracharya had already cautioned," keep away from theology at its metaphysical level, which he described as "parmarthika". In theology all metaphysical concepts, deities, rituals, yajnas are linked to God. Prakrti loses her Vedic significance. Thus, all devas and devis of Prakrti become divine. Though these devas and devis are formless beings of light, in theology, they become gods and goddesses with human form and their association with Nature virtually disappears. In Hindu religious prayers, bhajans (songs in praise of God) and discourses God is described as Father, Mother, Brother, Friend, Guide, Saviour, Master and virtually every thing. He is born with His divine potency as a human being and other thousands of minor and major deities; gods and goddesses were also born as human beings in different periods. Now hardly any Hindu considers Prakrti as supreme mother Aditi and earth as benign mother Prithvi devi.

         

After this advaita and dvaita School of Indian philosophy, the philosophical school of Sankhya darshana of Kapila rsi is of great importance to many learned persons. It is more of agnosticism than atheism as some of the individuals consider. The main philosophy is that we may not admit God to explain this world, as Prakrti is an adequate materi­al and efficient cause of the universe as a whole. Kapila rsi did not emphasise much on the non-existence of God and held that both supreme Purusa (Parmatma) and Prakrti are two ultimate realities. The stage before creation of the gross universe was Avaykta. Prakrti always existed with her three gunas of purity, activity and passivity, being the modes of Nature. During the stage of avaykta, owing to movement of subtle gunas and their intermingling, balance got disturbed, gross elements with different proportion of gunas emerged, and when their atoms joined universe was created. Kapila rsi did not bring the role of God in this creation and emphasised only the role of Prakrti as the material and efficient cause of all kinds of gross creation, though she herself is subtle. Kapila rsi did not consider necessary to explain the metaphysical concept of shabad Brhama OM , the cosmic golden Egg "Hiranya Garbha" in the creation of Prakrti herself except some supreme unseen power (adrista) creat­ed  and thereafter She is eternal. This intermingling of gunas continues in Prakrti that are real cause of periodical withdrawal and emergence after an abnormally long period.

Thus in Sankhya darshana Prakrti being eternal, Sristi and Pralaya are not creation and destruction but emergence and withdrawal. The subtle gunas remain all the time during the stage of avaykta and their balance gets disturbed. Even the four-celestail periods Krita, Treta, Dwapar and Kali Yugas are also due to certain proportion of gunas. In the golden period of Krita yuga sattavic gunas of purity, truth, transparency and virtue have the predomi­nance and in the fourth Dark or Iron age of Kali yuga, tamasic gunas of impurity, passivity, stupor become predominant and these create imbalance when Pralaya or withdrawal and not dissolution occurs. Thus, in all the four celestial periods gross matter i.e. universe, world, ani­mate and inanimate life/things are affected. Even the flux noticed in the human beings, world, universe is also due to ever intermingling of gunas. Human personality changes whenever predo­minance of any particular kind of these three gunas occurs. The ancient scriptures refer to many cases when individuals with gunas of impurity, passivity and untruthfulness developed more satt­vic gunas of truthfulness and virtue and became maharsis - great seers and metaphysicists. But in the more recent period of guru Nanak, a dreaded dacoit Sajjan daku when came in contact with guru Nanak left all his negative instincts of murder, dacoity, torture and steadily sattavic gunas predominated in his gross body. In this flux, his personality entirely changed. He even built first temple of guru Nanak as "guru dwara"- the gate through which guru entered and resided. Examples of such a change in personality due to flux caused by gunas are many in other religions of the world.

          

The highest manifestation of Prakrti is Mahat or universal intelligence of which human intelligence is a part. Prakrti gives complete knowledge through her Book of Nature and helps you in attaining "self realisation". Sankhya darshan did believe in soul as the real self and considered it as purusa but did not emphasise it as a particle of God and its divine aspect. While Prakrti is single, subtle and material, purusa is plural and spiritual. In Sankhya darshan divine and spiritual knowledge is one and the same as divinity beyond soul and Prakrti is not acknowledged or rejected. Souls are plural as these are different in their knowledge in different human beings and are finite.

   

There is an important metaphysical expression of this school "a sateh sajayete kutas" -how can entity be created or produced out of non-entity? This is explained by accepting Prakrti as eternal along with all other gross and material ob­jects created by Prakrti. While in the philosophy of Advaita Vedanta of Sankracha­rya, Brahma is the only subject and all other metaphysical con­cepts are objects, in Sankhya darshan Prakrti is also the sub­ject. Only knowledge of Prakrti and the universe i.e material and spiritual knowledge of matter and spirit is true and perfect knowledge. Prakrti and universe are considered as two distinct and mutually exclusive principles.

Rig Veda 1-XXX-16 says," eternal cause of the universe is the primordial matter which always existed". This hymn largely supports the philosophy of Sankhya darshana and its metaphysics as in this hymn there is no room for any deity or supreme deity. Thus, the study of Vedas as a whole and in parts does lead to different interpreta­tions and even vastly different understanding. In some of the schools God may or may not be the focal point, the human being and his welfare remain the main concern of all these darshans. It is for this reason that in Sankhya darshan three kinds of miseries and pains viz. adhyatamic, adhibhutic and adhidaivic as earlier mentioned in this chapter are linked to lack of knowledge of Prakrti, purusa and stern law of karma i.e. as you sow, so shall you reap owing to your good or bad actions.

        

Many Hindu mythological figures and deities symbolise the original tendency set up in Sankhya darshan to identify Prakrti as female principle and Purusa as contemplative and inactive male principle. Purusa is not only in human beings but also in Prakrti. These two cannot easily get along without each other. For many Hindu priests Sankhya darshan led to a large number of lower deities, as Shiva- Parvati where Shiva is purusa and Parvati is Shakti or Prakrti. Somewhat similar phenomenon can also be ob­served in the Western metaphysics where Nature is the efficient and material cause of the universe. In Latin deities like Potentie and Actus refer to the divine Nature and in Chinese metaphysics Teh as cosmic power of Tao akin to Vedic Shakti appeared.

        

The other darshan was Mimamsa of Jaimini rsi who gave far more importance to Prakrti, her formless 33 devas and their worship though rituals and ceremonies. Followers of Mimamsa darshan gave human form to Indra, Varun, Agni, Prithvi, Surya and others. They virtually gave no importance to Vedic formless and ineffable Brahma and for this reason many learned persons consid­er Mimamsa darshan as the philosophy of atheism. Steadily Prakrti also loses her importance as many devas / devis and their worship through idols and rituals is path for attaining Moksha. According to this school, the objects in this world are formed out of ever existing matter in accordance with karma of the soul. Law of karma is eternal and moral law, which rules the world.

The philosophy of Yog darshan is found in Patanjli's Yog Shastra. While basing his metaphysics on the Vedas, he limits the role of Brahma to only as the first Preceptor. As a preceptor, God only helps in easy and early understanding of Yogas and for attaining the state of Kaivalya. It is the stage of super con­sciousness when you can communicate with your soul. Beyond that, God has no role to perform. Prakrti with her subtle atoms and particles (kanu and tanmatras) can be seen through yogas. Patanja­li’s Yoga darshan is more a philosophy than physical exercises. Later fol­lowers of Yoga darshan observed the activities, move­ments and agility of birds and developed most of the physical exercises based on the postures of birds and attributed to seer Pat­najali. However, the fact remains that Patanjali's Yog shastra is a treatise on philosophy and metaphysics and not a book of physical exercises. The stage of Kaivalya or self-realisation mentioned there in cannot be achieved through physical exercises developed by his followers later on.

           

In Nyaya Darshna of Gautam rsi, God is divine Will, divine Desire, immanent, omniscient but formless. He produces movement in animate and inanimate life through atoms, which are not inert but have life in the form of God's spirit. God produces motion in atoms by His Will and to fulfil God's Desire these atoms combine to form universe, world and the entire animate and inanimate life. The subtle atoms and particles (tanmatras) form Prakrti. The foundation of Prakrti is laid by the Unmoved Mover as His Lila (cosmic play). The creation and dissolution of the entire universe starts with His Will. The philosophy of Nyaya Darshan is more like Advaita Vedantism but the emphasis is more on atoms and not subtle gunas. Almost similar is Nyaya Visheshika, which ex­plains Prakrti more as a physical science of atoms than divine creation. The origin of the universe is due to combination of atoms and molecules. There is no indication that the metaphysicists of this school noticed some sub atomic particles, as the atom was the small­est particle and building block of the universe. However, unlike Newton they observed some life in these gross atoms. Kanada Rsi of this school of philosophy also observed that God did not create atoms but these were co-eternal with Him. The power that comes for combining atoms is from God. It is this cosmic power which makes aggregate of atoms-similar in the case of elements (bhuta) and different in alloys (combination of bhuta). Ether and air (akash and vayu) are two main mahabhuta, which help in the formation of alloys.

     

Ether, Time, Space, soul (atman) and mind are eternal sub­stances of Nature. This darshan thus combines soul and spirit into one and the same comes through Nature. Man is therefore, a social animal and not divine. There are nine eternal substances of Nature and they refer to these substances as "Dravya". These are Prithvi (earth), Jala (water), Teja(fire), Vayu (air), Akash (ether), Time (kala), Space (dis) , Soul (atman) and Mind (manas). The first four are atomic in character, perceivable and can be inferred. Motion in these is due to unseen agency (Adrista), which resides in human beings as well. For them atman or soul is part of Prakrti and not a particle of God. It is mainly due to atom being the smallest. Thus, they do not consider sub atomic particles either gross or subtle. God as Adrista and as Iswara, created Prakrti and universe by His divine Will out of ever existing atoms. There after Prakrti created 9 substances as dravya, gross universe and world were formed. This school also believes in karma theory, rebirth and Sristi and Parlaya of the universe and not Prakrti.

       

Thus, all these schools consider Vedas the source of their metaphysics and these shruti are infallible. However, sad darshana interpret Vedas differently while aiming at the welfare of mankind all the time. Concepts like, good, virtue, social welfare, ideal society, laws of necessity, enlightened liberalism, avoidance of corruption and evil are common in their philosophies. Apart from these metaphysical concepts like theory of karma, rebirth, transmigration of soul, liberation or salvation, sristi and pralaya are largely common in these. However, on the concept of worship, meditation, number of deities and gods, rituals and ceremonies some differences are there, apart from the role of God and Prakrti. Broadly, one can infer that variations are in the means and not ends. Even concerning the means, none of these schools advise blind faith, unscientific outlook, mumbo jumbo of meaningless rituals, institution of gurudom as it exists now amongst the Hindus etc. Though Hindu religion still retains its roots in the Vedas, yet the numerous aberrations which now exist in this religion make many outsiders particularly, those in the West and in the North American continent, feel that it is the most unscientific, ritualistic religion based on plur­alism, animism and even animatism. I happened to see a videocassette on Hindu religion titled "330 millions gods" in Los Angeles during the last week of April 1997. Since it was filmed in India and covers certain Hindu rituals, mode of worship, scenes at many places considered sacred by Hindus like Haridwar, Rishikesh,Varanasi, Allahabad and other places, its authenticity can not be challenged. However, perhaps deliberately the metaphysically side of Hindu religion was ignored. The aim was obvious to show Hindu religion as decaying religion, overlooking the fact that even the worst aberrations which happened during Charvakas days of ancient India were cor­rected, through Vedic philosophy by Sankracharya. Even later peri­ods Ramanajum, Vallabh, Nanak, Kabir, Rai Das, Dayananda,Vivekananda and many others tried to correct the same. However, under the vehement effect of Maya, prevailing naked materialism and wide spread material and intellectual knowledge the Vedic metaphysics is not penetrating in Hindu religion.   .

       

Apart from these six schools of Indian philosophy, there were a few minor but quite important schools like bheda bheda (difference in identity) and shuniya vada- philosophy of void etc. The cosmic energy of God is in shuniya (void), in all-animate and inanimate life. The entire gross universe is formed over this void. The tiny atoms and still tinier particles have the spirit of God in the subtle void (shuniya). Thus, the entire world and universe formed over void by the infinite number of building blocks i.e. atoms. It is therefore, a phenomenal world of Maya or phantasmagoria. However, this world is not "Tuchh” or non-existent like the shadow of a person, tree or hill.

          

Buddhism and Jainism also gave their metaphysical views on Prakrti after the transcendental research by their found­ers but not based on Vedas. The dreaded Charvakas who had known Vedic meta­physics and not only criticised Vedas but even used abusive language for the Vedic seers and sages. Their materialistic philosophy clashed with divine and spiritual knowledge contained in Vedas. For them the Nature, universe and the world are all gross. Whatever, the human senses cannot see, perceive or visualize do not exist.  

     

In the Vedic metaphysics Time and Space are not part of Prakrti as observed by some schools of Indian philosophy. However, some of the sages of yore and ancients savants described Time and Space as Dravya or substance of Prakrti. A number of hymns in Rig-Veda volume1 suktam 164 relate to the description of Time. We may first see what Rig-Veda says about Time. Kala (time) is twelve-spoked wheel that revolves around the sun and it does not decay. It is endless and all pervading. There are 720 elements of matter born of the Time Eternal cause. A person should go on studying and acquire the knowledge of all these 720 elements. Time is protector of all like father. It has five legs known as kshana (a twinkle of eye equal to one second), mahurat (a moment- a period of 48 minutes), divas (day), prahar (three hours i.e.1/8^th of day and night), paksha (fortnight). Its twelve spokes are 12 months and six circumferences as six seasons. Time is wonderful, eternal and infinite. It is the Time on which creation, sustenance and dissolution of the universe is set. All space planets, stars and five main elements abide in this five-spoked revolving wheel of Time. Its heavily loaded axle is never rusted and never heated. It has no wear and tear though it is heavily laden. Its center lies in the God and so it moves continuously. A learned person should get the knowledge of Time (kala) most accurately. Since the Time lives in God, it is beyond gunas and so it exists in void.  

In Prakrti there are three "ashudha gunas" or impure primordial matter. These three gunas of purity, activity and pas­sivity always tend to inter mix. Even the sattavic guna of purity is ashudha (impure) as it alone cannot exist and two other gunas in some minor or major proportions are invariably inter mixed in this. However, the predominant would be only sattavic guna. Beyond Prakrti are two-shuniya sattava and shuddha sattva and these two exist in void along with the spirit of God. Shuddha sattava helps the individuals in self-realisation only when a person goes beyond three gunas of purity, activity and passivity. Shuniya sattava is Time (Kala). Time therefore, resides in God. It is His glory (Vibhuti). Time regulates the entire Creation and Dissolu­tion process of Prakrti and controls four divine celestial periods of Krita, Treta, Dwapar and Kali yugas. It is non-material and spiritual stuff. Being shuddha sattva itself, it can not even take the soul covered with three impure gunas owing to effect of good or bad actions towards other seven nobler and divine commu­nities of Karma devas,devas,  pitries, angels etc., on the way to attaining Moksha for reaching Vaikuntha- the abode of God. These other seven communities beyond human beings and Vaikuntha or Brahmalok are not part of Prakrti. Yajur Veda 26-1, 2 refers to 8th community of human beings on this earth. The other seven communities form celestial hierarchy. Time itself is never created or dissolved like Prakrti, universe, all animate and inanimate life. It is Eternal (akshram) while God is Great Eternal (Mahad akshram). Time is also non atomic and ubiquitous. There is no place and space (subtle or gross), where it does not exist.

The above descrip­tion of Time in Rig Veda greatly resembles to the metaphysical concept mentioned in the Nyaya Vaisheshika School of Indian philosophy. Being a-priori, human beings cannot perceive it but like ether can infer it. It is not a substance or entity. Even human inference owing to effect of impure gunas is only limited. Human gross body cannot infer how many cycles of Crea­tion and Dissolution have already passed. During pain, sorrow, misery time looks longer and during pleasure, sensual enjoyments etc., it looks shorter. Since Time has no beginning and is endless, so it resides in God and Prakrti. Both God and Time are eternal. It is shorter than kshan i.e. less than a second like atomic time, mahurat a moment, Prahar (three hours approximately), divas (a day), paksha (fort night) etc. (R.V 1-164- 12). Mahurat is about 48 minutes. However, Time is infinite. There is a mention of Time in the mythological epics and also Bhagavad Gita, " Oh, best of sages 15 twin­kling of eyes make a kshta, 30 kshtas make one kala, three kalas are one mahurat (about 48 minutes), 30 mahurts are a day and night (divas), 30 divas are one month divided into two halves. Six months is ayana- the progress of Sun towards North or South of ecliptic. Two such ayanas make a year. If southern ayana is night, northern ayana is a day of gods (devas). One complete year of two ayanas make one divas of devas which is equal to 360 days of human beings. 12000 divine years i.e. 12000 X 360 is the period of four yugas that is one cycle of Sristi and Pralaya. One cycle of Creation and Dissolution is 4.32 million years. This is the same period as mentioned in Vedas and Bhagavad Gita. One "DAY" of Brahma who is Mahad akshram -the Great Eternal is 1000 X4.32 millions years and one Night of Brahma is also of the same duration. Thus one Day and Night of Brahma is 8.64 X 1000 millions years. These calculations of Time continue even beyond 311 tril­lions of years. Whatever, may be the significance of these num­bers, it atleast shows that the ancient seers and sages had knowl­edge of mathematics to a large extent and knew not only the calculations beyond trillions but were aware of the concept of infinity.

      

Time is all pervasive in the Universe. All five main elements (mahabhutas) abide in the revolving wheel of Time. Its heavily loaded axle is never heated, has no wear and tear as it has God as its support in the axle (R.V.1-164-13). The divine reality is that the entire gamut of the movement is controlled by Time, which is all pervading (R.V.1-164-14). Time has created 720 elements (bhutas) in the universe which are born of five Mahabhutas i.e. three gross and two alloys air and ether. These mahabhutas are eternal for a few schools of Indian philosophy but perishable during Sristi and Pralaya for others. For Advait Vedan­tists these are real only in the stage of ignorance when the effect of Maya is the most vehement. Past, present and future, late, early, soon etc., are all due to Time. Kala is protector like the supreme Father. It is Lord's divine instrument of Crea­tion, Sustenance and Dissolution. Change of a particle to atom to conglomeration of atoms is due to Time (Kala). So, calculate Time from parmanu kala- atomic time. The atomic time is the time taken by the Sunray to pass one gross atom. It is less than a millionth of a second. It is not an empirical concept. Human experience can give distortion in the concept and duration of time. It is therefore, a-priori. No phenomenon can be perceived without time. Immanuel Kant had even observed, “Different times are part of the same time.” From experience infinity of time, beginning, end, minimum and maximum duration can not be known being a transcendental reality. However, it is not an absolute reality as the same is only Supreme Brahma. It only resides in Brahma but not Brahma itself. During creation and dissolution of Parkrti and the universe, it does not get dissolved.