The Framework of Cosmos

https://www.youtube.com/watch?v=TdPtePgz6gk

Understanding the cosmos is felicitated by analysing it in a framework of certain broad parameters. These parameters would be termed dimensions for this purpose. The word dimension comes from the 14th century 'dimensioun, meaning measurable extent or magnitude measured along a diameter, and also, from Latin dimensionem (nominative dimensio) meaning to measure.

Any substance (physical or abstract) can be described by the nature of its dimensions such as its height, weight, amount of mass etc. The dimension of a body means how it is relatable in terms of base existence. Identity and measurement are required to define an object's existence. It becomes clear that everything in the universe has dimensions and thereby it has a presence.

Dimension is related to our ability to measure. For example, space is the quality of spatial extensions such as length area or volume. In modern usage of the word dimension, we live in a three-dimensional space and are affected by the passage of one dimension of time. Analysis of physical phenomena is restricted to these 4 dimensions.

Most of the physical relationships display dimensional homogeneity. It expresses equality or inequality of any physically meaningful equation and it must have the same dimensions on its left and right sides. Dimensional analysis is most often used in physics, chemistry and mathematics. Dimensional analysis is also used to derive relationships between the physical quantities that are involved in a particular phenomenon that one wishes to understand and characterise.[1]

In dimensional analysis instead of using 4D framework dimensions of LMT (Length, Mass and Time) are used. This was a natural evolution of mathematics which desired that mass needs to be expressed as a separate dimension. Interestingly, the dimensional formula of rotational kinetic energy is given by M1 L2 T-2. The dimensional form of energy by using E=MC2 is the same. This represents the energy which is manifested in physical action. This energy is transformed into action and the real energy which is forever in time and space is a separate entity. For example, light rays and more subtle waves of dark energy. Therefore, this energy also needs to be incorporated as a separate entity in dimensional analysis. So, the dimensions we have now are LMTE.

Pancha Maha-Bhoota (पञ्चमहाभूत), five gross elements or physical elements, is a group of five basic elements, which are the basis of all cosmic creation. These elements are Prithvi/ Bhu (पृथ्वी: Earth), Apas/ Jal (अप: Water), Agni (अग्नि Fire), Vayu (वायु, Air), Akasha/ Dyaus/ Aether (आकाश Space). The 'Panch-maha-bhuta' means five types of existences. These existences are relevant to understanding the human body and the surrounding environment on the planet Earth and in surrounding space. There are, however, entities which do not happen (exist) in material form but present as the self (Atma) and the greater self (Param Atma).

Greeks believed that Logos is the abode of reason. Logic originates from logos which is the basis of the universal soul. This is another distinct variable present in the Cosmos which we have popularly known as consciousness and it is the sixth dimension.  While space, time and energy make the other four dimensions, intelligence and consciousness are altogether different realms.  Consciousness is the attribute of the 'interpreter'. The Cosmos is primarily made of only two distinct parts, one is the interpreter and the other is interpreted. Entire nature consisting of matter including stars, galaxies and also our human body fall in the category of 'interpreted'. The interpreter can understand, analyse, differentiate, influence and control nature. Nature is subject and thus here comes a new definition to the word 'Life'- is that one which has the potential to sense and interpret or otherwise it is not alive. The interpreter is also known as Purusha in Sanskrit and Nature is known as 'Prakriti', therefore, the entire construct is an interplay of the two 'Purusha' and 'Prakriti'.

The effect of interpreter is also seen in the Ego (Ahamkara) and Mind and Buddhi, as deployers of intelligent capability. Consciousness is hidden in the design of nature and it manifests in the form of mathematics. This way it is beyond the three dimensions of space and one dimension of time and therefore, a dimension in itself. Consciousness is also free will. Consciousness may be defined as a fact of self-awareness and also as intelligence or sentience with the ability to control itself and its surroundings. Consciousness is the ultimate reality that creates. Consciousness is absolute and transcends the three dimensions manifesting the entire universe. Therefore, there are six dimensions represented as LMTEIC.

The Manifest and the Unmanifest

Consciousness has been described in Samkhya Sutras as the unmanifest and certain differences from the manifest (nature) have been highlighted.

हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिङ्गम् । सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्तम् ॥ १० ॥

The cause of the manifest is the unmanifest which has opposite characteristics of the manifest. The manifest energy is for a cause, non-pervasive or finite, active, of many types, having a mark of its presence, made up of constituents and dependent under someone else's control.

त्रिगुणमविवेकि विषयः सामान्यमचेतनं प्रसवधर्मि । व्यक्तं तथा प्रधानं तद्विपरीतस्तथा च पुमान् ॥ ११ ॥

The Manifest is constituted by the three Gunas, which are non-discriminating, objective, common, non-intelligence, and prolific. So is also the Pradhana. Puman (Purusha or Spirit) is the opposite of both (manifested matter and unmanifested Pradhana).

प्रीत्यप्रीतिविषादात्मकाः प्रकाशप्रवृत्तिनियमार्थाः । अन्योन्याभिभवाश्रयजननमिथुनवृत्तयश्च गुणाः ॥ १२ ॥

The Guṇaḥ (qualities or attributes have attraction, non-attraction and delusion. They serve the purpose of illumination, endeavour and restraint and are unborn, mutually dominating, supporting, mutually reproductive and mutually copulating or cooperating. 'Unyonya' is not a product of something else (basic or root attribute).

सत्त्वं लघु प्रकाशकमिष्ठमुपष्ठम्भकं चलं च रजः । गुरु वरणकमेव तमः प्रदीपवच्चार्थतो वृत्तिः ॥ १३ ॥

Sattvam has attributes of subtle, illuminating, and enlightening and Rajas has Istam (desire) exciting, movement), and Tamas has attributes of guru (heavy, obstructing, enveloping, obscuring.  Their functioning is for a single purpose like a lamp. All three are like each part of a lamp (oil, wick and flame). Oil is a heavy material, wick represents the motion of oil and flame illumination.

अविवेक्यादेस्सिद्धिस्त्रैगुण्यात्तविपर्ययाभावात् कारणगुणात्मकत्वात्कार्यस्याव्यक्तमपि सिद्धम् ॥ १४ ।

The three attributes do not have the power to distinguish and their absence means the absence of the unmanifest. Since the effect is due to a cause, the existence of the cause proves unmanifest.

भेदानां परिमाणात्, समन्वयात् शक्तितः प्रवृत्तेश्च । कारणकार्यविभागादविभागाद्वैश्वरूप्यस्य ॥ १५ ॥

As a result of differences, similarities or homogeneity because of energy's tendency, the cause and effect appear different or similar in the appearance of the whole world.

सङ्घातपरार्थत्वात्त्रिगुणादिविपर्ययादधिष्ठानात् । पुरुषोऽस्ति भोक्तृभावात् कैवल्यार्थ प्रवृत्तेश्च ॥ १७ ॥

All products are composite because of the three gunas and other properties or their non-existence by an agency (Prakriti). They exist for the sake of another's use for the experiencer because the Purusha exists for the purpose of consciousness.

जन्ममरणकरणानां प्रतिनियमादयुगपत्प्रवृत्तेश्च । पुरुषबहुत्वं सिद्धं त्रैगुण्यविपर्ययाच्चैव ॥ १८ ॥

Birth consists in conjunction with body, Indriya, Manas, Ahamkâra, Buddhi, and experience, and death consists in their abandonment. The distribution of the body and the rest, which is different in each case (because of the diverse modifications of the three gunas), must imply a different Purusa, as, otherwise, on the birth of one, all would be born and on the death of one, all would die.

तस्माच्च विपर्यासात् सिद्धं साक्षित्वमस्य पुरुषस्य । कैवल्यं माध्यस्थ्यं द्रष्टृत्वमकर्तृभावश्च ॥ १९ ॥

And from that contrast, it is proved that the Purusa is a witness and is pure consciousness, mediator/ neutral, spectator (seer), and non-actor. The contrast is that Purusa is not constituted by the three Gunas, discriminative, subjective, unique, intelligent and not prolific.

तस्मात्तत्संयोगादचेतनं चेतनावदिव लिङ्गम् । गुणकर्तृत्वेऽपि तथा कर्तेव भवत्युदासीनः ॥ २० ॥

Therefore, due to conjunction with the Purusha, the insentient mark appears as sentient and similarly the neutral agency with attributes appears as the actor.

पुरुषस्य दर्शनार्थं कैवल्यार्थं तथा प्रधानस्य । पड्वन्धवदुभयोरपि संयोगस्तत्कृतः सर्गः ॥ २१ ॥

For the sake of the perspective of Purusha, Kaivalya and primordial nature, Purusha becomes bound and the union of both makes this creation. Kaivalya is higher than Purusha as this word is used in addition to the Purusha, it means that the term Purusha is used for spirits that are bound and abound in nature.

The cosmos has consciousness (Purusha) at the origin and commenced the cosmos with sustained thought which led to the origin of Energy (Prakriti). The creation and destruction of the universe is a function of Shiva who creates the primal base vibration Shakti. Shiva represents a major part of Parmeshwar and he is known as Maheshvara. He is also depicted as half Shakti (power of thought, tamas) and Half Shiva (Consciousness).

When Prakriti rises from Shiva, her evolution is facilitated by Vishnu time (sequencing) and Brahma (Space). There is one Mahabrahma who controls the Brahman (the format) of space (Akasa) and has many forms in other galaxies as the Brahma of each Galaxy. All galaxies also move around the centre of the Cosmos which is the Shiva Linga (mark of Shiva where primal vibration gets generated). Brahma is consciousness that empowers Space. There is one Brahma in each Galaxy. Brahma has evolved from Vishnu (Time) which indicates a space-time relationship. The galaxies compress and recreate in big bangs. The matter is controlled by sentient beings Brahma (Point of Expanse). Brahma creates in his galaxy as per his own thought process. Therefore, Panch Mahabhutas (consciousness, Energy, Time, Space, Matter) form the Prakriti which is a Kriti by Pra (outside these dimensions, Kaivalya). The interplay of Purusha and Prakriti is represented by Shiva and Shakti.

प्रकृतेर्महांस्ततोऽहङ्कारस्तस्माद्गणश्च षोडशकः । तस्मादपि षोडशकात्पञ्चभ्यः पञ्च भूतानि ॥ २२ ॥

From Prakrti evolves Mahat- the principle of mass, from that, proceeds the I- Principle, and from that proceeds sixteen from the five out of this set of sixteen the five existences. Five Tanmatras are five primary elements, that convey the information of senses to the mind. These form the unique connection of the human senses to the five gross elements of the cosmos because the Tanmatras are the common essence of both.

Mahat

The formation of matter (heavier from lighter) is according to Mahat (Buddhi). Mahat springs from the Pradhâna (Prakriti) and, in turn, gives rise to Ahamkâra (identity). Ahamkâra leads to the Tan-mâtras of Sound, Touch, Smell, Form, and Taste; and these, in turn, evolve the five gross elements.

इत्येषः प्रकृतिकृतो महदादिविशेषभूतपर्यन्तः । प्रतिपुरुषविमोक्षार्थं स्वार्थ इव परार्थ आरम्भः ॥ ५६॥

The evolution from Mahat to the specific elements is created by Prakṛti. The creation is for the emancipation of each Spirit and is for another's sake though it appears as if for her own interest.

These dimensions or entities were also categorised by Maharishi Kanad as Earth, Water, Air, Tejas (Energy), Akasha (Space), Dik (Directions), Kala (Time), Atman (Self) and Manas (Mind).  If we put Earth, Water, Air, and Akasha in one parameter of Mass then they get represented by M, Space as L, Time as T, Energy (Tejas) as E, Mind as I and Self as C. At the highest level, the dimension would be only one. It is a matter of perspective at which level these attributes are being observed. It would be relevant to clear confusion between self and mind, why the self is conscious and the mind is not. Self is directly seeded by the ultimate self and when it integrates with identity, time and space, it forms the mind from Mahat.

The Categories or Padartha

पृथिव्यापस्तेजो वायुराकाशं कालो दिगात्मा मन इति द्रव्याणि ॥१।१५॥ 

Padartha can be classified into six categories, Dravya, Guṇa (quality), Karma (activity), Sāmānya (generality), Viśeṣa (particular or special leftover) and samavāya (inherence). The first three categories are defined as Artha (which can be perceived) and they have real objective existence. The last three categories are defined as Budhyapekṣam (product of intellectual inference) and they are logical categories.

1. Dravya (substance): The substances are nine in number. These are, Pṛithvī (Planets), Apa (radiation, fluids), Tejas (fire, stars), Vāyu (air), ākaśa (sky), kāla (time), Dik (space), ātman (self) and manas (mind). The first five are called bhūtas, the substances having some specific qualities so that they could be perceived by one or the other external senses.

2. Guṇa (quality): There are 17 Guṇas (qualities) for both living and non-living, to which Praśastapāda added another seven. Guṇa cannot exist independently. The Guṇas are, rūpa (colour), Rasa (taste), Gandha (smell), Sparśa (touch), Saṁkhyā (number), Parimāṇa (quantity), Pṛthaktva (individuality), Saṁyoga (conjunction/ accompaniments), Vibhāga (disjunction), Paratva (remoteness, beyond or hidden), Aparatva (available), BBuddhi (Intellect), Sukha (pleasure), Duḥkha (pain), Icchā (desire), Dveṣa (aversion) and Prayatna (effort). To these Praśastapāda added Gurutva (heaviness), Dravatva (fluidity), Sneha (viscosity), Dharma (adherence properties), Adharma (non-adherence to properties), śabda (sound) and saṁkāsra (faculty).

3. Karma (activity): The Karmas (activities) belong to the substances. But while qualities are a permanent feature of a substance, an activity is a transient one, only when the interactions take place.

4. Sāmānya (generality): Since there is a plurality of substances, there will be relations among them. When a property is found common to many substances, it is called sāmānya.

5. Viśeṣa (particularity): Employing viśeṣa, we can perceive substances as different from one another. In the course of progression, some unique leftovers which may not combine further may specials.

6. Samavāya (inherence): The relation between the cause and the effect and also between the substances that are inseparable, standing to one another in the relation of the container and the contained. The relation of samavāya is not perceivable but only inferable from the inseparable connection of the substances. The reverse order of the Mahat sequence is possible.

ॐ विपर्ययेण तु क्रमोऽत उपपद्यते च ॐ ॥२.३.१४॥

The reverse order of these actions is also feasible. Nuclear fission is a prime example of it. The huge amount of energy released from fission. The nuclear fission and fusion processes surprised everyone. Equation E = MC2 represents the process only because the particles are made from that energy and when these break up this energy becomes available in its original form.

The Conscious Cosmos

The ancient idea of a human body as a small universe animated by its soul versus the world soul was prevalent in the ancient world and had originated from India. The microcosm–macrocosm points to similarities between the human being (the microcosm or the small order) and the cosmos (the macrocosm or the great order). That means the truths about the nature of the cosmos as a whole may be inferred from human nature. This is why knowledge about the self leads to the knowledge about higher self. It is one of the ancient ways in which people have represented existence, defining a connection between themselves and the cosmos. It is thus one of the great theories of the ancient world, especially in the systems of Vedic, classical Greek, and Gnostic thought.

From his Apollo 17 trip, Gene Cernan, who had been a Catholic nominally, came back convinced that there must be a God to explain the beauty and perfection of the universe. He said: "There is too much purpose, too much logic. It was too beautiful to happen by accident. There has to be somebody bigger than you, and bigger than me, and I mean this in a spiritual sense, not in a religious sense[1]."

The notion of the microcosm dates to Socratic times, (Democritus specifically referred to it in the 5th century BC). This idea was propagated especially by the Neoplatonists, and it passed on to the Gnostics, the Christian scholastics, the Jewish Kabbalists, and such Renaissance philosophers as Paracelsus. The supposed analogy between the whole and its parts served not only to develop a cosmology in which the reality of the individual received due attention but was also fundamental to astrology and other fields in which belief in a metaphysical relationship between man and the rest of nature is postulated. In later philosophy the monadology of G.W. Leibniz presented a comparable view of man and the universe; and, in the 19th century, Rudolf Lotze chose Mikrokosmus as the title of his major work on the theory of knowledge and reality[2].

The analogy was also applied to human physiology taking the cosmological functions of the seven classical planets as analogous to the physiological functions of human organs, such as the heart, the spleen, the liver, the stomach, etc. These ideas were fairly common during the Renaissance and early modern times but were lost to a mechanistic model of the universe which became dominant in the seventeenth and eighteenth centuries.

Yat Pinde, Tat Brahmande (यत पिंडे तत ब्रह्माण्डे) is the ancient Indian aphorism that is the basis of Microcosm -macrocosm ides. The word Pinda means the body or microcosm while the word Brahmand means macrocosm. The phrase means, 'Whatever is there in the microcosm is also there in the macrocosm[3]'. As the old saying goes "As within, so without, as above so below." There is an absolute correlation between the outer world (Cosmos[4] ), and our personal, inner worlds of body, mind, and spirit. As per Plato Cosmos as a whole may be considered to be alive, and thus to have a mind or soul (the world soul. Thus the soul human was also considered to be divine in Hermetica.

As per the Chinese system of medicine, just as nature includes air, sea, and land, the body is a matrix comprised of Qi, Moisture, Blood, Jing, and Shen. Life is characterised by a coherent, transformative dynamism known as Qi (pronounced chee). Qi is responsible for and manifests by movement, rhythm, and warmth. Everything that pulsates, wiggles, changes, cogitates, and radiates is Qi.

The Lokapurusha Samyasidhdhant of Ayurveda indicates the similarity of the universe and an individual as "Purushoayam Lokasammitaha. The structure of the body reflects the structure of the universe. The six elements i.e. Prithvi, Jala, Teja, Vayu, Akasha, and Avyakta Brahma constitute the Brahamand, an individual who also consists of the same matter. Such basic concepts of philosophy and psychology are described in both the scriptures - Ayurveda as well as Srimad Bhagavad Gita[5].

The cosmological functions of the seven classical planets were sometimes taken to be analogous to the physiological functions of human organs, such as the heart, the spleen, the liver, the stomach, etc. The correlations of the Macrocosm-Microcosm can be applied to any living being just to indicate the role/function of various organs as compared to the roles of various gods in the scheme of the cosmos.

By knowing as much about the numerical forces of the cosmos, their attributes, and their correlation, we can also learn about ourselves, and our purpose. The true meaning is reflected by the following Yoga-kundalini Upanishad shloka 1.81.

पिण्डब्रह्माण्डयोरैक्यं लिङ्गसूत्रात्मनोरपि ।

स्वापाव्याकृतयोरैक्यं स्वप्रकाशचिदात्मनोः ॥

Realise the oneness of the Viswa-atman (cosmic soul) through Turiya (a state of Samadhi) of the microcosm (body), with the Virat-atman (great soul) through the Turiya of the macrocosm. Realise the Linga with the Sutraman, of sleep with the unmanifested state, self-illumination of the Atman manifested in one's self with the Atman of consciousness.

There is also a description of the Cosmic man in Chandogya Upanishad Verse 5.18.2. The comparison of the cosmic self has been made to a man.

तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव सुतेजाश्चक्षुर्विश्वरूपः प्राणः पृथग्वर्त्मात्मा संदेहो बहुलो बस्तिरेव रयिः पृथिव्येव पादावुर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः ॥ 5.18.2  ॥

The bright and beautiful is the head of this Vaiśvānara Self. Viśvarūpa -in the form of the cosmos. The sun is the eye present in all directions is the prāṇa; pervasive space is the middle part water is the bladder, the earth (support ) is the feet, the sacrificial altar is the chest, the kuśa grass is the hair on the chest, the Gārhapatya fire is the heart, the Dakṣiṇāgni fire is the mind, and the Āhavanīya fire is the mouth.

 The description of the cosmic self is also given in the Purusha Sukta of the Rig-veda (10.7.90.1-16). It also appears in the Taittiriya Aranyaka (3.12,13), the Vajasaneyi Samhita (31.1-6), the Sama-veda Samhita (6.4), and the Atharva-veda Samhita (19.6).

सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात ।

स भूमिँ सर्वतः स्पृत्वाऽत्चतिष्ठद्यशाङ्गुलम् ॥1॥

The one who is the one who has a thousand heads, a thousand eyes, and a thousand feet, and even after covering the whole universe, has ten fingers of space left. (A thousand hands, legs, and eyes indicate omnipresence, omniscience, and omnipotent form- the description merely wants to add a measure to his capability)

पुरुषऽएवेवँ सर्वं यद्भूतं यच्च भाव्यम् ।

उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥2॥

The universe that has become, and which is about to become, all these manifestations are of the Virat Purusha. He is the master of this immortal self (Atmic) world, of those who grow by food intake.

एतावानस्य महिमातो ज्यायाँश्च पूरुषः ।

पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ॥3॥

The scope and importance of Virat Purush are vast. All beings are in one part of this Supreme Person and he has infinite space in the other three parts.

त्रिपादूर्ध्व उदैत्पुरुषः पादोऽस्येहाभवत्पुनः ।

ततो विष्वङ् व्यक्रामत्साशनानशनेऽअभि ॥4॥

In one part of the four-part Virat Purush, this entire cosmos of matter and consciousness in various forms is contained. Its three parts are in infinite space.

ततो विराडजायत विराजोऽअधि पूरुषः ।

स जातोऽअत्यरिच्यत पश्चाद्भूमिमथो पुरः ॥5॥

This universe arose from that Virat Purusha. From that, all complex organisms were born. He became the ultimate best in his bodily form, He first made the earth, then to the souls who wear a body.

तस्माद्यज्ञात्सर्वहुतः सम्भृतं पृषदाज्यम् ।

पशूँस्ताँश्चक्रे वायव्यानारण्या ग्राम्याश्च ये ॥6॥

That ultimate nature-creating Yajna also gave us the milk containing ghee from which we worship Virat Purusha. Animals related to Vayudev, deer, cow, horse, etc were also originated by that Virat Purusha.

तस्माद्यज्ञात् सर्वहुतऽऋचः सामानि जज्ञिरे ।

छन्दाँसि जज्ञिरे तस्माद्यजुस्तस्मादजायत ॥7॥

When offerings were made in that yajna, the Sāmans, from that, were born the metres (rhythm as given by division into parts of equal duration), and from that, were born the Yajus (ritualistic formulae).

तस्मादश्वाऽजायन्त ये के चोभयादतः ।

गावो ह जज्ञिरे तस्मात्तस्माज्जाताऽअजावयः ॥8॥

From that Virat Purusha, horses were born, and all those that have two rows of teeth, from that, cows (cattle) were born, and from that, goats and sheep were born.

तं यज्ञं बर्हिषि प्रौक्षन् पुरुषं जातमग्रतः ।

तेन देवाऽअयजन्त साध्याऽऋषयश्च ये ॥9॥

The Rishis besprinkled the first-born Puruṣa, as to be sacrificed, It started from the Supreme Purusha in the form of Yajna that Yagya was performed. (This verse states that Purusha is in various forms and he is material, he is the cause and he is the process of great cause). The real meaning of Yajna is to add, to make, or to create in that process.

यत्पुरुषं व्यदधुः कतिधा व्यकल्पयन् ।

मुखं किमस्यासीत किं बाहू किमूरू पादाऽउच्येते ॥10॥

When the knowledgeable describe the manifestation of the perfect being, in how many ways do they describe him? How do they describe his mouth? his arms? two thighs, and two feet?

ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः।

ऊरू तदस्य यद्वैश्यः पद्भ्याँ शूद्रोऽअजायत ॥11॥

The 'brāhmaṇa' who speaks knowledge became his mouth, the 'kṣatriya' who acts became his two arms, the 'Vaiśya' who nurture became his two thighs and the śūdra who serves are manifested by his feet. (This is the notional representation of the microcosm versus the society).

चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत ।

श्रोत्राद्वायुश्च प्राणश्च मुखादग्निरजायत ॥12॥

The Moon was born from his mind, from his eyes the Sun was born. From his mouth Indra and Agni were born, from his breath wind was born.  (This perspective is of a man who described the Cosmos as he watched him from the Earth.)

नाभ्याऽआसीदन्तरिक्षँ शीर्ष्णो द्यौः समवर्त्तत ।

पद्भ्याँ भूमिर्दिशः श्रोत्रात्तथा लोकाँ२ऽकल्पयन् ॥13॥

From the navel was formed the middle region, from the head evolved sky, from two feet the earth, and ears the quarters (directions). This is how we can imagine making this world (Loka) and others.

The above text reflects the origin of the cosmos and the process of creation also reflects a lack of words (Dhatus) to describe the process because the Vedas were formed at that time of antiquity when these words were being evolved as some of these words are the primordial sounds of the cosmos. The Vedic culture (Veda, Sanskrit: वेदः 'knowledge') as the name suggests was knowledge-based, the concept of the cosmos being sentient is prevalent from the very beginning.

The value of knowledge today is outdone by the value of belief. Despite being in information people tend to believe rather than know. Two researchers, Franco Vazza, an astrophysicist from the University of Bologna, and Alberto Feletti, a neurobiologist from the University of Verona, published a paper in November 2020 about comparing the human brain and the cosmic web.

The human brain is known to have 70 billion neurons or brain cells compared to 100 billion galaxies in the cosmos. In the human brain, 30% of the mass comprises brain cells, compared to the observable universe. Both neurons in the brain and galaxies arrange themselves in long filaments or tubes, with tiny connective nodes in between, forming the neural network in the brain and the cosmic web in the cosmos.

The two researchers in their paper also conducted a spectral density analysis. It is a common technique in cosmology to calculate the distribution of galaxies in the observable universe. The fluctuation in the network of the brain cells present in the brain follows a similar distribution pattern of matter in the cosmic web.

The Sanskrit shaloka of Rigveda Purusha Sukta has also described above also described matter as one-fourth part of the universe and the rest being space. In the cosmos, galaxies are separated by about 20 times the size of the diameter of the average galaxy. In all galaxy environments, we see examples of galaxies apparently in the process of interacting with each other.

In 2014, researchers discovered black holes at the centre of quasars of ultra-bright galaxies were aligning with respect to each other despite being billions of light-years away. According to Dr Conroy, there are an estimated 300 sextillion stars, twice more than previously thought. However, these are the same as "the number of all cells in every human being alive. It's kind of a funny coincidence.

In a paper published by the Astrophysical Journal, researchers from the Korea Astronomy and Space Science Institute suggest there may be large-scale structures that are unseen and influencing galaxies over billions of miles. It is already well established that nearby galaxies can influence each other with their gravitational push and shove. Researchers noticed galaxies up to 20 million light-years from each other interacting with each other. "For this mysterious coherence in large scales, we cautiously suggest a scenario in which it results from a possible relationship between the long-term motion of a large-scale structure and the rotations of galaxies in it."

[1]https://www.arabnews.com/node/1528791#:~:text=Space%20makes %20us%20feel%20small,connects%20us%20to%20the%20divine.&text=A%20number%20of%20other%20astronauts,happens%20to%20you%20out%20there.%E2%80%9D

[2]https://www.britannica.com/topic/microcosm

[3]Late 12c., mycrocossmos (modern form from early 15c.), "human nature, man viewed as the epitome of creation," literally "miniature world," from Medieval Latin microcosmus, from Greek mikros "small" (see micro-) + kosmos "world" (see cosmos).

General sense of "a community constituting a world unto itself, a little society" is attested from 1560s, perhaps from French microcosme. A native expression in the same sense was petty world (c. 1600).

[4]Latinized form of Greek kosmos "order, good order, orderly arrangement," a word with several main senses rooted in those notions: The verb kosmein meant generally "to dispose, prepare," but especially "to order and arrange (troops for battle), to set (an army) in array;" also "to establish (a government or regime);" "to deck, adorn, equip, dress" (especially of women). Thus kosmos had an important secondary sense of ornaments of a woman's dress, decoration ( compare kosmokomes " dressing the hair," and cosmetic) as well as "the universe, the world."

Pythagoras may have been the first to apply this word to "the universe," perhaps originally meaning "the starry firmament," but it later was extended to the whole physical world, including the earth. For specific reference to "the world of people," the classical phrase was he oikoumene (ge) "the inhabited (earth)."

The word cosmos often suggested especially "the universe as an embodiment of order and harmony."

[5] Concepts of Ayurveda in Shrimad Bhagvad Geeta - A Review Bhavna Pandya. International Journal of Ayurveda and Pharma Research