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The Samkhya-Yoga and the Jaina Theories of Parinama
IV. Thereafter rose Desire in the beginning, Desire,
The primal seed and germ of Spirit. Sages who searched with their heart's thought discovered the existent's kinship in the non-existent.
V.
Transversely was their seyering line extended : What was above it then, and what below it ? There were begetters, there were mighty forces, Free actions here and energy up younder.”8
Immediately after this is brought out the mystery of the origin of the world in the last two verses :
VI. “Who verily knows and who can here declare it,
whence it was born and whence comes this creation ? The Gods are later than this world's production. Who knows then whence it first came into being ?
VII. He, the first origin of this creation, whether he
formed it all or did not form it,
Whose eye controls this world in highest heaven, He verily knows it, or perhaps he knows not”.9
Thus the hymn, although expressing the current ideas, regarding the first principle, has got a predominant note of agnosticism about it. It should, therefore, be looked upon as an agnostic. poem as Prof. Ranade does.10
Puruşa Sūkta :
Already in the hymn to Viśvakarmā, (Rgveda X.81,82), there appears the desire to parallel the creation of the universe with a sacrifice. Similarly in the later portions of the Rgveda, we come across as Prof. Belvalkar says, 11 the liturgical abstractions 8 The Hymns of the Rgveda, Griffith,, p. 575–576. 9 Griffith -p. 576. 10 'A Constructive Survey of Upanişa dic Philosophy' p. 3. 11 History of Indian Philosophy, Vol. II, p. 24.
