When this article came to my timeline via @subhashkak1 sir, I got reminded of my 20s when I used to ask myself why there are are no differential equations and other modern scientific stuff in Vedas? 1/22
My logic was that whatever these western scientists have discovered or will discover must have already been known to our Vedic sages. But then as time passed, I understood the nature of exploration regarding existence by our Sages and modern scientists is totally different. 2/22
In fact, it goes in exactly opposite directions. Our sages somehow figured out that beginning and end of creation is अतिन्द्रिय​ (beyond sensory perception), hence they looked inward ie explored nature and mechanism of perception as it happens to "Subject"

This is the opposite of modern science which explores outwardly ie in field of sensory perception to solve the mystery of existence that we experience in every day of our life. 4/22
This अतिन्द्रिय (beyond sensory perception) nature of creation is stated by the story of the birth of Brahma in Sri Mad Bhagavatam (3/8/17-22).
The description is of when Brahma found himself on the lotus and started to think who he is and where has he come from.5/22
जलोर्मिचक्रात्सलिलाद्विरूढम् ।
उपाश्रितः कञ्जमु लोकतत्त्वं
नात्मानमद्धाविददादिदेवः ॥ १७॥
(See next tweet for translation) 6/22
[Brahmâ] seated upon and sheltered by the lotus flower that because of the stormy sky at the end of the yuga had appeared from the restless waters, could in his bewilderment not fathom the mystery of creation, nor understand that he was the first Devta. 7/22
क एष योऽसावहमब्जपृष्ठ
एतत्कुतो वाब्जमनन्यदप्सु ।
अस्ति ह्यधस्तादिह किञ्चनैत-
दधिष्ठितं यत्र सता नु भाव्यम् ॥ १८॥
(See next tweet for translation) 8/22
'Who am I, seated on top of this lotus? Wherefrom has it originated? There must be something in the water below. Being present here implies the existence of that from which it sprouted!' 9/22
स इत्थमुद्वीक्ष्य तदब्जनाल-
नाडीभिरन्तर्जलमाविवेश ।
विचिन्वंस्तदविन्दताजः ॥ १९॥
(See next tweet for translation) 10/22
This way contemplating the stem of the lotus, he by following that channel in the water towards the navel [of Vishnu], despite his entering there and extensively thinking about its origin, could not understand the foundation. 11/22
तमस्यपारे विदुरात्मसर्गं
विचिन्वतोऽभूत्सुमहांस्त्रिणेमिः ।
यो देहभाजां भयमीरयाणः
परिक्षिणोत्यायुरजस्य हेतिः ॥ २०॥
(See next tweet for translation) 12/22
Groping in the dark, oh Vidura, with his contemplating this way it thus came to pass that the enormity of the three-dimensional reality of time was generated that, as a weapon, inspires fear in the embodied unborn soul by limiting his span of life to a hundred years. 13/22
ततो निवृत्तोऽप्रतिलब्धकामः
स्वधिष्ण्यमासाद्य पुनः स देवः ।
न्यषीददारूढसमाधियोगः ॥ २१॥
(See next tweet for translation) 14/22
When he failed to achieve the object of his desire, the godhead gave up the endeavor and seated himself upon the lotus again to control with confidence, step by step, his breath, withdraw his mind and unify his consciousness in meditation. 15/22
कालेन सोऽजः पुरुषायुषाभि-
प्रवृत्तयोगेन विरूढबोधः ।
स्वयं तदन्तर्हृदयेऽवभात-
मपश्यतापश्यत यन्न पूर्वम् ॥ २२॥
(See next tweet for translation) 16/22
[Thus] practicing yoga for the duration of his life, the unborn one in due course of time developed the understanding and saw how in his heart, out of its own, that manifested what he could not see before. 17/22
This same अतिन्द्रिय (beyond sensory perception) nature of beginning and end of creation/existence is Nasadiya Sukta as well.

को अद्धा वेद क इह प्र वोचत्कुत आजाता कुत इयं विसृष्टिः |
अर्वाग्देवा अस्य विसर्जनेनाथा को वेद यत आबभूव ॥
Therefore, Vedic position regarding solving the mystery of creation is to explore the Subject/Drishta, not the objective universe.
That's why Upanishad asks the following question.

"कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥"~ मुण्डकोपनिषत्
(what's that by knowing which one knows all)
And in reply states ज्ञाता और ज्ञेयके भेदसे रहित अखण्ड अद्वितीय ज्ञान (ब्रह्म) as the that entity by knowing which everything is known.
"वदन्ति तत्तत्त्वविदस्तत्त्वं यज्ज्ञानमद्वयम्।
ब्रह्मेति परमात्मेति भगवानिति शब्द्यते"~श्रीमद्भागवतम् १।२।११
(तत्ववेत्तालोग ज्ञाता और ज्ञेयके भेदसे रहित अखण्ड अद्वितीय ज्ञानको ही तत्व कहते हैं उसीको कोई ब्रह्म,कोई परमात्मा और कोई भगवान के नाम से पुकारते हैं.)
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