Cosmos and Universes: As per Vedas
Get it correct
We come across terms like Cosmos and Universe in English and Brahmand and Lokas in Hindi. They are often used interchangeably or even to mean the same confusingly. At the very outset, I would like to clarify based on my understanding.
I believe Cosmos represents the entire expanse of manifest space where creation exists. Within this Cosmos, multiple Universes like ours appear and disappear. On the other hand, according to the narrator’s perspective, Brahmand is a term used to represent sometimes the Cosmos, the Universe, the solar system, or even the fourteen tired worlds in Hindi. I would use Srishti Mandal for Cosmos and Brahmand for the Universe. Solar systems shall be referred to as Saurya Mandal and the fourteen-tiered world as Jagat.
Origin of Cosmos
As I have mentioned earlier, Cosmos is the entire expanse of manifest space, matter and energy, which, once manifested, span approximately 311 trillion years. Thence, it returns to its original immanifest state (decay or destruction) and lasts 311 trillion years. Within this Cosmos infinite number of universes manifest and dissolve back into oblivion.
In the previous section (Part 5), the fourth hymn of Naasidya Sukta said, “At first, before creation, a desire arose in Him”. This was, mind you, at that time when nothing was in existence. This is not a desire that arose in the mind of the Cosmic Principle or the Creator God because neither He nor the Cosmos had manifested. So there is no question of desire arising within Him.
In whom did desire arise, and what was the Pre-creation scenario
The initial desire arose within the Eternal Lord, the Lord of the Upper Heaven, or Akshar Brahm. This is referred to as the Original Cause or Mool Prakriti. This desire gives the initial prod or impetus for the appearance of the pre-creation immanifest plasmatic matrix from its resting place (mental plane of Akshar Brahm). Simultaneously, it also awakens the original form of the Creator God within the Conscious plane of Akshar Brahm. Now, the stage is set for the appearance of the subtle immanifest homogenous plasmatic matrix in the yet-to-be manifest Cosmic space/realm. In this plasmatic matrix, the reflective form of the Mental Principle of Akshar Brahm (Aadi Narayan or Kshar Brahm) manifests and reclines.
Let us now look at Purusha Suktam.
The Purusha Sukta hymns represent the key to understanding Vedas and consist of 16 in the Rig Veda (10.90.1-16). It also appears in the Taittiriya Aranyaka (3.12,13), the Vaajasaneyi Samhita (31.1-6), the Sama-Veda Samhita (6.4), and the Atharva-Veda Samhita (19.6).
It is also found in Shatpat Brahmana (13.6.2.11), Taitiriya Aranyaka (3.12.1) and Aapastamba Shrauta Suutra (16.28.3; 20.20.2).
In Vrddhahaariita Samhita it is found as as Sahasra Shiirsha sukta (5.3.86). In Baudhaayana Dharma Shaastra, it is found as Shasraaksha Suukta (4.7.5). Again, another hymn in Taitiriya Aaranyaka (10.11) begins with Sahasra Shiirsham Devam, which also eulogizes the Purusha.
Who is Purusha and the many other names associated with
As taken in the post-Vedic period, the Vedic Purusha should never be equated with a man (human being). The Purusha of Rig Veda is none else, but the Creator God, and different Vedic hymns have addressed him by different names. The Purusha, the Creator God, is also known as Savitr, a word appearing in the Gayatri hymn. The Purusha corresponds to Savitr as a stimulator or creator of all things.
Another point, though not related to the story of creation, that I want to bring to light is the term Devtas in the Vedas. The Devtas of Vedas are not Gods though they have been made into Gods in the latter days, especially with the advent of Puranic times after the Mahabharata war. In the ordinary sense, Devta means the subject of the hymns. The Devtas of Vedas are physical aspects or objects formed out of the material cause of Prakriti, which are important for the sustenance of the Universe and its beings. For example, the sun, moon and stars are the Devtas of outer space (antariksha). They represent the finished physical aspects of creation.
Let us look at some of the Devtas of the Vedas around whom the Cosmos exist and revolve around. They are Aditi, Apah, Soma, Usaa, Naktam, Apam, Napaat, Aditya (sun), Visnu, Indra, Puusaa, Varuna, Mitra, Aryamaa, Savitaa Agnih, Marutah, Rbhuh, Hiranyagarbhah and Maatrisva.
What are they, and from where do they manifest?
The Vedic Devtas mentioned above are associated with two aspects of energy, the Purusavidha (conscious intelligence/energy) and the Apurusavidha (non-intelligent material energy). Since they are all products of Prakriti (material energy), they are the physical counterparts of nature or Apah as moulded out of matter particles. Though the material particles of Prakriti have an innate self-programmed ability for interaction, they, nevertheless, need the directional prod (intelligent guidance) of the creative ingenuity of God. In this sense, they are the counterparts of the divine God’s consciousness. Though known as Devtas, the formation or events associated with these physical entities (celestial objects) have the Conscious input or involvement of the Lord; hence the names Aditya, Visnu, Indra, Varuna, and Hiranyagarbha are epithets associated with the Purusha or the Creator God. In fact, they are all synonyms of the Cosmic Principle.
The dual nature or two aspects of the energy of Devtas mentioned above is aptly encoded by the Rig Vedic hymn.
Aham raastrii sangamni vasunaam, tam maa devaa vyadadhuha purutraa bhursthatraam bhuryaave’syantim.
(Rig Ved, 10/125/3)
Meaning:
I am the creative faculty of the Lord and co-travel with the causative material energy (Nature). This creative ingenuity can be seen in the entire expanse of the cosmos. Variously formed in the Universe by my creative ingenuity, the various devas existing in physical form sustain the Universe.
Explanation:
In short, devas are the physical manifestations of nature seen from a physical angle. Still, they are the representations of the creative ingenuity of the Lord or are the counterparts of his consciousness/divine self. Apparently, the entire creation is sustained by his multifarious ingenuity.
The diversity of names is explained in another hymn
Sahasradhaa mahimaanaha sahasram, yaavad brahma visthitam taavatiivaak.
(Rig Ved 10/114/8)
Meaning:
The Lord embodies thousands of glories. As nature manifests in myriad forms and so to represent his glories, speech assumes multiple names.
Explanation:
In short, what is conveyed is, ‘to represent his multifarious ingenuity, the Vedic seer forms roots to convey various meanings and coined multiple names. This, though, has given rise to a misconceived, deceptive idea of multiple forms and has clouded the existence of only one divine form.
Ref:
Vedic concept of creation of Universe by Vishnu Kant Sharma, Pratibha Prakashan, Delhi
Vedic Physics, Scientific origin of Hinduism by Raja Ram Mohan Roy, Mount Meru publishing, Canada
Next, onto details of Purusha suktam
