CREATION - PLANET EARTH & MOON

                                 

 

Blog No. 4:

The Creation of Planet Earth and the Moon

In Blog No. 3, we explored contemporary thought on the creation of the Universe. Today, let us journey into the origins of our home—Planet Earth.

Scientific Perspective: Birth of Earth and Moon

The Universe began approximately 13.8 billion years ago, emerging from an infinitely dense point—a singularity. Galaxies and planets formed gradually, with Earth appearing around 4.54 billion years ago. At that time, the Moon did not exist; it formed roughly 40 million years later.

Earth’s formation occurred through a process called accretion, where dust and gas from the solar nebula clumped together under gravity. These collisions created a molten proto-Earth, which eventually cooled, developed a crust, and began forming oceans through volcanic outgassing.

Around this time, a Mars-sized protoplanet named Theia collided with the young Earth. The impact was so immense that it:

•    Absorbed part of Theia into Earth, increasing its size

•    Ejected molten debris into orbit, which coalesced to form the Moon

•    Tilted Earth’s axis, giving rise to seasons

Lunar rocks brought back by Apollo missions show a composition nearly identical to Earth’s crust, supporting this theory. The Giant Impact Hypothesis was first proposed in 1946 by Canadian geologist Reginald Daly.

 

Mythological Perspective: Varaha Avatar and Bhumi Devi

In the Bhagavata Purana, the creation of Bhumi Devi (Earth) is told through the divine tale of Varaha Avatar, an incarnation of Lord Vishnu in Satya Yuga.

The story begins in Vaikuntha, where Vishnu’s gatekeepers, Jaya and Vijaya, deny entry to the four sons of Brahma. Angered, the sages curse them to be born as mortals. Vishnu consoles them, saying the curse will end only when he slays them himself.

Thus, Jaya and Vijaya are born as the demon brothers Hiranyaksha and Hiranyakashipu. Empowered by a boon from Brahma, Hiranyaksha becomes arrogant and drags the Earth into the depths of the cosmic ocean.

To restore balance, Vishnu incarnates as a colossal boar—Varaha—emerging from Brahma’s nostrils. He dives into the ocean, lifts Bhumi Devi on his tusks, and places her safely above. A fierce battle ensues, and as sunset nears, Varaha slays Hiranyaksha, fulfilling the curse and restoring Earth to its rightful place.

                                 

Picture depicting Varaha Avatar lifting Bhumi Devi

on his tusk and bringing her back from the depths of the ocean.

(Custom-made by Copilot)

 

The Varaha Avatar symbolizes cosmic rescue, divine justice, and the triumph of Dharma.

Vedic Time Cycles

In Puranic cosmology, the age of Earth is divided into four Yugas:

•    Satya Yuga

•    Treta Yuga

•    Dvapara Yuga

•    Kali Yuga

One full cycle of these four yugas is called a Maha Yuga (4.32 million years).

1,000 Maha Yugas make up a Kalpa, or one day of Brahma.

After each cycle, the universe undergoes Pralaya (dissolution) before being recreated anew.

 

Moon in Mythology: Chandra and Tara

Chandra, the Moon god, is a fascinating figure in Indian mythology. Born to sage Atri and Anasuya, he is the brother of Dattatreya and Durvasa, and is traditionally married to the 27 daughters of Daksha, who embody the Nakshatras (lunar constellations).

One of the most dramatic episodes in Chandra’s lore involves Tara, the wife of Brihaspati (planet Jupiter in Vedic astrology), guru of the Devas. Tara, drawn to Chandra, chooses to stay with him despite Brihaspati’s pleas. The conflict escalates into a celestial standoff, with Indra threatening war and the Asuras, led by Shukra (Planet Venus in Vedic astrology) preceptor of the Asuras and, siding with Chandra.

                            

The Picture shows Tara eloping with Chandra.

(Custom made picture by Copilot)

 

Eventually, Brahma intervenes, restoring peace and compelling Chandra to return Tara. However, Tara is pregnant, and a dispute arises over the child’s paternity. Upon Brahma’s inquiry, Tara confirms Chandra as the father. The child, Budha, later becomes the deity of intellect and planetary wisdom.

In Conclusion

The creation of Earth and Moon took place approximately 4.5 billion years ago, long before any conscious observer existed. What we understand today are a blend of scientific theories and mythological narratives—each offering a unique lens into the mystery of our origins.

Science continues to evolve. In 1946, the first modern theory of lunar formation was proposed. As knowledge expands, we inch closer to comprehending the vast cosmos that began 13.8 billion years ago.

As Isaac Newton humbly reflected near the end of his life: “I do not know what I may appear to the world, but to myself I seem to have been only like a boy playing on the sea-shore, and diverting myself in now and then finding a smoother pebble or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me.”

In the Bhagavad Gita, Shloka 11.8 conveys a similar truth about the limits of human perception:

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा ।

दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥

Which Means:

But you cannot see My cosmic form with these physical eyes of yours. Therefore, I grant you divine vision. Behold My majestic opulence!

Visvarupa form of Krishna

(Custom made by Copilot)

 

 

 

Thereafter, Arjuna beheld the Visvarupa—the universal form of Krishna. This shloka beautifully illustrates that divine reality transcends the limitations of human perception. Only through divine grace can one glimpse the true form of the Supreme.

Yet, human nature is inherently inquisitive. We continue to probe deeper and deeper. In the days to come, new knowledge will emerge, and fresh interpretations of ancient texts will unfold—bridging the timeless wisdom of the past with the evolving insights of the present.

TO BE CONTINUED…

In the next blog, we will dive deeper into the mysteries of the Valmiki Ramayan.

 

Blog No. 3 - CREATION Part 2

 

BLOG No. 3

 

Today, we continue our exploration of the contemporary thought on the Creation of the Universe, building on our earlier discussions of the creation narratives found in the Vishnu Purana and the Rig Veda.

The origin of the universe has fascinated thinkers for millennia. Ancient Greek philosopher Aristotle (384 to 322 BCE) believed in an eternal, unchanging cosmos. He rejected the idea of a beginning or end, proposing that the universe had always existed in a state of motion governed by a "Prime Mover"—an unmoved source of all movement.

Centuries later, Galileo Galilei (1564–1642) challenged Aristotelian cosmology through observation. Using his telescope, Galileo confirmed that celestial bodies were not perfect or immutable, and that Earth was not the centre of the universe. His work laid the foundation for a scientific approach to cosmology. When Galileo publicly supported this heliocentric view, he provoked the ire of the Catholic Church. In 1633, he was tried by the Roman Inquisition for heresy. Found guilty of contradicting Church doctrine, he was sentenced to life imprisonment, which was later commuted to house arrest. He spent the rest of his life under house arrest and died in 1642 at the age of 77. After about 200 years the Catholic Church officially allowed the publication of books supporting heliocentrism in 1822 and apologised to Galileo Galilei.

Isaac Newton (1643 – 1727) revolutionized our understanding of motion and gravity. His laws described how objects move and interact, both on Earth and in the heavens. Newton’s universe was vast and mechanical, governed by predictable laws—but still assumed to be eternal and static. Newton’s Laws of Motion and Gravity are used till date in engineering of structures, machines and even missiles and rockets and satellites.

The idea of a dynamic universe emerged with Albert Einstein (14 March 1879 – 18 April 1955), whose theory of General Relativity (1915) showed that space and time are interwoven and can bend under the influence of mass and energy. Initially, Einstein resisted the implication that the universe could be expanding, even introducing a "cosmological constant" to preserve a static model.

However, observations by Edwin Hubble in the 1920s revealed that galaxies are moving away from each other, suggesting the universe is expanding. This led to the formulation of the Big Bang theory, which posits that the universe began as an extremely hot, dense point around 13.8 billion years ago and has been expanding ever since. For the first time The Big Bang Theory was proposed by Georges Lemaître, a Belgian Catholic priest, physicist, and astronomer, in 1927.

The custom-made diagram above is prepared by Copilot which shows the infographic-style timeline that traces the universe’s evolution from the Big Bang to the present day, with distinct phases, particle transitions, and cosmic milestones. The timeline below the funnel shows how temperature, energy, and time scale across billions of years, reminding us that even the tiniest fractions of a second can shape eternity.

From the fiery birth of time to the quiet hum of galaxies, the universe has unfolded like a grand symphony—each epoch a movement, each particle a note. This visual timeline traces the story of everything: from the explosive moment of the Big Bang to the starlit present we now inhabit.

From Aristotle’s eternal cosmos to Einstein’s curved spacetime, our understanding of the universe’s origin has evolved dramatically—culminating in the Big Bang, a theory that continues to be refined through modern astrophysics and cosmology.

Comparison: Vedic Wisdom vs. Big Bang Science

The Big Bang theory suggests that the universe began around 13.8 billion years ago from an infinitely dense point—a singularity. From this moment, space, time, matter, and energy expanded rapidly, giving birth to the cosmos we observe today. It’s a linear model rooted in physics, backed by cosmic microwave background radiation and the redshift of galaxies.

In contrast, Vedic cosmology offers a poetic and metaphysical view. The Nasadiya Sukta of the Rigveda speaks of a time “when neither existence nor non-existence was,” echoing the mystery of pre-Big Bang conditions. The concept of Hiranyagarbha—the “golden womb”—describes the universe emerging from a luminous cosmic egg, a metaphor that intriguingly parallels the Singularity.

While the Big Bang is a one-time event (at least in current models), Vedic thought embraces cyclical creation. The universe undergoes endless cycles of Srishti (creation) and Pralaya (dissolution), much like modern theories of oscillating or bouncing universes.

Both perspectives agree on key points:

•           Time and space begin with creation

•           The origin is mysterious, beyond full comprehension

•           The universe evolves, from formless energy to structured matter

Science seeks measurable truths; Vedic philosophy explores eternal principles. Together, they offer two lenses—one empirical, one spiritual—through which we glimpse the profound mystery of existence.

From the above narrative, it is clear that the Vedic philosophy of Hiranyagarbha and Singularity are almost the same.

This raises a compelling question:

How did the ancient seers of the Vedas, thousands of years ago, conceive such a sophisticated vision of cosmic creation—one that modern science only began to grasp in the 20th and 21st centuries?

Who were these enlightened minds? What kind of civilization nurtured such deep metaphysical insight, capable of visualizing the birth of time, space, and matter?

The Vedic sages did not merely speculate—they contemplated existence with poetic precision and philosophical depth. Their verses, preserved across millennia, hint at a civilization not only rich in spiritual wisdom but also astonishingly attuned to the mysteries of the cosmos.

TO BE CONTUNED …

In the next blog we will try to understand creation of our Planet the EARTH. 

THE CREATION

 

BLOG No. 2

The Cosmic Creation: A Journey Through Faith, Myth, and Science

Since time immemorial, humankind has been in search of answers about its origins. Where did we come from? How were the stars and planets formed? These age-old questions have echoed through every culture and civilization.

In Hindu thought—rich in symbolism and deeply rooted in spiritual belief—the creation of the universe is often envisioned as a grand, cosmic celebration, much like the festival of Holi, where vibrant colours are joyfully flung into the air, marking the exuberance of life and creation.

This is not merely a metaphor, but a profound idea deeply ingrained in the collective spiritual psyche of Hindu society. One of the most beautiful expressions of this belief is found in the devotional song “Kaisi Hori Machayi Kanhayi,” soulfully rendered by Ashwini Bhide. The bhajan poses a heartfelt question to Lord Krishna:
“O Krishna, what kind of Holi have you played?”
While many renowned artists have sung this bhajan, Ashwini Bhide’s rendition remains my personal favourite. I have listened to it countless times, each time moved by its depth and devotion.

Krishna Playing Holi with Gopis - AI generated

According to the poetic narrative, Lord Krishna once felt a profound loneliness and longed to play Holi. But Holi, by its very nature, cannot be played alone. So, Krishna created many beings to join him in this divine play. He crafted a pichkari (a water-spraying device) from the five great elements (Pancha Mahabhutas) and filled it with fourteen colours. From these, he prepared gulal (coloured powder) by blending five key hues, scattering them across the Brahmāṇḍa—the cosmic egg. In that moment, the One became Many.

The term Brahmāṇḍa (from Brahma + Anda) literally means “the egg of Brahma,” symbolizing the universe itself. The five elements used in this divine creation are:

• Agni (Fire)
• Jal (Water)
• Vāyu (Air)
• Prithvī (Earth)
• Ākāśa (Space)

In the bhajan, the mention of fourteen colours is symbolic of the fourteen worlds (Bhuvans) where various beings reside, as described in the Vishnu Purana.

The Fourteen Worlds (Lokas)

According to Hindu cosmology, the universe comprises fourteen Lokas—seven upper worlds and seven lower worlds:

The Seven Upper Worlds:

1. Bhū-loka (Earth): Also called Karma Loka, the realm of human and animal life.
2. Bhuvar-loka: Domain of space and celestial beings.
3. Swar-loka: Heaven for the virtuous and those who have performed good deeds.
4. Maharloka: Realm for spiritually evolving souls.
5. Janaloka: Abode of sages and spiritually advanced beings.
6. Tapoloka: Realm of great austerity, residence of the deity Viraj.
7. Satyaloka (Brahmaloka): The highest plane, abode of Lord Brahma.

The Seven Lower Worlds:

1. Atala: Ruled by Bala, son of Mayasura.
2. Vitala: Domain of Shiva and Bhavani in their cosmic dwelling.
3. Sutala: Abode of the noble King Bali.
4. Talātala: Kingdom of the demon architect Mayasura.
5. Mahātala: Inhabited by serpent beings like the Krodhavāśas.
6. Rasātala: Inhabited by the Panis—demonic beings.
7. Pātāla: A land of gold and great wealth, inhabited by multi-hooded serpents.

A logical reading of the Vishnu Purana suggests that ancient sages were aware of multiple realms or planetary systems inhabited by different forms of life. Fascinatingly, the Purana also mentions the exact distances of these worlds from Earth—details we shall explore another time.

The Rig Veda’s View on Creation

Let us now turn to the Rig Veda, the oldest known scripture, and see what it says about the origin of the universe. The Rig Veda is composed of ten books (Maṇḍalas) containing 1,028 hymns and approximately 10,600 verses.

Book 2 through 9, considered the most ancient, primarily deal with cosmology and rituals to appease the gods. Book 1 and 10, believed to be later additions, take a more philosophical and speculative approach. They explore themes such as charity (dāna), the nature of the divine, and the origin of the cosmos.

One of the most profound hymns in the Rig Veda is the Nāsadīya Sūkta, the Hymn of Creation, found in the 10th Mandala (10.129). It is both philosophical and poetic, contemplating the mystery of existence itself:

Nāsadīya Sūkta (Rig Veda 10:129)

Translated by Kramer Cristian

There was neither non-existence nor existence then;
Neither the realm of space, nor the sky beyond;
What stirred? Where? In whose protection?

There was neither death nor immortality then;
No distinguishing sign of night nor day;
That One breathed, windless, by its own impulse;
Other than That, nothing else existed.

Darkness there was, hidden by darkness;
Undifferentiated, all this was water.
That One which came to be, enclosed in void,
Emerged through the power of heat.

Who truly knows? Who can declare it?
Whence was it born? Whence came creation?
Even the gods came after creation—
So who truly knows whence it arose?

Whether creation came by divine will or not—
Only the Supreme knows.
Or perhaps, even He does not know.

This hymn reveals two profound truths:

1. “There was neither death nor immortality” – suggesting that time itself began with creation.
2. “The gods came afterwards” – indicating that even divine beings were created after the universe came into being.

The Sarasvati River and Dating the Rig Veda

The Rig Veda also offers vivid descriptions of the mighty Sarasvati River—its vastness, forceful flow, and great waves. Since Sarasvati dried up around 8,000 years ago and became a subterranean river, these descriptions imply that the Rig Veda must have been composed before its disappearance. This strengthens the argument that the Rig Veda could be 10,000 to 15,000 years old.

Next: Science and the Universe

Having explored the creation narratives in the Vishnu Purana and Rig Veda, we now turn to modern science. What does contemporary cosmology tell us about the origin of the universe?

Let us explore this in the next section …

To be continued ….

In the next Blog we will continue with the contemporary thought about the Creation of the Universe.

 

WHO IS VALMIKI

     

BLOG NO. 1

All mythologies of the world be they Indian, Greek, Somali, Egyptian, Chinese, Aztec, or Mayan contain detailed narratives of past eras. These descriptions are not merely mythical tales but serve as a kind of historical record for those times. History, as a discipline, seeks to understand the past and its influence on the present and future. It is generally divided into two parts: History and Prehistory.

History relies on written records, artifacts from excavations, and monuments, while Prehistory is primarily reconstructed through archaeology and anthropology. Increasingly, scholars are using scientific tools such as geological and geographical surveys, along with insights from the natural and social sciences, to explore and interpret the lives of pre-literate and non-literate societies.

In this context, the Valmiki Ramayana stands out as a valuable source that blends mythology, historical narrative, and spiritual wisdom. Before exploring its deeper mysteries, it is important to understand some foundational aspects.

The Life of Sage Valmiki

The Valmiki Ramayana was authored by Sage Valmiki, who is revered as the Ādi Kavi (the first poet). Originally born as a Brahmin named Lohajangha, he led a virtuous life with his wife and parents. However, during a devastating twelve-year drought in the region of Anarta, he took to robbing travellers in the forest to feed his starving family.

During this period, Lohajangha encountered the Saptarishis (seven sages). Attempting to rob them, he was instead met with compassion. They helped him realize the futility of his actions. One of the sages gave him a mantra to meditate upon. So deeply absorbed did he become in his penance that anthills (Valmikas) formed around his body. When the sages returned and heard the mantra still echoing from within the anthill, they blessed him and said, “Because you attained enlightenment while seated inside a Valmika, you will henceforth be known as Valmiki.”

                                 Valmiki in meditation in the ant hill -  AI generated

The Composition of the Ramayana

Valmiki composed the Ramayana, a Sanskrit epic consisting of 24,000 shlokas (verses) spread across seven kāṇḍas (cantos). Scholars estimate that it was composed between the 8th and 4th century BCE, though the exact date remains uncertain. Valmiki is also credited with composing the Yoga Vāsiṣṭha, another profound philosophical work.

In the Yoga Vāsiṣṭha, Sage Vāsiṣṭha serves as the teacher, and Lord Rama is the seeker. Rama, filled with vairāgya (dispassion) after returning from a pilgrimage, asks 36,000 questions that form the foundation of the text. This is interesting because, in the Bhagavad Gita a dialogue from the Mahabharata Lord Krishna teaches Arjuna. In both texts, divine incarnations serve as seekers of knowledge, which raises an intriguing question:

Why would Lord Rama, an incarnation of Vishnu, need to seek knowledge?

The Three Curses of Vishnu

The Yoga Vāsiṣṭha provides an explanation. Lord Rama, despite being an avatar of Vishnu, was bound by three curses that rendered him ignorant in his human form. Here is the story behind each curse:

1. The Curse of Sanatkumara
   In Brahmapuri, Sanatkumara was seated in Brahma’s court when Lord Vishnu entered. While everyone rose in reverence, Sanatkumara remained seated. Vishnu noted this and remarked that pride in being passionless would one day lead Sanatkumara to misery, and that he would be reborn as Swami Kartik. In response, Sanatkumara cursed Vishnu: “You take pride in being all-knowing. You shall become ignorant and live like an ordinary mortal.”
2. The Curse of Rishi Bhrigu
   When the wife of Rishi Bhrigu went missing, he was heartbroken. Lord Vishnu laughed at Bhrigu’s condition. Enraged, Bhrigu cursed him:
   “You mocked my pain. You too will suffer the agony of being separated from your wife.”
3. The Curse of Devasharma
   Narasimha Avatar is the fourth incarnation of Lord Vishnu, depicted as a half-man, half-lion figure. As Narasimha, a terrifying form of Vishnu, he playfully frightened the wife of Devasharma, who was bathing on the banks of the Ganga. She died of shock. Devasharma cursed him:
   “You have taken my beloved from me. You too will face separation from your wife.”

These three curses explain why Rama, as Vishnu incarnate, experienced ignorance and suffering key themes in the Ramayana.

Valmiki's Mysterious Presence Across Yugas

Valmiki is not just the narrator of the Ramayana; he is also a character within it. When Sita was exiled by Rama while pregnant, she found refuge in Valmiki's ashram, where she gave birth to Lava and Kusha. Valmiki became their teacher and taught them the Ramayana, which they later sang in Rama’s court unaware that the story was about their own father.

This raises a metaphysical question: How can the author be a character in his own epic?

Even more mysteriously, Valmiki appears in the Mahabharata, several millennia later. He is listed among the sages who visited Yudhishthira after the war and is noted to have extolled the virtues of worshipping Lord Shiva.

According to the Vishnudharmottara Purana, Valmiki was an incarnation of Brahma born in the Treta Yuga. The text states that those who desire knowledge should worship Valmiki himself.

Conclusion

The Ramayana is not just a tale of heroism and virtue but a profound spiritual and philosophical text. Its mysteries ranging from divine curses to reincarnation, from cosmic time cycles to the blending of myth and history invite deeper contemplation. Sage Valmiki, its author and one of its characters, transcends time and defies ordinary logic, adding to the wonder of this ancient epic.

In studying the Valmiki Ramayana, one does not merely read a story, but embarks on a journey through time, philosophy, and cosmic design

To be continued …

In the next Blog we will talk about the creation of the universe, creation of planet Earth and the Moon.