Search This Blog

Friday 27 February 2009

Then there was neither Aught nor Nougth

'Outlines of Indian Philosophy' by M. Hiriyanna is the book I am reading now days. On page 42 of this book there is mention of 'Song of Creation' from Rig Veda (Chp X, hymn 129). The book extols this hymn as containing flower of Indian thought. The author puts down the English translation of the song by J. Muir in his book but leaves the original song. Reading the translation I felt a familiarity with it. I am writing down the translation.


' Then there was neither Aught nor Nougth, no air nor sky beyond,

What covered all? Where rested all? In watery gulf profound?

Nor death was then, nor deathlessness, nor change of night and day.

That one breathed calmly, self sustained; nought beyond it lay.

Gloom hid in gloom existed first- one sea, eluding view.

That one, a void in chaos wrapt, by inward fervor grew.

Within it first arose desire, the primal germ of mind,

Which nothing with existence links, as sages searching find.

The kindling ray that shot across the dark and dearer abyss-

Was it beneath? or high aloft? What bard can answer this?

There fecundating powers were found, and mighty forces strove-

A self supporting mass beneath, and energy above.

Who knows, who ever told, from whence this vast creation rose?

No gods had then been born-who then can e'er the truth disclose?

Whence sprang this world, and whether framed by hand divine or no-

Its Lord in heaven alone can tell, if even he can show?


Even as a child when I had no idea about monistic thought, I was enchanted by the song played at beginning and end of episodes of the wonderful series of 'Bharat -ek khoj' directed by Shyam Benegal . Not that I was enamored of the lyrics which hardly made sense to me but sere rendition of the prose captivated me. And I know why I was feeling familiar with J. Muirs translation of ‘Song of Creation’.
I googled the lyrics of Bharat ek Khoj and got it from Wikipedia (day by day it is becoming indispensable).

नासदासीन नो सदासीत तदानीं नासीद रजो नो वयोमापरो यत
किमावरीवः कुह कस्य शर्मन्नम्भः किमासीद गहनं गभीरम
सृष्टि से पहले
सत नहीं था
असत भी नहीं
अंतरिक्ष भी नहीं
आकाश भी नहीं था
छिपा था क्या,
कहाँ किसने ढका था
उस पल तो अगम अतल जल भी कहां था

सृष्टि का कौन है कर्ता ?
कर्ता है वह अकर्ता
ऊँचे आकाश में रहता
सदा अध्यक्ष बना रहता
वही सचमुच में जानता या नहीं भी जानता
है किसी को नही पता नही पता नही है पता नही है पता

वो था हिरण्य गर्भ सृष्टि से पहले विद्यमान
वही तो सारे भूत जाति का स्वामी महान
जो है अस्तित्वमान धरती आसमान धारण कर
ऐसे किस देवता की उपासना करें हम हवि देकर
जिस के बल पर तेजोमय है अंबर
पृथ्वी हरी भरी स्थापित स्थिर
स्वर्ग और सूरज भी स्थिर
ऐसे किस देवता की उपासना करें हम हवि देकर

गर्भ में अपने अग्नि धारण कर पैदा कर
व्यापा था जल इधर उधर नीचे ऊपर
जगा चुके व एकमेव प्राण बनकर
ऐसे किस देवता की उपासना करें हम हवि देकर

ऊँ! सृष्टि निर्माता,
स्वर्ग रचयिता
पूर्वज रक्षा कर
सत्य धर्म पालक अतुल जल नियामक रक्षा कर
फैली हैं दिशायें बाहु जैसी उसकी सब में सब पर
ऐसे ही देवता की उपासना करें हम हवि देकर
ऐसे ही देवता की उपासना करें हम हवि देकर


Here the poet-philosopher recognizing, the principle of causality, not only traces the whole universe to a single source (monism) but also tackles the problem of what its nature may be. From time immemorial mankind is trying to fathom the reason of its existence and many expositions have been given. But I like Aziz mian's way:
हर ज्ञानी थक कर हार गया इस जग को पार लगाने में ,
इंसान ने क्या क्या रंग किए इस तेरे अजायबखाने में ,
मैं की जानूं राम तेरा गोरखधंदा

The non chalant Ghalib fed up with his existence says:
‘न था कुछ तो खुदा था, कुछ न होता तो खुदा होता ,
डुबोया मुझ को होने ने, न होता मैं तो क्या होता '