Changes

== Sristi Vicharam  ==

== Sristi Vicharam  ==

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   

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 as given below  

 

=== Taittriya Aranyakam ===

=== Taittriya Aranyakam ===

आपो वा इदमासन्त्सलिलमेव । स प्रजापतिरेकः पुष्करपर्णे समभवत् । तस्यान्तर्मनसि कामः समवर्तत । इदँ सृजेयमिति । (Tait. Aran. 1.23.1) <ref>Taittriya Aranyakam ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%AE%E0%A5%8D(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0)/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A7 Prapathaka One Anuvaka 23)]</ref>

<blockquote>आपो वा इदमासन्त्सलिलमेव । स प्रजापतिरेकः पुष्करपर्णे समभवत् । तस्यान्तर्मनसि कामः समवर्तत । इदँ सृजेयमिति । (Tait. Aran. 1.23.1) <ref>Taittriya Aranyakam ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%AE%E0%A5%8D(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0)/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A7 Prapathaka One Anuvaka 23)]</ref></blockquote>

=== Taittriya Upanishad ===

=== Taittriya Upanishad ===

=== Shatapata Brahmana ===

=== Shatapata Brahmana ===

सोऽयं पुरुषः प्रजापतिरकामयत भूयान्त्स्यां प्रजायेयेति... (Shat. Brah. 6.1.1.8) <ref name=":0">Shatapata Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%AC/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7 Kanda 6 Adhyaya 1])</ref>

<blockquote>सोऽयं पुरुषः प्रजापतिरकामयत भूयान्त्स्यां प्रजायेयेति... (Shat. Brah. 6.1.1.8) <ref name=":0">Shatapata Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%AC/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7 Kanda 6 Adhyaya 1])</ref></blockquote>

=== Brihadaranyaka Upanishad ===

=== Brihadaranyaka Upanishad ===

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

According to Brihadaranyaka Upanishad, the origin of Sristi is as follows<blockquote>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></blockquote>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>

 

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>

 

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 Upanishad ===

=== Chandogya Upanishad ===

सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ॥ १ ॥ (Chan. Upan. 6.2.1)<ref name=":2" />

<blockquote>सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ॥ १ ॥ (Chan. Upan. 6.2.1)<ref name=":2" /></blockquote><blockquote>सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ॥ २ ॥ (Chan. Upan. 6.2.2)<ref name=":2">Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Adhyaya 6])</ref></blockquote>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.

 

सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ॥ २ ॥ (Chan. Upan. 6.2.2)<ref name=":2">Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Adhyaya 6])</ref>

 

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.<ref name=":1" />

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.<ref name=":1" />

To call Creation an illusion, a Circle or a fireball and claim that it never took place clearly 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 clearly 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.