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PHYSICS
WHAT IS THE UNIVERSE MADE OF?
IS SPACE EMPTY?
WHAT IS MATTER?
ARE THE VARIOUS FORCES BASICALLY DIFFERENT?
WHAT IS RADIATION?
DOES THE UNIVERSE REALLY EXPAND?
HOW FUNDAMENTAL ARE THE FUNDAMENTAL PARTICLES?
WHAT DOES LIFE MEAN?
WHEN DID LIFE ORIGINATE?
WHERE AND WHEN DID IT ALL BEGIN?
SUCH QUESTIONS CRY FOR BETTER ANSWERS.
Stuff and Style of the Universe Essays on Physics First Published: November 2002 Publishers: Hi-Tech Books, Azad Road, Kochi 682017, India. Cover: Painting from the Brahmasutra Series by Prof. K. V. Haridasan.
IT IS TIME THE UNIVERSE IS LOOKED AFRESH. THIS WORK ATTEMPTS JUST THAT SO AS TO HELP PHYSICS GAIN FIRMER GROUND.
THE NEW PERSPECTIVE INVOLVES A PARADIGM SHIFT BUT THE PROBINGS ARE PRESENTED IN SIMPLE TERMS.
This is a different look at the universe. A somewhat unconventional look... ...the last decade has thrown more challenges in front of physics than all the previous periods put together. Some of these literally block its way....
Read the entire work - Stuff and Style of the Universe
A Malayalam translation of this book was serialized in the largest selling Malayalam weekly journal Mathrubhumi.
The Indian edition had been released by Hi-Tech Books, Kochi. The book has also been published in Malayalam by D.C. Books, Kottayam.
ABOUT THE AUTHOR
C. Radhakrishnan has Post-graduation in Physics and was Scientific Assistant at the Astrophysical Observatory at Kodaikanal from 1960 to 62, and Officer-in-charge of the World Wide Seismological System, Pune station from 1962 to 64.
As a novelist, C. Radhakrishnan has 64 works to his name and has been honored by both the National Sahitya Akademi of India and the Sahitya Akademi of Kerala. He has been conferred the Vayalar Award, Mahakavi G. Award, Odakuzhal Award, Abudhabi Malayali Samajam Award, C.P.Menon Memorial Award, Achuthamenon Award, Pandit Karuppan Award, Uroob Award, Lalithambika Award, Muttath Varkkey Award, Padmaprabha Award etc.
His works have been translated into various Indian and foreign languages. Works translated to English are ZERO (Arnold-Heinemann), MAYBE ANOTHER DAY (National Academy of Letters of India), PATCHES OF SHADE (Kerala Sahitya Academy). Work translated to French - FRAGMENTS D'OMBRE (Roman Kailash).
Two of his feature films form part of the official Indian Panorama of motion pictures. Contact information: C. Radhakrishnan, Chamravattom, Tirur 676110, Kerala State, India.
The author can be contacted through
To know more about the eastern concept of the Universe, welcome to The fundamentals of Advaitha philosophy and its practical outlook
Read the entire work on Physics - Stuff and Style of the Universe
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VEDANTHA
The Three Factors in the Universe 1.Aksharatheetha (The One God), Paramathma 2.Akshara (Also called Sath(=true-stuff), Brahma, Avyaktha) 3.Kshara (The perishable world or changing matter. Also called Asath) The first two factors are together called Brahman by many people. However Akshara is said to be subtly distinct from God (Aksharatheetha). Brahma forms the medium or substrate for the Kshara. This medium has another attribute - the material world is only a part of itself. In other words, all matter and space, everything, is Brahma itself. But Brahma in its totality is not perceivable by the five senses, namely sight, smell, taste, touch and hearing, because the senses are also composed of it. The word Brahma means 'to grow' or 'to expand' or 'to swell'. It indicates the present state of the True-Stuff of the universe. Brahma came forth from, and is part and parcel of, Iswara or God. It is mentioned as the Cosmic Body of the One God. Brahma or true-stuff is everywhere and is indestructible by any material means. mama yonirmahadbrahma thasmin garbham dadhamyaham sambhava: sarvabhuthanam thatho bhavathi bharatha (Bhagavad Gita, Chapter 14, verse 3) mama = Mine, mahath brahma = the vast true stuff, yoni = birthplace, aham thasmin = in that I, garbham dadhami = impregnate, thatha sarvabhuthanam = thus everything here, sambhava: bhavathi = happens The vast Brahma (this Stuff) is the birthplace of My (The One God's) creation. In that I impregnate. Thus everything here happens or manifests.
sarvayonishu kauntheya murthaya: sambhavanthi ya: thasam brahma: mahadyoniraham beejaprada: pitha (Bhagavad Gita, Chapter 14, verse 4) sarvayonishu = for all birthplaces, ya: murthaya: sambhavanthi = whatever manifestations or forms happen, mahath brahma = the vast brahma, yoni: = birthplace, aham = I, beejaprada: pitha = am the seeding father For whatever manifestations or forms taking birth, in any place of birth, the vast Brahma (Stuff) is the true birthplace, and I am the Seeding Father.
sahasrayugaparyanthamaharyad bhrahmano vidu: rathrim yugasahasrantham theahorathravido jana: (Bhagavad Gita, Chapter 8, verse 17) sahasrayugaparyantham = lasting thousands of yugas (eons), aha: = day, brahmana: = that of brahma (substrate, the true stuff), yugasahasrantham = for a thousand eons, rathrim = night, vidu: = know, ahorathravida: the jana: = those people know day and night The day of Brahma (substrate or the True Stuff), lasts thousands of yugas (eons), and then for thousands of eons it is night. People who know of them know true day and night.
avyakthadwyiktha: sarwa: prabhavanthyaharagame rathryagame praleeyanthe thathraivavyakthasamjanke (Bhagavad Gita, Chapter 8, verse 18) aharagame= in the morning, avyakthath = that which is unclear to the five senses, namely sight, hearing, touch, smell and taste (brahma, the true stuff), sarva: vyakthaya: prabhavanthi = all or everything becomes clear or manifest, rathryagame = when night comes, avyakthasamjake = what is called by the name avyaktha (unclear, brahma), thathra eva = within that itself, praleeyathe = dissolves totally In the morning of that day, from that which is unclear to the senses (Brahma, the True Stuff), everything becomes manifest. When night comes, that which is called by the name Avyaktha (unclear to the senses), within that itself, everything dissolves or fades totally.
aksharam brahma paramam (Bhagavad Gita, chapter 8, verse 3) paramam = great, noble The great akshara is Brahma.
dwavimau purushau loke ksharaschakshara eva cha kshara: sarvani bhuthani kootasthohakshara uchyathe (Bhagavad Gita, Chapter 15, verse 16) uchyathe = it is said, dwau imau purushau = two purusha (dwelling in the body), loke = in the universe, kshara = that which is perishable, sarvani bhuthani = all forms or structures or manifestations, akshara= that which is imperishable, kootastha: = (koota = anvil, stha = to sit), that which is like an anvil of the black-smith, which allows every iron piece to change its shape but itself remains changeless it is said that there are two purusha dwelling in all bodies in the universe. 1.- kshara - that which is perishable, which is the form or structure or manifestation. 2.- akshara - that which is imperishable, that which is within the bodies, that which is like an anvil of the black-smith, which allows every iron piece to change its shape but itself remains changeless (the True Stuff)
uthama: purushasthwanya: paramathmethyudahritha: yo lokathrayamavishya bibharthyavyaya eeswara: (Bhagavad Gita, Chapter 15, verse 17) uthama: purusha: thu = the supreme purusha, anya = different or distinct, paramathma ithi udahritha = called the paramathma (One Being or Highest Self), ya = the One, lokathrayam avishya = pervading the three worlds, bibharthi = ruling, avyaya = not changing or decreasing, eeswara = Lord, God. The third or the Supreme purusha, distinct from the other two (the Akshara and Kshara), is called the Paramathma (the One Being or Highest Self, the Aksharatheetha), the One pervading the three worlds, the Ruler, who does not change or decrease, God.
nasatho vidyathe bhavo nabhavo vidyathe satha: ubhayorabi drishtohanthasthwanayosthathwadarshibhi: [Bhagavad Gita, Chapter 2, verse 16] asatha: = stuff less, na vidyathe = is not, bhava: = manifest, exist, satha: = true stuff, na vidyathe = is not, abhava: = lacking anywhere or incomplete or non existing, anayo: ubhayo: abi = these two, antha: thu = real state, difference, drishta: = seen by, thathwadarshi = knowers of truth, philosophers who know deeply about themselves (thath thwa = it is you) Nothing exists apart from the True Stuff. And the True Stuff has no nonexistence or incompleteness. The real state of these two is known by those who comprehend the truth. yasmad ksharamatheethohaksharadapichothama: athohasmi loke vede cha pradhitha: purushothama: [Bhaagavad Gita, chapter 15, verse 18] aham = I (One Being), ksharam atheetha = beyond kshara, api cha = also, aksharath uthama = greater than akshara, atha: aham loke = so I in the world, vede cha purushothama: = called purushothama in the Vedas, pradhitha asmi = famous I (Iswara, God) am beyond kshara, and also greater than the akshara (Brahma, True Stuff). So in the world, I am denoted as Purushothama (Supreme One) in the Vedas. achyedyohayamadahyohayamakledyohashoshya eva cha nithya: sarvagatha: sthanurachalohayam sanathana: [Bhagavad Gita, Chapter 2, verse 24] ayam = this, achedya: = cannot be cut, adahya: = cannot be burnt, akledya: = cannot be made wet, ashoshya: = cannot be dried, nithya: = eternal, sarvagatha: = all-pervading, present everywhere, not divisible, sthanu: = stable, achala: = cannot be transported from one place to another, sanathana: = everlasting That is all-pervading or limitless (it is not divisible or individualized). That is stable, eternal, and cannot be transported from one place to another. That cannot be cut, burnt, wet or dried.
From Thaithireeyopanishad Asadva idamagra aseed. thatho vai sadajayatha. Thadathmanam swayamakurutha. In the beginning there was no True Stuff (Brahma). The True Stuff happened from That (the One God). That (One God) put forth the True Stuff from Itself.
From Mundakopanishad Ya: sarvajna sarvavid yasaishya mahima bhuvi divye brahmapure hi esha vyomni athma prathishtitha This Athma (One Being) knows all and provides all, and Its greatness is renowned in the world. It resides in its divine dwelling or body which is the Brahma. For more verses from the Bhagavad Gita and the Upanishads which outline the three factors, see the fundamentals of Advaitha philosophy and its practical outlook
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