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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.

== 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

* existed previously in this very form?  

* existed previously in this very form?  

* was it non-existent before the process of Srishti?

* was it non-existent before the process of Srishti?

* What was the relation between सृष्टिः || srishti and the सृष्टिकर्ता ||  srishtikarta?  

* What was the relation between सृष्टिः || srishti and the सृष्टिकर्ता ||  srishtikarta?  

* 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 sukta (RigVeda, 10:129).  There are seven suktas starting with the explanation about the अव्यक्तम् ॥ Avyakta which was gradually transformed by the process of creation to व्यक्तम् || Vyakta or सत् || Sat.  

These inquiries are the foundation of Vedic Darshan.  These significant queries are answered beautifully in the famous nasadiya sukta (RigVeda, 10:129).  There are seven suktas starting with the explanation about the Avyakta (अव्यक्तम्) which was gradually transformed by the process of creation to Vyakta (व्यक्तम्) or Sat (सत्).<ref name=":1" />

== असत् || Asat & सत् || Sat ==

== असत् || Asat & सत् || Sat ==

The cosmos was covered with उदकम् || 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|जगत् || Jagat (Cosmos)]]. Jagat was said to exist, in a different form or material, before it’s creation as what was non-existent cannot be the substratum of Creation. The fundamental material from which srishti is said to have arisen is said to be that पदार्थः || 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 udaka (उदकम् । 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|जगत् || Jagat (Cosmos)]]. Jagat was said to exist, in a different form or material, before it’s creation as what was non-existent cannot be the substratum of Creation. The fundamental material from which srishti is said to have arisen is said to be that पदार्थः || 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.

All the लोकाः ॥ Lokas or worlds and Space were non-evident before Creation. The सूक्त-दर्शी || sukta darshi (the seer) was amazed as the Universe slowly took form and contemplated as follows

All the लोकाः ॥ Lokas or worlds and Space were non-evident before Creation. The सूक्त-दर्शी || sukta darshi (the seer) was amazed as the Universe slowly took form and contemplated as follows

Each of the philosophies, चार्वाकः ॥ Charvaka, जैनः ॥ Jaina, बौद्धः ॥ Bauddha, नैय्यायिकः ॥ Nyyayika, साङ्ख्यः ॥ Sankhya, योगः ॥ Yoga, वैशेषिकः ॥ Vaisheshika, पूर्वमीमांसा ॥ PurvaMimasa and वेदाः ॥ Vedas are different in their concepts and expound varying theories. Some differences are mentioned below:  

Each of the philosophies, चार्वाकः ॥ Charvaka, जैनः ॥ Jaina, बौद्धः ॥ Bauddha, नैय्यायिकः ॥ Nyyayika, साङ्ख्यः ॥ Sankhya, योगः ॥ Yoga, वैशेषिकः ॥ Vaisheshika, पूर्वमीमांसा ॥ PurvaMimasa and वेदाः ॥ 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. (Charvaka Philosophy)  

* Some scholars posit that the atma which is beyond the five elements does not exist and similarly God does not exist. (Charvaka Philosophy)  

* Another accepts the existence of 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 existence of atma 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 Reality is misery. The Srishti which is perceived by the eye is only भ्रान्तिः || bhranti (illusion) born out of अविद्या ॥ Avidya (ignorance) and hence of प्रतित्यसमुत्पादः || pratityasamutpada.   

* Another philosophy says, Creation does not exist, God does not exist, that the process of Creation never took place; but believes that Reality is misery. The Srishti which is perceived by the eye is only भ्रान्तिः || bhranti (illusion) born out of अविद्या ॥ Avidya (ignorance) and hence of प्रतित्यसमुत्पादः || pratityasamutpada.   

* Another viewpoint claims, प्रकृतिः || Prakrti is जडः || Jada (inanimate) and पुरुषः || Purusha is चेतनः || Chetana (animate). The components of world namely, Prakrti 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, प्रकृतिः || Prakrti is जड़ः || Jada (inanimate) and पुरुषः || Purusha is चेतनः || Chetana (animate). The components of world namely, Prakrti 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 चित्तवृत्तिः (chittavrtti) while accepting the concept of ईशवरः || Ishwara. Ishvara according to them, is the object or medium to attain the शून्यरूपमनस्थितिः || shoonya roopa manasthiti and is not the Ultimate goal to be attained. Hence, the ultimate goal here is to achieve shoonya roopa manasthiti, also called as शून्यवादः || Shoonyavada.  

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

* One theory concludes by saying, ‘inanimate panchabhutas are the cause for the creation.’  

* One theory concludes by saying, ‘inanimate panchabhutas are the cause for the creation.’  

# Assuming that Creation was through His will, creating something out of illusion or from material which was not existing is questionable.  

# Assuming that Creation was through His will, creating something out of illusion or from material which was not existing is questionable.  

# Cause and effect being ambiguous, is one forced to accept Him as the original cause.

# Cause and effect being ambiguous, is one forced to accept Him as the original cause.

Understanding the foundational concepts of vedas and acquiring the knowledge of Vedas (ब्रह्मविद्या ॥ [[Brahmavidya (ब्रह्मविद्या)|brahma vidya]]) by each individual is a journey into the inner self furthered through साधना ॥ sadhana, it can dispel these negations, half-baked propositions and false interpretations of the divine vedas. Different vedanta texts extensively describe the paths that lead to exploring one’s inner self, understanding the आत्मन् ॥ Atma and जीवः ॥ Jiva and about the ultimate goal of every soul which is the realization of Brahman.     

Understanding the foundational concepts of vedas and acquiring the knowledge of Vedas (ब्रह्मविद्या ॥ [[Brahmavidya (ब्रह्मविद्या)|brahma vidya]]) by each individual is a journey into the inner self furthered through साधना ॥ sadhana, it can dispel these negations, half-baked propositions and false interpretations of the divine vedas. Different vedanta texts extensively describe the paths that lead to exploring one’s inner self, understanding the आत्मन् ॥ Atma and जीवः ॥ Jiva and about the ultimate goal of every atma which is the realization of Brahman.     

The beginning and the first moments as described by the big bang theory and the statements from Nasadiya Sukta are given side-by-side for easy comparison (As given by Sri. Rayalu Viswanatha)<ref name=":02" />:     

The beginning and the first moments as described by the big bang theory and the statements from Nasadiya Sukta are given side-by-side for easy comparison (As given by Sri. Rayalu Viswanatha)<ref name=":02" />:     

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[[Category:Vedas]]

[[Category:Vedas]]