Nasadiya Sukta

The Nāsadīya Sūkta (after the incipit ná ásat, or "not the non-existent"), also known as the Hymn of Creation, is the 129th hymn of the 10th mandala of the Rigveda (10:129). It is concerned with cosmology and the origin of the universe. The Nāsadīya Sūkta has been the subject of extensive scholarly attention.

There are numerous translations and interpretations of the text. Nasadiya Sukta begins with the statement: "Then, there was neither existence, nor non-existence." It ponders when, why, and through whom the universe came into being in a contemplative tone, and provides no definite answers. Rather, it concludes that the gods too may not know, as they came after creation, and that even the surveyor of that which has been created, in the highest heaven may or may not know. To this extent, the conventional English title Hymn of Creation is perhaps misleading, since the verse does not itself present a cosmogony or creation myth akin to those found in other religious texts, instead provoking the listener to question whether one can ever know all the details of origins of the universe.

Nasadiya Sukta (Hymn of non-Eternity, origin of universe):

There was neither non-existence nor existence then;
Neither the realm of space, nor the sky which is beyond;
What stirred? Where? In whose protection?

There was neither death nor immortality then;
No distinguishing sign of night nor of day;
That One breathed, windless, by its own impulse;
Other than that there was nothing beyond.

Darkness there was at first, by darkness hidden;
Without distinctive marks, this all was water;
That which, becoming, by the void was covered;
That One by force of heat came into being;

Who really knows? Who will here proclaim it?
Whence was it produced? Whence is this creation?
Gods came afterwards, with the creation of this universe.
Who then knows whence it has arisen?

Whether God's will created it, or whether He was mute;
Perhaps it formed itself, or perhaps it did not;
The Supreme Brahman of the world, all pervasive and all knowing
He indeed knows, if not, no one knows

—Rigveda 10.129 (Abridged, Tr: Kramer / Christian)

Interpretations

The hymn has attracted a large body of literature of commentaries both in Indian darsanas and in Western philology. The hymn, as Mandala 10 in general, is late within the Rigveda Samhita, and expresses thought more typical of later Vedantic philosophy. Even though untypical of the content of the Vedic hymns, it is one of the most widely received portions of the Rigveda. An atheist interpretation sees the Creation Hymn as one of the earliest accounts of skeptical inquiry and agnosticism. Astronomer Carl Sagan quoted it in discussing India's "tradition of skeptical questioning and unselfconscious humility before the great cosmic mysteries."

The text begins by paradoxically stating "not the non-existent existed, nor did the existent exist then" (ná ásat āsīt ná u sát āsīt tadânīm), paralleled in verse 2 by "then not death existed, nor the immortal" (ná mṛtyúḥ āsīt amŕtam ná tárhi). But already in verse 2 mention is made that there was "breathing without breath, of its own nature, that one" ânīt avātám svadháyā tát ékam). In verse 3, being unfolds, "from heat (tapas) was born that one" (tápasaḥ tát mahinâ ajāyata ékam). Verse 4 mentions desire (kāma) as the primal seed, and the first poet-seers (kavayas) who "found the bond of being within non-being with their heart's thought".

Karel Werner describes the author's source for the material as one not derived from reasoning, but a "visionary, mystical or Yogic experience put into words."

Brereton (1999) argues that the reference to the sages searching for being in their spirit is central, and that the hymn's gradual procession from non-being to being in fact re-enacts creation within the listener (see sphoṭa), equating poetic utterance and creation (see śabda).

Metre

Nasadiya Sukta consists of seven trishtubhs, although para 7b is defective, being two syllables short,

yádi vā dadhé yádi vā ná

"if he has created it; or if not [...]"

Brereton (1999) argues that the defect is a conscious device employed by the rishi to express puzzlement at the possibility that the world may not be created, parallel to the syntactic defect of pada 7d, which ends in a subordinate clause without a governing clause:

só aṅgá veda yádi vā ná véda

"he verily knows; or maybe he does not know [...]"

Text and translation

Devanagari	Transliteration	Translation (Basham 1954)
नासदासीन्नो सदासीत्तदानीं नासीद्रजो नो व्योमा परो यत् | किमावरीवः कुह कस्य शर्मन्नम्भः किमासीद्गहनं गभीरम् ॥ १॥ न मृत्युरासीदमृतं न तर्हि न रात्र्या अह्न आसीत्प्रकेतः | आनीदवातं स्वधया तदेकं तस्माद्धान्यन्न परः किञ्चनास ॥२॥ तम आसीत्तमसा गूहळमग्रे प्रकेतं सलिलं सर्वाऽइदम् | तुच्छ्येनाभ्वपिहितं यदासीत्तपसस्तन्महिनाजायतैकम् ॥३॥ कामस्तदग्रे समवर्तताधि मनसो रेतः प्रथमं यदासीत् | सतो बन्धुमसति निरविन्दन्हृदि प्रतीष्या कवयो मनीषा ॥४॥ तिरश्चीनो विततो रश्मिरेषामधः स्विदासीदुपरि स्विदासीत् | रेतोधा आसन्महिमान आसन्त्स्वधा अवस्तात्प्रयतिः परस्तात् ॥५॥ को अद्धा वेद क इह प्र वोचत्कुत आजाता कुत इयं विसृष्टिः | अर्वाग्देवा अस्य विसर्जनेनाथा को वेद यत आबभूव ॥६॥ इयं विसृष्टिर्यत आबभूव यदि वा दधे यदि वा न | यो अस्याध्यक्षः परमे व्योमन्त्सो अङ्ग वेद यदि वा न वेद ॥७॥	1. nā́sad āsīn nó sád āsīt tadā́nīṃ nā́sīd rájo nó víomā paró yát kím ā́varīvaḥ kúha kásya śármann ámbhaḥ kím āsīd gáhanaṃ gabhīrám 2. ná mr̥tyúr āsīd amŕ̥taṃ ná tárhi ná rā́triyā áhna āsīt praketáḥ ā́nīd avātáṃ svadháyā tád ékaṃ tásmād dhānyán ná paráḥ kíṃ canā́sa 3. táma āsīt támasā gūháḷam ágre apraketáṃ saliláṃ sárvam ā idám tuchyénābhú ápihitaṃ yád ā́sīt tápasas tán mahinā́jāyataíkam 4. kā́mas tád ágre sám avartatā́dhi mánaso rétaḥ prathamáṃ yád ā́sīt sató bándhum ásati nír avindan hr̥dí pratī́ṣyā kaváyo manīṣā́ 5. tiraścī́no vítato raśmír eṣām adháḥ svid āsī́d upári svid āsīt retodhā́ āsan mahimā́na āsan svadhā́ avástāt práyatiḥ parástāt 6. kó addhā́ veda ká ihá prá vocat kúta ā́jātā kúta iyáṃ vísr̥ṣṭiḥ arvā́g devā́ asyá visárjanena áthā kó veda yáta ābabhū́va 7. iyáṃ vísr̥ṣṭir yáta ābabhū́va yádi vā dadhé yádi vā ná yó asyā́dhyakṣaḥ paramé vyoman só aṅgá veda yádi vā ná véda	1. Then even non-existence was not there, nor existence, There was no air then, nor the space beyond it. What covered it? Where was it? In whose keeping? Was there then cosmic fluid, in depths unfathomed? 2. Then there was neither death nor immortality nor was there then the torch of night and day. The One breathed windlessly and self-sustaining. There was that One then, and there was no other. 3. At first there was only darkness wrapped in darkness. All this was only unillumined cosmic water. That One which came to be, enclosed in nothing, arose at last, born of the power of knowledge. 4. In the beginning desire descended on it - that was the primal seed, born of the mind. The sages who have searched their hearts with wisdom know that which is, is kin to that which is not. 5. And they have stretched their cord across the void, and know what was above, and what below. Seminal powers made fertile mighty forces. Below was strength, and over it was impulse. 6. But, after all, who knows, and who can say Whence it all came, and how creation happened? the gods themselves are later than creation, so who knows truly whence it has arisen? 7. Whence all creation had its origin, the creator, whether he fashioned it or whether he did not, the creator, who surveys it all from highest heaven, he knows — or maybe even he does not know.

See also

• Creation myth
• Creatio ex nihilo
• God in Hinduism
• Hindu cosmology
• Hiranyagarbha
• Indian logic
• List of suktas and stutis
• Narayana sukta
• Neti neti
• Purusha Sukta

Sources

• Lisman, J.W. (2013). Cosmogony, Theogony and Anthropogeny in Sumerian texts. Ugarit-Verlag.

Further reading

• Joel P. Brereton, Edifying Puzzlement: Ṛgveda 10. 129 and the Uses of Enigma, Journal of the American Oriental Society (1999)
• P. T. Raju, The Development of Indian Thought, Journal of the History of Ideas (1952)
• Karel Werner, Symbolism in the Vedas and Its Conceptualisation, Numen (1977)
• Upinder Singh (2008). A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century. Pearson Education India. pp. 206–. ISBN 978-81-317-1120-0.