Nasadiya Sukta (नासदीयसूक्तम्) - Revision history

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Text replacement - "जड" to "जड़"

Fordharma: /* असत् || Asat & सत् || Sat */

2018-12-05T05:31:21Z

असत् || Asat & सत् || Sat

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Fordharma at 06:12, 10 August 2018

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Fordharma: /* शतपथ-ब्रह्मणम् ॥ Shatapata Brahmana */ added citations

2018-02-28T05:23:40Z

शतपथ-ब्रह्मणम् ॥ Shatapata Brahmana: added citations

Fordharma: /* तैत्तिरीय-आरण्यकम् ॥ Taittiriya Aranyaka */

2018-02-27T14:40:47Z

तैत्तिरीय-आरण्यकम् ॥ Taittiriya Aranyaka

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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 ==
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 <references />
 [[Category:Vedas]]

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 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 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.
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 # 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.
-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" />:

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

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 == परिचयः || Introduction ==
 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?
 * was it non-existent before the process of Srishti?
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 * What was the relation between सृष्टिः || srishti and the सृष्टिकर्ता ||  srishtikarta?
 * 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 ==
-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

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 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.
 === 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 करुणः ॥ karuna (compassion) and स्वतन्त्र-सङ्कल्पः ॥ Svatantra sankalpa are the causes for this creation. The Paramapurusha remains unaffected and accompanied by श्रीः || [[Sri (श्रीः)|Sri]] (Shakti) is always resplendent in a constant state of existence. His दृढसङ्कल्पः || drudha sankalpa (determination) is the symbol of Semen, the Seed of Creation. Paramapurusha is the अश्रयभूतः || 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.<ref name=":1" />
+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 करुणः ॥ karuna (compassion) and स्वतन्त्र-सङ्कल्पः ॥ Svatantra sankalpa are the causes for this creation. The Paramapurusha remains unaffected and accompanied by श्रीः || Sri (Shakti) is always resplendent in a constant state of existence. His दृढसङ्कल्पः || drudha sankalpa (determination) is the symbol of Semen, the Seed of Creation. Paramapurusha is the अश्रयभूतः || 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.<ref name=":1" />
 Many theories of Origin of Creation have been propounded with variations about the cause, the source or the material used for creation.
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 Although vedas proclaim the existence of different deities, the concept of "Oneness or One Supreme Being (God)" is also as given in many suktas<ref name=":1">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:Sahitya Prakashana.</ref>.  In many vedic contexts it is proved that   <blockquote>एकम् सत् विप्र बहुधा वदन्ति || ekam sat vipra bahudhā vadanti || (Rig Veda 1.164.46)<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%A7%E0%A5%AC%E0%A5%AA Mandala One, Sukta 164])</ref></blockquote>Meaning: One it is, but is perceived in different ways by the learned.
-Each of the philosophies, चार्वाकः ॥ Charvaka, जैनः ॥ Jaina, बौद्धः ॥ Bauddha, नैय्यायिकः ॥ Nyyayika, साङ्ख्यः ॥ Sankhya, योगः ॥ Yoga, वैशेषिकः ॥ Vaisheshika, पूर्वमीमांसा ॥ PurvaMimasa and वेदाः ॥ [[Veda Vargeekarana (वेद वर्गीकरण)|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)
 * 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.

← Older revision		Revision as of 06:12, 10 August 2018
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		+	[[Category:Vedas]]

← Older revision		Revision as of 06:02, 10 March 2018
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−	~~[[Category:Creation Hymns]]~~
−	~~[[Category:Rigveda]]~~

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 == 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 ===
 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" />
 === 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 ===
-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 ===
 <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.