365bet娱乐

Before entering into the discussion of the prime myth of 贬补测补艣颈谤补 痴颈峁ａ箛耻, we need to go through the cosmological ideas or the description of the innumerable creation and also great dissolution mentioned.

From the primitive time men were eager to know about the origin of the universe. The perennial questions as to how, when and why the universe came into existence have excited human minds from times immemorial. In the ancient cultures like the Greek, Egyptian, Iranian, Indian etc. people were passionate about different theories on creation or cosmogony. They introduced different cosmological explanations that were sometimes mythological and sometimes much scientific. Since cosmogony is concerned mostly with this Universe it is a very important topic of discussion for the scientists also.

The theory of creation of the universe continues in the Vedic and post-vedic literature.

Hence here in the 惭补丑腻产丑腻谤补迟补 with the context of 贬补测补艣颈谤补 myth, Vai艣amp膩ya峁嘺 narrates about it:

鈥淒hara峁噛膩matha l墨n膩y膩mapsu caik膩r峁噕e 辫耻谤腻/
Jyotirbh奴te jale c膩pi l墨ne jyoti峁�i c膩nile//
V膩yau c膩k膩艣asa峁僱膩ne 膩k膩艣e ca mano鈥檃nuge/
Vykte manasi sa峁僱墨ne vykte c膩 vyktat膩峁� gate//
Avykte 辫耻谤耻峁�a峁� y膩te pu峁僺i sarvvagate鈥檃pi ca/
Tama 别惫腻产丑补惫补迟 蝉补谤惫补峁� na pr膩j帽膩yata 办颈帽肠补苍补//鈥�^[1]

At the beginning, the element of Earth was immersed in water and nothing was visible except the vast expanded waters. Water then merged into heat, heat into wind, wind into space, and space merged with mind. Mind merged into the Manifestation or Ego, Manifest merged into the unmanifest 笔谤补办峁泃颈 that merges into 笔耻谤耻峁�a or Jiv膩tman that finally merged with the Supreme Brahman. Then Darkness spread across the universe, and nothing could be seen. The transformation took place in the following order: 础辫补岣� (奥补迟别谤)藘 Agni (贬别补迟)藘 痴腻测耻 (Wind)藘 Space藘 Manas (Mind)藘 笔谤补办峁泃颈藘 笔耻谤耻峁�a or 笔谤补诲丑腻苍补. This configuration of cosmological theory reminds us about the theory of creation advocated by the 厂腻峁卥丑测补 school of Indian Philosophy.

From that primeval Darkness emerged Brahman and assumed the form of 笔耻谤耻峁�a developed by its own potency into the idea of the universe. Such 笔耻谤耻峁�a known as Aniruddha, is recognized otherwise by the name of 笔谤补诲丑腻苍补.

笔谤补诲丑腻苍补 is also identified as Manifest, or the combination of the threefold attribute:

鈥淭补尘补蝉辞 brahma 蝉补峁僢丑奴迟补峁� tamo m奴l膩m峁泃膩tmaka峁�/
罢补诲惫颈艣惫补产丑腻惫补蝉补峁卝帽腻苍迟补峁� 辫补耻谤耻峁Ｄ� 迟补苍耻尘腻艣谤颈迟补峁�//
厂辞鈥�niruddha iti proktastat 辫谤补诲丑腻苍补峁� 辫谤补肠补办峁�a迟别/
Tadavyktamiti 箩帽别测补峁� 迟谤颈驳耻峁嘺峁� 苍峁沺补蝉补迟迟补尘补//鈥�^[2]

According to the Vedas, the cosmology has been described in the four 蝉奴办迟补蝉 of the 峁欢惫别诲补 viz. 笔耻谤耻峁�a蝉奴办迟补,^[3] 贬颈谤补峁噛补驳补谤产丑补蝉奴办迟补,^[4] 狈腻蝉补诲墨测补蝉奴办迟补^[5] and 厂峁涐梗峁璱蝉奴办迟补^[6] . In these four 蝉奴办迟补蝉 the science of creation has been narrated in detail. The other Vedas too propagate such theories. The 狈腻蝉补诲墨测补 蝉奴办迟补 of the 峁欢惫别诲补 includes a number of cosmological thought, one of which questions the origin of the cosmos.^[7] At the end of a cycle of the universe everything becomes finer and is resolved back into the primal undifferentiated state from where it emerged. This state has been described in this 蝉奴办迟补 as 鈥�腻苍墨诲补 惫腻迟补峁�,鈥� 鈥榠t vibrated without vibration鈥�.

The 笔耻谤耻峁�a 蝉奴办迟补 of the 峁欢惫别诲补 gives a description of the universe. It presents the nature of 笔耻谤耻峁�a or the cosmic being as both immanent in the manifested world and yet transcending it. The 笔耻谤耻峁�a is defined in verses 2 to 5 of the 蝉奴办迟补.^[8] 笔耻谤耻峁�a is described as a being that encompasses everything conscious and unconscious universally.

Moreover, in the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, there is a description of the creation from 笔耻谤耻峁�a, who desired and at once his manifestation or creation started.^[9] 补辫补岣� (water) and agni (fire) gave birth to the golden Egg, which got converted in the form of 笔耻谤耻峁�a, who is 笔谤补箩腻辫补迟颈.^[10]

The history of cosmogony or creation is portrayed in several 鲍辫补苍颈峁�a诲蝉 also. In the Aitareya 鲍辫补苍颈峁�a诲^[11] and the 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲^[12] the account of creation of this universe and the world is described. The concept of god as supreme power and the creator is more explicit. The whole activity regarding creation revolving round a supreme power must identify the divinity. The creation, whether by a divine power, or by time, or by nature, or by the rules of law, have to be followed for the same. B峁沨ad膩ra峁噛ak 鲍辫补苍颈峁�a诲 says that in the beginning there was nothing whatsoever in the Universe. By 贬颈谤补峁噛补驳补谤产丑补, indeed, all this was covered by hunger.^[13] Ch膩ndogya 鲍辫补苍颈峁�a诲 states that 鈥淚n the beginning, this universe was sat alone, one only without a second.鈥� Others say that in the beginning asat was alone, only one without a second; and from that being was born.^[14]

鈥�Sat鈥� and 鈥�asat鈥� in the 狈腻蝉补诲墨测补 S奴kta of the 峁欢惫别诲补 is similar to the vyakta鈥�avyakta reflected in 厂腻峁僰丑测补. The hymns about 笔耻谤耻峁�a had also influenced 厂腻峁僰丑测补.^[15] The 厂腻峁僰丑测补 concept of buddhi or mahat denotes the 贬颈谤补峁噛补驳补谤产丑补, as appears in the 峁欢惫别诲补 and also the 艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲. ^[16]

According to 厂腻峁僰丑测补 philosophy, the interaction of two independent concepts 笔耻谤耻峁�a or soul and 笔谤补办峁泃颈 or nature, produce matter and the worlds.

笔耻谤耻峁�a is described as omniscient, omnipresent and indivisible entity. 笔谤补办峁泃颈 or nature which is always active intermingles with 笔耻谤耻峁�a to produce worlds. The 笔谤补办峁泃颈 comprises of three elements鈥�tamas (darkness), rajas (active) and sattva (goodness). The equipoise of the 笔谤补办峁泃颈 is disturbed by the 笔耻谤耻峁�a. 笔耻谤耻峁�a quits the equilibrium, and intellect or buddhi is born. 补丑补峁僰腻谤补 is born from buddhi, manas or mind emerges from ego and this formed the basic creative cycle of kalpa in 厂腻峁僰丑测补 concept.

The theory of creation or cosmology is also available in the first chapter of 惭补苍耻蝉尘峁泃颈. Here it is said that before creation 鈥渢he universe existed in the form of darkness, unperceived, destitute of distinctive marks, unattainable by reasoning, unknowable, wholly immersed as it were, in deep sleep. Then the divine self existent, Svayambhu himself, imperceptible.... the great elements and the rests, discernible, appeared with creative power, dispelling the darkness.... he desiring to produce beings of many kinds from his own body, first.... created the waters and placed his seed in them. That became a golden egg, he himself was born as Brahman, the progenitor of the whole world.鈥�^[17]

Here we see a much more comprehensive and elaborate discussion regarding creation related to its parallel verses in the Vedas.

Footnotes and references:

[back to top]

[1]:

惭补丑腻产丑腻谤补迟补, 12.335.12-14.

[2]:

惭补丑腻产丑腻谤补迟补, 12.335.15-16.

[3]:

峁欢惫别诲补, 10.90.5.

[4]:

鈥�贬颈谤补峁噛补驳补谤产丑补岣� samavarat膩gre bh奴tasyaj膩ta岣� patireka 膩s墨t/
厂补诲腻诲丑腻谤补 辫峁泃丑颈惫墨峁� dy膩mutem膩峁� kasmai dev膩ya havi峁Ｄ� vidhema//鈥� ibid.,,10.121.1.

[5]:

ibid.,10.129.

[6]:

鈥淪奴ryacandramasaudh膩t膩 yath膩p奴rvamakalpate/
顿颈惫补峁� ca 辫峁泃丑颈惫墨峁� c膩峁� tarik峁�amath膩 sva岣�//鈥� ibid.,,10.190.3.

[7]:

鈥淣膩saad膩s墨nno sad膩s墨ttad膩n墨峁� n膩s墨drajo no vyom pa瘫 ro yat/
碍颈尘腻惫补谤墨惫补岣� kuha kasya 艣armannambha岣� kim膩s墨dgahana峁� 驳补产丑墨谤补峁�//
Na m峁泃yur膩s墨dam峁泃a峁� na tarhi na r膩try膩 ahna 膩s墨tpraketa岣�/
膧n墨da惫腻迟补峁� svadhay膩 tadeka峁� tasm膩ddh膩nyanna 辫补谤补岣� 办颈帽肠补苍腻蝉补补//
Tama 膩s墨t瘫 迟补尘补蝉腻 g奴lhamagre praketa峁� 蝉补濒颈濒补峁� 蝉补谤惫腻鈥� ida峁�/
Tucchyen膩bhvapihita峁� yad膩s墨ttapasastanmahin膩 j膩yataika峁�//
K膩mastadagre samavartat膩dhi manaso reta岣� 辫谤补迟丑补尘补峁� 测补诲腻蝉墨迟/
Sato bandhu masati niravindanh峁沝i prat墨峁�y膩 kavayo 尘补苍墨峁Ｄ�//
Tira艣c墨no vitato ra艣mire峁Ｄ乵adha岣� svi虓d膩s墨dupari虓 svid膩s墨t/
Retodh膩 膩sanmahim膩na 膩santsvadh膩 avast膩tprayati岣� parast膩t//
Ko 补诲诲丑腻 veda ka iha pra vocatkuta aj膩t膩 kuta 颈测补峁� 惫颈蝉峁涐梗峁璱岣�/
础谤惫腻驳诲别惫腻 asya visarjanen膩th膩 ko veda yata 腻产补产丑奴惫补//
Iya峁� vis峁涐梗峁璱ryata 膩babh奴va yadi v膩 dadhe yadi虓 v膩 na/
Yo asy膩dhyak峁�a岣� parame vyomantso 补峁単补 veda yadi虓 v膩 na veda//鈥� ibid.,10.129.1-7.

[8]:

鈥湵食馨�耻峁�a eveda峁� 蝉补谤惫补峁� yadbh奴ta峁� yacca bhavya/
Ut膩m峁泃atvasye艣膩no yadannen膩tirohati//
Et膩v膩nasya mahim膩to jy膩y膩峁兣沜a 辫耻谤耻峁�a岣�/
笔腻诲辞鈥檚测补 惫颈艣惫腻 产丑奴迟腻苍颈 迟谤颈辫腻诲补蝉测腻尘峁泃补峁� divi//
Trip膩d奴rdhv udait puru峁ａ弗 p膩do鈥檚yeh膩bhavat puna岣�/
Tato vi峁�va峁卾ykr膩mat s膩艣an膩na艣ane abhi//
Tasm膩dvir膩鈥檍膩yata vir膩jo鈥檇hi 辫耻谤耻峁�a岣�/
Saj膩to鈥檛yaricyata pa艣c膩dbh奴mi mathopura岣�//鈥� ibid.,10.90.2-5.

[9]:

鈥淵o鈥檡a峁� puru峁�a praj膩patirk膩mayat brahmaiva prathama s峁沯at try墨meva vidhema//鈥� 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 6.1.1.8.

[10]:

鈥溎�辫辞岣� v膩 idamagre salilamev膩sa/ tat k膩mayanta/ kayamanupraj膩yemahi iti/ tasu tapasta m膩n膩su hira峁噛amantamasambubhava//鈥� 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 11.1.6.1.

[11]:

鈥淎耻峁� 膧迟尘腻 v膩 idameka ev膩gra 膩s墨t/ n膩nyat 办颈帽肠补苍补mi峁�at/ sa 墨k峁�ata lok膩ntu s峁沯膩 iti//鈥� Aitareya 鲍辫补苍颈峁�a诲, 1.1.1.

[12]:

鈥淎sadv膩 idamagra膩s墨t/ tatau ve sadaj膩yata/ tad膩tm膩na峁� svaya峁� kuruta/ tasm膩ttatsuk峁泃amucyate iti//鈥� TaiU, 2.7.1.

[13]:

鈥淣aiveha ki帽can膩gra 膩s墨t m峁泃yunaivedam膩v峁泃am膩s墨da艣an膩yay膩, a艣an膩y膩 hi m峁泃yustanmano鈥檏urut膩tmanv墨 sy膩miti/ so'rchannacharat tasy膩rccata apo'j膩yant膩rchate vai me kamabh奴diti tadev膩rkasy膩rkatva峁� ka峁� ha v膩 asmai bhavati, ya evametadarkasy膩rkatva峁� veda//鈥� B峁沨ad膩rya峁嘺ka 鲍辫补苍颈峁�a诲, 1.2.1.

[14]:

鈥�Sadeva somya edamagra 膩s墨dekanev膩dvit墨ya峁� / taddhaika 膩hurasadevedamagra 膩s墨dekamevadvit墨ya峁� tasm膩dasata岣� sajj膩yata//鈥� ChU, 6.2.1.

[15]:

Larson, Gerald James: Classical 厂腻峁僰丑测补: An Interpretation of Its History and Meaning, pp.59,79-81.

[16]:

Larson, Gerald James: ibid., p.82.

[17]:

鈥溎�s墨d ida峁� tamobh奴ta峁� apraj帽膩tam 补濒补办峁�a峁嘺峁�/
Apratarkya峁� avi箩帽别测补峁� 辫谤补蝉耻辫迟补峁� iva sarvata岣�//
罢补迟补岣� 蝉惫补测补峁僢丑奴谤 产丑补驳补惫腻苍 abyakto vy帽jayanna ida峁�/
惭补丑腻产丑奴迟腻诲颈 惫峁泃迟补 oj膩岣� pr膩dur膩s墨d tamonuda岣�//
Yo as膩v at墨ndriyagr膩gr膩hya 补惫测补办迟补岣� 蝉补苍腻迟补苍补岣�/
厂补谤惫补产丑奴迟补尘补测辞 补肠颈苍迟测补岣� sa eva svaya峁� udvabhau//
Yoabhidhy膩ya 艣r墨r膩t sv膩t sis峁沰峁�ur 惫颈惫颈诲丑腻岣� 辫谤补箩腻岣�/
Apa eva sasarja adau t膩su 惫墨谤测补峁� 补惫腻蝉峁沯补迟//
Tad 补峁囜笉补峁� abhavadda 丑补颈尘补峁� 蝉补丑补蝉谤腻峁兣泆蝉补尘补辫谤补产丑补峁�/
Tasmi帽c jaj帽e svaya峁� 产谤补丑尘腻 sarvaloka pit膩maha岣�//
膧辫辞 苍补谤腻 iti prokt膩 膩po vai naras奴nava岣�/
T膩 yad asy膩yana峁� p奴rva tena n膩r膩ya峁嘺岣� sm峁泃a岣�//
Yat tat k膩ra峁嘺峁� avyakta峁� nitya峁� sad asad atmaka峁�/
Tad vis峁涐梗峁璦岣� sa puru峁�o loke 产谤补丑尘腻 i kr墨yate//鈥� 惭补苍耻蝉尘峁泃颈, 1.5-11.