Studies in the Epics and Puranas c8.12

c8.12

The cosmogony of the *Ṛgveda* may be viewed from two aspects, the mythological and the philosophical. The mythological aspect has in general two currents, as observed by Dr. Macdonell: "The one regards the universe as the result of mechanical production, the work of carpenter's and joiner's skill; the other represents it as the result of natural generation."⁶ The world, according to Vedic notions, consists of three parts—earth, air and sky or heaven. But when the idea of "universe" is to be expressed, the most commonly used phrase is "heaven and earth." Both heaven and earth are regarded as gods and as the parents of gods, even though they are said to have been generated by gods. This involves a downright self-contradiction; but it seems to have only enhanced the mystery of this conception without lessening its value, since it recurs even in advanced speculation. Aditi is said to have brought forth Dakṣa, and Dakṣa is said to have generated Aditi, where Aditi stands for the female principle in creation and Dakṣa for the male principle. To Puruṣa or the primeval male is dedicated the famous Puruṣa-Sūkta, Ṛgveda, X. 90, which recurs with variations in the Atharvaveda, Vājasaneyi Saṃhitā and Taittiriya Araṇyaka,⁷ and which generally influenced later theosophical speculation. No apology is needed, I think, for giving the relevant portion of the hymn in translation. I have similarly quoted hereafter the passages in translation.