How the Universe Came Into Existence According to Hinduism

Before light, before time, before the first trivial particle of matter took form — there was awareness. Not the silence of an empty void, but a living, conscious stillness. This is where Hindu cosmology begins, not with an explosion or an accident, but with intention, presence, and a triad of supreme forces so ancient that no scripture dares assign them a beginning.

The Hindu understanding of cosmic origin is not mythology in the casual sense. It is a philosophical and theological framework of extraordinary depth — one that addresses questions about existence, consciousness, matter, and time in ways that have quietly anticipated scientific inquiry for millennia. At its center stands a sacred structure: three eternal, supreme beings from whom all of existence flows.

The Eternal Three: Before Creation Was Possible

Hinduism recognizes three supreme principles as uncreated, eternal, and absolute. These are not gods in the limited sense that Western theology might suggest. They are the fundamental forces from which the cosmos is constructed — and they have always existed, independent of time or space.

Lord Shiva — the personification of the masculine principle, the eternal Purusha. Pure consciousness, undivided and infinite. Shiva is existence itself, the unchanging witness, the silent pivot around which all creation revolves. The Shiva Purana declares him the formless reality that underlies all form: "Shiva is without beginning and without end. He is beyond nature and beyond time" (Shiva Purana, Vidyeshvara Samhita, 1.6).

The Shvetashvatara Upanishad affirms this directly: "He is the one God who is hidden in all beings, all-pervading, the inner self of all, the witness of all acts" (Shvetashvatara Upanishad, 6.11).

Devi Durga — the personification of the feminine principle, the eternal Prakriti. She is not merely power — she is the source of power. Shakti, the primordial energy without which even Shiva remains inert. Where Shiva is the ground of consciousness, Durga is the force that moves within it, the creative energy that makes manifestation possible. The Devi Bhagavata Purana declares her existence as self-originating: "I alone existed in the beginning; there was no other. I am eternal — the one who set creation in motion" (Devi Bhagavata Purana, 3.3.3).

The Devi Mahatmya, one of the most sacred texts dedicated to the Goddess, describes her as the very fabric of reality: "She is the intelligence of all those who know, the faith of the righteous. She holds this universe" (Devi Mahatmya, 1.58–59).

Lord Vishnu — the Paramatma, the Supreme Soul, the cosmic sustainer and preserver. If Shiva is consciousness and Durga is energy, Vishnu is the organizing principle — the soul that animates, sustains, and ultimately resolves all of existence. The Vishnu Purana identifies him as the foundation of all that is: "In the beginning there was only Vishnu — existence itself, serene, without attribute, the eternal Brahman" (Vishnu Purana, 1.2.1).

Together, these three are eternal. No creator made them. They have no origin story because they are the origin.

The Cosmos Emerges: When the Three Act Together

Hindu cosmology describes creation not as a single event, but as a consequence of these three supreme forces acting in relationship with each other. Shiva — pure awareness — and Durga — infinite energy — exist in a state of inseparable union, often depicted as Ardhanarishvara, the form that is half male and half female, signifying that neither Purusha nor Prakriti can be separated without losing the other.

From this union, from the interplay of consciousness and energy, the cosmos is generated. Vishnu, the Paramatma, is the medium of that cosmic expression — the supreme soul through which all individual existence is sustained and recognized.

The Rig Veda's Nasadiya Sukta, one of the oldest cosmological hymns in human literature, opens with a striking observation about the moment before creation: "There was neither non-existence nor existence then. There was neither the realm of space nor the sky beyond. What stirred? Where? In whose protection?" (Rig Veda, 10.129.1). The hymn does not claim to answer these questions fully — it acknowledges the mystery of origin with rare intellectual humility. But it does point to a single principle that preceded even existence and non-existence: a self-existent warmth, a creative impulse (tapas), from which all things eventually emerged.

That creative impulse, in the framework of Hindu theology, is the dynamic relationship between Shiva and Shakti — between consciousness and energy — channeled through the sustaining presence of Vishnu.

Lord Brahma and the Scale of Human Time

The creation of the cosmos — stars, galaxies, space, the laws of physics — is attributed to the eternal three. But the creation of the ordered world in which human beings exist belongs to Lord Brahma, the four-faced grandfather of all living beings.

Brahma is not eternal in the way Shiva, Durga, and Vishnu are. He is born from Vishnu — specifically, from the lotus that emerges from Vishnu's navel during the period of cosmic recreation. This detail is philosophically significant: Brahma is a created creator, a being of extraordinary power and scope who nonetheless exists within the cycle of time, not beyond it.

"From Vishnu's navel arose the lotus, and from that lotus, Brahma was born — the self-born lord, the father of all creation" (Vishnu Purana, 1.4.5).

It is Brahma who gives form to the manifest world — who fashions the fourteen realms, who creates the Prajapatis (progenitors), who breathes life into the diversity of beings that populate the cosmos. The Manu Smriti records Brahma as the source from whom human life — and with it, the human scale of time — descends: "In the beginning, the self-existent Lord created the waters and placed his seed in them. That became a golden egg from which Brahma himself was born" (Manu Smriti, 1.8–9).

Time, as humans understand it — days, years, ages, yugas — is fundamentally Brahma's domain. A single day of Brahma (Kalpa) equals 4.32 billion human years. One full lifetime of Brahma spans trillions of human years, at the end of which the cosmos dissolves back into Vishnu, rests, and is born again. This is the cycle of Srishti (creation), Sthiti (sustenance), and Samhara (dissolution) — endlessly repeated, with the eternal three as the only constants across every cycle.

A Framework That Invites Inquiry

What makes this cosmological vision remarkable is not simply its antiquity — it is its internal coherence and its quiet precision. Across Vedic and Puranic texts, a number of references have drawn the serious attention of researchers, astronomers, and historians of science.

Sayana's 14th-century commentary on the Rig Veda describes the sun traversing 2,202 yojanas in half a nimisha — a figure that, when converted into modern units, closely approximates 3×10⁸ metres per second, the measured speed of light. (Rig Veda 1.50.4, Sayana Bhashya)

The Hanuman Chalisa, composed by Tulsidas, states "Yug sahasra yojana par Bhanu" — placing the Sun at 12,000 × 1,000 yojanas from Earth, a calculation that resolves to approximately 96 million miles, strikingly close to the actual mean distance of 93 million miles. (Hanuman Chalisa, Verse 18)

Vedic cosmology's description of Brahma's lifespan — one Kalpa equaling 4.32 billion years, with a full cosmic cycle spanning 311 trillion years — aligns with current cosmological models of a universe operating across incomprehensible timescales. (Vishnu Purana 1.3; Surya Siddhanta, Chapter 1)

And the Dashavatara — the ten successive avatars of Lord Vishnu — follows a sequence that mirrors, in broad strokes, the arc of biological evolution recognized by modern science: Matsya, the fish, representing the first aquatic life; Kurma, the amphibious tortoise; Varaha, the land-dwelling boar; Narasimha, the half-man half-beast; Vamana, the dwarf — strikingly parallel to what modern anthropology identifies as Homo floresiensis, the small-statured early human; Parashurama, the warrior of dharma and annihilator of corrupt kings, representing early tribal man asserting order through force; Rama, the perfect ideal person — fully civilized, morally complete, the archetype of what a human being ought to be; Balarama, associated with the plough, embodying the agricultural revolution that transformed human civilization; Krishna, the most knowledgeable man — philosopher, statesman, and the voice behind the Bhagavad Gita; and finally Kalki, yet to come, foretold as the avatar who will appear at the end of the current age. (Bhagavata Purana, Canto 1.3; Vishnu Purana 3.18)

Perhaps no moment in modern history embodied this intersection more dramatically than July 16, 1945 — the morning J. Robert Oppenheimer watched the world's first nuclear weapon detonate over the New Mexico desert. As the fireball rose and the shockwave spread, the father of the atomic bomb did not reach for a physics textbook. He reached for the Bhagavad Gita. In his own words, recounted years later: "Now I am become Death, the destroyer of worlds." The line is Lord Krishna's — spoken in Chapter 11, Verse 32, as he reveals his cosmic Vishvarupa form to Arjuna: "Kalo'smi loka-kshaya-krit pravruddho" — I am Time, the great destroyer of worlds. (Bhagavad Gita, 11.32). Crucially, Oppenheimer did not claim to have invented nuclear science — he said he had rediscovered it. The Mahabharata's descriptions of the Brahmastra — a weapon unleashed by focused cosmic energy, capable of consuming armies and scorching the earth — had already articulated the concept millennia before a laboratory in New Mexico made it literal. That a physicist at the frontier of modern science reached back to a 5,000-year-old Hindu scripture and saw not metaphor but memory is not a footnote. It is a statement about how deep this tradition's understanding of nature's most fundamental forces truly runs.

These are not coincidences being dressed as proof. They are invitations to look more carefully at a tradition that has been engaging with the deepest questions about existence, time, and the cosmos for thousands of years. There are many more such instances — from Vedic geometry and astronomy to the philosophy of consciousness — waiting to be explored at Sanatans.in.

The Universe as a Living Process

Perhaps the most profound aspect of the Hindu understanding of cosmic origin is its rejection of a single, static act of creation. The universe, in this framework, is not made once and left to run. It is continuously sustained — by Vishnu's preserving presence, by Shakti's dynamic energy, by the unbroken consciousness of Shiva. Creation is not an event in the past. It is happening now, in every moment, as consciousness and energy continue their eternal relationship.

Lord Brahma creates. Lord Vishnu sustains. Lord Shiva — and through him, Devi Durga as his Shakti — holds the ground of all that is and dissolves it back into itself when the time comes.

For the human being seeking to understand where they came from, the answer Hinduism offers is not a simple one. You are a child of Brahma, a creation within time. But you are also, at the level of your deepest self, an expression of Vishnu, the Paramatma — a fragment of the same eternal awareness that existed before the cosmos began, and that will exist long after it dissolves.

That is a cosmology not merely to be believed, but to be lived. For those drawn to explore further, Learn About Hinduism — its philosophy, its science, and its view of the cosmos — at Sanatans.in.