![\"absolute](\"http:\/\/prajnaquest.fr\/blog\/wp-content\/uploads\/absolute-4-2.jpg\")
<\/a>The central point<\/b> in the circle in the second archaic symbol represents the eternal germ. This germ is one of the fundamental aspects of the unmanifested universe. In SD I, 379 we find another important clue as to the nature of the germ:<\/p>\nThe spirit of Fire (or Heat), which stirs up, fructifies, and develops into concrete form everything (from its ideal prototype), which is born of WATER or primordial Earth, evolved Brahma — with the Hindus. The lotus flower, represented as growing out of Vishnu’s navel — that God resting on the waters of space and his Serpent of Infinity — is the most graphic allegory ever made: the Universe evolving from the central Sun, the POINT, the ever-concealed germ.<\/i><\/p>\n
The navel of Vi\u1e63\u1e47u is symbolic for the eternal germ, the central point in the Mundane Egg.<\/p>\n
From SD I, 381n we learn that we might look for this allegory, or creation story, \u201cin Indian Puranas\u201d:<\/p>\n
* In Indian Puranas it is Vishnu, the first, and Brahma, the second logos, or the ideal and practical creators, who are respectively represented, one as manifesting the lotus, the other as issuing from it.<\/i><\/p>\n
There are several versions of the story of the birth of Brahm\u0101, for example one of these is found in Manusm\u1e5bti chapter I, verses 10-17 and another one in the Mahabh\u0101rata book III, section 270. The Manusm\u1e5bti version is referred to by HPB in SD I, 333. In the Vi\u1e63\u1e47u Pur\u0101\u1e47a the story is touched upon several times. In the Bh\u0101gavata Pur\u0101\u1e47a however, BhP III.8.10-17, we find a fairly detailed version of the story. In verse 10 in the French 1840 translation of Eug\u00e8ne Burnouf, the primordial state of of the universe is presented like this:<\/p>\n
10. Au temps o\u00f9 l’univers tout entier \u00e9tait submerg\u00e9 par les eaux, celui dont les yeux ne se ferment s’abandonna au sommeil, couch\u00e9 sur un lit form\u00e9 par le Roi des serpents, solitaire, inactif, et trouvant sa dans sa propre b\u00e9atitude.<\/i><\/p>\n
We may recognize the waters as the darkness<\/b> or space<\/b> from the Book of Dzyan, and the bed formed by the King of serpents, as eternal duration<\/b>. The serpent in this version of the story is called \u015ae\u1e63a, and in some other versions it is called \u0100nanta, meaning endless or eternal. In SD I, 73 we have:<\/p>\n
Sesha or Ananta, \u2018the couch of Vishnu,\u2019 is an allegorical abstraction, symbolizing infinite Time in Space, which contains the germ and throws off periodically the efflorescence of this germ, the manifested Universe\u2026.\u201d.<\/i><\/p>\n
Vi\u1e63\u1e47u\u2019s state of sleep in verse 10 represents pralaya, the tamasic state, a state of inertia. Then there are three qualities attributed to the pralayic state of Vi\u1e63\u1e47u: 1. solitaire, 2. inactif, and 3. trouvant sa dans sa propre b\u00e9atitude. The Sanskrit (see GRETIL: Gaudiya Grantha Mandira<\/span><\/a>)<\/span> terms here are 1. eka, 2. k\u1e5btak\u1e63a\u1e47a and 3. sv\u0101tmaratau nir\u012bha:<\/p>\n 10. ud\u0101pluta\u1e43 vi\u015bvam ida\u1e43 tad\u0101s\u012bd yan nidray\u0101m\u012blitad\u1e5b\u1e45 nyam\u012blayat The term eka simply means \u201cone\u201d, a term we come across very frequently in volume I of The Secret Doctrine<\/i>. It is slightly different from Burnouf\u2019s \u201csolitaire\u201d, as it is a more philosophical term indicating primordial unity, rather than isolation or separateness.<\/p>\n K\u1e5btak\u1e63a\u1e47a would be something like \u201cwaiting for the right moment\u201d, composed of k\u1e5bta, \u201cdone\u201d, and k\u1e63a\u1e47a, \u201cmoment\u201d. (Monier-Williams) An alternative \u201cin leisure time\u201d, \u201cwaiting\u201d, \u201cpausing\u201d, as opposed to \u201cinactif\u201d, would incorporate the element of time, which is important in subsequent verses. (k\u0101la)<\/p>\n Sv\u0101tmaratau means \u201cboth his own self and delighting\u201d, and nir\u012bha is \u201cindifferent\u201d, \u201cwithout desire\u201d, \u201ceffortless\u201d, or \u201cmotionless\u201d, so sv\u0101tmaratau nir\u012bha\u1e25 might be translated as \u201cremaining in unity, delighting, without effort\u201d.<\/p>\n In BhP III.8.13-14 the lotus is produced from the navel of Vi\u1e63\u1e47u:<\/p>\n 13. L’essence subtile, renferm\u00e9e au sein de celui dont le regard p\u00e9n\u00e8tre les mol\u00e9cules \u00e9l\u00e9mentaires des choses, agit\u00e9e par la qualit\u00e9 de la Passion qui s’\u00e9tait d\u00e9velopp\u00e9e sous l’in\ufb02uence du temps, sortit, pour cr\u00e9er, de la r\u00e9gion de son nombril.<\/i><\/p>\n 14. Elle s’\u00e9leva rapidement sous la forme d’une tige de lotus, par l’action du temps qui r\u00e9veille les \u0153uvres; ce lotus dont l\u2019Esprit [supr\u00eame] est la matrice, \u00e9clairait, comme le soleil, de sa splendeur la vaste \u00e9tendue des eaux.<\/i><\/p>\n The corresponding Sanskrit is:<\/p>\n 13. tasy\u0101rthas\u016bk\u1e63m\u0101bhinivi\u1e63\u1e6dad\u1e5b\u1e63\u1e6der antargato ‘rtho rajas\u0101 tan\u012by\u0101n 14. sa padmako\u015ba\u1e25 sahasodati\u1e63\u1e6dhat k\u0101lena karmapratibodhanena The quality of Passion, rajas, stimulates primordial matter, which rises up through the navel taking the form of the bud or stalk of a lotus. (padmako\u015ba)<\/p>\n In verse 13 we have k\u0101l\u0101nugatena, which is k\u0101la + anugata + -ena, \u201cthrough acquirement with time\u201d (cf. Monier-Williams), corresponding to Burnouf\u2019s \u201cqui s’\u00e9tait d\u00e9velopp\u00e9e sous l’in\ufb02uence du temps\u201d. An alternative would be \u201cafter a certain period\u201d, \u201cat a certain time\/moment\u201d. In verse 14 we have k\u0101lena, \u201cby time\u201d, or \u201cthrough the workings of time\u201d, \u201cpar l’action du temps\u201d, and again an alternative would be the instrumental of time: \u201cin time\u201d, \u201cat a certain moment\u201d or perhaps even HPB\u2019s more poetic \u201cwhen the hour has struck\u201d.<\/p>\n No. 47.110\/60 1 in The National Museum, New Delhi<\/span><\/a><\/span><\/p>\n Returning to the enigmatic quotation from the \u201cOccult Catechism\u201d in SD I, 11:<\/p>\n “What is it that ever is?” “Space, the eternal Anupadaka.”* “What is it that ever was?” “The Germ in the Root.” “What is it that is ever coming and going?” “The Great Breath.” <\/i>[..]<\/p>\n The eternal germ is the principle \u201cthat ever was\u201d because it is at any time the origin of the current world process. It is the First Logos, or as we have seen, in terms of the Bh\u0101gavata Pur\u0101\u1e47a, Vi\u1e63\u1e47u, or more specifically the navel of Vi\u1e63\u1e47u.<\/p>\n <\/p><\/div>\n <\/p>\n","protected":false},"excerpt":{"rendered":" In The Secret Doctrine, in volume I, stanza II, \u015bloka 5-6 (SD I, 28), the Book of Dzyan speaks of a germ from which the universe is born: 5. THE SEVEN SONS WERE NOT YET BORN FROM THE WEB OF LIGHT. DARKNESS ALONE WAS FATHER-MOTHER, SVABHAVAT; AND SVABHAVAT WAS IN DARKNESS. 6. THESE TWO ARE […]<\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"footnotes":""},"categories":[50,39,46,101,141,102],"tags":[],"class_list":["post-633","post","type-post","status-publish","format-standard","hentry","category-brahma","category-creation-stories","category-darkness","category-duration","category-germ","category-space"],"_links":{"self":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/633","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/comments?post=633"}],"version-history":[{"count":15,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/633\/revisions"}],"predecessor-version":[{"id":652,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/633\/revisions\/652"}],"wp:attachment":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/media?parent=633"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/categories?post=633"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/tags?post=633"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nah\u012bndratalpe ‘dhi\u015bay\u0101na eka\u1e25 k\u1e5btak\u1e63a\u1e47a\u1e25 sv\u0101tmaratau nir\u012bha\u1e25<\/i><\/p>\n
\ngu\u1e47ena k\u0101l\u0101nugatena viddha\u1e25 s\u016b\u1e63ya\u1e43s tad\u0101bhidyata n\u0101bhide\u015b\u0101t<\/i><\/p>\n
\nsvaroci\u1e63\u0101 tat salila\u1e43 vi\u015b\u0101la\u1e43 vidyotayann arka iv\u0101tmayoni\u1e25<\/i><\/p>\n<\/a><\/p>\n\r\n\t
\r\n\t\t<\/a>\r\n\t<\/dt>\r\n\t\r\n\t
\r\n\t\t<\/a>\r\n\t<\/dt>\r\n\t