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Nasadiya Suktam - Before the Big Bang..


Nasadiya Suktam - Executive Summary

At first existed invisible waters. None knows what it hid, how dense or deep it was. The invisible waters were beyond all the matter/energy, space and time. In that is brought in that 'One', who is the 'Oblation' (svadha). This svadha is matter/energy less and timeless.  

kAma appears and exists as the first seed manas of all. Wise people know that unlike truth that binds, untruth does not bind. Hence with kAma, the 'One' is no longer bound, it starts expanding. The rays that expand crookedly in all directions, makes the seed glorious, as seed becomes the oblation below, action marks the external expansion. Thus matter/energy/space/time manifest.

All devas come out in this process. Hence who directly knows, who can say what birth is, what creation is..? In fact the overseer (witness, sAksi, the One) of all the spaces/realms may know its limbs or may be not..?

Nasadiya Suktam - Detailed Summary

Neither truth, nor lie existed at that time. Neither existed the vyoma beyond all the atoms. What rested in these (invisible) waters, what they hid, what was the depth and dense of these waters (invisible)..?

Neither mortality, nor immortality existed and hence, neither night nor day appeared.  Svadha, the oblation, the One, is brought in windless (matter/energy less). Hence nothing else existed there, except that One. 

Hidden in supreme darkness at first, the invisible waters was all that was here. That One, surrounded by Immense emptiness gives birth.

At first kAma appears completely and exists as the first 'seed manas'. The bond of truth is not available in lie, is the knowledge of wise who seek from their hearts.

All the crookedly expanding rays exists below or exists above. The seed becomes glorious, as svadha, the oblation is inside, the actions are outside/external. 

Who directly knows, who can say here, what is birth, what is creation..? Even devas came out later. Who knows all the manifestation..?

These creations, all manifestations, were they 'made' or not..? That overseer of vyoma of all, knows its parts or does it know..?

Nasadiya suktam - Sloka and meaning

nāsad āsīn no sad āsīt tadānīṁ nāsīd rajo no vyomā paro yat |

kim āvarīvaḥ kuha kasya śarmann ambhaḥ kim āsīd gahanaṁ gabhīram || 1 ||

இல்லை (na) பொய்யும் (asat) இல்லை (no) மெய்யும் (sat) அந்நேரம் (tadanim),  இல்லை (na asit) அணுக்கள் (rajah) தாண்டி (paroyat) வ்யோமம்/வெளியும் (vyoma)

என்ன (kim) மறைக்கும் (avarivah), எவைஎங்கு (kuha kasya)  தங்கும் (sarmann) இந்நீரில்..? (ambhah),  என்ன (kim) இருமோ (asit)அடர்ந்த (gahanam) ஆழம் (gabhiram) ?

na mṛtyur āsīd amṛtaṁ na tarhi na rātryā ahna āsīt praketaḥ |

ānīd avātaṁ svadhayā tad ekaṁ tasmād dhānyan na paraḥ kiṁ canāsa || 2 ||

இல்லை (na) அழிவு (mrtyur) அமிழ்து (amrtam) இல்லை (na) எனவே (tarhi), இல்லை (na) யாகும் (asit) இரவு  (ratrya) பகலின் (ahna) தோற்றம் (praketah) 

காற்றற்று (avatam) வருமே (anid)  பலியாய் (svadhaya) அவ் ஓர்மை (tad ekam) எனவேவேறு (tasmat anyan) அங்கில்லை  (na parah) ஏதுமில்லை (kim ca na asa) 

tama āsīt tamasā gūlham agre 'praketa ̥ ṁ salilaṁ sarvam ā idam |

tucchyenābhv apihitaṁ yad āsīt tapasas tan mahinājāyataikam || 3 ||

மிகை (tama) யான (asit)   இருளாய் (tamasa)  மறைந்துமுன்பே (guhyam agre), தெரியா (praketam ) நீரே  (salilam) சர்வ (மாய்) (sarvam)  எங்கும் (idam) 

பெரும் (abhva/immense) வெறுமையால் (tucchya/emptiness) சூழ்ந்திட (apihitam) எது (yad) இருமோ (asit), தவத்தால் (tapasa)  அப் பெரும் (tan mahima) ஓர்மை (ekam) ஈனும் (ajayata) 

kāmas tad agre sam avartatādhi manaso retaḥ prathamaṁ yad āsīt |

sato bandhum asati nir avindan hṛdi pratīṣyā kavayo manīṣā || 4 ||

காமம் (kama) அது (tad) முந்தி (agre) முழுதாகதோன்றி (sam avartata adhi),  மனது (manasa) விதையாய் (retah) முதலில் (prathamam) இரும் (asit) அங்கு (asit)  

மெய் (sat)  பந்தம் (bandhum)  பொய்யில் (asati)  கிடைக்காது (nir avindan)   இதயத்தால் (hrdi)  தேடும் (pratisya)  ஆன்றோர் (kavayo) அறிவு (manisa)

tiraścīno vitato raśmir eṣām adhaḥ svid āsīd upari svid āsīt |

retodhā āsan mahimāna āsan svadhā avastāt prayatiḥ parastāt || 5 ||

கோணலாய் (tirazcinam, being crooked) விரியும் (vitata) கதிர் (rasmih)  எல்லாம் (esam) கீழே (adhah) இருமோ (svit asit) உயர (upari)   இருமோ (svit asit)  

விதையது (retodha)  ஆக (asan)  பெருஞ்சிறப்பாக (mahimana asan)   பலீ  (svadha) அடியில் (avastat) செயல் (prayati) வெளியில் (parastat) 

ko addhā veda ka iha pra vocat kuta ājātā kuta iyaṁ visṛṣṭiḥ |

arvāg devā asya visarjanenāthā ko veda yata ābabhuva || 6 ||

யார் (ko) நேராய் (addha) அறிவர் (veda) யார் (ka)  இங்கு (iha)  கூற (pra vocat), யாது (kuta) பிறப்பு (ajata) யாது (kuta)  இப் படைப்பு (iyam visrstih) 

பிறகே (arvak) தேவர்கள் (deva asya) வெளியாகினரே (visarjana ena atha)   யார் (ko) அறிவர் (veda) அனைத்து (yata)  தோற்றம் (ababhuva)  

iyaṁ visṛṣṭir yata ābabhūva yadi vā dadhe yadi vā na |

yo asyādhyakṣaḥ parame vyoman so aṅga veda yadi vā na veda || 7 ||

இந்த படைப்பு (iyam visrstrih) அனைத்து (yata) தோற்றம் (ababhuva)  ஆக்கியதாலா (yadi va dadhe)  அதில்லையா (yadi va na)

யார் (yah) மேற்பார்வையாளர் (asya adyaksah) அனைத்தின் வ்யோமம்/வெளியும் (parame vyoman),  அது (sah) அங்கம் (anga) அறியும் (veda)  அதுவும் (yadi va)  அறியா (na veda) 

References

https://www.jiosaavn.com/lyrics/Nasadiya-Sukta-From-Rigveda-Lyrics/ChkdRTJHYQY
https://www.swami-krishnananda.org/vishnu/nasadiya.pdf

Comments

  1. For the correct meaning of the creation (nasadiya) hymn, please read the ebook:

    A HORSE AMONGST DONKEYS

    ReplyDelete
    Replies
    1. Thanks. In my journey through Rg Veda for last 6 years, I have gone through a lot lot of understanding. I see Rg Veda describing the early evolution of Cosmos exactly as in Standard Model today. With all humility and humbleness I would contest the meanings provided in the book "A Horse Amongst Donkeys". I have read some of the interpretations that author has tried to make. In my view they are no better than with Griffith has written.

      For eg. Rg Veda Mandala 5 Hymn 29, stanza 8 is NOT 'tari yac chata mahiSAnaM agho mAs tari sarAmsi maghavA somyApah" it is "trI yac chatA mahiSANAm agho mAs tri sarAmsi maghava somyApah". Because the author took it as tari, (which is a boat), but interpreted it as Hindi teri (your), author ended up with worser translation than griffith except the eating of buffaloes.

      Actually Griffith is right in three lakes of Soma and author is wrong.

      The real translation in my view is "trI (three) yad (which/whom) chatA (lump/mass/assemblage) mahiSANAm (powerful like a buffalo) agho (immobile/non-moving) mAs (flesh/meat) trI (three) sarAmsi (reservoirs/lakes) maghavA (Indra) somyApah (Soma Apa)" . This means "Three which are immobile powerful masses of flesh are the three reservoirs of Indra's Soma and Apa".

      Indra is said to be drinking Soma through three Kadrus (Kadru's are mother of serpents). Serpents are Asuras (Vrtra) but which became Adityas (Devas) after severe tapas (heat) accordiing to pancavimsa Brahmana. Devas are matter and Asuras are anti-matter. Serpents are Quarks and anti-Quarks. Soma is the Strong interaction. When three Quarks drink Strong interaction, they become Neutrons and due to beta decay, they slay the asuras (anti-matter Vrtra) and matter predominance (baryogenesis) happened in the early Universe. Devasura war is the matter-anti-matter fight that ended up with matter predominance and evolution of Universe.

      If you are interested in this Read my series on Aditya Hrdayam where I will be going through variouis Rg Vedic slokas and translating them straight.

      The translations I have given is either followed from what Srila Prabhupada has done in his works or in line with what the Cologne sanskrit dictionary says and also at times overlap with traditional interpretation. It also fits in well with several Puranas.

      I would be an idiot if I say what I am writing is the most correct. This is also one translation as of now. If this is the right one depends on His WILL

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