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=== सृष्टिप्रक्रिया || Process of Creation - The transformation of Sat and Asat ===

=== सृष्टिप्रक्रिया || Process of Creation - The transformation of Sat and Asat ===

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

Paramapurusha's influence over the creation spread like the rays of the sun in all directions.  Then the karma and action and the resultant reaction along with the living entities appeared. The world, which was made of [[Panchabhutas (पञ्चभूत)|पञ्चभूत || panchabhutas]] (five elements) appeared along with the material things. But is there not someone who can understand this sristi and sthiti as it is? Only the श्रुति || Srutis can reveal the secrets of Creation to us. Even the great knowledgeable 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.   

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

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

=== सृष्टिकारणम् || Cause of Creation ===

=== सृष्टिकारणम् || Cause of Creation ===

Paramapurusha initiated Creation with a definite cause or reason.  The purpose of creation is to bring about order or harmony wherein through the process of transformation disarrayed expanse is brought to a stable structure. Paramatma’s karuna (compassion) and Swatantra sankalpa are the causes for this creation. The Paramapurusha remains unaffected and accompanied by “श्री || Sri” (Shakti) is always resplendent in a constant state of existence.   His दृढ संकल्प || drudha sankalpa or determination is the symbol of Semen, the Seed of Creation. Paramapurusha is the अश्रयभुत || ashrayabhuta the shelter for the existence of Srishti. Paramapurusha, the illumine form, resources His abundant energy in the process of Creation, thus He becomes the original cause and is completely independent.

Paramapurusha initiated Creation with a definite cause or reason.  The purpose of creation is to bring about order or harmony wherein through the process of transformation disarrayed expanse is brought to a stable structure. Paramatma’s karuna (compassion) and Swatantra sankalpa are the causes for this creation. The Paramapurusha remains unaffected and accompanied by “श्री || Sri” (Shakti) is always resplendent in a constant state of existence.   His दृढ संकल्प || drudha sankalpa (determination) is the symbol of Semen, the Seed of Creation. Paramapurusha is the अश्रयभुत || ashrayabhuta the shelter for the existence of Srishti. Paramapurusha, the illumine form, resources His abundant energy in the process of Creation, thus He becomes the original cause and is completely independent.

Many theories of Origin of Creation have been propounded with variations about the cause, the source or the material used for creation.   

Many theories of Origin of Creation have been propounded with variations about the cause, the source or the material used for creation.   

== Vedas vs Other Philosophies ==

== Vedas vs Other Philosophies ==

The vedas are describe different deities but set forth the One God concept as given in many suktas.  In many vedic contexts it is proved that   <blockquote>"

The vedas are describe different deities but set forth the One God concept as given in many suktas.  In many vedic contexts it is proved that   <blockquote>"एकम् सत् विप्र बहुधा वदन्ति || " (Rig Veda 1.164.46)</blockquote><blockquote>"ekam sat vipra bahudha vadanti || " (Rig Veda 1.164.46)</blockquote>Meaning: God is One, but is perceived in different ways by the learned.  

एकम् सत् विप्र बहुधा वदन्ति || (Rig Veda 1.164.46) "</blockquote><blockquote>"

ekam sat vipra bahudha vadanti || (Rig Veda 1.164.46)"</blockquote>Meaning: God is One, but is perceived in different ways by the learned.  

Each of the philosophies, Charvaka, Jaina, Bouddha, Nyyayika, Sankhya, Yoga, Vaisheshika, PurvaMimasa and Vedas are different in their concepts and expound varying theories. Some differences are mentioned below:  

Each of the philosophies, Charvaka, Jaina, Bouddha, Nyyayika, Sankhya, Yoga, Vaisheshika, PurvaMimasa and Vedas are different in their concepts and expound varying theories. Some differences are mentioned below:  

* Some scholars posit that the soul which is beyond the five elements does not exist and similarly God does not exist.  

* Some scholars posit that the soul which is beyond the five elements does not exist and similarly God does not exist.  

* Another accepts the soul but denies the existence of God, arguing that the creation did not take place and refuses to accept the transformation from “asat” to “sat.”  

* Another accepts the soul but denies the existence of God, arguing that the creation did not take place and refuses to accept the transformation from “asat” to “sat.”  

* Another philosophy says, “Creation does not exist, God does not exist, that the process of Creation never took place; but believes that the Reality is misery. The Srishti which is perceived by the eye is only the भ्रातिः  bhraanti or illusion born out of Avidya or ignorance and hence of “प्रतीत्यसमुत्पाद pratityasamutpaada.”  

* Another philosophy says, “Creation does not exist, God does not exist, that the process of Creation never took place; but believes that the Reality is misery. The Srishti which is perceived by the eye is only the भ्रातिः || bhraanti (illusion) born out of Avidya or ignorance and hence of “प्रतीत्यसमुत्पाद || pratityasamutpaada.”  

* Another viewpoint claims, प्रकृति || Prakruti is जड || Jada (inanimate) and पुरुष || Purusha is चेतना || Chetana (animate).  The components of world namely, Prakruti and Purusha are compared to the lame person sitting on a blind man’s back who is leading the way. It also says, that Purusha who is without form has been caught by the dancer who is Creation, and getting liberated from her clutches is the ultimate liberation.  They say bondage is creation and nature its root.  

* Another viewpoint claims, प्रकृति || Prakruti is जड || Jada (inanimate) and पुरुष || Purusha is चेतना || Chetana (animate).  The components of world namely, Prakruti and Purusha are compared to the lame person sitting on a blind man’s back who is leading the way. It also says, that Purusha who is without form has been caught by the dancer who is Creation, and getting liberated from her clutches is the ultimate liberation.  They say bondage is creation and nature its root.  

* Another school of thought rejects the existence of चित्तवृत्ति  (cittavritti) while accepting the concept of ईशवरः (Ishwara).  ईशवरः according to them is the object or medium to attain the शून्यरूपमनस्थितिः shoonya roopa manasthitihi and is not Ultimate goal to be attained. Hence, the ultimate goal here is to achieve शून्यरूपमनस्थितिः, also called as शून्यवादः  Shoonyavada.  

* Another school of thought rejects the existence of चित्तवृत्ति  (cittavritti) while accepting the concept of ईशवरः (Ishwara).  ईशवरः according to them is the object or medium to attain the शून्यरूपमनस्थितिः shoonya roopa manasthitihi and is not Ultimate goal to be attained. Hence, the ultimate goal here is to achieve शून्यरूपमनस्थितिः, also called as शून्यवादः  Shoonyavada.  

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>"

The Taittiriya upanishad says<blockquote>"असद्व इदम् अग्र असित् |</blockquote><blockquote>ततो वै सदजयत् |</blockquote><blockquote>तदत्मनग्गम् स्वयम् कुरुत् |</blockquote><blockquote>तस्मत् तत् सुक्रुत मुछ्यत इति  || " (Brahamananda valli_ 7)</blockquote><blockquote>"asadva idam agra asit |</blockquote><blockquote>tato vai sadajayat |</blockquote><blockquote>tadatmanaggam svayam kurut |</blockquote><blockquote>tasmat tat sukruta muchyata iti || " (Brahamananda valli_ 7)</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).   

असद्व इदम् अग्र असित् |"</blockquote><blockquote>"

ततो वै सदजयत् |"</blockquote><blockquote>"

तदत्मनग्गम् स्वयम् कुरुत् |"</blockquote><blockquote>"

तस्मत् तत् सुक्रुत मुछ्यत इति  || (Brahamananda valli_ 7)"</blockquote><blockquote>"

asadva idam agra asit |"</blockquote><blockquote>"

tato vai sadajayat |"</blockquote><blockquote>"

tadatmanaggam svayam kurut |"</blockquote><blockquote>"

tasmat tat sukruta muchyata iti || (Brahamananda valli_ 7)"</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).   

The concept of ‘Nasadiya’ is explained through different analogues (analogies) in the Vedas. According to the Rig veda (10-72), <blockquote>"

The concept of ‘Nasadiya’ is explained through different analogues (analogies) in the Vedas. According to the Rig veda (10-72), <blockquote>"देवनम् पुर्वे युगे असतह् सद् जयत् || "</blockquote><blockquote>"devanam purve yuge asatah sad jayat || "</blockquote>Meaning : The Srishtikarta created the Cosmos like the carpenter, much before the Devas and Sat appeared from Asat.  

देवनम् पुर्वे युगे असतह् सद् जयत् ||"</blockquote><blockquote>"

devanam purve yuge asatah sad jayat ||"</blockquote>Meaning : The Srishtikarta created the Cosmos like the carpenter, much before the Devas and Sat appeared from Asat.  

Works that mention this concept are

Works that mention this concept are

In the tenth book (Mandalam) of Rig Veda, 129th Hymn (Suktam) deals with the origin of the universe and creation. Original text and translation are given below:

In the tenth book (Mandalam) of Rig Veda, 129th Hymn (Suktam) deals with the origin of the universe and creation. Original text and translation are given below:

Nasadiya Suktam<blockquote>"

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.

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.

Neither matter nor space around.

What covered it, where it was and who protected?

What covered it, where it was and who protected?

Why, that plasma, all pervading, deep and profound?<blockquote>"

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>"

न मृ॒त्युरा॑सीद॒मृतं॒ न तर्हि॒ न रात्र्या॒ अह्न॑ आसीत्प्रके॒तः।"</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.

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.

And there was neither day nor night.

But for that breathless one breathing on its own.

But for that breathless one breathing on its own.

There was nothing else, surely nothing.<blockquote>"

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.

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.

And an uninterrupted continuum of fluid.

Out came in material form and shape.

Out came in material form and shape.

That one lying deep inside, on its own intent.<blockquote>"

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.

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.

Desire, the primal seed made its first appearance.

And the wise men, seeking deep in their heart.

And the wise men, seeking deep in their heart.

Could see the link between ‘that is’ and ‘that is not’.<blockquote>"

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,

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,

Holds all the seeds and mighty forces,

Microcosmic forces within

Microcosmic forces within

And macro forces out above.<blockquote>"

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>

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?

Meaning : Who really knows, who can declare?

Seekers and sought entered later –

Seekers and sought entered later –

And so who knows when all this manifested?<blockquote>"

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>

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.

Meaning : That one, out of which the creation came.