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

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

== परिचय || Introduction ==

== परिचयः || Introduction ==

A question that has existed since times immemorial is, whether सृष्टिः || Srishti that is full of diversity, wonder, surprise and consciousness  

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?  

* existed previously in this very form?  

* 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 & 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  [[Jagat (जगत) or Cosmos|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 [[Asat (असत्)|असत् || asat]] present in its अव्यक्त || avyakta (invisible) or seed form as opposed to [[Sat (सत्)|सत् || Sat]] which has ‘form’ and is manifested, functional and accessible to the Senses.

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  [[Jagat (जगत) or Cosmos|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 [[Asat (असत्)|असत् || asat]] present in its अव्यक्त || avyakta (invisible) or seed form as opposed to [[Sat (सत्)|सत् || Sat]] which has ‘form’ and is manifested, functional and accessible to the Senses.

* Did the concept of immortality and mortality exist?

* 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.

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 ==

== परमपुरुषः || Paramapurusha ==

=== 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.<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" />   

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

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

== Sristi Vicharam   ==

== सृष्टिविचारः ॥ Sristi Vichara   ==

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   

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 ===

=== तैत्तिरीय-आरण्यकम् ॥ Taittiriya Aranyaka ===

<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>

<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 ===

=== तैत्तिरीय-उपनिषद् ॥ Taittiriya 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.

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>असद्वा इदमग्र आसीत् । ततो वै सदजायत । तदात्मानँ स्वयमकुरुत । तस्मात्तत्सुकृतमुच्यत इति । यद्वै तत् सुकृतम् । रसो वै सः ।  (Tait.Upan. Brah.7)<ref>Taittriya Brahmana ([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%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Brahmananda Valli])</ref></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).<ref name=":1" />

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)<ref>Taittriya Brahmana ([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%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Brahmananda Valli])</ref></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).<ref name=":1" />

=== Shatapata Brahmana ===

=== शतपथ-ब्रह्मणः ॥ Shatapata Brahmana ===

<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>

<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 ===

=== बृहदारण्यक-उपनिषद् ॥ Brhadaranyaka Upanishad ===

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>

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>

=== Chandogya Upanishad ===

=== छान्दोग्य-उपनिषद् ॥ Chandogya Upanishad ===

<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.

<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.

Nasadiya Suktam<blockquote>"नास॑दासी॒न्नो सदा॑सीत्त॒दानी॒म् नासी॒द्रजो॒ नो व्यो॑मा प॒रो यत्।</blockquote><blockquote>किमाव॑रीव॒: कुह॒ कस्य॒ शर्म॒न्नंभ॒: किमा॑सी॒द्गह॑नं गभी॒रम् ॥१॥ "</blockquote><blockquote>"nāsa̍dāsī̱nno sadā̍sītta̱dānī̱m nāsī̱drajo̱ no vyo̍mā pa̱ro yat |</blockquote><blockquote>kimāva̍rīva̱ḥ kuha̱ kasya̱ śarma̱nnaṁbha̱ḥ kimā̍sī̱dgaha̍naṁ gabhī̱ram ||1|| "</blockquote>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?<blockquote>"न मृ॒त्युरा॑सीद॒मृतं॒ न तर्हि॒ न रात्र्या॒ अह्न॑ आसीत्प्रके॒तः।</blockquote><blockquote>आनी॑दवा॒तं स्व॒धया॒ तदेकं॒ तस्मा॑द्धा॒न्यन्न प॒रः किञ्च॒नास॑॥२॥ "</blockquote><blockquote>"na mṛ̱tyurā̍sīda̱mṛta̱ṁ na tarhi̱ na rātryā̱ ahna̍ āasītprake̱taḥ |</blockquote><blockquote>ānī̍davā̱taṁ sva̱dhayā̱ tadekaṁ̱ tasmā̍ddhā̱nyanna pa̱raḥ kiñca̱nāsa̍ ||2|| "</blockquote>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.<blockquote>"तम॑ आसी॒त्तम॑सा गू॒ळ्हमग्रे॑ऽप्रके॒तं स॑लि॒लं सर्व॑मा इ॒दं।</blockquote><blockquote>तु॒च्छ्येना॒भ्वपि॑हितं॒ यदासी॒त्तप॑स॒स्तन्म॑हि॒ना जा॑य॒तैकं॑॥ ३॥ "</blockquote><blockquote>"tama̍ āasī̱ttama̍sā gū̱ḻhamagre̍’prake̱taṁ sa̍li̱laṁ sarva̍mā i̱daṁ |</blockquote><blockquote>tu̱cchyenā̱bhvapi̍hitaṁ̱ yadāsī̱ttapa̍sa̱stanma̍hi̱nā jā̍ya̱taika̍ṁ || 3 ||"</blockquote>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.<blockquote>"काम॒स्तदग्रे॒ सम॑वर्त॒ताधि॒ मन॑सो॒ रेत॑: प्रथ॒मं यदासी॑त्।</blockquote><blockquote>स॒तो बन्धु॒मस॑ति॒ निर॑विन्दन् हृ॒दि प्र॒तीष्या॑ क॒वयो॑ मनी॒षा॥४॥ "</blockquote><blockquote>"kāma̱stadagre̱ sama̍varta̱tādhi̱ mana̍so̱ reta̍ḥ pratha̱maṁ yadāsī̍t |</blockquote><blockquote>sa̱to bandhu̱masa̍ti̱ nira̍vindan hṛ̱di pra̱tīṣyā̍ ka̱vayo̍ manī̱ṣā ||4|| "</blockquote>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’.<blockquote>"ति॒र॒श्चीनो॒ वित॑तो र॒श्मिरे॑षाम॒धः स्वि॑दा॒सी ३ दु॒परि॑ स्विदासी ३ त्।</blockquote><blockquote>रे॒तो॒धा आ॑सन्महि॒मान॑ आसन्त्स्व॒धा आ॒वस्ता॒त्प्रय॑तिः प॒रस्ता॑त्॥५॥</blockquote><blockquote>"ti̱ra̱ścīno̱ vita̍to ra̱śmire̍ṣāma̱dhaḥ svi̍dā̱sī 3 du̱pari̍ svidāsī 3 t |</blockquote><blockquote>re̱to̱dhā āa̍sanmahi̱māna̍ āasantsva̱dhā ā̱vastā̱tpraya̍tiḥ pa̱rastā̍t ||5|| "</blockquote>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.<blockquote>"को अ॒द्धा वे॑द॒ क इ॒ह प्र वो॑च॒त्कुत॒ आजा॑ता॒ कुत॑ इ॒यं विसृ॑ष्टिः।</blockquote><blockquote>अ॒र्वाग्दे॒वा अ॒स्य वि॒सर्ज॑ने॒नाथा॒ को वे॑द॒ यत॑ आब॒भूव॑ ॥६॥ "</blockquote><blockquote>"ko a̱ddhā ve̍da̱ ka i̱ha pra vo̍ca̱tkuta̱ āajā̍tā̱ kuta̍ i̱yaṁ visṛ̍ṣṭiḥ |</blockquote><blockquote>a̱rvāgde̱vā a̱sya vi̱sarja̍ne̱nāthā̱ ko ve̍da̱ yata̍ āaba̱bhūva̍ ||6 || "</blockquote>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?<blockquote>"इ॒यं विसृ॑ष्टि॒र्यत॑ आब॒भूव॒ यदि॑ वा द॒धे यदि॑ वा॒ न।</blockquote><blockquote>यो अ॒स्याध्य॑क्षः पर॒मे व्यो॑म॒न्त्सो अ॒ङ्ग वे॑द॒ यदि॑ वा॒ न वेद॑॥ ७॥"</blockquote><blockquote>"i̱yaṁ visṛ̍ṣṭi̱ryata̍ āaba̱bhūva̱ yadi̍ vā da̱dhe yadi̍ vā̱ na |</blockquote><blockquote>yo a̱syādhya̍kṣaḥ para̱me vyo̍ma̱ntso a̱ṅga ve̍da̱ yadi̍ vā̱ na veda̍ || 7 || "</blockquote>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.

Nasadiya Suktam<blockquote>"नास॑दासी॒न्नो सदा॑सीत्त॒दानी॒म् नासी॒द्रजो॒ नो व्यो॑मा प॒रो यत्।</blockquote><blockquote>किमाव॑रीव॒: कुह॒ कस्य॒ शर्म॒न्नंभ॒: किमा॑सी॒द्गह॑नं गभी॒रम् ॥१॥ "</blockquote><blockquote>"nāsa̍dāsī̱nno sadā̍sītta̱dānī̱m nāsī̱drajo̱ no vyo̍mā pa̱ro yat |</blockquote><blockquote>kimāva̍rīva̱ḥ kuha̱ kasya̱ śarma̱nnaṁbha̱ḥ kimā̍sī̱dgaha̍naṁ gabhī̱ram ||1|| "</blockquote>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?<blockquote>"न मृ॒त्युरा॑सीद॒मृतं॒ न तर्हि॒ न रात्र्या॒ अह्न॑ आसीत्प्रके॒तः।</blockquote><blockquote>आनी॑दवा॒तं स्व॒धया॒ तदेकं॒ तस्मा॑द्धा॒न्यन्न प॒रः किञ्च॒नास॑॥२॥ "</blockquote><blockquote>"na mṛ̱tyurā̍sīda̱mṛta̱ṁ na tarhi̱ na rātryā̱ ahna̍ āasītprake̱taḥ |</blockquote><blockquote>ānī̍davā̱taṁ sva̱dhayā̱ tadekaṁ̱ tasmā̍ddhā̱nyanna pa̱raḥ kiñca̱nāsa̍ ||2|| "</blockquote>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.<blockquote>"तम॑ आसी॒त्तम॑सा गू॒ळ्हमग्रे॑ऽप्रके॒तं स॑लि॒लं सर्व॑मा इ॒दं।</blockquote><blockquote>तु॒च्छ्येना॒भ्वपि॑हितं॒ यदासी॒त्तप॑स॒स्तन्म॑हि॒ना जा॑य॒तैकं॑॥ ३॥ "</blockquote><blockquote>"tama̍ āasī̱ttama̍sā gū̱ḻhamagre̍’prake̱taṁ sa̍li̱laṁ sarva̍mā i̱daṁ |</blockquote><blockquote>tu̱cchyenā̱bhvapi̍hitaṁ̱ yadāsī̱ttapa̍sa̱stanma̍hi̱nā jā̍ya̱taika̍ṁ || 3 ||"</blockquote>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.<blockquote>"काम॒स्तदग्रे॒ सम॑वर्त॒ताधि॒ मन॑सो॒ रेत॑: प्रथ॒मं यदासी॑त्।</blockquote><blockquote>स॒तो बन्धु॒मस॑ति॒ निर॑विन्दन् हृ॒दि प्र॒तीष्या॑ क॒वयो॑ मनी॒षा॥४॥ "</blockquote><blockquote>"kāma̱stadagre̱ sama̍varta̱tādhi̱ mana̍so̱ reta̍ḥ pratha̱maṁ yadāsī̍t |</blockquote><blockquote>sa̱to bandhu̱masa̍ti̱ nira̍vindan hṛ̱di pra̱tīṣyā̍ ka̱vayo̍ manī̱ṣā ||4|| "</blockquote>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’.<blockquote>"ति॒र॒श्चीनो॒ वित॑तो र॒श्मिरे॑षाम॒धः स्वि॑दा॒सी ३ दु॒परि॑ स्विदासी ३ त्।</blockquote><blockquote>रे॒तो॒धा आ॑सन्महि॒मान॑ आसन्त्स्व॒धा आ॒वस्ता॒त्प्रय॑तिः प॒रस्ता॑त्॥५॥</blockquote><blockquote>"ti̱ra̱ścīno̱ vita̍to ra̱śmire̍ṣāma̱dhaḥ svi̍dā̱sī 3 du̱pari̍ svidāsī 3 t |</blockquote><blockquote>re̱to̱dhā āa̍sanmahi̱māna̍ āasantsva̱dhā ā̱vastā̱tpraya̍tiḥ pa̱rastā̍t ||5|| "</blockquote>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.<blockquote>"को अ॒द्धा वे॑द॒ क इ॒ह प्र वो॑च॒त्कुत॒ आजा॑ता॒ कुत॑ इ॒यं विसृ॑ष्टिः।</blockquote><blockquote>अ॒र्वाग्दे॒वा अ॒स्य वि॒सर्ज॑ने॒नाथा॒ को वे॑द॒ यत॑ आब॒भूव॑ ॥६॥ "</blockquote><blockquote>"ko a̱ddhā ve̍da̱ ka i̱ha pra vo̍ca̱tkuta̱ āajā̍tā̱ kuta̍ i̱yaṁ visṛ̍ṣṭiḥ |</blockquote><blockquote>a̱rvāgde̱vā a̱sya vi̱sarja̍ne̱nāthā̱ ko ve̍da̱ yata̍ āaba̱bhūva̍ ||6 || "</blockquote>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?<blockquote>"इ॒यं विसृ॑ष्टि॒र्यत॑ आब॒भूव॒ यदि॑ वा द॒धे यदि॑ वा॒ न।</blockquote><blockquote>यो अ॒स्याध्य॑क्षः पर॒मे व्यो॑म॒न्त्सो अ॒ङ्ग वे॑द॒ यदि॑ वा॒ न वेद॑॥ ७॥"</blockquote><blockquote>"i̱yaṁ visṛ̍ṣṭi̱ryata̍ āaba̱bhūva̱ yadi̍ vā da̱dhe yadi̍ vā̱ na |</blockquote><blockquote>yo a̱syādhya̍kṣaḥ para̱me vyo̍ma̱ntso a̱ṅga ve̍da̱ yadi̍ vā̱ na veda̍ || 7 || "</blockquote>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 ==

== संवादः || 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:   

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:   

# How was the vast inert material obtained for Creation and who has control over it?  

# How was the vast inert material obtained for Creation and who has control over it?