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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.     

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 (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 (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 ॥ [[Veda Vargeekarana (वेद वर्गीकरण)|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 ॥ 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.