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== सृष्टिविचारः ॥ Srishti Vichara  ==

== सृष्टिविचारः ॥ Srishti Vichara  ==

History shows that whenever a defense of vedic concepts are performed through non-vedic analogues it has further fuelled denigration or misinterpretation of Vedic concepts. Those who accept the vedas, cannot deny the existence of a supreme force called variously as ईशवरः || Ishvara (God) and सृष्टिः || Srishti (Creation). No ancient texts known to mankind have discussed the topics of God and Creation as extensively as the Vedas and associated literature. While Rigveda, the oldest known text, expounds the knowledge about Creation in the Nasadiya Sukta, many instances are widely found in vedic literature, a few as given below   

History shows that whenever a defense of vedic concepts are performed through non-vedic analogues it has further fuelled denigration or misinterpretation of Vedic concepts. Those who accept the vedas, cannot deny the existence of a supreme force called variously as ईशवरः || Ishvara (God) and सृष्टिः || Srishti (Creation). No ancient texts known to mankind have discussed the topics of God and Creation as extensively as the Vedas and associated literature. While Rigveda, the oldest known text, expounds the knowledge about Creation in the Nasadiya Sukta, many other instances of Creation are widely found in vedic literature, a few as given below   

 

=== तैत्तिरीय-उपनिषद् ॥ Taittiriya Upanishad ===

=== तैत्तिरीय-उपनिषद् ॥ Taittiriya Upanishad ===

In the Taittiriya Upanishad and निरुक्तम् ॥ [[Nirukta]] the word सत्यम् ॥ Satya is described as सत् ॥ Sat and त्यत् ॥ 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 निरुक्तम् ॥ [[Nirukta]] the word सत्यम् ॥ Satya is described as सत् ॥ Sat and त्यत् ॥ 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><blockquote>asadvā idamagra āsīt । tato vai sadajāyata । tadātmānam̐ svayamakuruta । tasmāttatsukṛtamucyata iti । yadvai tat sukṛtam । raso vai saḥ । (Tait.Upan. Brah.7)</blockquote>ईशवरः ॥ Ishvara , the ever-magnanimous, of His own inspiration manifested सृष्टिः ॥ Srishti with the same components which existed in subtle form. The term used to describe it was सुकृतम् || sukruta (bringing into an order which if not done would have been formless). Srishti is full of रसः || rasa and synonymous to the आनन्दरसः || anandarasa of the Ishvara. He is the very essence of Rasa and one who is blessed with this rasa is called as आनन्दी ॥ Anandi (one who experiences 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><blockquote>asadvā idamagra āsīt । tato vai sadajāyata । tadātmānam̐ svayamakuruta । tasmāttatsukṛtamucyata iti । yadvai tat sukṛtam । raso vai saḥ । (Tait.Upan. Brah.7)</blockquote>Meaning : In the beginning was verily this असद् ॥ Asat or Non-existent. From that was born the सत् ॥ Sat or Existence. That Sat स्वयम् by itself caused (made)  आत्मानँ Itself (Self made). That one who is self-made is verily the joy. Having attained this joy, (man) becomes blessed. Who would have lived and breathed, had not this sky of bliss existed!<ref>Swami Sharvananda (1921) ''[http://estudantedavedanta.net/Taittiriya%20Upanishad%20-%20Swami%20Sarvanand%20&#x5B;Sanskrit-English&#x5D;.pdf Taittiriya Upanishad, With Sanskrit Text and English Translation]'' Madras:The Ramakrishna Math</ref>

 

ईशवरः ॥ Ishvara , the ever-magnanimous, of His own inspiration manifested सृष्टिः ॥ Srishti with the same components which existed in subtle form. The term used to describe it was सुकृतम् || sukruta (bringing into an order which if not done would have been formless). Srishti is full of रसः || rasa and synonymous to the आनन्दरसः || anandarasa of the Ishvara. He is the very essence of Rasa and one who is blessed with this rasa is called as आनन्दी ॥ Anandi (one who experiences this Ananda).<ref name=":1" />

=== शतपथ-ब्रह्मणम् ॥ Shatapata Brahmana ===

=== शतपथ-ब्रह्मणम् ॥ Shatapata Brahmana ===