When one reads the Nasadiya Sukta, the Hymn of Creation, from the ancient Indian text of the Rig Veda (perhaps older than 1500 BCE), a sense of wonder arises.

At the same time, this same sense of wonder arises on reading the Tao Te Ching, Laozi (perhaps of the 6th century BCE.).

The strange correlation between the two verses comes across in their inherent meaning through the words, signifying that the essence is one and the same.

This tells us of the deep underlying unity that exists within all, reflected in the ancient teachings that have been brought down through the ages, by the Sages and Rishis. 

For any of it to be the truth, it must mean the same. Or else all would be false.

Nasadiya Sukta – THE HYMN OF CREATION – Rig Veda 10.129

At first was neither Being nor Nonbeing.

There was not air nor yet sky beyond.

What was its wrapping? Where? In whose protection?

Was Water there, unfathomable and deep?

There was no death then, nor yet deathlessness;

of night or day there was not any sign.

The One breathed without breath, by its own impulse.

Other than that was nothing else at all.

Darkness was there, all wrapped around by darkness,

and all was Water indiscriminate.

Then that which was hidden by the Void,

that One, emerging, stirring,

through power of Ardor(Tapas), came to be.

In the beginning Love arose, which was

the primal germ cell of the mind.

The Seers, searching in their hearts with wisdom,

discovered the connection of Being in Nonbeing.

A crosswise line cut Being from Nonbeing.

What was described above it, what below?

Bearers of seed there were and mighty forces,

thrust from below and forward move above.

Who really knows? Who can presume to tell it?

Whence was it born? Whence issued this creation?

Even the Gods came after its emergence.

Then who can tell from whence it came to be?

That out of which creation has arisen,

whether it held it firm or it did not,

He who surveys it in the highest heaven,

He surely knows or maybe He does not!

(Translation by Professor Raimon Panikkar)

TAO TE CHING – Laozi

1.

The tao that can be told

is not the eternal Tao

The name that can be named

is not the eternal Name.

The unnamable is the eternally real.

Naming is the origin

of all particular things.

Free from desire, you realize the mystery.

Caught in desire, you see only the manifestations.

Yet mystery and manifestations

arise from the same source.

This source is called darkness.

Darkness within darkness.

The gateway to all understanding.

2.

When people see some things as beautiful,

other things become ugly.

When people see some things as good,

other things become bad.

Being and non-being create each other.

Difficult and easy support each other.

Long and short define each other.

High and low depend on each other.

Before and after follow each other.

Therefore the Master

acts without doing anything

and teaches without saying anything.

Things arise and she lets them come;

things disappear and she lets them go.

She has but doesn’t possess,

acts but doesn’t expect.

When her work is done, she forgets it.

That is why it lasts forever.

(translation by Stephen Mitchell)