Nsadiya Skkta

Nsad+ya sükta consists of a consolidation of the philosophical cosmogony

espoused by the ancient Indian Sages (R_i). It is part of the Rgveda Samhita. As you
know, for each of the four Vedas there are four parts namely Samhita, Br hmana,
ÄraFyaka and Upani_ad. Of these, Samhita constitutes the primary responses of intuitive
minds of the ancients to the wonderful phenomena of the physical world. It is generally
referred to as the Veda and is the basis of the other three parts. S kktas in the Rgveda
Samhita are mostly in the nature of hymns in praise of gods, seeking their blessings for
welfare, peace and happiness. Nsad+ya Skkta and Puru_a sükta are however
exceptions. Their focus is on recording specific speculative conceptions.

Rgveda Samhita contains 10548 mantras (verses) spread out in 1028 S üktas
which are divided into 10 groups called Ma ndalas. Each Sükta is devoted to a divinity
(Devata) and is known in the name of the R_i who originally perceived it. Nsad+ya Sükta
is numbered as 129 in the last Mandala, the 10th, So, it is referred to as Skkta number
10.129. It contains 7 mantras; its R_i is Parame_i Prajpati and Devata is 'Bhvavrttam'.
The name of the Devata itself indicates cOsmogony.

Nobody knows for sure how ancient the Rgveda Samhita is. Researchers and
scholars fix its oldness at 2000 to 1000 BCE. This is merely a conjecture without definite
substantiation. Evenif this figure is accepted as true, it is an indication of the ancientness
of Indian civilization; for, such esoteric compilations and such maturity of language could
not have happened all of a sudden. Thousands of years must have been taken to reach
such a level of greatness in thought and maturity in language. It is an indisputable fact
that the Indian philosophy is the oldest one; at the same time it is the most modern one
since it is still alive with irrefutable speculative discoveries and pronouncements. lts

unique fathomless depth has so far been neither explored exhaustively nor matched by
any other system of philosophy.

Nsadiya Sükta opens by describing how the situation was in the beginning, before
the emergence of this universe. It was all darkness, then. Nothing was distinguishable:

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the would-be universe was in a totally undifferentiated, chaotic and unstable state,
enveolped in complete darkness. There was no duality in expression which is the
essential feature of physical existence; there was no differentiation into SAT and ASAT,
day and night, death and immortality, etc. Nothing existed except the One who sustained
Himself. Invoking own skillfor effecting physical manifestation, He projected Himself as a
being, through tapas (intense willing). Then He unleashed Kma (desire), which was
there in His inner hold as the original seed. By the spread of this leash, the manifestation
extended in all directions and eventually, the entire universe came into being. This is how

the Sükta presents the initial state of being and the subsequent manifestation culminating
in the emergence of the universe.

The Sükta is reproduced below in full:

Rgveda Skkta : 10-129

R_i - Parame_t+ Prajpatih Chandah- tri_tup Devat-bh§vavrttam

nsadsinno sads+t tadan+m ns+drajo no vyom paro yat;

kimvar+vah kuha kasya aarmannambhah kims+drahanam gabh+ram. (1)

Hefteard TYUI GHT AFATG|-Yo T: fbyaH | 2 ||

na mrtyurs+damrtam na tarhi na räry ahna äs+tpraketah;
an+davätam svadhay tadekam tasmddhnyanna parah kimcansa. (2)

quotsaffri 4artAUEAFARAIITTck: || 3 ||
tama sittamas gklhamagre'praketa msalilam sarvam idam;
tucchyenbhvapihitam yads+ttapasastanmahin äjyataikah. (3)

kmastadagre samavartatdhi manaso retah prathamam yads+t;

sato bandhumasati niravindan hrdi prati_y kavayo man+_. (4)

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tira[c+no vitato ra[mire_madhah svids+dupari svids+t;
retodh sanmahimna santsvadh avastprayatih parastt. (5)

ko addhä veda ka iha pravocat kuta äjt kuta iyam visrstih;

arvgdev asya visarjanenäh ko veda yata äbabhkva. (6)

iyam visrstiryata äbabhkva yadi v dadhe yadi v na;

yo asydhyak_ah parame vyomanso anga veda yadi v«na veda. (7)

Now, we shall look into individual mantras to have a direct understanding of how
the R_i perceived the whole episode.

nsadsinno sads+t tadan+m ns+drajo no vyom paro yat;

kimvavah kuha kasya [armannambhah kims+drahanam gabh+ram. (1)
Word Meaning: na- not; asat- ASAT; s+t- existed; no- not; sat- SAT; tadan îm- then, at
that time, in the beginning; nsit - na s+t; rajas- air, space between earth and heaven;
vyoman - sky, heaven, space; para- beyond; kim- what; âvar+tr- one who veils or
covers; kuha - where?; kasya- whose; [arman - protection, safety, shelter; ambhah
water; rahas - mystery; gabh+ra - inscrutable.

Mantra Meaning: At that time (in the beginning) there was no ASAT; there was no SAT
either; no air, nor any space beyond. Which veiled all these? And where? Under whose
shelter was water? Which was that inscrutable, mysterious one?
What we see here is the spontaneous outflow of an inquisitive mind endowed with
a logical perspective. The Sage recognises that in the beginning there was neither ASAT
nor SAT. It indicates that there were no dual expressions; the physical world has its
foundation on duality. Where there is no duality, there is no recognisable feature. We
experience pleasure because there is pain also. What is SAT and what is ASAT, after all?
Gita defines both these words in verse 2.16, thus: 'SAT is that which has no state of non
existence and ASAT is that which has no state of existence'. That which is always there

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is pure or absolute existence; so SAT is pure existence. t exists on its own, all the time.
ASAT 0s its opposite. It cannot exist on its own; it gets expression when supported by
SAT. The universe is such an expression, the ASAT supported by SAT. It is neither SAT
nor ASAT. The duality of SAT-ASAT is an essential feature of the physical world. The
absence of this duality in the beginning is an indication that there was no physical
existence at that time. The original state must be that ASAT was totally involved in SAT;
manifestation happens when SAT invokes ASAT and sustains it facilitating the eventual
emergence of the universe.

Looking at the ever-continuing phenomenon of making and unmaking of physical

beings in the world around, the Sage traces back this phenomenon to the origin of all
changes and perceives that at that time no physical existence must have been there. The
basis of all changes is a changeless one. Change is an inalienable feature of physical
existence. Therefore, the nature of the changeless one must not be physical. It must be
absolute existence, surpassing all relative factors of time, matter and space. This absolute
existence is, as we have mentioned, SAT. Every relative existence is contained in it.
Relativeness is brought about when SAT projects ASAT under the limiting factors of time,
matter and space. In the beginning there was no such projection. When the Sage says
that there was no SAT and no ASAT, it only means that there was no projection of ASAT
by SAT and everything was involved in SAT only. When he says about the veiling,
sheltering. inscrutable entity he refers to the lone entity who has SAT as an integral
constituent. It is nothing but Ätm.

While in this mantra the Sage raised some questions about the existence of a
mysterious ultimate entity, in the next mantra he comes up with definite answers. Let us
examine the second mantra.

na mtyurs+damçtam na tarhina rätry ahna s+tpraketah:

n+davtam svadhay tadekam tasmddhnyanna parah kimcansa. (2)
Word Meaning: na- not; mtyuh- death, mortality; äs+t- existed; amrtam- immortality; tarhi
then, at that time; rätry- with or bynight; ahna- by day; praketa h- knowledge, perception, sight;
än+ta - brought, taken; väam- air, the sustaining energy; svadhay spontaneously, according
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to one's habit or pleasure, on one's own volition; tat- that; ekam- one; tasmddhnyanna -
tasmät + ha + anyat + na - nothing other than it (than Him); parah- other, great, high, superior,
beyond; kimcana - whatever; sa- existed, was there.

Mantra Meaning: Mortality and immortality were not there at that time. There was no
distinction like day and night. Only He alone existed who sustained by own sustaining energy.
Nobody existed other than Him.

The verse says that nothing could be differentiated at that time; the duality of
mortality and immortality was also not there. It is well known that the ultimate entity is
immortal. But, this feature of immortality is distinguishable only when there exists mortality
also. The original state was however without any such differentiation, implying that only
the absolute whole existed in the beginning which was beyond all dual attributes. Without
duality, nothing can be known. We become conscio us of night, because there is day also.
In the beginning, that which existed was beyond such differential consciousness; it was
the ultimate and nothing existed other than it or beyond it.

The original state of existence is further described in the next mantra and it is
followed by a mention of how the physical manifestation was initiated. The mantra may
be seen below:

qugtraftfçi 4Gragt-afAIIITAEE: || 3|
tama äs+ttamas gklhamagre'praketa m salilam sarvam idam;
tucchyenbhvapihitam yads+ittapasastanmahin äjyataikah. (3)
Word Meaning: tama- tamas (which means darkness); äs+t- existed; tamas- by tamas; gklham
- hidden, concealed; agre- in the beginning; apraketa- indistinguishable, without attributes;
salila-unsteady, unstable, fluctuating, without a definite form; sarvam idam - all that is here;
tucchya- empty, tucchyena- completely; bhu- void, empty, chaos; apihita- concealed; yad s+t -
yat+äs+t - which existed; tapasah- by tapas (tapas is intense willing and perseverance);
tanmahinà-tat+ mahinä, tat- that; mahina- sovereignty, dominion; mahin- by the power (for
physical manifestation); ajyata- brought forth, begot, generated, propagated offspring; eka h
the (only) One.
Mantra Meaning: Darkness existed in the beginning: in that darkness was hidden all that is
here, in an indistinguishable state, without any definite form. The only existing One, which was
completely absorbed in this chaos, projected Himself (as a physical being) through tapas,
invoking His own power (for physical manifestation).
The only existing One mentioned here is Atmå. His power for physical
manifestation is Prakrti which He invokes for projecting the physical world periodically.
 Darkness here indicates absence of physical phenomena. Everything was in an
undifferentiated state, fully absorbed in Atmã. By invoking Prakrti, Ätm unleashes all that
has thus far been in His hold. This marks the beginning of the world. With Prak tti invoked,
Ätm is known as Puru_a. Therefore, Puru_a is the One who was projected at first by
Äm.

Another feature of the physical manifestation is unfolded in the next mantra.

kmastadagre samavartatädhi manaso retah prathamam yads+t;

sato bandhumasati niravindan hdi prati_y kavayo man+_. (4)
Word Meaning: kämah- Käma (Desire); tat- that; agre- in the beginning: samavartata
emerged; adhi manasah - in the thought; retah- germ, seed; prathamam- original; yatds+t
yat+s+t - which existed; satah- of SAT; bandhuh- connection, relation; asati- in ASAT; nir
(this is a particle and suffix implying certainty or assurance); avindan- having known or
understood or experienced; hrdi- in the Heart; prat+_ati -regard, accept; kavayah- Sages, the
englightened ones; man+_ - intellect, intelligence.

Mantra Meaning: That which existed there in the inner hold of Ätm as the initial
(original) seed of physical manifestation emerged as Käma; the Sages, having
experienced in their Heart through intellect, regarded this to be the connection of SAT
on ASAT.

Together with Puru_a, the original seed of physical expression was also released
as Kma. This seed had been existing as fully absorbed within Ätm. Kma occurs only
when there is something other than oneself. Here, apart from Puru _a, there is Prakcti also.
Puru_a is SAT (H) and Prakti is ASAT (3H). That is why it is said in the mantra that
Kma is a connection of SAT on ASAT. Sages were aware of this fact. SAT is that which
has no state of non-existence (G +ta 2.16). That means, it is existence abstracted or pure
existence. On the other hand, ASAT 0s that which has no state of existence. It cannot
exist on its own. ASAT gets a relative existence when it is supported by SAT. The product
of this union is neither SAT nor ASAT; it is said to be inexplicable (3faduy
anirvacan+ya).
 Now, haing initiated the projection of the universe, the next step is the expansion
of the available material outwards in all directions. This process is explained in the next
mantra.

tira[c+no vitato ra[mire_madhah svids+dupari svids+t;

retodh sanmahimna santsvadh avastätprayatih parast¯t. (5)

Word Meaning: tira[c+nah- transverse, vitatah- spread out, extend; ra[mih- leash, rein; e_m
its;adhah- below; svid- perhaps, any, indeed, (a particle of doubt or enquiry); äs+t- was, existed;
upari- above, retodh- impeled by the original seed; mahimna- magnitude, might, the power
for increasing in size at will; sant- was; svadh- power of self, impelled by oneself; avastt
underneath, below:; prayatih- energy, intention, exertion, will, effort: parast t- later, above,
afterwards.
Mantra Meaning: lts (of Kma) leash spread out transversely; indeed, the spread was there
below as well as above. This was impelled in range and magnitude by the original seed as well
as by the inherent power (of the Puru _a). The energy therefor came from the inner and from the
outer (the Puru_a and the original seed, respectively).
This mantra describes how the projection of universe gathered range and
magnitude and thus increased in size to progressively fill the space around. This may
remind us of the Big Bang.

With this mantra, the explication of cosmogony is over. Now, in the next two
mantras a speculation is made upon who can cognise the knowledge about this projection
and hoW.

|| 6||
ko addh veda ka iha pravocat kuta äjt kuta iyam visrstib:
arvgdevã asya visarjanenth ko veda yata babhkva. (6)
Word Meaning: kah- who; addh- truly, certainly, for sure; veda- knows; iha- here: pravocat
declare; kutah- from where, jat- born, originated; iyam- this; visr_tih- creation;
arvk- after; deväh- Devas, gods; asya- its (of the creation): visarjanena- of the projection; atha
- therefore; yatah- from where; äbabhkva- came to be.
Mantra Meaning: Who knows with certainty and who can here declare where all these
creations came from. Even gods are later than the emission of all this and therefore who knows
whence all this occurred. (Note: It may be noted that Devas are allcreations of Ätm see
verses 2.1.20, 2.4.6 of Brhadranyaka and other Upani_ads).

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iyam visrsiryata babhkva yadi v dadhe yadi v« na;
yo asydhyak_ah parame vyomanso anga veda yadi vã na veda. (7)
Word Meaning: iyam- this; visr_tih- creation; yatah- from where; äbabhkva- came into being;
yadi vã- whether ... or; dadhe- held, projected; na- not; ya h- whoever; asya- its (of the
creation); adhyak_ah- presiding entity, controller, master; parame vyoman - suprenme, ultimate
space; sah- he; anga- indeed, verily; veda- knows.
MantralMeaning: From where did this creation occur? Is it a mere projection or is it not so?
Only the One who presides over the creation, from the ultimate space, knows it for sure; or,
even He does not know.

The One who is mentioned in this mantra as presiding over the creations is Puru _a.
The ultimate space is the subtlest space within the whole physical manifestation.
What we see in these two mantras is an expression of the utmost humility with
which the Sages made their expositions about the divine power behind all natural
phenomena. They don't arrogantly raise any claim of absolute authenticity or of
proprietary rights over what they have observed and exposited. They confess to the
limitation of their own knowledge and findings. The last two mantras demonstrate these
facts. After clearty spelling out the process of emergence of the universe from a state of
chaos, the Sage expresses the possibility for further conceptions in the matter and
indicates lack of finality in the matter. The room for further enquiy is kept open for
enterprising minds.

By all standards, it is a wonder that speculative endeavours rose to such heights

a period of such antiquity and this height remains yet to be transcended, after the
elapse of more than four thousand years or even more.