Creation of the world

In the beginning God created the heavens and the earth.

This is the account of the heavens and the earth when they were created, in the day that the LORD God made them.

Indeed, ask now from one end of the heavens to the other about the days that long preceded you, from the day that God created man on earth: Has anything as great as this ever happened or been reported?

In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.

For thus says the LORD, who created the heavens—He is God; He formed the earth and fashioned it; He established it; He did not create it to be empty, but formed it to be inhabited: “I am the LORD, and there is no other.

The LORD founded the earth by wisdom and established the heavens by understanding.

And: “In the beginning, O Lord, You laid the foundations of the earth, and the heavens are the work of Your hands.

But they deliberately overlook the fact that long ago by God’s word the heavens existed and the earth was formed out of water and by water,

However, from the beginning of creation, ‘God made them male and female.’

Alexander continued to ask questions of the Elders of the Negev. He said to them: Were the heavens created first or was the earth created first? They said: The heavens were created first, as it is stated: “In the beginning God created the heaven and the earth” (Genesis 1:1).

§ Beit Shammai and Beit Hillel dispute the order of Creation, as the Sages taught: Beit Shammai say: The heavens were created first and afterward the earth was created, as it is stated: “In the beginning God created the heaven and the earth” (Genesis 1:1), which indicates that heaven came first. And Beit Hillel say: The earth was created first, and heaven after it, as it is stated: “On the day that the Lord God made earth and heaven” (Genesis 2:4).

Why do I need “and the earth” [et ha’aretz]? To teach that heaven preceded earth in the order of Creation. The next verse states: “And the earth was unformed and void” (Genesis 1:2). The Gemara asks: After all, the Bible began with heaven first; what is different about the second verse? Why does the Bible recount the creation of earth first in the second verse? The Sage of the school of Rabbi Yishmael taught: This can be explained by a parable of a flesh-and-blood king who said to his servants: Rise early and come to my entrance. He arose and found women and men waiting for him. Whom does he praise? Those who are unaccustomed to rising early but yet rose early, the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.

A revelation from Him Who created the earth and the high heavens

The Originator of the heavens and the earth! How can He have a child, when there is for Him no consort, when He created all things and is Aware of all things

Who created the heavens and the earth and all that is between them in six Days, then He mounted the Throne. The Beneficent! Ask anyone informed concerning Him

Narrated ʿAbdullah: A (Jewish) Rabbi came to Allah's Messenger (ﷺ) and he said, "O Muhammad! We learn that Allah will put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the water and the dust on one finger, and all the other created beings on one finger. Then He will say, 'I am the King.' Thereupon the Prophet (ﷺ) smiled so that his pre-molar teeth became visible, and that was the confirmation of the Rabbi. Then Allah's Messenger (ﷺ) recited: 'They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him

Narrated Jubair bin Mutʿim: I heard the Prophet (ﷺ) reciting Surat at-Tur in the Maghrib prayer, and when he reached the Verse: 'Were they created by nothing, Or were they themselves the creators, Or did they create the Heavens and the Earth? Nay, but they have no firm belief Or do they own the treasures of Your Lord? Or have they been given the authority to do as they like...' (52.35-37) my heart was about to fly (when I realized this firm argument)

Narrated 'Umar: One day the Prophet (ﷺ) stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places. Some remembered what he had said, and some forgot it

Lord Shri Krishna continued: This phenomenal creation, which is both ephemeral and eternal, is like a tree, with its seed above in the Highest and its ramifications below on this earth. The scriptures are its leaves, and he who understands this knows.

I am the beginning, the middle, and the end of creation; among sciences, I am the science of spirituality; I am the discussion among disputants.

They say the universe is an accident with no purpose and no God. Life is created through sexual union, a product of lust and nothing else.

As fire, though one, having entered the world, becomes various according to what it burns, so does the Atman (Self) within all living beings, though one, become various according to what it enters. It also exists outside. As air, though one, having entered the world, becomes various according to what it enters, so does the Atman within all living beings, though one, become various according to what it enters. It also exists outside.

He is the sun dwelling in the bright heaven; He is the air dwelling in space; He is the fire burning on the altar; He is the guest dwelling in the house. He dwells in man. He dwells in those greater than man. He dwells in sacrifice. He dwells in the ether. He is (all that is) born in water, (all that) is born in earth, (all that) is born in sacrifice, (all that) is born on mountains. He is the True and the Great.

Whatever there is in the universe is evolved from Prana and vibrates in Prana. That is a mighty terror, like an upraised thunderbolt. They who know That become immortal.

Who bestirs this earth, and the Yama realm with its gods? Who sets out the well-taught word of truth, as an expert a flower? A trainee bestirs this earth, and the Yama realm with its gods. A trainee sets out the well-taught word of truth, as an expert a flower.

Maghavā became chief of the gods by means of diligence. People praise diligence, while negligence is always deplored.

and shunning the bad— that is a sage, <j>and that is how one becomes a sage. One who sagely weighs both in the world, is thereby said to be a sage.

Suppose that in the autumn the heavens were clear and cloudless. At the crack of dawn, the morning star shines and glows and dazzles. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors. Suppose that in the autumn the heavens were clear and cloudless. As the sun is rising to the firmament, having dispelled all the darkness of space, shines and glows and dazzles. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors.

“Mendicants, the world has been understood by the Realized One; and he is detached from the world. The origin of the world has been understood by the Realized One; and he has given up the origin of the world. The cessation of the world has been understood by the Realized One; and he has realized the cessation of the world. The practice that leads to the cessation of the world has been understood by the Realized One; and he has developed the practice that leads to the cessation of the world.

2. The Earth’s Nectar Appears But the single mass of water at that time was utterly dark. The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or male and female. Beings were simply known as ‘beings’. After a very long period had passed, the earth’s nectar curdled in the water. It appeared just like the curd on top of hot milk-rice as it cools. It was beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure dwarf-bee honey. Now, one of those beings was reckless. Thinking, ‘Oh my, what might this be?’ they tasted the earth’s nectar with their finger. They enjoyed it, and craving was born in them. And other beings, following that being’s example, tasted the earth’s nectar with their fingers. They too enjoyed it, and craving was born in them.

The True Lord Himself created the universe, joining the elements together. Breaking the cosmic egg, He united, and separated. He made the earth and the sky into places to live. He created day and night, fear and love. The One who created the Creation, also watches over it. There is no other Creator Lord. ||3||

Tilang, Fifth Mehl, First House: One Universal Creator God. By The Grace Of The True Guru: The Lord infused His Light into the dust, and created the world, the universe. The sky, the earth, the trees, and the water - all are the Creation of the Lord. ||1||

Creating the earth, He established it as the home of Dharma. Creating and destroying, He remains unattached. He stages the play of the breath everywhere. Withdrawing His power, He lets the beings crumble. ||5|| Your gardener is the vast vegetation of nature. The wind blowing around is the chauree, the fly-brush, waving over You. The Lord placed the two lamps, the sun and the moon; the sun merges in the house of the moon. ||6||

Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with. May not the space between heaven and earth be compared to a bellows? ’Tis emptied, yet it loses not its power; / ’Tis moved again, and sends forth air the more. / Much speech to swift exhaustion lead we see; / Your inner being guard, and keep it free.

There was something undefined and complete, coming into existence before Heaven and Earth. How still it was and formless, standing alone, and undergoing no change, reaching everywhere and in no danger (of being exhausted)! It may be regarded as the Mother of all things. I do not know its name, and I give it the designation of the Tao (the Way or Course). Making an effort (further) to give it a name I call it The Great. Great, it passes on (in constant flow). Passing on, it becomes remote. Having become remote, it returns. Therefore the Tao is great; Heaven is great; Earth is great; and the (sage) king is also great. In the universe there are four that are great, and the (sage) king is one of them. Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Tao. The law of the Tao is its being what it is.

The things which from of old have got the One (the Tao) are— Heaven which by it is bright and pure; / Earth rendered thereby firm and sure; / Spirits with powers by it supplied; / Valleys kept full throughout their void / All creatures which through it do live / Princes and kings who from it get / The model which to all they give. All these are the results of the One (Tao). If heaven were not thus pure, it soon would rend; / If earth were not thus sure, ’twould break and bend; / Without these powers, the spirits soon would fail; / If not so filled, the drought would parch each vale; / Without that life, creatures would pass away; / Princes and kings, without that moral sway, / However grand and high, would all decay. Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves “Orphans,” “Men of small virtue,” and as “Carriages without a nave.” Is not this an acknowledgement that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.