Origin of the Universe- The Vedic Doctrine

      The question of 'origin of the universe' is the most contentious subject matter since times immemorial. This has given rise to differences of opinion and created religious groups. Even the great sages discussed on this matter and many of them gave up! However, the supreme Lord Himself clarified this and we have the scriptures elaborately dealing with this. The 'nasadiya sukta' of the Rk Veda has dealt with this and says, "There was 'nothing' that we could say either 'It is', or "It is not'! In that state of nothingness there existed some 'thing'! Hence, that something which existed as if there is nothing was imperceptible, invisible, unmanifest. This unmanifest aspect that contained everything that later manifested as the 'universe' is called the 'brahmn'. The potential, inherent, unseen subtle only became gross visibloe universe! 

  “The Seer(s), our forefather(s), once offered all these worlds in oblation, assuming a priestly role, and sought to gain riches by the power of prayer of Rk Veda; He himself (they themselves) entered later creations as manu(s), while shrouding in mystery the first creative moment.”

  “What was the primeval matter, what the substance? How could it be discerned, how was it made? From which the Designer of all things, beholding all, fashioned the Earth and shaped the glory of the Heavens?” “A myriad eyes are his, a myriad faces, a myriad arms and feet, turning each way! When he, sole God, creates the Earth and Heavens, he welds them together with whirring of arms and wings.”

   “What was the timber and what the tree from which the Heavens and also the Earth were chiseled forth? Ponder over it, O wise Men! Question these in your hearts. On what did he rely when he formed these worlds?” “The haunts where you dwell, O Designer ever true to your laws, on high, in the depths, and in every region between, disclose to your friends at the hour of oblation. Willingly offer your body in sacrifice, thus enhancing its vigor.” [Rk Veda X, 81, 1- 5].

        Whatever there is- the whole universe, vibrates because it has gone forth from Brahman, which exists as its Ground. That Brahman is a great terror, like a poised thunderbolt. Those who know It become immortal. From terror of Brahman, fire burns; from terror of It, the sun shines; from terror of It, Indra and Vayu and Death, the fifth, run. If a man is able to realise Brahman here, before the falling asunder of his body, then he is liberated; if not, he is embodied again in the created worlds. As in a mirror, so in the buddhi; as in a dream, so in the World of the Fathers; as in water, so Brahman is seen in the World of the Gandharvas; as in light and shade, so in the World of Brahma. [Yajur Veda, Katha Upa., Part Two, Ch. III, 1- 5]

   “He, the One and Undifferentiated, who by the manifold application of His powers produces, in the beginning, different objects for a hidden purpose and, in the end, withdraws the universe into Himself, is indeed the self-luminous- May He endow us with clear intellect! That Supreme Self is Agni (Fire); It is Aditya (Sun); It is Vayu (Wind); It is Chandrama (Moon). That Self is the luminous stars; It is Hiranyagarbha; It is water; It is Virat.”

 “Thou art woman, Thou art man; Thou art youth and maiden too. Thou as an old man totters along on a staff; it is Thou alone who, when born, assumes diverse forms. Thou art the dark-blue bee; Thou art the green parrot with red eyes; Thou art the thunder-cloud, the seasons and the seas. Thou art the beginning-less and all-pervading. From Thee all the worlds are born.”  [Yajurveda, Sveta. Upa. Part I, Chapter IV, 1-4]

  “I know this un-decaying, primeval One, the Self of all things, which exists everywhere, being all-pervading and which the wise declare to be free from birth. The teachers of Brahman, indeed, speak of ‘It’ as eternal.” [Yajurveda, Sveta. Upa., Part I, Chapter III, 21].

The wise man, having realized Atman as dwelling within impermanent bodies but Itself bodiless, vast and all-pervading, does not grieve. This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Atman reveals Its own form. He who has not first turn away from wickedness, who is not tranquil and subdued and whose mind is not at peace, cannot attain Atman. It is realized only through the Knowledge of Reality. Who, then, knows where He is, He to whom, Brahmins and Kshatriyas are mere food, and death itself a condiment? [Yajurveda, Katha Upanishad, Part One, Chapter II, 22-25].

   Two there are who dwell within the body, in the intellect, the supreme akasha of the heart, enjoying the sure rewards of their own actions. The knowers of Brahman describe them as light and shade, as do those householders who have offered oblations in the Five Fires and also those who have thrice performed the Nachiketa sacrifice. [Yajur Veda, Katha Upa., Part One, Ch. III, 1]