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Cosmological speculations are already met with in the Rv., though in vedic period, the basis of these speculations was not a generally adopted theory or mythological conception as to the origin of the world but widely different ideas prevailed which later on were developed and combined. In the period of the Brahmanas and upanisads though there is an apparent tendency towards close agreement a similar variety of 12 anatmany atmavijnanam sa te maya janardana | aham mameti bhavo 'tra yaya samupajayate " 203.6-18.

811 opinion prevailed and uniformity was not achieved even in the Puranas. On the other hand regarding cosmography different writers of the same period are much more nearly at one regarding the plan and structure of the universe, at least in its main outlines, than regarding its origin and development, but it goes without saying that both sets of ideas as well as cosmographic basis of well-ascertained facts. W cosmogonic are equally fanciful, and lack the 13 worthy, The passage from ERE, Vol. IV, discussing the nature of cosmogony and cosmography in the epics and Puranas is note, Since the Brahma Purana also contains the same characteristics: "The variety of views as to the origin of the world which obtained in the proceeding periods still continues, but there is a decided tendency towards introducing some order. The mythological elements of cosmogony are mostly adopted from vedic literature, and further developed, some are of more modern origin, both elements are variously combined. These mythologicel elements are as follows:- (i) The highest godhoad, Brahman or Atman, identified with Narayana, Visnu, Sambhu etc. according to the sectarian tendency of the author, (ii) The primeval waters or darkness (iii) The purusa or Hiranyagarbha who sprang up therein (iv) The world-egg which brought forth Brahma (or Prajapati, Pitamaha), (v) The lotus from which came Brahma, the 13 ERE, Vol, IV, PP. 155 ff.

812 lotus itself came either from the waters or from the navel of Visnu (vi) The intermediate creators or mental sons of Brahma, numbering seven or eight, Marichi etc. (vii) The successive creations and destructions of the world."14 While in the preceding period cosmogonic myths are of an episodical character, in the period of epics and Puranas the same subject is treated at a greater length and for its own sake. Its importance is fully recognised in the Puranas for cosmogony and secondary creation i.e. the successive destructions and renovations of world - belong to the five, gharacteristic the topics of the Puranas. The Brahma Purana contains the following different versions regarding the cosmogonical speculations