Nasadiya Sukta (नासदीयसूक्तम्)

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The famous Nasadiya Sukta (Samskrit : नासदीय-सूक्तम् ) starts with the 129th shloka (followed by 6 more shlokas) of the 10th Mandala of the Rigveda. The shlokas here raise and answer the eternal question about the Origin of Life or सृष्टिः || Srishti. These shlokas have attracted a large body of literature of commentaries both in the east and west and volumes of books are dedicated just for this सूक्तम् ॥ sukta. A paradoxical concept but these shlokas present a divine harmony of the existent and not existent in the Universe.

परिचयः || Introduction

A question that has existed since times immemorial is, whether सृष्टिः || Srishti that is full of diversity, wonder, surprise and consciousness

  • existed previously in this very form?
  • was it non-existent before the process of Srishti?
  • If not, then what were the operating systems?  
  • What was the relation between सृष्टिः || srishti and the सृष्टिकर्ता ||  srishtikarta?  
  • What is the future of this creation?

These inquiries are the foundation of Vedic Darshan.  These significant queries are answered beautifully in the famous nasadiya sukta (RigVeda, 10:129). There are seven suktas starting with the explanation about the Avyakta (अव्यक्तम्) which was gradually transformed by the process of creation to Vyakta (व्यक्तम्) or Sat (सत्).[1]

असत् || Asat & सत् || Sat

The cosmos was covered with udaka (उदकम् । an aspect of water/oblation) and lacked the splendor that it has today. The Lord through his great qualities and determination wanted to give form, shape and future to the Cosmos. This was possible by His mere contemplation and this intention of the Lord came into existence as  जगत् || Jagat (Cosmos). Jagat was said to exist, in a different form or material, before it’s creation as what was non-existent cannot be the substratum of Creation. The fundamental material from which srishti is said to have arisen is said to be that पदार्थः || padartha without name and form, and hence inaccessible to the gross senses. It is called असत् || asat present in its अव्यक्त || avyakta (invisible) or seed form as opposed to सत् || Sat which has form, and is manifested, functional and accessible to the senses.

All the लोकाः ॥ Lokas or worlds and Space were non-evident before Creation. The सूक्त-दर्शी || sukta darshi (the seer) was amazed as the Universe slowly took form and contemplated as follows

  • How did the परमपुरुषः || Paramapurusha exist while holding the unmanifest creation?
  • Where did the animals and their different emotions reside?  
  • Were the original ingredients of पञ्चभूतानि || panchabhutas deep and profound?
  • Did the concept of immortality and mortality exist?

Asat and Sat describe the change of state of the fundamental material that makes up the Creation. But the primary life force in this matter is none other than the Parampurusha who manifests Himself as the चैतन्यशक्तिः ॥ Chaitanya shakti in all beings.

परमपुरुषः || Paramapurusha

सृष्टिबीजम् || Seed of Srishti

It is said that before the manifestation of the Universe there was no awareness of day and night.  The परमपुरुषः ॥ Paramapurusha who is अद्वितीयः || Advitiya (One, without a second form), also known as, तद्-एकम् || Tad-Ekam or the ब्रह्मतत्त्वम् || Brahma Tattva, together with his स्वादः || Swada (energies) and गुणाः || Gunas (the remarkable qualities) contemplated on Srishti or Creation thus springing forth Life in living beings with all faculties and the gross material body. Until then living beings were lifeless, insentient and in the subtle dormant stage. Great Rishis with their wisdom, understood that the पापसङ्कल्पाः ॥ papa sankalpas and पुण्यसङ्कल्पाः ॥ punya sankalpas and activities of living beings in the previous कल्पः ॥ kalpa become seeds for the present srishti of kalpa. Sat and Asat are relative and they undergo transformation from situation to other situation.[1]

सृष्टिप्रक्रिया || Process of Creation - The transformation of Sat and Asat

The concept of ‘Nasadiya’ is explained through different analogues (analogies) in the Vedas[2]. According to the Rig veda,

देवानां पूर्व्ये युगेऽसतः सदजायत ॥२॥ देवानां युगे प्रथमेऽसतः सदजायत । तदाशा अन्वजायन्त तदुत्तानपदस्परि ॥३॥ (Rig. Veda. 10.72.2 and 3)[3]

devānāṃ pūrvye yuge'sataḥ sadajāyata ॥2॥ devānāṃ yuge prathame'sataḥ sadajāyata । tadāśā anvajāyanta taduttānapadaspari ॥3॥ (Rig. Veda. 10.72.2 and 3)

Meaning : The सृष्तिकर्ता ॥ Srishtikarta created the Cosmos like the carpenter, much before the Devas and Sat appeared from Asat.

Paramapurusha's influence over the creation spread like the rays of the sun in all directions. Then the कर्म ॥ karma (action) and the resultant reaction along with the living entities appeared. The world, which was made of पञ्चभूतानि || panchabhutas (five elements) appeared along with the material things. But is there not someone who can understand this srishti and स्थितिः ॥ sthiti as it is? Only the श्रुति-s || Srutis can reveal the secrets of Creation to us. Even the greatly knowledgeable देवताः ॥ devatas are not beyond this creation, so how can they explain beyond their own creation? Only the Paramapurusha, the Creator who is also the Sustainer of this Universe can be the cause of such phenomenal creation.[1]

परमात्मा ॥ Paramatma is one, and the विश्वम् || Universe (Cosmos) is His manifested greatness. Srishti is in one sense Asat (a formless, seamless expansion of space) and Sat (causal forms). Thus, the main components of Srishti are Life or Consciousness and conscious beings. When the transformation from Asat to Sat takes place, Srishti or Creation is said to happen. While the opposite of this, which is transformation of Sat to Asat is called विनाशः ॥ Vinasha (Destruction). An indepth knowledge of "Brahma's day and night" and the division of कल्पाः ॥ Kalpas and युग-s ॥ Yugas will unfold the calculation of the time elapsed since the creation of the Universe. This seems like अनन्तकालः ॥ Ananta Kala, infinite number of years have passed. The कालचक्रः ॥ Kala chakra (time cycles) are explained in ज्योतिष्-शास्त्रम् ॥ Jyotish shastra in the Panchanga.

सृष्टिकारणम् || Cause of Creation

Paramapurusha initiated Creation with a definite cause or reason.  The purpose of creation is to bring about order or harmony wherein through the process of transformation disarrayed expanse is brought to a stable structure. Paramatma’s करुणः ॥ karuna (compassion) and स्वतन्त्र-सङ्कल्पः ॥ Svatantra sankalpa are the causes for this creation. The Paramapurusha remains unaffected and accompanied by श्रीः || Sri (Shakti) is always resplendent in a constant state of existence. His दृढसङ्कल्पः || drudha sankalpa (determination) is the symbol of Semen, the Seed of Creation. Paramapurusha is the अश्रयभूतः || ashrayabhuta, the shelter for the existence of Srishti. Paramapurusha, the illumine form, resources His abundant energy in the process of Creation. Thus, He becomes the original cause and is completely independent.[1]

Many theories of Origin of Creation have been propounded with variations about the cause, the source or the material used for creation.

Vedas vs Other Philosophies

Although vedas proclaim the existence of different deities, the concept of "Oneness or One Supreme Being (God)" is also as given in many suktas[1].  In many vedic contexts it is proved that  

एकम् सत् विप्र बहुधा वदन्ति || ekam sat vipra bahudhā vadanti || (Rig Veda 1.164.46)[4]

Meaning: One it is, but is perceived in different ways by the learned.  

Each of the philosophies, चार्वाकः ॥ Charvaka, जैनः ॥ Jaina, बौद्धः ॥ Bauddha, नैय्यायिकः ॥ Nyyayika, साङ्ख्यः ॥ Sankhya, योगः ॥ Yoga, वैशेषिकः ॥ Vaisheshika, पूर्वमीमांसा ॥ PurvaMimasa and वेदाः ॥ Vedas are different in their concepts and expound varying theories. Some differences are mentioned below:  

  • Some scholars posit that the soul which is beyond the five elements does not exist and similarly God does not exist. (Charvaka Philosophy)  
  • Another accepts the existence of soul but denies the existence of God, arguing that the creation did not take place and refuses to accept the transformation from asat to sat.
  • Another philosophy says, Creation does not exist, God does not exist, that the process of Creation never took place; but believes that Reality is misery. The Srishti which is perceived by the eye is only भ्रान्तिः || bhranti (illusion) born out of अविद्या ॥ Avidya (ignorance) and hence of प्रतित्यसमुत्पादः || pratityasamutpada.
  • Another viewpoint claims, प्रकृतिः || Prakrti is जडः || Jada (inanimate) and पुरुषः || Purusha is चेतनः || Chetana (animate). The components of world namely, Prakrti and Purusha are compared to the lame person sitting on a blind man’s back who is leading the way. It also says that Purusha who is without form has been caught by the dancer who is Creation, and getting liberated from her clutches is the ultimate liberation. They say bondage is creation and nature its root.  
  • Another school of thought rejects the existence of चित्तवृत्तिः (chittavrtti) while accepting the concept of ईशवरः || Ishwara. Ishvara according to them, is the object or medium to attain the शून्यरूपमनस्थितिः || shoonya roopa manasthiti and is not the Ultimate goal to be attained. Hence, the ultimate goal here is to achieve shoonya roopa manasthiti, also called as शून्यवादः || Shoonyavada.
  • One theory concludes by saying, ‘inanimate panchabhutas are the cause for the creation.’
  • Yet another says, ‘Even though Ishvara and the creation is reality, Ishvara is considered as निमित्तकारणम् || the instrumental cause (like the potter or a carpenter) for origin of this Creation, rather than the only cause. The inert matter is considered as the उपादानकारणम् || the material (raw material) cause for Creation (soil and wood).

The second chapter of ब्रह्मसूत्राणि ॥ Brahmasutras, systematically and logically demolishes such concepts.

सृष्टिविचारः ॥ Srishti Vichara

History shows that whenever a defense of vedic concepts are performed through non-vedic analogues it has further fuelled denigration or misinterpretation of Vedic concepts. Those who accept the vedas, cannot deny the existence of a supreme force called variously as ईशवरः || Ishvara (God) and सृष्टिः || Srishti (Creation). No ancient texts known to mankind have discussed the topics of God and Creation as extensively as the Vedas and associated veda-derived Upanishadic literature. While Rigveda, the oldest known text, expounds the knowledge about Creation in the Nasadiya Sukta, the same process of Creation is widely found in upanishad literature, a few as given below

तैत्तिरीय-उपनिषद् ॥ Taittiriya Upanishad

In the Taittiriya Upanishad and निरुक्तम् ॥ Nirukta the word सत्यम् ॥ Satya is described as सत् ॥ Sat and त्यत् ॥ tyat and when combined it becomes सत्य, the import of which is, ‘what exists now, what existed then, and what will exist in the future’.  At one point of time the entire creation was asat (meaning in its subtle seed state) and from it the sat appeared.

The Taittiriya upanishad says,

असद्वा इदमग्र आसीत् । ततो वै सदजायत । तदात्मानँ स्वयमकुरुत । तस्मात्तत्सुकृतमुच्यत इति । यद्वै तत् सुकृतम् । रसो वै सः । (Tait.Upan. Brah.7)[5]

asadvā idamagra āsīt । tato vai sadajāyata । tadātmānam̐ svayamakuruta । tasmāttatsukṛtamucyata iti । yadvai tat sukṛtam । raso vai saḥ । (Tait.Upan. Brah.7)

Meaning : In the beginning was verily the unmanifested असद् ॥ Asat or Non-existent. From that was born the सत् ॥ Sat or Existence. That Sat स्वयम् by itself caused (made) आत्मानँ Itself (Self made). That one who is self-made is verily the joy. Brahman is called the one of good deed. That which is the creator of Itself is verily the bliss. One becomes possessed with bliss gaining this Rasa![6][7]

ईशवरः ॥ Ishvara , the ever-magnanimous, of His own inspiration manifested सृष्टिः ॥ Srishti with the same components which existed in subtle form. The term used to describe it was सुकृतम् || sukruta (bringing into an order which if not done would have been formless). Srishti is full of रसः || rasa and synonymous to the आनन्दरसः || anandarasa of the Ishvara. He is the very essence of Rasa and one who is blessed with this rasa is called as आनन्दी ॥ Anandi (one who experiences this Ananda).[1]

शतपथ-ब्रह्मणम् ॥ Shatapata Brahmana

The concept of Asat getting transformed to Sat has been mentioned in the Agnichayana kanda of Shatapatha Brahmana.

असद्वा इदमग्र आसीत् । तदाहुः किं तदसदासीदित्यृषयो वाव तेऽग्रेऽसदासीत्...(Shat. Brah.

Meaning : Verily in the beginning there was here the असद् ॥ Asat or non-existent. To that they say, 'What was that non-existent?'....

सोऽयं पुरुषः प्रजापतिरकामयत भूयान्त्स्यां प्रजायेयेति सोऽश्राम्यत्स तपोऽतप्यत स श्रान्तस्तेपानो ब्रह्मैव प्रथममसृजत... (Shat. Brah. [8]

so'yaṃ puruṣaḥ prajāpatirakāmayata bhūyāntsyāṃ prajāyeyeti... (Shat. Brah.

Meaning: Now this person Prajapati desired, 'May I be more than one, reproduced'. He worked incessantly and undertook austerities to first create Brahman..

बृहदारण्यक-उपनिषद् ॥ Brhadaranyaka Upanishad

According to Brhadaranyaka Upanishad, the origin of Srishti is as follows

नैवेह किंचनाग्र आसीन् मृत्युनैवेदमावृतमासीदशनाययाऽशनाया हि मृत्युस् तन्मनोऽकुरुताऽऽत्मन्वी स्यामिति । सोऽर्चन्नचरत् तस्यार्चत आपोऽजायन्तार्चते वै मे कमभूदिति । ... १ ॥ (Brih. Upan. 1.2.1)[9]

naiveha kiṃcanāgra āsīn mṛtyunaivedamāvṛtamāsīdaśanāyayā'śanāyā hi mṛtyus tanmano'kurutā''tmanvī syāmiti । so'rcannacarat tasyārcata āpo'jāyantārcate vai me kamabhūditi । ... 1 ॥ (Brih. Upan. 1.2.1)

Meaning : There was nothing (perceivable in the gross form) here in the beginning. The universe was covered only by death (Hiranyagarbha or Paramatman having Achit as his body) of the form of hunger, for hunger is death. He created the mind, thinking, 'let me have a mind' (आत्मन् ॥ Atma). He moved about worshipping (himself). As he was worshipping, water was produced[10] (See Page 5 of Reference 11[11]).

छान्दोग्य-उपनिषद् ॥ Chandogya Upanishad

सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ॥ १ ॥ (Chan. Upan. 6.2.1)[12]

सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ॥ २ ॥ (Chan. Upan. 6.2.2)[12]

sadeva somyedamagra āsīdekamevādvitīyam । taddhaika āhurasadevedamagra āsīdekamevādvitīyaṃ tasmādasataḥ sajjāyata ॥ 1 ॥ (Chan. Upan. 6.2.1)

sattveva somyedamagra āsīdekamevādvitīyam ॥ 2 ॥ (Chan. Upan. 6.2.2)

In the Chandogya, 6-2-2, असत् ॥ asat word denotes "the creation that is not orderly" but this meaning got obscured. According to the साङ्ख्यम् ॥ Sankhya system it means, प्रधानम् ॥ Pradhana (inert matter).

In Chandogya Upanishad the conversation of उद्दालकः ॥ Uddalaka and his son श्वेतकेतुः ॥ Shvetaketu is about the Origin of the Universe (Srishti). Uddalaka says, "Dear child, some believe that originally only the inert matter (Creation) existed and they argue that it is from that, that चैतन्या माया || chaitanya maya (Creation), full of life and energy, appeared. But how is it possible? The परमात्मन् ॥ Paramatma who is synonymous to सत् ॥ sat was addressed as such, was existing beyond the creation, while everything was within Him." And he gives the example of the pot that is born out of clay (the raw material), gold ornaments from the metal, nail cutter when iron is transformed. This gives rise to interdependence of cause and effect, wherein through Paramatama we can understand Creation and vice versa.[1]

To call Creation an illusion, a Circle or a fireball and claim that it never took place, clearly is not only speculative but goes completely against the entire Vedic philosophy. Through the नासदीय-सूक्तम् ॥ Nasadiya sukta, we understand that the cause of the Srishti is Paramatma and this forms the foundation of वेदधर्मः ॥ Vedadharma and वेददर्शनम् ॥ Vedadarshana.

Nasadiya Sukta with English translation

ORIGIN OF THE UNIVERSE Translation by - Sri. Rayalu Vishwanadha [13]

In the tenth book (मण्डलम् ॥ Mandalam) of Rig Veda, 129th Hymn (सूक्तम् ॥ Suktam) deals with the origin of the universe and creation. Original text and translation are given below:

नासदीय-सूक्तम् ॥ Nasadiya Sukta

नास॑दासी॒न्नो सदा॑सीत्त॒दानी॒म् नासी॒द्रजो॒ नो व्यो॑मा प॒रो यत्।

किमाव॑रीव॒: कुह॒ कस्य॒ शर्म॒न्नंभ॒: किमा॑सी॒द्गह॑नं गभी॒रम् ॥१॥

nāsa̍dāsī̱nno sadā̍sītta̱dānī̱m nāsī̱drajo̱ no vyo̍mā pa̱ro yat |

kimāva̍rīva̱ḥ kuha̱ kasya̱ śarma̱nnaṁbha̱ḥ kimā̍sī̱dgaha̍naṁ gabhī̱ram ||1||

Meaning : Neither existence nor non-existence was there. Neither matter nor space around. What covered it, where it was and who protected? Why, that plasma, all pervading, deep and profound?

न मृ॒त्युरा॑सीद॒मृतं॒ न तर्हि॒ न रात्र्या॒ अह्न॑ आसीत्प्रके॒तः।

आनी॑दवा॒तं स्व॒धया॒ तदेकं॒ तस्मा॑द्धा॒न्यन्न प॒रः किञ्च॒नास॑॥२॥

na mṛ̱tyurā̍sīda̱mṛta̱ṁ na tarhi̱ na rātryā̱ ahna̍ āasītprake̱taḥ |

ānī̍davā̱taṁ sva̱dhayā̱ tadekaṁ̱ tasmā̍ddhā̱nyanna pa̱raḥ kiñca̱nāsa̍ ||2||

Meaning : Neither death nor immortality was there. And there was neither day nor night. But for that breathless one breathing on its own. There was nothing else, surely nothing.

तम॑ आसी॒त्तम॑सा गू॒ळ्हमग्रे॑ऽप्रके॒तं स॑लि॒लं सर्व॑मा इ॒दं।

तु॒च्छ्येना॒भ्वपि॑हितं॒ यदासी॒त्तप॑स॒स्तन्म॑हि॒ना जा॑य॒तैकं॑॥ ३॥

tama̍ āasī̱ttama̍sā gū̱ḻhamagre̍’prake̱taṁ sa̍li̱laṁ sarva̍mā i̱daṁ |

tu̱cchyenā̱bhvapi̍hitaṁ̱ yadāsī̱ttapa̍sa̱stanma̍hi̱nā jā̍ya̱taika̍ṁ || 3 ||

Meaning : It was darkness concealed in darkness. And an uninterrupted continuum of fluid. Out came in material form and shape.That one lying deep inside, on its own intent.

काम॒स्तदग्रे॒ सम॑वर्त॒ताधि॒ मन॑सो॒ रेत॑: प्रथ॒मं यदासी॑त्।

स॒तो बन्धु॒मस॑ति॒ निर॑विन्दन् हृ॒दि प्र॒तीष्या॑ क॒वयो॑ मनी॒षा॥४॥

kāma̱stadagre̱ sama̍varta̱tādhi̱ mana̍so̱ reta̍ḥ pratha̱maṁ yadāsī̍t |

sa̱to bandhu̱masa̍ti̱ nira̍vindan hṛ̱di pra̱tīṣyā̍ ka̱vayo̍ manī̱ṣā ||4||

Meaning : In the cosmic mind, all pervading. Desire, the primal seed made its first appearance. And the wise men, seeking deep in their heart. Could see the link between ‘that is’ and ‘that is not’.

ति॒र॒श्चीनो॒ वित॑तो र॒श्मिरे॑षाम॒धः स्वि॑दा॒सी ३ दु॒परि॑ स्विदासी ३ त्।

रे॒तो॒धा आ॑सन्महि॒मान॑ आसन्त्स्व॒धा आ॒वस्ता॒त्प्रय॑तिः प॒रस्ता॑त्॥५॥

ti̱ra̱ścīno̱ vita̍to ra̱śmire̍ṣāma̱dhaḥ svi̍dā̱sī 3 du̱pari̍ svidāsī 3 t |

re̱to̱dhā āa̍sanmahi̱māna̍ āasantsva̱dhā ā̱vastā̱tpraya̍tiḥ pa̱rastā̍t ||5||

Meaning : Reins of the link, a grid of crisscross lines, Holds all the seeds and mighty forces, Microcosmic forces within And macro forces out above.

को अ॒द्धा वे॑द॒ क इ॒ह प्र वो॑च॒त्कुत॒ आजा॑ता॒ कुत॑ इ॒यं विसृ॑ष्टिः।

अ॒र्वाग्दे॒वा अ॒स्य वि॒सर्ज॑ने॒नाथा॒ को वे॑द॒ यत॑ आब॒भूव॑ ॥६॥

ko a̱ddhā ve̍da̱ ka i̱ha pra vo̍ca̱tkuta̱ āajā̍tā̱ kuta̍ i̱yaṁ visṛ̍ṣṭiḥ |

a̱rvāgde̱vā a̱sya vi̱sarja̍ne̱nāthā̱ ko ve̍da̱ yata̍ āaba̱bhūva̍ ||6 ||

Meaning : Who really knows, who can declare? When it started or where from? And where will the creation end? Seekers and sought entered later – And so who knows when all this manifested?

इ॒यं विसृ॑ष्टि॒र्यत॑ आब॒भूव॒ यदि॑ वा द॒धे यदि॑ वा॒ न।

यो अ॒स्याध्य॑क्षः पर॒मे व्यो॑म॒न्त्सो अ॒ङ्ग वे॑द॒ यदि॑ वा॒ न वेद॑॥ ७॥

i̱yaṁ visṛ̍ṣṭi̱ryata̍ āaba̱bhūva̱ yadi̍ vā da̱dhe yadi̍ vā̱ na |

yo a̱syādhya̍kṣaḥ para̱me vyo̍ma̱ntso a̱ṅga ve̍da̱ yadi̍ vā̱ na veda̍ || 7 ||

Meaning : That one, out of which the creation came. May hold the reins or not, Perceiving all from above, That one alone. Knows the beginning – may not know too.

संवादः || Discussion

There are many theories about the origin of Universe but the concept of ब्रह्मन् ॥ Brahman (the formless entity) being the source of Creation is unique to Bharatiya philosophies only. Many of these philosophies while expounding many related concepts digress from the Vedic philosophy of Oneness of Existence and the एकमेवाद्वितीय-ब्रह्म ॥ ekamevadvitiya brahma concept of the श्रुतिः ॥ Shruti statement. Based on the above given hypothesis, many sarcastic questions can be raised questioning the veracity of existence of God and His Creation, such as:

  1. How was the vast inert material obtained for Creation and who has control over it?
  2. Assuming that Creation was through His will, creating something out of illusion or from material which was not existing is questionable.  
  3. Cause and effect being ambiguous, is one forced to accept Him as the original cause.

Understanding the foundational concepts of vedas and acquiring the knowledge of Vedas (ब्रह्मविद्या ॥ brahma vidya) by each individual is a journey into the inner self furthered through साधना ॥ sadhana, it can dispel these negations, half-baked propositions and false interpretations of the divine vedas. Different vedanta texts extensively describe the paths that lead to exploring one’s inner self, understanding the आत्मन् ॥ Atma and जीवः ॥ Jiva and about the ultimate goal of every soul which is the realization of Brahman.  

The beginning and the first moments as described by the big bang theory and the statements from Nasadiya Sukta are given side-by-side for easy comparison (As given by Sri. Rayalu Viswanatha)[13]:  

Cosmology Theory Rig Veda
Beginning of time There is no physics. Theory cannot account for conditions existing or not existing Neither existence nor nonexistence was there; Neither matter nor space was there;(1st two lines of 1st Verse)
10-32 seconds after Big Bang The inflationary mode ends, having made the universe smooth and almost homogenous. Matter, anti-matter, and radiation are a bubbling opaque stew And an uninterrupted continuum of fluid.(2nd line of 3rd Verse)
10-4 seconds after big bang Universe expands. Matter and anti-matter annihilate each other. There is slightly more matter and this excess comprises the matter in the universe today forming galaxies. Out came in material form and shape. That One lying deep inside, on its own intent (Last 2 lines of 3rd Verse)

It can be seen that the modern science is saying the same thing what Rig Veda declared earlier.

The cosmic mind is also mentioned as प्रजापतिः ॥ Prajapati in other Suktas. In शतपथब्रह्मणम् ॥ Shatapatha Brahmana (6-1-1-8)[8] it is stated – प्रजापतिरकामयत || prajāpatirakāmayata. Meaning, Prajapati desired. Cosmic mind desired and it happened. Same is the case in the microcosmic world of human body. We desire, act and incidents take place.


  1. 1.0 1.1 1.2 1.3 1.4 1.5 1.6 Narayanacharya, K. S. (2011). Veda Sanskritiya Parichaya, Part I. Hubli:​Sahitya Prakashana​.
  2. Arya, R. P. and Joshi, K. L. (2003). Ṛgveda Saṃhitā: Sanskrit Text, English Translation, Notes & Index of Verses, Parimal Sanskrit Series No. 45, Volume 4. Delhi:Parimal Publications.
  3. Rig Veda (Mandala Ten, Sukta 72)
  4. Rig Veda (Mandala One, Sukta 164)
  5. Taittriya Brahmana (Brahmananda Valli)
  6. Swami Sharvananda (1921) [[Sanskrit-English].pdf Taittiriya Upanishad, With Sanskrit Text and English Translation]. Madras:The Ramakrishna Math
  7. Anantarangacharya, N. S. (2003) Principal Upanishads, Volume 1. Bangalore : Sri Rama Printers
  8. 8.0 8.1 Shatapata Brahmana (Kanda 6 Adhyaya 1)
  9. Brihadaranyaka Upanishad (1.2.1)
  10. Swami Madhavananda (1950) The Brhadaranyaka Upanisad with the commentary of Sankaracharya Almora: Advaita Ashrama
  11. Anantarangacharya, N. S. (2004) Principal Upanishads, Volume 3. Bangalore : Sri Rama Printers
  12. 12.0 12.1 Chandogya Upanishad (Adhyaya 6)
  13. 13.0 13.1 Origin of the Universe By Sri. Rayalu Vishwanadha | Oct 11, 2011 | Articles on Veda