Changes

== परमपुरुषः || Paramapurusha ==

== परमपुरुषः || Paramapurusha ==

=== सृष्टिबीजम् || Seed of Srishti ===

=== सृष्टिबीजम् || Seed of Srishti ===

It is said that before the manifestation of the Universe there was  no awareness of day and night.  The [[Paramapurusha (परमपुरुष)|परमपुरुषः ॥ Paramapurusha]] who is अद्वितीयः || Advitiya (One, without a second form), also known as, तद-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.<ref name=":1" />   

It is said that before the manifestation of the Universe there was no awareness of day and night.  The [[Paramapurusha (परमपुरुष)|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.<ref name=":1" />   

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

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

The concept of ‘Nasadiya’ is explained through different analogues (analogies) in the Vedas<ref>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.</ref>. According to the Rig veda,<blockquote>देवानां पूर्व्ये युगेऽसतः सदजायत ॥२॥ देवानां युगे प्रथमेऽसतः सदजायत । तदाशा अन्वजायन्त तदुत्तानपदस्परि ॥३॥ (Rig. Veda. 10.72.2 and 3)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%AD%E0%A5%A8 Mandala Ten, Sukta 72])</ref></blockquote><blockquote>devānāṃ pūrvye yuge'sataḥ sadajāyata ॥2॥ devānāṃ yuge prathame'sataḥ sadajāyata । tadāśā anvajāyanta taduttānapadaspari ॥3॥ (Rig. Veda. 10.72.2 and 3)</blockquote>Meaning : The सृष्तिकर्ता ॥ Srishtikarta created the Cosmos like the carpenter, much before the Devas and Sat appeared from Asat.  

The concept of ‘Nasadiya’ is explained through different analogues (analogies) in the Vedas<ref>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.</ref>. According to the Rig veda,<blockquote>देवानां पूर्व्ये युगेऽसतः सदजायत ॥२॥ देवानां युगे प्रथमेऽसतः सदजायत । तदाशा अन्वजायन्त तदुत्तानपदस्परि ॥३॥ (Rig. Veda. 10.72.2 and 3)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%AD%E0%A5%A8 Mandala Ten, Sukta 72])</ref></blockquote><blockquote>devānāṃ pūrvye yuge'sataḥ sadajāyata ॥2॥ devānāṃ yuge prathame'sataḥ sadajāyata । tadāśā anvajāyanta taduttānapadaspari ॥3॥ (Rig. Veda. 10.72.2 and 3)</blockquote>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.<ref name=":1" />   

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.<ref name=":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 or infinite number of years have passed. The कालचक्रः ॥ Kala chakra (time cycles) are explained in ज्योतिष्-शास्त्रम् ॥ Jyotish shastra in the Panchanga.     

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 ===

=== 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.<ref name=":1" />

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 (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.<ref name=":1" />

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

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

Although vedas proclaim the existence of different deities, the concept of "Oneness or One Supreme Being (God)" is also as given in many suktas<ref name=":1">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:​Sahitya Prakashana​.</ref>.  In many vedic contexts it is proved that   <blockquote>एकम् सत् विप्र बहुधा वदन्ति || ekam sat vipra bahudhā vadanti || (Rig Veda 1.164.46)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7.%E0%A5%A7%E0%A5%AC%E0%A5%AA Mandala One, Sukta 164])</ref></blockquote>Meaning: One it is, but is perceived in different ways by the learned.  

Although vedas proclaim the existence of different deities, the concept of "Oneness or One Supreme Being (God)" is also as given in many suktas<ref name=":1">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:​Sahitya Prakashana​.</ref>.  In many vedic contexts it is proved that   <blockquote>एकम् सत् विप्र बहुधा वदन्ति || ekam sat vipra bahudhā vadanti || (Rig Veda 1.164.46)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7.%E0%A5%A7%E0%A5%AC%E0%A5%AA Mandala One, Sukta 164])</ref></blockquote>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:  

Each of the philosophies, चार्वाकः ॥ Charvaka, जैनः ॥ Jaina, बौद्धः ॥ Bauddha, नैय्यायिकः ॥ Nyyayika, साङ्ख्यः ॥ Sankhya, योगः ॥ Yoga, वैशेषिकः ॥ Vaisheshika, पूर्वमीमांसा ॥ PurvaMimasa and वेदाः ॥ [[Veda Vargeekarana (वेद वर्गीकरण)|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)  

* 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 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 the 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 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 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 Ultimate goal to be attained. Hence, the ultimate goal here is to achieve shoonya roopa manasthiti, also called as शून्यवादः || Shoonyavada.  

* 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.’  

* 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).

* 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).

=== शतपथ-ब्रह्मणम् ॥ Shatapata Brahmana ===

=== शतपथ-ब्रह्मणम् ॥ Shatapata Brahmana ===

<blockquote>सोऽयं पुरुषः प्रजापतिरकामयत भूयान्त्स्यां प्रजायेयेति... (Shat. Brah. 6.1.1.8) <ref name=":0">Shatapata Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%AC/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7 Kanda 6 Adhyaya 1])</ref></blockquote><blockquote>so'yaṃ puruṣaḥ prajāpatirakāmayata bhūyāntsyāṃ prajāyeyeti... (Shat. Brah. 6.1.1.8)</blockquote>

<blockquote>सोऽयं पुरुषः प्रजापतिरकामयत भूयान्त्स्यां प्रजायेयेति... (Shat. Brah. 6.1.1.8) <ref name=":0">Shatapata Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%AC/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7 Kanda 6 Adhyaya 1])</ref></blockquote><blockquote>so'yaṃ puruṣaḥ prajāpatirakāmayata bhūyāntsyāṃ prajāyeyeti... (Shat. Brah. 6.1.1.8)</blockquote>Meaning:

=== बृहदारण्यक-उपनिषद् ॥ Brhadaranyaka Upanishad ===

=== बृहदारण्यक-उपनिषद् ॥ Brhadaranyaka Upanishad ===

=== छान्दोग्य-उपनिषद् ॥ Chandogya Upanishad ===

=== छान्दोग्य-उपनिषद् ॥ Chandogya Upanishad ===

<blockquote>सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ॥ १ ॥ (Chan. Upan. 6.2.1)<ref name=":2" /></blockquote><blockquote>सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ॥ २ ॥ (Chan. Upan. 6.2.2)<ref name=":2">Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Adhyaya 6])</ref></blockquote><blockquote>sadeva somyedamagra āsīdekamevādvitīyam । taddhaika āhurasadevedamagra āsīdekamevādvitīyaṃ tasmādasataḥ sajjāyata ॥ 1 ॥ (Chan. Upan. 6.2.1)[1]sattveva somyedamagra āsīdekamevādvitīyam ॥ 2 ॥ (Chan. Upan. 6.2.2)</blockquote>In the [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|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).

<blockquote>सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ॥ १ ॥ (Chan. Upan. 6.2.1)<ref name=":2" /></blockquote><blockquote>सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ॥ २ ॥ (Chan. Upan. 6.2.2)<ref name=":2">Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Adhyaya 6])</ref></blockquote><blockquote>sadeva somyedamagra āsīdekamevādvitīyam । taddhaika āhurasadevedamagra āsīdekamevādvitīyaṃ tasmādasataḥ sajjāyata ॥ 1 ॥ (Chan. Upan. 6.2.1)</blockquote><blockquote>sattveva somyedamagra āsīdekamevādvitīyam ॥ 2 ॥ (Chan. Upan. 6.2.2)</blockquote>In the [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|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 (उद्दालक)|Uddalaka]] and his son श्वेतकेतुः ॥ [[Shvetaketu (श्वेतकेतु)|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.<ref name=":1" />

In Chandogya Upanishad the conversation of उद्दालकः ॥ [[Uddalaka (उद्दालक)|Uddalaka]] and his son श्वेतकेतुः ॥ [[Shvetaketu (श्वेतकेतु)|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.<ref name=":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 ॥ [[Vedas and Dharma (वेदाः धर्मः च)|Vedadharma]] and वेददर्शनम् ॥ Vedadarshana.

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 ॥ [[Vedas and Dharma (वेदाः धर्मः च)|Vedadharma]] and वेददर्शनम् ॥ Vedadarshana.

# Assuming that Creation was through His will, creating something out of illusion or from material which was not existing is questionable.  

# Assuming that Creation was through His will, creating something out of illusion or from material which was not existing is questionable.  

# Cause and effect being ambiguous, is one forced to accept Him as the original cause.

# 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 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.     

Understanding the foundational concepts of vedas and acquiring the knowledge of Vedas (ब्रह्मविद्या ॥ [[Brahmavidya (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)<ref name=":02" />:     

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)<ref name=":02" />: