It appears that there exists a strong link between Hindu philosophy and Hindu mythology.
The following material produced by an important literateur Shri Bankim Chandra Chatterjea , may be of interest.
The relation of Hindu Philosophy to Hindu Mythology.—A sort of hazy perception that Hindu Mythology is in a great measure the parent of Hindu Philosophy is not wanting among those who have bestowed any attention on either. It is again believed on the other hand, that the philosophical systems arose out of that reaction against the mythological religion which culminated in Buddhism, and that while some systems were aggressive and hostile to the national religion, others aimed at its conservation, and attempted to rebuild the fabric of superstition on rational foundations.
How is it that we find a cumbrous mythology and an absurd ritual flourishing gaily side by side with enlightened rationalism and searching scepticism, nay, not only flourishing side by side with them, but riding triumphantly over both?
Again, without questioning the general affiliation of philosophy to mythology, it is of great importance to trace how each individual myth developed itself into a philosophical idea.
We find the principle of triple existence running throughout both Hindu Philosophy and Hindu Mythology.
The Supreme Soul has, in philosophy, the threefold attributes of Goodness (satwa), Passion (rajas) and Darkness (tamas).
Next, as separate impersonations of each of these three attributes of the Supreme Soul, we have the Pauranic Trinity, Brahma, Vishnu and Siva.
This trinity has no existence in Vedic literature, but there we find another trinity as the more primitive representatives of the Pauranic Triad, viz., Agni, Vayu and Surya. (Nirukta VII., 5.)
These, again, in their turn represent the Light. Agni the terrestrial light, Vayu the light of the atmosphere, and Surya the light of the sky. This triple light is traced through the Nirukta (XII., 19) to the three steps of Vishnu in the Rig-Veda. The following is the explanation from the Nirukta:—
"Vishnu strides over this, whatever exists. He plants his step in three-fold manner, i.e., for a threefold existence, on earth, in the atmosphere, and in the sky according to Sakpuni."
The verse in the Rig-Veda which is explained here is as follows:—
"Vishnu strode over this (universe); in three places he planted his step:" etc.
So that here at least we can trace a philosophical idea to its source in a myth in the Rig-Veda.
Philosophy, seeking a loftier ideal and proceeding on a more rational basis, discarded the notion of Sin.
But the same causes were at work. The mighty energies of nature worked with impressive force on every side. With no more than the appliances of primitive life, existence was felt to be a burden in a climate and a country which overpowered human powers and neutralized human energies. What had appeared to the theologian as the vengeful action of offended divinities appeared to the philosopher as the omnipotent but natural causes of human misery.
Hence in philosophy, the sense of Suffering took the place of the sense of Sin. These two notions, the sense of suffering and the sense of sin, run side by side throughout Hindu Philosophy and Hindu Mythology respectively.
The end and aim of the Sánkhya is the Cessation of Pain by the Cessation of all Experience. The Buddhist, not satisfied with the Cessation of Experience, aims at the Annihilation of the Experiencing Soul as the only effectual means of securing freedom from misery to man. The Vedanta declines to believe that so much apparent misery can be real and resolves existence into a mass of illusions.
*The Yogin in the madness of despair constructs a fanciful machinery for conquering the powers of nature.
Everywhere the philosopher labours under an overwhelming sense of human misery and directs all his efforts against it. The vast field over which these two leading notions, the notion of sin and the notion of suffering, have spread, giving rise to asceticism, to fatalism, to apathy in politics and to sensuality in poetry, is one of the most interesting subjects of study with which the Hindu can occupy himself.*