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.