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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 other instances of Creation 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 veda-derived Upanishadic literature. While Rigveda, the oldest known text, expounds the knowledge about Creation in the Nasadiya Sukta, the same process of Creation is widely found in upanishad 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>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>

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 the unmanifested 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. Brahman is called the one of good deed. That which is the creator of Itself is verily the bliss. One becomes possessed with bliss gaining this Rasa!<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><ref>Anantarangacharya, N. S. (2003) ''Principal Upanishads, Volume 1.'' Bangalore : Sri Rama Printers</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" />

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 ===

<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>so'yaṃ puruṣaḥ prajāpatirakāmayata bhūyāntsyāṃ prajāyeyeti... (Shat. Brah. 6.1.1.8)</blockquote>Meaning:

The concept of Asat getting transformed to Sat has been mentioned in the Agnichayana kanda of Shatapatha Brahmana.<blockquote>असद्वा इदमग्र आसीत् । तदाहुः किं तदसदासीदित्यृषयो वाव तेऽग्रेऽसदासीत्...(Shat. Brah. 6.1.1.1)</blockquote>Meaning : Verily in the beginning there was here the असद् ॥ Asat or non-existent. To that they say, 'What was that non-existent?'....<blockquote>सोऽयं पुरुषः प्रजापतिरकामयत भूयान्त्स्यां प्रजायेयेति सोऽश्राम्यत्स तपोऽतप्यत स श्रान्तस्तेपानो ब्रह्मैव प्रथममसृजत... (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>so'yaṃ puruṣaḥ prajāpatirakāmayata bhūyāntsyāṃ prajāyeyeti... (Shat. Brah. 6.1.1.8)</blockquote>Meaning: Now this person Prajapati desired, 'May I be more than one, reproduced'. He worked incessantly and undertook austerities to first create Brahman..

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

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

According to Brhadaranyaka Upanishad, the origin of Srishti 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><blockquote>naiveha kiṃcanāgra āsīn mṛtyunaivedamāvṛtamāsīdaśanāyayā<nowiki>'śanāyā hi mṛtyus tanmano'kurutā''tmanvī syāmiti । so'rcannacarat tasyārcata āpo'</nowiki>jāyantārcate vai me kamabhūditi । ... 1 ॥ (Brih. Upan. 1.2.1)</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' (आत्मन् ॥ 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 Brhadaranyaka Upanishad, the origin of Srishti 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><blockquote>naiveha kiṃcanāgra āsīn mṛtyunaivedamāvṛtamāsīdaśanāyayā<nowiki>'śanāyā hi mṛtyus tanmano'kurutā''tmanvī syāmiti । so'rcannacarat tasyārcata āpo'</nowiki>jāyantārcate vai me kamabhūditi । ... 1 ॥ (Brih. Upan. 1.2.1)</blockquote>Meaning : There was nothing (perceivable in the gross form) here in the beginning. The universe was covered only by death (Hiranyagarbha or Paramatman having Achit as his body) of the form of hunger, for hunger is death. He created the mind, thinking, 'let me have a mind' (आत्मन् ॥ 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> (See Page 5 of Reference 11<ref>Anantarangacharya, N. S. (2004) ''Principal Upanishads, Volume 3.'' Bangalore : Sri Rama Printers</ref>).

=== छान्दोग्य-उपनिषद् ॥ 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><blockquote>sadeva somyedamagra āsīdekamevādvitīyam । taddhaika āhurasadevedamagra āsīdekamevādvitīyaṃ tasmādasataḥ sajjāyata ॥ 1 ॥ (Chan. Upan. 6.2.1)</blockquote><blockquote>sattveva somyedamagra āsīdekamevādvitīyam ॥ 2 ॥ (Chan. Upan. 6.2.2)</blockquote>In the [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chandogya]], 6-2-2, असत् ॥ asat word denotes "the creation that is not orderly" but this meaning got obscured. According to the साङ्ख्यम् ॥ Sankhya system it means, प्रधानम् ॥ Pradhana (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><blockquote>sadeva somyedamagra āsīdekamevādvitīyam । taddhaika āhurasadevedamagra āsīdekamevādvitīyaṃ tasmādasataḥ sajjāyata ॥ 1 ॥ (Chan. Upan. 6.2.1)</blockquote><blockquote>sattveva somyedamagra āsīdekamevādvitīyam ॥ 2 ॥ (Chan. Upan. 6.2.2)</blockquote>In the [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chandogya]], 6-2-2, असत् ॥ asat word denotes "the creation that is not orderly" but this meaning got obscured. According to the साङ्ख्यम् ॥ Sankhya system it means, प्रधानम् ॥ Pradhana (inert matter).

In Chandogya Upanishad the conversation of उद्दालकः ॥ [[Uddalaka (उद्दालक)|Uddalaka]] and his son श्वेतकेतुः ॥ [[Shvetaketu (श्वेतकेतु)|Shvetaketu]] is about the Origin of the Universe (Srishti). Uddalaka says, "Dear child, some believe that originally only the inert matter (Creation) existed and they argue that it is from that, that चैतन्या माया || chaitanya maya (Creation), full of life and energy, appeared. But how is it possible? The परमात्मन् ॥ Paramatma who is synonymous to सत् ॥ 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 Paramatama we can understand Creation and vice versa.<ref name=":1" />

In Chandogya Upanishad the conversation of उद्दालकः ॥ [[Uddalaka (उद्दालक)|Uddalaka]] and his son श्वेतकेतुः ॥ [[Shvetaketu (श्वेतकेतु)|Shvetaketu]] is about the Origin of the Universe (Srishti). Uddalaka says, "Dear child, some believe that originally only the inert matter (Creation) existed and they argue that it is from that, that चैतन्या माया || chaitanya maya (Creation), full of life and energy, appeared. But how is it possible? The परमात्मन् ॥ Paramatma who is synonymous to सत् ॥ 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 Paramatama 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 नासदीय-सूक्तम् ॥ Nasadiya sukta, we understand that the cause of the Srishti is Paramatma and this forms the foundation of वेदधर्मः ॥ [[Vedas and Dharma (वेदाः धर्मः च)|Vedadharma]] and वेददर्शनम् ॥ Vedadarshana.

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 नासदीय-सूक्तम् ॥ Nasadiya sukta, we understand that the cause of the Srishti is Paramatma and this forms the foundation of वेदधर्मः ॥ [[Vedas and Dharma (वेदाः धर्मः च)|Vedadharma]] and वेददर्शनम् ॥ Vedadarshana.