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== परिचयः || 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  

== परमपुरुषः || 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)|परमपुरुषः ॥ Paramapurusha]] who is अद्वितीयः || Advitiya (One, without a second form), also known as, तद्-एकम् || Tad-Ekam or the ब्रह्मतत्त्वम् || Brahma Tattva, together with his स्वादः || Swada (energies) and गुणाः || Gunas (the remarkable qualities) contemplated on Srishti 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 पापसङ्कल्पाः ॥ papa sankalpas and पुण्यसङ्कल्पाः ॥ punya sankalpas and activities of living beings in the previous कल्पः ॥ kalpa become seeds for the present srishti 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)|परमपुरुषः ॥ Paramapurusha]] who is अद्वितीयः || Advitiya (One, without a second form), also known as, तद्-एकम् || Tad-Ekam or the ब्रह्मतत्त्वम् || Brahma Tattva, together with his स्वादः || Swada (energies) and गुणाः || Gunas (the remarkable qualities) contemplated on Srishti 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 पापसङ्कल्पाः ॥ papa sankalpas and पुण्यसङ्कल्पाः ॥ punya sankalpas and activities of living beings in the previous कल्पः ॥ kalpa become seeds for the present srishti 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 ===

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,<blockquote>देवानां पूर्व्ये युगेऽसतः सदजायत ॥२॥ देवानां युगे प्रथमेऽसतः सदजायत । तदाशा अन्वजायन्त तदुत्तानपदस्परि ॥३॥ (Rig. Veda. 10.72.2 and 3)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%AD%E0%A5%A8 Mandala Ten, Sukta 72])</ref></blockquote><blockquote>devānāṃ pūrvye yuge'sataḥ sadajāyata ॥2॥ devānāṃ yuge prathame'sataḥ sadajāyata । tadāśā anvajāyanta taduttānapadaspari ॥3॥ (Rig. Veda. 10.72.2 and 3)</blockquote>Meaning : The सृष्तिकर्ता ॥ Srishtikarta created the Cosmos like the carpenter, much before the Devas and Sat appeared from Asat.  

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,<blockquote>देवानां पूर्व्ये युगेऽसतः सदजायत ॥२॥ देवानां युगे प्रथमेऽसतः सदजायत । तदाशा अन्वजायन्त तदुत्तानपदस्परि ॥३॥ (Rig. Veda. 10.72.2 and 3)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%AD%E0%A5%A8 Mandala Ten, Sukta 72])</ref></blockquote><blockquote>devānāṃ pūrvye yuge'sataḥ sadajāyata ॥2॥ devānāṃ yuge prathame'sataḥ sadajāyata । tadāśā anvajāyanta taduttānapadaspari ॥3॥ (Rig. Veda. 10.72.2 and 3)</blockquote>Meaning : The सृष्तिकर्ता ॥ Srishtikarta created the Cosmos like the carpenter, much before the Devas and Sat appeared from Asat.  

Paramapurusha's influence over the creation spread like the rays of the sun in all directions. Then the कर्म ॥ karma (action) and the resultant reaction along with the living entities appeared. The world, which was made of पञ्चभूतानि || panchabhutas (five elements) appeared along with the material things. But is there not someone who can understand this srishti and स्थितिः ॥ sthiti as it is? Only the श्रुति-s || Srutis can reveal the secrets of Creation to us. Even the greatly knowledgeable देवताः ॥ 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 कर्म ॥ karma (action) and the resultant reaction along with the living entities appeared. The world, which was made of पञ्चभूतानि || panchabhutas (five elements) appeared along with the material things. But is there not someone who can understand this srishti and स्थितिः ॥ sthiti as it is? Only the श्रुति-s || Srutis can reveal the secrets of Creation to us. Even the greatly knowledgeable देवताः ॥ 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" />

परमात्मा ॥ Paramatma is one, and the विश्वम् || Universe (Cosmos) is His manifested greatness. Srishti is in one sense Asat (a formless, seamless expansion of space) and Sat (causal forms). Thus, the main components of Srishti are Life or Consciousness and conscious beings. When the transformation from Asat to Sat takes place, Srishti or Creation is said to happen. While the opposite of this, which is transformation of Sat to Asat is called विनाशः ॥ Vinasha (Destruction). An indepth knowledge of "Brahma's day and night" and the division of कल्पाः ॥ Kalpas and युग-s ॥ Yugas will unfold the calculation of the time elapsed since the creation of the Universe. This seems like अनन्तकालः ॥ Ananta Kala, infinite number of years have passed. The कालचक्रः ॥ Kala chakra (time cycles) are explained in ज्योतिष्-शास्त्रम् ॥ Jyotish shastra in the Panchanga.     

परमात्मा ॥ Paramatma is one, and the विश्वम् || Universe (Cosmos) is His manifested greatness. Srishti is in one sense Asat (a formless, seamless expansion of space) and Sat (causal forms). Thus, the main components of Srishti are Life or Consciousness and conscious beings. When the transformation from Asat to Sat takes place, Srishti or Creation is said to happen. While the opposite of this, which is transformation of Sat to Asat is called विनाशः ॥ Vinasha (Destruction). An indepth knowledge of "Brahma's day and night" and the division of कल्पाः ॥ Kalpas and युग-s ॥ Yugas will unfold the calculation of the time elapsed since the creation of the Universe. This seems like अनन्तकालः ॥ Ananta Kala, infinite number of years have passed. The कालचक्रः ॥ Kala chakra (time cycles) are explained in ज्योतिष्-शास्त्रम् ॥ Jyotish shastra in the Panchanga.     

* Yet another says, ‘Even though Ishvara and the creation is reality, Ishvara 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 || the material (raw material) cause for Creation (soil and wood).

* Yet another says, ‘Even though Ishvara and the creation is reality, Ishvara 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 || the material (raw material) cause for Creation (soil and wood).

The second chapter of ब्रह्मसूत्राणि ॥ Brahmasutras, systematically and logically demolishes such concepts.

The second chapter of ब्रह्मसूत्राणि ॥ Brahmasutras, systematically and logically demolishes such concepts.

== 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 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   

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   

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 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>

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) ''[<nowiki>http://estudantedavedanta.net/Taittiriya%20Upanishad%20-%20Swami%20Sarvanand%20</nowiki>&#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 ===

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..

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 (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>).

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).

The cosmic mind is also mentioned as प्रजापतिः ॥ Prajapati in other Suktas. In शतपथब्रह्मणम् ॥ Shatapatha Brahmana (6-1-1-8)<ref name=":0" /> it is stated – प्रजापतिरकामयत || prajāpatirakāmayata. Meaning, Prajapati desired. Cosmic mind desired and it happened. Same is the case in the microcosmic world of human body. We desire, act and incidents take place.

The cosmic mind is also mentioned as प्रजापतिः ॥ Prajapati in other Suktas. In शतपथब्रह्मणम् ॥ Shatapatha Brahmana (6-1-1-8)<ref name=":0" /> it is stated – प्रजापतिरकामयत || prajāpatirakāmayata. Meaning, Prajapati desired. Cosmic mind desired and it happened. Same is the case in the microcosmic world of human body. We desire, act and incidents take place.

== References ==

== References ==

[[Category:Creation Hymns]]

[[Category:Creation Hymns]]

[[Category:Rigveda]]

[[Category:Rigveda]]