(Last Updated on : 31/03/2015)
The theory of creation in Hinduism opines that the mother of all gods is Aditi. The Rigvedic hymns are the revelation of philosophical enquiry and the Upanishads are the accurate acknowledgements of the reflection of these particular conceptions. The Last Mandala of Rig Veda is the source of the story of creation that reveals the Brahmanaspati as the sire of all gods and Aditi as the mother of the gods and is indeed the reason behind the creation. The Hindu theory of creation mirrors quite a different view of creation than that of the view of the Indian Philosophy. God or Shakti is here represented as the mother of all creation. According to Hindu theory of creation, the Purusha Sukta is the hymn of creation and the sole of all creation from the gods to the earth to the mid region, the sun, the heaven and the moon.
According to the Hindu theory of creation, God is the creator and this belief holds only one God as the creator of the Cosmology. The Puranas depicts different aspects of visible and invisible world. Some of the believers take Lord Vishnu as the creator, some takes Lord Shiva as the sire of the world and some believe Shakti is the usurper of the cosmology.
The Hindu school of thought in regard to the theory of creation believes either of the three believes.
The first view of Hinduism holds the view that the creator of the world is God and the begetter of the primeval matter or "mula prakriti". He created the world into being by the separation of the soul from himself and making out the' tattvas' out of the primeval matters. The Hindu mythology ensures that 'Maya' is responsible to veil the individuality and bar them to realize the true soul. When the human soul realizes the illusion of 'Maya' and the true nature is revealed then the conglomeration with God is possible. The followers of 'Monism' or 'Advaita' appreciate this approach.
The second approach holds that the primeval matters and the human souls are preexistent and eternal. Activating the 'tattvas' Prakriti takes the initiative for creation. The union of souls of the elements with the qualities of Prakriti emancipates the 'jivas' or 'purushas'. Nullifying the illusion of 'Maya', they live in their original states though they never merge with God. The Hinduism believes that the devastation of the cosmos or the end of the creative cycle will not be able to bring any decay to the soul. The followers of 'Dualism' or 'Dvaita' school of thought appreciate this theory in Hinduism.
The third belief of Hindu school of thought relies on the fact that there is no existence of God and there is no reason behind the creation. This school of thought believes on the eternal existence of the individual being or the 'purushas' and the primeval matters or the 'prakriti'. The theory states that the individual beings join the primeval matter and become subject to the laws of nature. The individual soul after regaining his soul from the bondage of Maya realizes the true nature of the soul and entity. He Samkhya, Vaiseshikha , Buddism and Jainism school of thoughts believe this view.
According to the first version , Lord Vishnu wakes from his eternal sleep and while his resting on water , Brahma arises from his navel and commences the cycle of creation. After the introduction of Rudra by Vishnu , the cycle of creation was destroyed and ceased . The second version portrays Lord Shiva as the supreme deity, who was presented in five forms : creator, preserver, destroyer, concealer and the bestower of divine grace. He is presented as the creator of the 'jivas' through his awakening of the dynamic power of Prakriti (an amalgamation of five essential tattvas). Consolidated with the tattvas or the Prakriti , the three impurities of egoism or 'anava' , binding action or 'karma' and illusion or 'maya' block the human soul. Devoting themselves in the 'samsara' the human souls try to enfranchise their souls and gain the realization of their entity under the grace of Lord Shiva.
The third version interprets the Shakti as the begetter of all creation. She is the only power within whom the real and the unreal world initiate, the creation of the macrocosm depends, the preservation and the destruction of the creation counts and at the end the Shakti resolves the materials and the entities of creation into herself. The existence of
the either creators, Brahma or Vishnu as the creator is not taken for granted. The birth of Brahma is from the navel of Vishnu and Vishnu is seen resting upon the thousand hooded serpent which is on the water. Regarding this existence of the thousand-hooded serpent and the water, it cannot be assured that Brahma or Vishnu were the primordial sire of creation. The supreme support for the water and the serpent is Shakti and the satvik form of Shakti is Maha Lakshmi, the rajasik form is Maha Saraswati and the tamasik form is Maha Kali. The manifestation of the three powers is referred to as "Sarga" or creation. The three powers of Brahma , Vishnu and Maheshwara elucidates the basic forms of creation, preservation and dissolution of the cosmos and this is accordingly entitled as "Pratisarga" or secondary creation.
The process of creation, according to the Hinduism , is cyclical and involves two phases. The primary phase of creation is called evolution. In the first phase of creation, the ultimate consciousness descends or expands into subtle matter or energy and later to gross matter or energy. After the entrance of the soul consciousness into the human anatomy, the second phase of creation sets in motion. The second phase of creation is called involution in which the soul gradually withdraws from the gross physical body into the subtle bodies and at last comes to its own form. At the outset, the involvement of "Samsara"(the phenomenal world) or the "jivas" lets the "triple gunas" of sattva, rajas and tamas develop the attachment with the individuality and proceeds the activity of the senses. The second phase involves the detachment of the "jevas" by the withdrawal of the senses into the minds and the minds are controlled and the zenith of higher consciousness is achieved through the practice o f yoga. The final state of oneness is achieved by the constant practice of yoga that also enables to gain the state of "Samadhi".