Where do we stand in the Universe?

  There are a number of theories and hypotheses regarding the origin of the universe in astronomical and Astrophysical studies, as well as, ancient scriptures available to us. There are the planetismal hypothesis, tidal wave theory, nebular hypothesis, Hoyle and Littleton's, and Hoyle and Nerlikar's theories, etc. that describe how the earth and the other planets have come out of the Solar flares, ejects of outer rings, etc. There are almost eighteen of them, including the 'Big Bang Theory'. But, none of these is satisfactory, in that, these do not explain where the `Energy' comes from!  Pancharatra samhitas give a number of them. It is interesting to see the arguments here. Everything that we see or know about the stars, the galaxies and the outer space are clearly explained here as the nakshatra loka, go loka (galaxies), etc. The Big Bang is also known as 'shukra sphota' here!

   According to the pancharatra, there are several level of creations such as brahma sarga (Brahma creates Madhu-Kaitabha demons), the sankhyan 'purusha-prakruti tattva', shuddha sarga where Lord Vasudeva appears as achyuta, satya and purusha. (see Jayakhya samhita). But almost all the siddhanta explain how 'akasha' (Space/the Sky) manifests from Brahman. (Kham brahma). Shabda (Sound) is the tanmatra of akasha. The sound creates Space here. Sound comes from nada (Vibration) and, the nada from bindu (Point) and sparsha (mutual attraction of particles as stated in madhu sukta of Rk Veda), This is the 'shukra sphota' (Big Bang) where the expression of desire to become many (bahusyam) explosion of the will, The sankalpa or desire (Spirit) of the Lord is the cause of creation of the material world. The supreme Lord is Narayana, Vasudeva, Vishnu or Brahman, Bhagavan or simply God (Pure Consciousness/chit-shakti). His desire to manifest is the cause- both the efficient and the material cause, like a potter, with his skill creates pots in clay.

  The process of creation, thus proceeds from Brahman as: 1. The Akasha in which the Vayu manifests; from both the akasha and the vayu manifests agni (Fire- the sun, the moon, thunder and lightning, and fire in the earth); from all these three comes the jal/water and, these four create the pruthivi (earth). these five are the gross elemental aspects behind which lie the subtler aspects like the shabda (sound), sparsha (touch), rupa (form), rasa (taste/juice), and gandha (smell), respectively. The subtler aspects manifest as the gross elemental aspects of the universe. These subtle and gross aspects together create the five jnanendriyas and the five karmendriyas (sense organs). Finally, we find, the Lord only manifests in all these jivas as the creative power, chaitanya shakti, prana, prajnya, manas, buddhi and ahankara. Thus, all these constitute what the universe is and, the jivarashi, not excluded here. All the jivas form the experiencer (bhoktru) and the experienced bhojya (world) and both the experiencer and the experienced are none else but the Supreme Lord, Brahman.
  In fact, it appears as if, the supreme Lord takes an incarnation as a jiva and travels through this earth donning a body to experience His creation. He uses us as a Taxi Cab and leaves us on the wayside after his job is done and disappears! So who are us?

   There is not much difference in the narration of this story of creation in puranas, or the ancient scriptures including the Veda and the Upanishads. Only, in Kashmira Shaivagama, Shiva or Maheshvara, the supreme Lord, is portrayed as having some extraordinary powers: creation, sustenance, support, development, and dissolution, as also, Shiva may appear simultaneously everywhere, in any form he likes, and may disappear at His will; He is also portrayed as the all-knowing (sarvajnya/omniscient), and all-powerful (sarvashakta/omnipotent) and all pervasive, capable of bestowing Grace on us. 

  In all about 36 principles are enunciated here. These are enough to bring everything that is called  the perceptible universe within the scope of these principles. The beauty of this creation is that all of them manifest and exist simultaneously as long as the Lord wishes and everything runs on His command. Not a blade of grass can move without his will. trunamapi na chalati te na vinA| The Will of the Lord is supreme. Those who abide by His Will survive and find emancipation and others who doubt will perish. samshayatma vinashyati| shRuddhavan labhate jnyanam| prapatti or sharanagatim (total surrender to the higher power) is the principle that brings happiness and success in life as per the shastra.

[Note: As far as possible the capital letters are avoided in proper names and samskruta pada since samskruta bhasha has no such facility].