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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, 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" />   

=== 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,

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.  

 

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>

 

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.<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" />   

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.   

== Vedas vs Other Philosophies ==

== Vedas vs Other Philosophies ==

The vedas are describe different deities but set forth the One God concept 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 || (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><blockquote>ekam sat vipra bahudha vadanti || (Rig Veda 1.164.46)</blockquote>Meaning: One it is, but is perceived in different ways by the learned.  

The vedas describe different deities but set forth the One God concept 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 || (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><blockquote>ekam sat vipra bahudhā vadanti || (Rig Veda 1.164.46)</blockquote>Meaning: One it is, but is perceived in different ways by the learned.  

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, 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.  

* 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 भ्रान्तिः || bhranti (illusion) born out of अविद्या ॥ Avidya (ignorance) and hence of प्रतित्यसमुत्पादः || pratityasamutpada.  

* 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, 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 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 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.  

* 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 ईशवर and the creation is  reality, ईशवर 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 or 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).

The second chapter of BrahmaSutras, systematically and logically demolishes such concepts.

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

== सृष्टिविचारः ॥ Srishti Vichara  ==

== सृष्टिविचारः ॥ Srishti Vichara  ==