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Creation of the Universe (सृष्ट्युत्पत्तिः) (view source)
Revision as of 01:56, 17 June 2022
, 01:56, 17 June 2022→जीवात्मन् ॥ Individual Self: Editing and adding hyperlinks
Creation of the Universe (Samskrit: सृष्ट्युत्पत्तिः) has been discussed in the [[Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा)|bharatiya knowledge tradition]]. [[Vaidika Vangmaya (वैदिकवाङ्मयम्)|Vedic literature]] provides information on many things related to the origin of creation. This article explores the vedic explanations on the creation of the universe, hymns related to the same as well as the features of the ultimate reality resposible for the creation of the universe as discussed in the [[Vedas (वेदाः)|Vedas]].<ref name=":4">Vijnana - Level A ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_A/Vijnana-A_Englishi_OBE/Science-A_E_Ch-1.pdf Chapter 1]), Noida: National Institute of Open Schooling (Open Basic Education Programme).</ref>
Creation of the Universe (Samskrit: सृष्ट्युत्पत्तिः) has been discussed in the [[Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा)|bharatiya knowledge tradition]]. [[Vaidika Vangmaya (वैदिकवाङ्मयम्)|Vedic literature]] provides information on many things related to the origin of creation. This article explores the vedic explanations on the creation of the universe, hymns related to the same as well as the features of the ultimate reality resposible for the creation of the universe as discussed in the Vedic literature.<ref name=":4">Vijnana - Level A ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_A/Vijnana-A_Englishi_OBE/Science-A_E_Ch-1.pdf Chapter 1]), Noida: National Institute of Open Schooling (Open Basic Education Programme).</ref>
== विराट्पुरुषः ॥ Primordial Being ==
== विराट्पुरुषः ॥ Primordial Being ==
== त्रैतम् ॥ Triad ==
== त्रैतम् ॥ Triad ==
According to the [[Atharvaveda (अथर्ववेदः)|Atharvaveda]], three major elements are mentioned in the creation process<ref name=":4" /> as follows: <blockquote>बालादेकमणीयस्कमुतैकं नेव दृश्यते । ततः परिष्वजीयसी देवता सा मम प्रिया ॥२५॥<ref name=":0">Atharvaveda, Kanda 10, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%A5%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%82_%E0%A5%A7%E0%A5%A6/%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D_%E0%A5%A6%E0%A5%AE Sukta 8]</ref>
According to the [[Atharvaveda (अथर्ववेदः)|Atharvaveda]], three major elements are mentioned in the creation process<ref name=":4" /> as follows: <blockquote>बालादेकमणीयस्कमुतैकं नेव दृश्यते । ततः परिष्वजीयसी देवता सा मम प्रिया ॥२५॥<ref name=":0">Atharvaveda, Kanda 10, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%A5%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%82_%E0%A5%A7%E0%A5%A6/%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D_%E0%A5%A6%E0%A5%AE Sukta 8]</ref> bālādekamaṇīyaskamutaikaṁ neva dr̥śyate । tataḥ pariṣvajīyasī devatā sā mama priyā ॥25॥</blockquote>It means that there is an element which is more subtle than the subtle hair and is unique. This a metaphor for an organism. The second element is so subtle that it is irresistible. This is the metaphor for subtle invisible nature. While the third element is the one in which nature is embraced. And that is the omnipotent Supreme Power, the beloved deity.<ref name=":4" />
bālādekamaṇīyaskamutaikaṁ neva dr̥śyate । tataḥ pariṣvajīyasī devatā sā mama priyā ॥25॥</blockquote>It means that there is an element which is more subtle than the subtle hair and is unique. This a metaphor for an organism. The second element is so subtle that it is irresistible. This is the metaphor for subtle invisible nature. While the third element is the one in which nature is embraced. And that is the omnipotent Supreme Power, the beloved deity.<ref name=":4" />
== सृष्टिप्रक्रिया ॥ Process of Creation ==
== सृष्टिप्रक्रिया ॥ Process of Creation ==
According to Prajapati Parmeshthi in the Nasadiya Sukta of the Rigveda, in the early period of creation, there was a substance in liquid state from which the creation has taken place. It is said that the primordial being breathed due to its own inherent powers. That is, no one had power other than that one.<ref name=":4" /><blockquote>आनीदवातं स्वधया तदेकं तस्माद्धान्यन्न परः किं चनास॥२॥<ref name=":1">Rigveda, Mandala 10, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%A8%E0%A5%AF Sukta 129]</ref> ānīdavātaṁ svadhayā tadekaṁ tasmāddhānyanna paraḥ kiṁ canāsa॥2॥</blockquote>It further states that before the creation of the universe, there was initially just darkness covered with darkness. And there was only that liquid.<ref name=":4" /> <blockquote>तम आसीत्तमसा गूळ्हमग्रेऽप्रकेतं सलिलं सर्वमा इदम् ।<ref name=":1" /> tama āsīttamasā gūlhamagre'praketaṁ salilaṁ sarvamā idam।</blockquote>In conclusion, there is a moving fluid which made creation possible. That primordial substance is akin to an atom. For, atoms behave like a liquid due to being too subtle. And then it transforms in the form of water - salilaṁ sarvamedam.
According to Prajapati Parmeshthi in the Nasadiya Sukta of the Rigveda, in the early period of creation, there was a substance in liquid state from which the creation has taken place. It is said that the primordial being breathed due to its own inherent powers. That is, no one had power other than that one.<ref name=":4" /><blockquote>आनीदवातं स्वधया तदेकं तस्माद्धान्यन्न परः किं चनास॥२॥<ref name=":1">Rigveda, Mandala 10, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%A8%E0%A5%AF Sukta 129]</ref> ānīdavātaṁ svadhayā tadekaṁ tasmāddhānyanna paraḥ kiṁ canāsa॥2॥</blockquote>It further states that before the creation of the universe, there was initially just darkness covered with darkness. And there was only that liquid.<ref name=":4" /> <blockquote>तम आसीत्तमसा गूळ्हमग्रेऽप्रकेतं सलिलं सर्वमा इदम् ।<ref name=":1" /> tama āsīttamasā gūlhamagre'praketaṁ salilaṁ sarvamā idam।</blockquote>In conclusion, there is a moving fluid which made creation possible. That primordial substance is akin to an atom. For, atoms behave like a liquid due to being too subtle. And then it transforms in the form of water - salilaṁ sarvamedam. According to Rishi Madhucchanda in the Rigveda, Almighty created the complete space from water. Then appeared time, era and calculation from the space and then the Supreme power created day and night.<ref name=":4" /> After that, the mighty Supreme being created [[Surya (सूर्यः)|the sun]], the moon, [[Dyurloka (द्यु्र्लोकः)|the dyuloka]], [[Prthvi (पृथ्वी)|the earth]], the space and the Sukhaloka respectively.<ref>Sripad Damodar Satavlekar (1985), Rigveda ka Subodh Bhashya ([https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_IV/#book/593 Volume 4]), Pardi: Svadhyay Mandal.</ref><blockquote>ततो रात्र्यजायत ततः समुद्रो अर्णवः ॥१॥ समुद्रादर्णवादधि संवत्सरो अजायत । अहोरात्राणि विदधद्विश्वस्य मिषतो वशी ॥२॥
According to Rishi Madhucchanda in the Rigveda, Almighty created the complete space from water. Then appeared time, era and calculation from the space and then the Supreme power created day and night.<ref name=":4" /> After that, the mighty Supreme being created [[Surya (सूर्यः)|the sun]], the moon, [[Dyurloka (द्यु्र्लोकः)|the dyuloka]], [[Prthvi (पृथ्वी)|the earth]], the space and the Sukhaloka respectively.<ref>Sripad Damodar Satavlekar (1985), Rigveda ka Subodh Bhashya ([https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_IV/#book/593 Volume 4]), Pardi: Svadhyay Mandal.</ref><blockquote>ततो रात्र्यजायत ततः समुद्रो अर्णवः ॥१॥ समुद्रादर्णवादधि संवत्सरो अजायत । अहोरात्राणि विदधद्विश्वस्य मिषतो वशी ॥२॥
सूर्याचन्द्रमसौ धाता यथापूर्वमकल्पयत् । दिवं च पृथिवीं चान्तरिक्षमथो स्वः ॥३॥<ref name=":3">Rigveda, Mandala 10, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%AF%E0%A5%A6 Sukta 190]</ref>
सूर्याचन्द्रमसौ धाता यथापूर्वमकल्पयत् । दिवं च पृथिवीं चान्तरिक्षमथो स्वः ॥३॥<ref name=":3">Rigveda, Mandala 10, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%AF%E0%A5%A6 Sukta 190]</ref>
* Sky: The sky has been considered to be eternal. One of the properties of the sky is 'shabda'. Just as the sky is eternal, so is its property 'shabda' also everlasting.
* Sky: The sky has been considered to be eternal. One of the properties of the sky is 'shabda'. Just as the sky is eternal, so is its property 'shabda' also everlasting.
* Wind: The origin of air is assumed to be from the sky - आकाशाद्वायुः । ākāśādvāyuḥ and is also considered to be eternal like the sky. The air has its own property of touch and the quality of the sky ie. shabda. In this way the two properties of air - touch and word are everlasting.
* Wind: The origin of air is assumed to be from the sky - आकाशाद्वायुः ।<ref name=":5">Taittiriya Upanishad, Brahmananda Valli, [https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80#%E0%A5%A5_%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A8%E0%A5%81%E0%A4%B5%E0%A4%BE%E0%A4%95%E0%A4%83_%E0%A5%A5 Anuvaka 1].</ref> ākāśādvāyuḥ and is also considered to be eternal like the sky. The air has its own property of touch and the quality of the sky ie. shabda. In this way the two properties of air - touch and word are everlasting.
* Fire: Fire, also known as teja, is believed to have originated air - वायोराग्निः । vāyorāgniḥ. It has three properties viz. shabda, touch and form. And all three qualities are eternal.
* Fire: Fire, also known as teja, is believed to have originated air - वायोरग्निः ।<ref name=":5" /> vāyoragniḥ. It has three properties viz. shabda, touch and form. And all three qualities are eternal.
* Water: Also known as Ap, the origin of water is assumed to be from agni or fire - अग्नेरापः । agnerāpaḥ. It is everlasting and has four properties viz. shabda, touch, form and taste that are all eternal like itself.
* Water: Also known as Ap, the origin of water is assumed to be from agni or fire - अग्नेरापः ।<ref name=":5" /> agnerāpaḥ. It is everlasting and has four properties viz. shabda, touch, form and taste that are all eternal like itself.
* Earth: It is believed to originate from water. And shabda, touch, form, taste and smell are the five properties of earth.
* Earth: It is believed to originate from water. And shabda, touch, form, taste and smell are the five properties of earth.
Thus, the entire universe is created by these five great elements viz. water, fire, air, sky and earth. And their properties are continual.<ref name=":2" />
Thus, the entire universe is created by these five great elements viz. water, fire, air, sky and earth. And their properties are continual.<ref name=":2" />
== जीवात्मन् ॥ Individual Self ==
The Taittiriya Upanishad states that from the [[Atman (आत्मन्)|Atman]] came into existence ether possessing the quality of sound. From ether came air, possessing the qualities of sound and touch. Then came into being fire with the qualities of sound, touch and colour. From fire, water having the qualities of sound touch, colour and taste came into being. And from water came into existence earth with the qualities of sound, touch, colour, taste and smell. Then vegetation grew from earth. From vegetation came food and from food, [[Purusha (पुरुषः)|Purusha]] came into existence.<ref name=":6">Vettam Mani (1975), Puranic Encyclopaedia, Delhi: Motilal Banarsidass. [https://archive.org/details/puranicencyclopa00maniuoft/page/358/mode/2up?view=theater See: Jivatman]</ref> <blockquote>तस्माद्वा एतस्मादात्मन आकाशः संभूतः । आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी । पृथिव्या ओषधयः । ओषधीभ्योऽन्नम् । अन्नात्पुरुषः । स वा एष पुरुषोऽन्नरसमयः ।...॥ १ ॥<ref name=":5" /> tasmādvā etasmādātmana ākāśaḥ saṁbhūtaḥ । ākāśādvāyuḥ । vāyoragniḥ । agnerāpaḥ । adbhyaḥ pr̥thivī । pr̥thivyā oṣadhayaḥ । oṣadhībhyo'nnam । annātpuruṣaḥ । sa vā eṣa puruṣo'nnarasamayaḥ ।...॥ 1 ॥ </blockquote>Parabrahman is the Supreme being while aparabrahman is next to the Supreme being. The minute and subtle form of Aparabrahman is called the Jivatman that dwells in the materialized form of aparabrahman ie. [[Sharira (शरीरम्)|the body]]. So, the body which is made of the five elements is the dwelling place of the Jivatman. It sits in the miniature lotus of heart in the miniature ether. The Jivatman or individual Self exists in every living being. The body originated from food is the outer covering of the Jivatman. This materialized body is also called 'Annamayakosha'. Inside this annamayakosha there is the Pranamayakosha (the chest of the life breaths). It is stated in the Taittiriya Upanishad that this Pranamayakosha is separate from and existing inside the annamayakosha. It has the shape of a man. The life breath which appears as the inhaling and exhaling breath is the head of the Pranamayakosha. The life breath Vyana is its right wing, Apana is the left wing, ether its atman and Prthvi (the earth) its tail.<ref name=":6" /><blockquote>तस्मादन्नं तदुच्यत इति । ... अन्योऽन्तर आत्मा प्राणमयः । ... स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य प्राण एव शिरः । व्यानो दक्षिणः पक्षः । अपान उत्तरः पक्षः । आकाश आत्मा । पृथिवी पुच्छं प्रतिष्ठा । ... ॥ १ ॥<ref>Taittiriya Upanishad, Brahmananda Valli, [https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80#%E0%A5%A5_%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8A%E0%A4%BD%E0%A4%B5%E0%A4%BE%E0%A4%95%E0%A4%83_%E0%A5%A5 Anuvaka 2].</ref>tasmādannaṁ taducyata iti । ... anyo'ntara ātmā prāṇamayaḥ । ... sa vā eṣa puruṣavidha eva । tasya puruṣavidhatām । anvayaṁ puruṣavidhaḥ । tasya prāṇa eva śiraḥ । vyāno dakṣiṇaḥ pakṣaḥ । apāna uttaraḥ pakṣaḥ । ākāśa ātmā । pr̥thivī pucchaṁ pratiṣṭhā । ... ॥ 1 ॥</blockquote>Inside the Pranamayakosha, there exists the Manomayakosha (the chest of [[Manas (मनः)|mind]]) that fills the entire interior of the Pranamayakosha. And inside the Manomayakosha exists the Vijnanamayakosha (the chest of knowledge or understanding) inside which the jivatman or individual Self dwells and pervades the entire body. It is by the activity of the Vijnanamayakosha that the jivatman feels its individuality. And inside the Vijnanamayakosha exists a fifth kosha known as the Anandamayakosha, which is the immediate covering of the jivatman, and which has no sense of individuality. These three Koshas viz. Anandamayakosha, Vijnanamayakosha and Pranamayakosha together is called Sukshmasharira (the subtle body).
The heart is the abode of the jivatman making the name hrdayam for heart meaningful (hrdi ayam ie. in the heart this being exists). And according to the Kathopanishad, the purusha sitting inside the heart or the jivatman is only as big as the toe.<ref name=":6" /><blockquote>अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति ।...॥ १२ ॥<ref>Kathopanishad, Adhyaya 2, [https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%A0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Prathama Valli].</ref> aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati ।...॥ 12 ॥</blockquote>However, the Jivatman or the Aparabrahman is without beginning. Even from the past which is beyond our thinking, crores and crores of Jivatmans had got into individuals and when the Annamayakoshas of the individuals decayed due to death, they abandoned them and entered into new individuals.
The author of the [[Brhadaranyaka Upanishad (बृहदारण्यकोपनिषद्)|Brhadaranyaka Upanishad]] gives an explanation to the question 'why this Jivatman which is as free as air enters the body of man, beast, bird, tree, rock etc. and subjects itself to misery and hardship'. It says,
"Where does the Jivatman originate from? how does it enter this body?" Jivatman originates from Paramatman. As the shadow pervades the body of a man, this Jivatman overshadows this body."<ref name=":6" />
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