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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)|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.<ref name=":1" />   

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.<ref name=":1" />   

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

=== सृष्टिप्रक्रिया || Process of Creation - The transformation of Sat and 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 [[Panchabhutas (पञ्चभूत)|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 great 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.<ref name=":1" />   

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 [[Panchabhutas (पञ्चभूत)|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 great 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.<ref name=":1" />   

* 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 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 ==

== 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.  

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 

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 | ततो वै सदजयत् | तदत्मनग्गम् स्वयम् कुरुत् | तस्मत् तत् सुक्रुत मुछ्यत इति || (Brahamananda valli_ 7)</blockquote><blockquote>asadva idam agra asit | tato vai sadajayat | tadatmanaggam svayam kurut | 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>असद्वा इदमग्र आसीत् । ततो वै सदजायत । तदात्मानँ स्वयमकुरुत । तस्मात्तत्सुकृतमुच्यत इति । यद्वै तत् सुकृतम् । रसो वै सः । (Tait.Upan. Brah.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 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 (10-72), <blockquote>देवनम् पुर्वे युगे असतह् सद् जयत् || "devanam purve yuge asatah sad jayat || "</blockquote>Meaning : The Srishtikarta created the Cosmos like the carpenter, much before the Devas and Sat appeared from Asat.

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)<ref>[https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Brihadaranyaka Upanishad] (1.2.1)</ref>

* taittiriya brahmana 2-8-96

 

* brihadaaranyaka upanishad 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.<ref>Swami Madhavananda (1950) ''[https://archive.org/stream/BrahadaranyakaUpanishad-ShankaraBhashya-English-SwamiMadhavaananda/BrahadaranyakaUpanishad-Madhavaananda#page/n0/mode/2up The Brhadaranyaka Upanisad with the commentary of Sankaracharya]'' Almora: Advaita Ashrama</ref>

* chandogya 3-19-1

 

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 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.