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What is the Hindu explanation of Creation?
How were, the world we live in, the universe we see and observe, created?
Have the Hindu scriptures attempted any explanation of this phenomenon?
Can their explanations stand the scrutiny of science?
The secret behind the creation of this world, the process of creation, the mystery surrounding the phenomena of birth and death, the problem of good and evil, the ultimate goal of human life and other questions like these, have been taking the human intelligence from time immemorial, ever eluding any intelligible solutions. Hindu Rishis have offered their solutions to these, based on their own mystic experiences, which are also the dictates of the Vedas. The ‘Shad darsanas’ or the six systems of philosophy are direct result of their experiences and researches. In them we find several explanations regarding creation.
Main ones are as follows:
The Samkhya system of Kapila and the Yoga system of Patanjali advances the theory that the Prakriti (the fundamental matrix of matter) evolves into this universe in the presence of the Purushas (or individual souls) who act as catalytic agents. In fact, the whole process of creation is for the benefit of the Purushas, for their spiritual unfoldment resulting finally in their emancipation. The five elements namely earth, water, fire, air and space, the five sense organs namely the eyes, the nose, the ears, the mouth and the skin and the mind are all evoluates of Prakriti only. The universe is a permutation and combination of these. Though essentially detached from Prakriti, if any Purusha feels and attachment towards Prakriti and its products he becomes involves in bondage leading to repeated transmigration. If he an successfully detach himself through discrimination and wisdom, he will be emancipated.
According to the Vedanta system propounded by Badarayana Vyasa, Brahmanzthe Absolute projects this universe out of itself, sustains it and withdraws it into itself at the end of the cycle. This means that Brahman the Absolute which is One without a second, becomes ‘many’, gets ‘evolved’ as the universe and ‘returns’ to Its original state of unity. It is something like the web coming out of the spider’s mouth, sparks emitted out of fire or vegetation growing out of earth. Everything that exists is really Brahman, there is nothing that is into Brahman. Thus Vedanta teaches a fundamental unity behind the universe.
When we look at the theories of modern science which declare that electrons are fundamental particles of matter, the permutations and combinations of which have given rise to the various objects of creation, we are tempted to conclude that modern science is fast approaching the finding of Vedanta. Whereas modern science has not yet been able even to define in unambiguous terms, let alone explain, what mind, consciousness and life are, Vedanta affirms in unequivocal terms that Brahman or Atman, whose nature is eternal Existence, Consciousness and Bliss, is the fundamental and only reality from which everything else, has evolved. This affirmation has obviously gone far beyond the discoveries and declarations of modern science.
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The Suryasiddhanta speaks of the same division of time.
According to it:
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Years |
Kaliyuga consists of |
432,000 |
Dvaparayuga " |
864,000 |
Tretayuga " |
1,296,000 |
Krtayuga " |
1,728,000 |
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|
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Years |
Thus a Mahayuga consisting of these four yugas comprises 4,320,000 yrs |
4,320,000 |
71 such Mahayugas at the close of 1,728,000 years make one Manvantara of |
308,448,000 |
14 such Manvantaras constitute one kalpa of |
4,320,000,000 |
Two Kalpas make a day and night of Brahma of |
8,640,000,000 |
360 such days make one year of Brahma consisting of |
3,110,400,000,000 |
100 such years constitute Brahma’s lifetime of |
311,040,000,000,000 |
The world is absorbed in the avyaktam or the Unmanifested or Mulaprakriti during the cosmic pralaya (involution of the world). Just as the tree remains in a latent state in the seed, so also this whole universe remains in a latent state in a seed form in the Mulaprakriti during pralaya. This is the night of Brahma.
This is the cosmic night. Again the world is projected at the beginning of the Mahakalpa (evolution). There comes the cosmic dawn or cosmic day. The eternal rhythm of cosmic day and night (evolution and involution) is kept up in the macrocosm.
Nothing that comes under this ever-revolving wheel of cosmic day and night lasts forever. That is the reason why the seers of the Upanishads, the sages of yore lived in the transcendental Supreme Being, the Imperishable Self, the indestructible Purusa, the supreme goal of life, the highest end of man, which is beyond the cosmic day and night. Just as the seeds that are fried can hardly germinate, so also those who have attained to the imperishable Brahman, the Absolute, the Eternal, cannot return to this world of sorrow, pain and misery. They know neither day nor night. They are one with Existence Absolute.
The manifested and the unmanifested dwell in Brahman.
Brahman is beyond the manifested and the unmanifested.
When the world and the body are destroyed Brahman is not destroyed. The waves come out and subside, but the ocean remains unaffected. So also the worlds come and subside, but Brahman the source of everything, the source of Mulaprakriti, ever remains unaffected. Just as ornaments come out of gold and then go back to gold when they are melted, so also all the worlds come out of Brahman and go back to Brahman. Gold is in no way affected by the various forms such as earrings, bracelets, anklets, etc., that have been made of it. Even so Brahman is not in the least affected by the projection and destruction (dissolution) of the worlds and the bodies of beings. He remains always as He is.
More to come later
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