# Uni­verse as Brahmn

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Vedanta is about nei­ther the­ism nor athe­ism. Or, to put it an­other way, it is athe­ism in the­ism and the­ism in athe­ism. Ac­cord­ing to Vedanta, Brahmn is the ul­ti­mate char­ac­ter or struc­ture of the uni­verse. The uni­verse is Brahmn in dis­guise. When the uni­verse is re­duced to its stark­est naked­ness, it is Brahmn.

The Bri­hadaranyaka, Chan­do­gya and Tait­tiriya Upan­ishads make it plain and clear that Brahmn is akasha — that is, space, ‘Kham brahma, akasho vy nama brahma.… When the Isha Upan­ishad says that it is the in­side of all and the out­side of all, it means space. Brahmn is “the largest and the ever en­largen­ing”, “that which con­tains all but is not con­tained by any­thing”.

Brahmn, or space, was just a point in the be­gin­ning, be­fore Cre­ation. A point, as we learn in our ge­om­e­try class, has no di­men­sions. As it is di­men­sion­less, it is called nir­guna, or with­out at­tributes. Nir­guna Brahmn is space with­out di­men­sions — that is, space con­tracted to a point. Then this point — re­ferred to as ak­shara, ma­tra, bindu or shukra — ex­ploded. The cause for the ex­plo­sion is kama, or li­bido. Kama is the primeval and eter­nal force. It is this primeval force that man­i­fests it­self as all the forces in the world. Kama is the cre­ator. Kama is one with the point. The ex­plo­sion of the point is the burst of kama. One can make out Vedanta as be­ing ei­ther the­is­tic or athe­is­tic in ac­cor­dance with one’s bent of mind, but in it­self, Vedanta is nei­ther the­is­tic nor athe­is­tic. Vedanta is sim­ply the sci­ence of the ul­ti­mate na­ture of be­ing.