Nasadiya Sukta (नासदीयसूक्तम्)

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

परिचय || 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 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

The cosmos was covered with उदक || udaka (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  जगत || Jagat (Cosmos). जगत || Jagat was said to exist, in a different form, before it’s creation as what was non-existent cannot be the cause of Creation. The  fundamental material from which srishti is said to have arisen is said to be that पदार्थ || 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 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 परमपुरुष || Paramapurusha exist while holding the unmanifest  creation?
• Where did the animals and their different emotions reside?  
• Were the original ingredients of पञ्चभूत || 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 Chaitanya shakti in all beings.

परमपुरुष || Paramapurusha

सृष्टिबीजम् || Seed of Srishti

It is said that before the manifestation of the Universe there was  no awareness of day and night.  The 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 and 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

The concept of ‘Nasadiya’ is explained through different analogues (analogies) in the Vedas. 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)

Meaning : The 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 karma and action and the resultant reaction along with the living entities appeared. The world, which was made of पञ्चभूत || panchabhutas (five elements) appeared along with the material things. But is there not someone who can understand this sristi and sthiti as it is? Only the श्रुति || Srutis can reveal the secrets of Creation to us. Even the greatly knowledgeable 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.  

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

Vedas vs Other Philosophies

The vedas are describe different deities but set forth the One God concept as given in many suktas.  In many vedic contexts it is proved that  

एकम् सत् विप्र बहुधा वदन्ति || (Rig Veda 1.164.46)

ekam sat vipra bahudha vadanti || (Rig Veda 1.164.46)

Meaning: God is One, 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:  

• 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 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 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.
• 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).

Textual References

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. Other textual references of this concept are

• Taittiriya brahmana 2-8-96
• Brihadaaranyaka upanishad 1-2-1
• Chandogya Upanishad 3-19-1
• Taittiriya aranyaka 1-23
• Shatapatha brahamana 8-6-1

Taittriya Upanishad

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

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

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).

Brihadaranyaka Upanishad

According to Brihadaranyaka Upanishad, the origin of Sristi is as follows

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

Meaning : There was nothing whatsoever here in the beginning. It was covered only by death (Hiranyagarbha) or hunger, for hunger is death. He created the mind, thinking, 'let me have a mind' (Atma). He moved about worshipping (himself). As he was worshipping, water was produced.

Chandogya Upanishad

सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ॥ २ ॥ (Chan. Upan. 6.2.2)

In the Chandogya, 6-2-2, 'asat’ word denotes "the creation that is not orderly" but this meaning got obscured. According to the Sankya system it 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.

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.

Naasadeeya Sukta with English translation

ORIGIN OF THE UNIVERSE Translation by - Sri. Rayalu Vishwanadha

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

Nasadiya Suktam

"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 nonexistence 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.

सम्वाद || Discussion

There are many theories about the origin of Universe but the concept of Brahman or 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 एकमेवाद्वितीयम् ब्रह्मा concept of the Shruti statement. Based on the above given hypotheses, 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 (brahma vidya) by each individual is a journey into the inner self furthered through saadhana 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 ones' inner self, understanding the Atma and 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):  

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 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.