UNIVERSE AND DIFFERENT DIMENSIONS OF SPACE: Beyond the Observable

The universe is a manifestation of Brahman, eternal, infinite, and Absolute Existence, which itself is prior to and beyond the limited adjuncts of space, time, and causation. The clearest statement is the famous Shanti Mantra (peace invocation) in the major Upanishads (the opening invocation of Isha Upanishad and Brihadaraṇyaka Upanishad, 5.1.1) of Shukla Yajur Veda. It sets up the Uppanishad’s central theme: the absolute wholeness of reality. It functions as a crucial programmatic declaration for the text’s deep metaphysical explorations into Brahman.

 Om pūrṇam adaḥ pūrṇam idam  

  pūrṇāt pūrṇam udacyate  

  pūrṇasya pūrṇam ādāya  

  pūrṇam evāvaśiṣyate

That (Brahman) is full/infinite; this (universe) is full/infinite. From the Whole, the Whole comes forth (the universe manifests out of infinite consciousness without reducing it). When the Whole is removed from the Whole, only the Whole remains (infinity minus infinity still equals infinity; the absolute truth is unaffected by creation). It expresses that the source remains undiminished no matter how much “comes out” of it. Taittiriya Upanishad (2.1.1) states Brahman as "satyam jñānam anantam brahma"—"Existence, Consciousness, Infinite, Reality.” Infinity here is not merely spatial largeness; it is absolute limitlessness in every respect (space, time, substance, and consciousness). The Upanishads consistently state that the Infinite “desires” or “wills” to manifest as many. This is not a lack of external compulsion; it is the spontaneous creative power of the Infinite itself (later called Maya, or Shakti in systematic Vedanta). A key sequence appears in Taittiriya Upanishad (2.1.1):

- From Atman/Brahman arises "Akash" (space/ether).  

- From space arises "Vayu" (air).  

- From air arises "Agni" (fire).  

- From fire arises "Apah" (water).  

- From water arises "Prithvi" (earth).  

- From earth comes plants, from plants food, and from food living beings.

Space itself is the first thing that emerges. The Infinite is not “in” space; space is an effect that appears within the Infinite. Aitareya (3.1.3) similarly highlights that Brahman, or Supreme Self, is the ultimate reality and basis supporting all of creation, declaring, "This is Brahman... and these are the five elements: Earth, Air, Space, Water, and Fire..." But Chandogya Upanishad (6.2.3) uses a unique model of Triplication (Trivritkarana), where it outlines the creation of only three primary elements: Tejas (Fire), Apah (Water), and Annam (Food/Earth). The Upanishad explains how Brahman, the primal non-dual existence (Sat), willed to become many and produced Fire (Tejas), which then willed to produce Water (Apah), which then produced Food/Earth (Annam): "That Existence decided: 'I shall be many. I shall be born.' He then created fire, water, and earth. omits Akash and Vayu from its primary creation sequence: the Upanishads give parallel accounts: in the beginning there was only the Self/Being, which thought, “Let me become many,” and the worlds appeared. In the Upanishads the universe and space are not viewed merely as empty physical voids but as manifestations of consciousness (Brahman). The Upanishads project a multi-dimensional cosmos where external phyasical space (Mahakash) mirrors the internal spiritual space within the human heart (Daharakash). Chandogya Upanishad (8.1.1-3) explicitly discusses the concept of multidimensional space, mapping the relationship between macrocosmic space (Mahakash) and the microscopic space within the human heart (Daharakash or Dharakash). This teaching is known as Dahara Vidya (the science of meditating on the heart-space). Chandogya Upanishad (8.1.1–8.1.3) explains that the physical body is the "City of Brahman" (Brahmapura), containing a small lotus-shaped dwelling (the heart). Inside this dwelling is a tiny, subtle space (Daharakash). The Upanishads bridge the two spaces to explain a higher dimension of reality: "As vast as this external space (Mahakash) is, so vast is the space within the heart (Daharakash). Within it are both heaven and earth, both fire and air, both sun and moon, lightning and the stars..." (Chandogya Upanishad, 8.1.3)

In this Upanishadic framework:

• Mahakash (Outer Space): The vast, boundless physical universe governed by measurable distances and elements.

• Daharakash (Inner Space): A hyper-dimensional or "dimensionless" space of pure consciousness (Chidakash) located within the cavity of the heart, or Consciousness, of Jivatma, or of the individual self. The Upanishads reveal that the microscopic inner space is not actually constrained by physical volume; rather, it is a gateway to Brahman, or Absolute Existence, that simultaneously holds the entirety of the macroscopic universe. Metaphors used across the Upanishads (Mundaka) reinforce the same idea: sparks flying from a fire and returning to it; a spider spinning and withdrawing its web; and waves arising on the ocean without the ocean being diminished. "Different Dimensions” or Multiple Spaces. What can be read as “different dimensions of spaces” corresponds more closely to the Upanishadic and later Vedic idea of multiple Lokas (planes or worlds) and the graded subtlety of manifestation. Aitareya Upanishad describes the creation of distinct worlds (Ambhas, Marīchi, Mara, and Apah). The scriptures speak of multiple planes—Bhūloka, Bhuvarloka, Svarloka, Maharloka, and higher—and of countless universes (Ananta brahmāṇḍas). These are not independent realities floating in some pre-existing multi-dimensional container. They are different modes or densities of the same Infinite appearing as name and form (Nāma-rūpa). In Chandogya Upanishad (Chapter 7), the teaching of Bhūma (the Infinite/Absolute) makes the point sharply: where one sees, hears, or knows “something else", that is the finite. Where one sees only the Self and nothing other, that is the Infinite. All apparent spaces, times, and dimensions are included within and arise from that single completeness. The Upanishadic views state that there is one Brahman, or Pure Consciousness, that is eternal and infinite and Ultimate Reality. Space, time, and the entire manifold universe are appearances or projections within it. The Infinite remains whole and undiminished. Different “spaces” or planes exist as graded levels of manifestation.

1. Outline 

In the Upanishads the universe and space are not viewed merely as empty physical voids but as manifestations of Brahman, or Pure Consciousness (Taittiriya Upanishad, 2.1.1; Chandogya Upanishad, 1.9.1, 3.14.1, 4.10.5). The Upanishads project a multi-dimensional cosmos where external physical space (Mahakash/Bhutakash) mirrors the internal spiritual space within the human heart (Daharakash). The Upanishads state that the universe arises from, is sustained by, and eventually dissolves back into Brahman (the ultimate, unchanging reality). The universe is not a creation out of nothing; it is a projection of Brahman, the Upanishads proclaim so. Mundaka Upanishad (1.1.7) provides the most famous physical analogies to illustrate that the universe is an effortless, organic projection of Brahman’s own substance, rather than something manufactured from external materials:

"Yathorna-nabhih srijate grihnate cha... tatha ’ksharāt sambhavatīha viśvam."

"As a spider projects and withdraws its web, as plants grow upon the earth, and as hair grows on a living person, so does the universe spring from the Imperishable Brahman." Aitareya Upanishad (1.1.1–1.1.2) explicitly frames the dawn of the universe as a mental projection or ideological manifestation of Supreme Consciousness:

"Atma va idam eka evagra asit... Sa aikshata lokannu srija iti. Sa iman lokan asrijata."

"In the beginning, this universe was the Self (Atman) alone. There was nothing else whatsoever blinking. He thought, "Let me now project the worlds." He projected these worlds. Taittiriya Upanishad (2.7.1) counters the idea of absolute nothingness by explaining that what is called "the unmanifest" (Asat) is simply Brahman before the projection of names and forms:

"Asad va idam agra asit. Tato vai sad ajayata. Tad atmanam svayam akuruta."

"In the beginning, all this was but the unmanifested. From that emerged the manifested. That Brahman projected (created) Itself by Itself. Therefore, It is called the self-creator." Shvetashvatara Upanishad (4.9–4.10) clarifies how this projection occurs, attributing it to Maya—the divine, creative power inherent in Brahman: "The Lord of Maya projects this entire universe out of Brahman, and in this universe, the individual soul is confined by Maya. Know then that Prakriti (nature) is Maya, and the Ruler of Maya is the Supreme Self (Brahman). The whole world is filled with limbs that are His parts." Maitrayaniya Upanishad (6.17) beautifully encapsulates the reality that the universe never exists independently outside of the source consciousness: "In Me the universe has its origin, in Me alone the whole subsists, in Me it is lost: this Brahman, the Limitless—It is I, Myself." Here is how the scriptures explain the universe and its different dimensions of space. Yoga-Vasiṣṭha (3.91.6-7) introduces a profound Vedantic framework detailing the nature of reality, space, and creation. It addresses the creative aspect of the mind (often allegorised through Lord Brahma or the Cosmic Mind), describing how the universe is generated out of different dimensions of space. It highlights that space is not merely empty physical volume; it exists in structural layers:

• Chidakash (The Space of Pure Consciousness): It underlies both physical and mental space. In this state, the observer and the observed become one.

The ultimate, absolute, and undifferentiated background of existence. It is synonymous with Brahman, or the True Self. It is completely formless, infinite, and non-dual.

• Chittakash / Buddhyākāsh (The Space of Mind and Intellect): The mental screen where thoughts, desires, projections, and concepts take place. The universe is first conceived here as a psychological or imaginative architecture before it takes physical form. It is the subtle inner space of the mind, memory, intellect, and ego. It is subtler than physical space and not bound by physical distance. 

• Bhutakash / Akash (The Physical Space): The ordinary, three-dimensional physical void that accommodates the elements (earth, water, fire, air). It is the outer space containing stars, planets, and physical matter that we perceive with our sense organs. 

A central teaching of the Upanishads is that the macrocosm (the universe) is identical to the microcosm (the individual). The Upanishads (Brihadaraṇyaka Upanishad, 4.4.22; Katha Upanishad, 2.1.12; Mundaka Upanishad, 2.2.7; Chandogya Upanishad, 8.1.1-3) introduce Daharakasha—the "subtle space within the deep cavity heart". Heart, according to sage philosopher Swami Krishnananda, is not a material component but rather Consciousness, an inseparable essence of Brahman, or Pure Consciousness. The Upanishads state, "As large as the infinite universe outside, so large is the subtle space within the heart. "Both heaven and earth are contained within it, both fire and air, both sun and moon, and lightning and stars. "This implies that the entire physical universe and all its dimensions can be accessed internally through deep meditation (Upasana), because Jivatma, or individual Self, is identical to Paramatma, or Supreme Self, or Brahman.

The Upanishads map different dimensions of existence using two main frameworks:

The universe is divided into fourteen Lokas, or worlds (Subala Upanishad, Khanda 10).

These realms represent ascending planes of purity, knowledge, and spiritual consciousness.

• Satyaloka (or Brahmaloka): The highest realm of ultimate truth, pure consciousness, and the abode of Brahma.

• Tapoloka: The realm of austerity and enlightenment, inhabited by advanced ascetics and sages.

• Janaloka: The realm of divine creators and pure, untainted souls.

• Maharloka: The expansive realm of great saints, sages, and long-lived spiritual beings.

• Svarloka (or Svarga): The heavenly realm of light, joy, and the Vedic deities (led by Indra).

• Bhuvarloka: The subtle astral plane or atmosphere, existing between the Earth and the Sun.

• Bhuloka: The physical Earth plane where humans live, experiencing a mixture of pleasure and pain.

The other realms are below the Bhuloka. 

These subterranean realms are located beneath the Earth. Rather than being places of torture (which are called Narakas), these are highly opulent but materialistic realms driven by pleasure, ego, and illusion.

• Atala: The first lower realm, ruled by the demon Bala, characterised by sensual luxuries.

• Vitala: The realm where gold is produced, ruled by a form of Shiva called Hatakesvara.

• Sutala: The highly prosperous kingdom of the virtuous demon king Bali, blessed by Vishnu.

• Talatala: The realm of Maya, the divine architect, filled with advanced technology and sorcery.

• Mahatala: The abode of the giant, multi-hooded Naga (serpent) beings.

• Rasatala: The domain of the powerful, fierce demons (Danavas and Daityas) who live in constant enmity with the gods.

• Patala (or Naga-loka): The lowest subterranean realm, lit by jewels on the heads of the great serpent king Vasuki and his subjects. As explained in the Taittiriya Upanishad (second section, Brahmananda Valli), a human being exists simultaneously across five dimensions or layers, ranging from the densest to the subtlest: the physical body (Annamaya Kosha) to the energy, mental, wisdom, and ultimate bliss bodies (Anandamaya Kosha). Through this multi-layered framework, the Upanishads teach that space is not an obstacle separating us from the universe but a bridge connecting our inner consciousness to the entire cosmos.

2. Scriptures

In Yoga-Vasistha (Utpatti Prakaraṇa, Book III), Sage Vasiṣṭha narrates to Sri Rama that the universe arises within Brahman, or Pure Consciousness, whose nature is infinite, pure vacuity, or space (Akash). It is not produced from any external material cause but generated like a dream within the quiescent Supreme Spirit—appearing as real while remaining non-different from the space of Consciousness itself. From the state of perfect stillness and quiescence of Pure Consciousness the process unfolds as follows: 

—Pure Intellect first develops faint intellection and notions within itself; a void space (Kham/Akash) then arises, the seed or source of the property of sound (Sabda/tanmātra); light is associated with Akash in this initial manifestation; egoism (Ahaṅkāra) and duration (the sense of time) next appear in the living principle (Jivatma); and these form the roots of individuality and the subsistence of worlds.

—The intellect, in the form of an airy ego, contemplates the sound element, densifies, and produces the mind, or Manas; and sound becomes the seed of names, words, sentences, and the scriptures.

—Subsequent subtle elements, or Tanmātras, evolve from the Intellect’s own volition: touch (air/Vāyu), form/lustre (fire/Tejas), taste (water/Apah), and smell/solidity (earth/Prithvi). These densify into the gross elements and the entire cosmos.

- All five-fold elements remain seeds of the world while being ideal shapes of the Intellect; they evolve from and involute back into it like bubbles rising and subsiding in water.

The self-existent Consciousness, existing as pure intellect before creation, assumes the attribute of egoism and appears as Brahmā (the creative principle). Living souls then arise and move in the vacuous sphere of infinite Intellect (Chidakāsa). Everything anywhere, space containing the worlds, is produced from and subsists in space. There is but one space enveloping all things. Worlds appear in the infinite, indiscernible womb of vacuity like worms on the surface of water or like countless waves revolving forever in an ocean of light. The universe appears as a mundane egg (Brahmāṇḍa) in boundless space. Beyond it stretches an immeasurable vacuum containing innumerable ethereal globes (some hollow, growing, melting, or whirling), luminous particles floating like bubbles, and further worlds. Directions (up/down, etc.) are relative illusions based on one’s position; pure space has no fixed orientation. Attractive powers encircle these globes like golden Prakriti (nature) spreading like a magic creeper across the vacuous space, producing the fruit of the mundane egg. From the personality of pure Consciousness, the form of vacuum arises, and then the vacuous mind fills it with apparent substances. Yet the Supreme remains unconcerned, neither agent nor author, ever the same in self-consciousness.

The entire process, idealistic and dreamlike in nature, is analogous to how sound sleep displays visionary dreams or how a city appears in the sky or a snake is superimposed on a rope. The world is as unreal as pearls in the sky or an aerial castle; it is identical with the essence of the Being whose form is the ineffable glory of Intellect. Time, space, and the varied laws of the universe are ideas of the mind. What appears as the waking world is a longer dream of Consciousness, extinguished at the end of a Kalpa like the events of a daydream. As the air-born (Akaśaja) Brāhmaṇñb narrative illustrates, pure vacuous intelligence remains forever the same—an imperishable intelligence, neither born nor nil—viewing the cosmos present before its mind at the beginning of recreation, yet itself formless and without agency.

3. Remarks 

The universe is generated out of (and remains within) the different dimensions and expressions of space—the pure undifferentiated Akash of Consciousness, the subtle space as medium for sound and elements, and the cosmic expanse containing nested worlds—all of which are ultimately non-different from the one infinite, quiescent Reality. The multiplicity is a display of that single vacuity, like waves on the sea or images on the column of the mind. The teaching of Yoga-Vasistha lies in the classification of different dimensions of space (Akash), which maps out how the formless ultimate reality steps down to manifest the physical universe. Mental space, consciousness-space, and a third, elemental space; and consciousness-space to be emptier than the other two. The three-dimensional space are not three containers. They are reflections of one infinite vacuity of the divine intellect. Because that vacuity is not used up by any appearance, it “supplies ample space” for as many worlds as will projects. The Aindava worlds and Brahmā’s (Yoga-Vasistha, Utpati Prakaran) own creation are the same kind of event: a firm conception in the mind taking visible form. Nothing has been stolen, and nothing material has been added. Sage Vasiṣṭha’s point, a little later in the same discourse, is that even this threefold picture is a teaching device. For the unenlightened, the three spheres mark spiritual, mental, and bodily life. Once the distinction is seen through, only cit remains, and the worlds stand in it as waves stand in water—neither added to it nor able to exhaust it.

-Asutosh Satpathy