"Gloom existed first." Those of you who have ever been in India or any tropical country, and have seen the bursting of the monsoon, will understand the majesty of these words. I remember three poets' attempts to picture this. Milton says, "No light, but rather darkness visible." Kalidasa says, "Darkness which can be penetrated with a needle," but none comes near this Vedic description, "Gloom hidden in gloom." Everything is parching and sizzling, the whole creation seems to be burning away, and for days it has been so, when one afternoon there is in one corner of the horizon a speck of cloud, and in less than half an hour it has extended unto the whole earth, until, as it were, it is covered with cloud, cloud over cloud, and then it bursts into a tremendous deluge of rain. The cause of creation was described as will. That which existed at first became changed into will, and this will began to manifest itself as desire. This also we ought to remember, because we find that this idea of desire is said to be the cause of all we have. This idea of will has been the corner-stone of both the Buddhist and the Vedantic system, and later on, has penetrated into German philosophy and forms the basis of Schopenhauer's system of philosophy. It is here we first hear of it.

Now first arose desire, the primal seed of mind.
Sages, searching in their hearts by wisdom, found the bond,
Between existence and non-existence.

It is a very peculiar expression; the poet ends by saying that "perhaps He even does not know." We find in this hymn, apart from its poetical merits, that this questioning about the universe has assumed quite definite proportions, and that the minds of these sages must have advanced to such a state, when all sorts of common answers would not satisfy them. We find that they were not even satisfied with this Governor above. There are various other hymns where the same idea, comes in, about how this all came, and just as we have seen, when they were trying to find a Governor of the universe, a Personal God, they were taking up one Deva after another, raising him up to that position, so now we shall find that in various hymns one or other idea is taken up, and expanded infinitely and made responsible for everything in the universe. One particular idea is taken as the support, in which everything rests and exists, and that support has become all this. So on with various ideas. They tried this method with PrĂ¢na, the life principle. They expanded the idea of the life principle until it became universal and infinite. It is the life principle that is supporting everything; not only the human body, but it is the light of the sun and the moon, it is the power moving everything, the universal motive energy. Some of these attempts are very beautiful, very poetical. Some of them as, "He ushers the beautiful morning," are marvellously lyrical in the way they picture things. Then this very desire, which, as we have just read, arose as the first primal germ of creation, began to be stretched out, until it became the universal God. But none of these ideas satisfied.

Here the idea is sublimated and finally abstracted into a personality. "He alone existed in the beginning; He is the one Lord of all that exists; He supports this universe; He who is the author of souls, He who is the author of strength, whom all the gods worship, whose shadow is life, whose shadow is death; whom else shall we worship? Whose glory the snow-tops of the Himalayas declare, whose glory the oceans with all their waters proclaim." So on it goes, but, as I told you just now, this idea did not satisfy them. 

Swami Vivekananda

To be continued  ...