Changes

* What was the relation between सृष्टिः || srishti and the सृष्टिकर्ता ||  srishtikarta?  

* What was the relation between सृष्टिः || srishti and the सृष्टिकर्ता ||  srishtikarta?  

* What is the future of this creation?  

* 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” suktas (RigVeda, 10 -129).  There are seven suktas starting with the explanation about the Avyakta which was gradually transformed by the process of creation to व्यक्त || Vyakta or सत् || Sat.  

These inquiries are the foundation of Vedic Darshan.  These significant queries are answered beautifully in the famous “nasadiya suktas (RigVeda, 10 -129).  There are seven suktas starting with the explanation about the Avyakta which was gradually transformed by the process of creation to व्यक्त || Vyakta or सत् || Sat.  

== असत्|| Asat and सत् || Sat ==

== असत्|| Asat and सत् || Sat ==

=== 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)|Paramapurusha]] who is अद्वितीय || Advitiya (One, without a second form), also known as, तद-एकम् || Tad-Ekam or the ब्रह्म तत्त्व || Brahma Tattva,” together with his स्वाद || Swaada (energies) and गुण || Gunas” or the remarkable qualities contemplated on Sristi 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 [[Paapa sankalpas (पाप संकल्प)|paapa sankalpas]] and [[Punya sankalpas (पुण्य संकल्प)|punya sankalpas]] and activities of living beings in the previous kalpa become seeds for the present sristi of kalpa. “Sat” and “Asat” are relative and they undergo transformation from situation to other situation.   

It is said that before the manifestation of the Universe there was  no awareness of day and night.  The [[Paramapurusha (परमपुरुष)|Paramapurusha]] who is अद्वितीय || Advitiya (One, without a second form), also known as, तद-एकम् || Tad-Ekam or the ब्रह्म तत्त्व || Brahma Tattva, together with his स्वाद || Swaada (energies) and गुण || Gunas or the remarkable qualities contemplated on Sristi 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 [[Paapa sankalpas (पाप संकल्प)|paapa sankalpas]] and [[Punya sankalpas (पुण्य संकल्प)|punya sankalpas]] and activities of living beings in the previous kalpa become seeds for the present sristi of kalpa. “Sat and “Asat are relative and they undergo transformation from situation to other situation.   

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

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

=== 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 karuna (compassion) and Swatantra sankalpa are the causes for this creation. The Paramapurusha remains unaffected and accompanied by “श्री || Sri” (Shakti) is always resplendent in a constant state of existence.   His दृढ संकल्प || drudha sankalpa (determination) is the symbol of Semen, the Seed of Creation. Paramapurusha is the अश्रयभुत || 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.

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 karuna (compassion) and Swatantra sankalpa are the causes for this creation. The Paramapurusha remains unaffected and accompanied by “श्री || Sri (Shakti) is always resplendent in a constant state of existence.   His दृढ संकल्प || drudha sankalpa (determination) is the symbol of Semen, the Seed of Creation. Paramapurusha is the अश्रयभुत || 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.

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.   

Each of the philosophies, Charvaka, Jaina, Bouddha, Nyyayika, Sankhya, Yoga, Vaisheshika, PurvaMimasa and Vedas are different in their concepts and expound varying theories. Some differences are mentioned below:  

Each of the philosophies, Charvaka, Jaina, Bouddha, Nyyayika, Sankhya, Yoga, Vaisheshika, PurvaMimasa and 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.  

* Some scholars posit that the soul which is beyond the five elements does not exist and similarly God does not exist.  

* Another accepts the 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 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 the भ्रातिः || bhraanti (illusion) born out of Avidya or ignorance and hence of “प्रतीत्यसमुत्पाद || pratityasamutpaada.”

* 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 the भ्रातिः || bhraanti (illusion) born out of Avidya or ignorance and hence of “प्रतीत्यसमुत्पाद || pratityasamutpaada.  

* Another viewpoint claims, प्रकृति || Prakruti is जड || Jada (inanimate) and पुरुष || Purusha is चेतना || Chetana (animate).  The components of world namely, Prakruti 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, प्रकृति || Prakruti is जड || Jada (inanimate) and पुरुष || Purusha is चेतना || Chetana (animate).  The components of world namely, Prakruti 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 चित्तवृत्ति  (cittavritti) while accepting the concept of ईशवरः (Ishwara).  ईशवरः according to them is the object or medium to attain the शून्यरूपमनस्थितिः shoonya roopa manasthitihi and is not Ultimate goal to be attained. Hence, the ultimate goal here is to achieve शून्यरूपमनस्थितिः, also called as शून्यवादः  Shoonyavada.  

* Another school of thought rejects the existence of चित्तवृत्ति  (cittavritti) while accepting the concept of ईशवरः (Ishwara).  ईशवरः according to them is the object or medium to attain the शून्यरूपमनस्थितिः shoonya roopa manasthitihi and is not Ultimate goal to be attained. Hence, the ultimate goal here is to achieve शून्यरूपमनस्थितिः, also called as शून्यवादः  Shoonyavada.  

The second chapter of BrahmaSutras, systematically and logically demolishes the above said wrong concepts. History shows that whenever a defense of vedic concepts are performed through non-vedic analogues it has further fuelled the denigration or misinterpretation of Vedic concepts. Those who accept the vedas, cannot deny the existence of ईशवर and the Creation.  

The second chapter of BrahmaSutras, systematically and logically demolishes the above said wrong concepts. History shows that whenever a defense of vedic concepts are performed through non-vedic analogues it has further fuelled the denigration or misinterpretation of Vedic concepts. Those who accept the vedas, cannot deny the existence of ईशवर and the Creation.  

In the Taittiriya Upanishad and Nirukta the word सत्य (Satya) is described as “Sat and 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.

In the Taittiriya Upanishad and Nirukta the word सत्य (Satya) is described as “Sat and 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<blockquote>"असद्व इदम् अग्र असित् |</blockquote><blockquote>ततो वै सदजयत् |</blockquote><blockquote>तदत्मनग्गम् स्वयम् कुरुत् |</blockquote><blockquote>तस्मत् तत् सुक्रुत मुछ्यत इति  || " (Brahamananda valli_ 7)</blockquote><blockquote>"asadva idam agra asit |</blockquote><blockquote>tato vai sadajayat |</blockquote><blockquote>tadatmanaggam svayam kurut |</blockquote><blockquote>tasmat tat sukruta muchyata iti || " (Brahamananda valli_ 7)</blockquote>ईशवर, the ever-magnanimous, of His own inspiration manifested Srishti with the same components which existed in subtle form. The term used to describe it was सुकृत || sukruta (bringing into an order which if not done would have been formless). Srishti is full of रस || rasa and synonymous to the आनन्दरस || anandarasa of the ईशवर.  He is the very essence of Rasa and one who is blessed with this rasa is called as Anandi (one who experience this Ananda).   

The Taittiriya upanishad says<blockquote>"असद्व इदम् अग्र असित् |</blockquote><blockquote>ततो वै सदजयत् |</blockquote><blockquote>तदत्मनग्गम् स्वयम् कुरुत् |</blockquote><blockquote>तस्मत् तत् सुक्रुत मुछ्यत इति  || " (Brahamananda valli_ 7)</blockquote><blockquote>"asadva idam agra asit |</blockquote><blockquote>tato vai sadajayat |</blockquote><blockquote>tadatmanaggam svayam kurut |</blockquote><blockquote>tasmat tat sukruta muchyata iti || " (Brahamananda valli_ 7)</blockquote>ईशवर, the ever-magnanimous, of His own inspiration manifested Srishti with the same components which existed in subtle form. The term used to describe it was सुकृत || sukruta (bringing into an order which if not done would have been formless). Srishti is full of रस || rasa and synonymous to the आनन्दरस || anandarasa of the ईशवर.  He is the very essence of Rasa and one who is blessed with this rasa is called as Anandi (one who experience this Ananda).   

* taittiriya aranyaka I-23; and  

* taittiriya aranyaka I-23; and  

* shatapatha brahamana XIII-6-1

* shatapatha brahamana XIII-6-1

In the Chandogya,VI-2-2, “asat’ word denotes “the creation that is not orderly” but this meaning got obscured. This could be attributed to the increasing prominence of the Sankya system which means, “Pradhana” or inert matter”

In the Chandogya,VI-2-2, “asat’ word denotes “the creation that is not orderly but this meaning got obscured. This could be attributed to the increasing prominence of the Sankya system which means, “Pradhana or inert matter

In Chandogya Upanishad the conversation of Uddalaka and his son Shvetaketu is about the Origin of the Universe or Sristhi.  Uddalaka says “dear child, some believe that originally only the inert matter (Creation) existed and they argue that it is from that चैतन्यमय || chaitnaya maya (full of life and energy) Creation appeared.  But how it it possible?  The paramatma who is synonymous to “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 Parmatama we can understand Creation and vice versa.

In Chandogya Upanishad the conversation of Uddalaka and his son Shvetaketu is about the Origin of the Universe or Sristhi.  Uddalaka says “dear child, some believe that originally only the inert matter (Creation) existed and they argue that it is from that चैतन्यमय || chaitnaya maya (full of life and energy) Creation appeared.  But how it it possible?  The paramatma who is synonymous to “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 Parmatama we can understand Creation and vice versa.

To call Creation an illusion, a Circle or a fireball and claim that it never took place circle is not only speculative but goes completely against the entire Vedic philosophy. Through the Nasadiya we understand that the cause of the Sristhi is Paramatma and this forms the foundation of Vedadharma and Vedadarshan.  

To call Creation an illusion, a Circle or a fireball and claim that it never took place circle is not only speculative but goes completely against the entire Vedic philosophy. Through the Nasadiya we understand that the cause of the Sristhi is Paramatma and this forms the foundation of Vedadharma and Vedadarshan.  

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

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 Prajapati in other Suktas. In Satapatha Brahmana (6-1-1-8) it is stated – “prajaapati rakaamayata”, 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.

The cosmic mind is also mentioned as Prajapati in other Suktas. In Satapatha Brahmana (6-1-1-8) it is stated – “prajaapati rakaamayata, 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.

== References ==

== References ==