Srishti, Sṛṣṭi, Sṛṣṭī: 30 definitions
Introduction:
Srishti means something in Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
The Sanskrit terms Sṛṣṭi and Sṛṣṭī can be transliterated into English as Srsti or Srishti, using the IAST transliteration scheme (?).
Alternative spellings of this word include Srashti.
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In Hinduism
Purana and Itihasa (epic history)
Sṛṣṭi (सृष्टि, “creation”) refers to one of the fifty-six vināyakas located at Kāśī (Vārāṇasī), and forms part of a sacred pilgrimage (yātrā), described in the Kāśīkhaṇḍa (Skanda-purāṇa 4.2.57). He is also known as Sṛṣṭivināyaka, Sṛṣṭigaṇeśa and Sṛṣṭivighneśa. These fifty-six vināyakas are positioned at the eight cardinal points in seven concentric circles (8x7). They center around a deity named Ḍhuṇḍhirāja (or Ḍhuṇḍhi-vināyaka) positioned near the Viśvanātha temple, which lies at the heart of Kāśī, near the Gaṅges. This arrangement symbolises the interconnecting relationship of the macrocosmos, the mesocosmos and the microcosmos.
Sṛṣṭi is positioned in the South-Western corner of the sixth circle of the kāśī-maṇḍala. According to Rana Singh (source), his shrine is located at “Kalika Gali, out of D 8 / 3”. Worshippers of Sṛṣṭi will benefit from his quality, which is defined as “the controller of creation and reliever from strivers”. His coordinates are: Lat. 25.18583, Lon. 83.00625 (or, 25°11'09.0"N, 83°00'22.5"E) (Google maps)
Sṛṣṭi, and the other vināyakas, are described in the Skandapurāṇa (the largest of the eighteen mahāpurāṇas). This book narrates the details and legends surrounding numerous holy pilgrimages (tīrtha-māhātmya) throughout India. It is composed of over 81,000 metrical verses with the core text dating from the before the 4th-century CE.
Sṛṣṭi (सृष्टि).—(creation) The Indian theory of creation is given below: Triguṇas (The three attributes). The base of the universe is the set of the three attributes. They are Sattva (purity), Rajas (passion) and Tamas (inertia). Only things which could be seen, possess these three attributes. Things which could be seen are perishable. The indestructible could not be seen. Shape or form is an attribute. God has no form. So god is without attributes. The God devoid of attributes can be realised by knowledge, but cannot be seen with the ordinary eyes. The three attributes have a power each. Knowledge is the power of Sattva, activity, the power of Rajas and reason the power of Tamas. (See full article at Story of Sṛṣṭi from the Puranic encyclopaedia by Vettam Mani)
Sṛṣṭi (सृष्टि) refers to the “work of creation”, according to the Śivapurāṇa 2.1.15:—“[...] when God Śiva vanished, I, Pitāmaha (grandfather) of the worlds fell into contemplation (dhyāna) pondering on the means of carrying out His words of direction. Then after bowing down to Śiva, getting knowledge (jñāna) from Viṣṇu and attaining the highest bliss (parānanda), I decided to start the work of creation (sṛṣṭi)”.
1a) Sṛṣṭi (सृष्टि).—A son of Ugrasena.*
- * Bhāgavata-purāṇa IX. 24. 24.
1b) Creation is of three kinds in primitive times —at will, at mere sight and at a simple touch. But after Dakṣa's epoch creation by sexual union came into being; (in the Vaivasvata epoch, came sexual union Br. P.);1 creation starting when the balance of the guṇas is disturbed;2 according to Sānkhya.3
- 1) Brahmāṇḍa-purāṇa I. 4. 3; II. 37. 48; Matsya-purāṇa 5. 2; Vāyu-purāṇa 63. 45.
- 2) Ib. 5. 9.
- 3) Ib. 4. 46-90.
1c) A son of Dhruva; asked his own shadow to become a woman, and this was Chāyā, mother of five sons, Prācīnagarbha and others.*
- * Brahmāṇḍa-purāṇa II. 36. 96-8.
Sṛṣṭi (सृष्टि) refers to one of the four sons of Dhruva: the son of Uttānapāda and grandson of Manu-svāyaṃbhuva and Śatarūpā, according to the Vaṃśa (‘genealogical description’) of the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—Accordingly, [...] Uttānapāda’s son was Dhruva who achieved the highest place of worshipping Nārāyaṇa. Dhruva had four sons—Sṛṣṭi, Dhanya, Harya and Śaṃbhu; they all were Vaiṣṇavas. Chāyā gave birth to five sons of Sṛṣṭi; they were Ripu, Ripuṃjaya, Vipra, Vṛṣala and Vṛkatejas.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Shaktism (Shakta philosophy)
Sṛṣṭi (सृष्टि) refers to “emanations”, according to the Kularatnoddyota, one of the earliest Kubjikā Tantras.—The Kularatnoddyota enumerates a series of emanations (sṛṣṭi) projected out of their corresponding metaphysical principles progressively down into outer gross manifestation.
They are:
- The emanation from Śiva (Śāmbhavī).
- The emanation from the goddess.
- The emanation from the Īśvara principle.
- The emanation from the Vidyā principle.
- The emanation pertaining to Puruṣa.
- The emanation from Prakṛti.
- The emanation from Brahmā.
The physical universe (brahmāṇḍa) is generated through the last four forms of emanation. The first three are concerned with the emanation of the inner energies and the original, ideal components of the universe that is to be emanated further down at grosser levels. The higher form of emanation generates the principles below it.
Sṛṣṭi (सृष्टि) refers to one of the 64 rays of the Ājñā-Cakra which (together with the 72 rays of the Viśuddhi) are associated with the lunar plane called Brahmagranthi, according to Śaṅkarācārya’s Saudaryalaharī.—Accordingly, the Goddess is visualised (by Sādhaka) as dwelling above the six Ādhāracakras ruling over the 360 rays which emanate in them [e.g., Sṛṣṭi]. These 360 rays represent 360 syllables (i.e., a consummation of the śabdaprapañca or 50 alphabets) as well as the principles of nature. For the 360 syllables, together with haṃ and saḥ, Nyāsa should be performed for Śrīcakrapūjā.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Vaishnavism (Vaishava dharma)
Sṛṣṭi (सृष्टि) or Sṛṣṭiśakti refers to “cosmic manifestation”, according to the Śrī Caitanya Caritāmṛta 2.20.246 (“The Science of the Absolute Truth”).—(Cf. Śaktyāveśa).—The śaktyāveśa-avatāras are categorized into (1) forms of divine absorption (bhagavad-āveśa), such as Kapiladeva or ṛṣabhadeva, and (2) divinely empowered forms (śaktyāveśa), of whom seven are foremost: [i.e., (3) Lord Brahmā, empowered with the energy to create the cosmic manifestation (sṛṣṭi-śakti), [...]”.
Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).
Shaivism (Shaiva philosophy)
Sṛṣṭi (सृष्टि) refers to the “birth” or “rebirth”, according to the Svacchandatantra 11.182-184.—Accordingly, “It is called Atimārga because it is beyond the mental dispositions. It is taught as ‘atimārga’ because the doctrine is beyond the worlds. And the lokas are designated ‘bound souls’, in the cycle of birth and death (sṛṣṭi-saṃhāra-vartman). They who are established in the atimārga, [that is to say] the followers of the observance of the skull and the Pāśupatas, they are to be known as beyond them. There is no rebirth (sṛṣṭi) for them and they abide in [the reality of] Īśvara, in [the world of] Dhruva”.
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Yoga (school of philosophy)
Sṛṣṭi (सृष्टि) refers to the “creation” (of people), according to the Amṛtasiddhi, a 12th-century text belonging to the Haṭhayoga textual tradition.—Accordingly, “Know bindu to be of two kinds, male and female (vanitā). Semen (bīja) is said to be the male [bindu] and rajas (female generative fluid) is female. As a result of their external union people are created (sṛṣṭi). When they are united internally, then one is declared a Yogi. [...]
Sṛṣṭi (सृष्टि) refers to “creation”, according to verse 10.16 of Sureśvarācārya’s Mānasollāsa.—Accordingly, “By merely his own will, [the Yogin] is the agent of creation (sṛṣṭi), preservation and destruction of worlds [lokānāṃ sṛṣṭisthityantakartṛtā] and the master of the sun and so on. This is called [the Siddhi of] sovereignty”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Pancaratra (worship of Nārāyaṇa)
Sṛṣṭi (सृष्टि) refers to “creation” and represents one of the five functions of Lakṣmī, according to the Lakṣmītantra dealing with the philosophy of the Pañcarātra.—While the Ahirbudhnya Samhitā attributes five functions to Viṣṇu, the Lakṣmī-Tantra attributes the same to Śrī-Lakṣmī. Those functions are known as Viṣṇu’s Śaktis. They are: Tirodhāna (obscuration), Sṛṣṭi (creation), Sthiti (maintenance), Saṃhṛti (dissolution) and Anugraha (favoring).
In the cosmological theory of the Pañcarātra there are three phases in the creation—
- pure creation,
- intermediary (non-pure) creation, and
- lower (impure) creation.
In the pure creation, Lakṣmī becomes manifest with the six auspicious qualities. While the pure creation emanates from the kriyā-śakti, the intermediary creation, which is called non-pure creation (śuddhetara, because it is a mixture of both pure and impure), emanates from the bhūti-śakti. The lower creation begins with the evolution of the tattvas.
1) Sṛṣṭi (सृष्टि) refers to the “creation (of the physical world)”, as discussed in chapter 2 (Jñānapāda) of the Padmasaṃhitā: the most widely followed of Saṃhitā covering the entire range of concerns of Pāñcarātra doctrine and practice (i.e., the four-fold formulation of subject matter—jñāna, yoga, kriyā and caryā) consisting of roughly 9000 verses.—[Cf. the chapter mūrti-utpattiphala]: [...] The creation [sṛṣṭi] of the physical world is described [in terms remeniscent of the “Puruṣa Hymn” (Ṛgveda X.90)] wherein Vāsudeva Himself is the source for the component parts of the world (42-45). Vāsudeva who is of the form of the universe he had created, shines in the midst of the milky-ocean. [...viśvarūpadharo hariḥ] (46). At this point, Vāsudeva pauses; He abides now, resting on the milk-ocean (47-49).
2) Sṛṣṭi (सृष्टि) refers to “creation”, as discussed in the second chapter of the Paramasaṃhitā: one of the older texts of the Pāñcarātra canon consisting of over 2100 verses in 31 chapters which, being encyclopedic in scope, deals with philosophy, worship routines, mantras, initiation, social behavior, temple-building, etc.—Description of the chapter [sṛṣṭi-krama]: [...] Turning to Creation, Brahmā asks whence originate and what is the final destructive destiny of things. He is told that all things come from mūlaprakṛti, and to it they eventually return; the cycle of this process is, however, extremely long (13-16). [...]
3) Sṛṣṭi (सृष्टि) refers to “creation”, as discussed in chapter 4 of the Viśvāmitrasaṃhitā: a Pāñcarātra text comprising some 2600 Sanskrit verses covering topics such as initiation (dīkṣā) and the construction, decoration and consecration of temples and icons, as well as routines of regular and special worship cycles.—Description of the chapter [sṛṣṭi-adhyāya]: [...] The worldly creation—containing the Sun, Moon, Sky, Wind, Time, Vedas, etc., the Earth, Castes, and so forth—all these proceed from the various parts of the body of Aniruddha (32-38). The Lord (Viṣṇu? Aniruddha?) is described as He Who reclines on His serpent-bed. Viśvāmitra repeats that the modes of Bhagavān are due to guṇa-predominations (39-43).
4) Sṛṣṭi (सृष्टि) or Sṛṣṭimudrā is the name of a Mudrā (“ritual hand-gestures”) mentioned in in chapter 13 of the Viśvāmitrasaṃhitā: a Pāñcarātra text comprising some 2600 Sanskrit verses covering topics such as initiation (dīkṣā) and the construction, decoration and consecration of temples and icons, as well as routines of regular and special worship cycles.—Description of the chapter [mudrā-adhyāya]: Kāśyapa asks what are the various types of mudrā-gestures, and Viśvāmitra complies by first defining mudrā as that by seeing which one derives pleasure (“mu-”) and then by counseling that whoever practices these mudrās must do so in secrecy (1-6). Thereupon he names and briefly describes how to perform a number of mudrās [e.g., sṛṣṭi]
5) Sṛṣṭi (सृष्टि) or Sṛṣṭimantra is the name of a Mantra mentioned in chapter 11 of the Brahmarātra section of the Sanatkumārasaṃhitā: an encyclopedic Sanskrit text written in over 3500 verses dealing with a variety of topics such as yoga, temple-building, consecration ceremonies, initiation and dhanurveda (martial arts).—Description of the chapter [mantra-kośa]: Sanatkumāra says that everything in this world can be obtained by employing mantra-formulas properly (1-4a). He then gives (in prose) the mantras that Brahma revealed to him, in each case citing the bīja, astra, kavaca, etc. The mantras given are: [e.g., Sṛṣṭi] [...] The chapter closes by stating that the fruits obtained through reciting mantra-formulas can be selected and varied by adding particular suffixes and prefixes to the set formulas .
6) Sṛṣṭi (सृष्टि) or Sṛṣṭimudrā refers to one of the 81 Mudrās (hand-gestures) described in chapter 2 of the Ṛṣirātra section of the Sanatkumārasaṃhitā: an encyclopedic Sanskrit text written in over 3500 verses dealing with a variety of topics such as yoga, temple-building, consecration ceremonies, initiation and dhanurveda (martial arts).—[Cf. the chapter mudrā-lakṣaṇa].
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
Ayurveda (science of life)
Veterinary Medicine (The study and treatment of Animals)
Sṛṣṭi (सृष्टि) refers to the “creation (of elephants)”, according to the 15th century Mātaṅgalīlā composed by Nīlakaṇṭha in 263 Sanskrit verses, dealing with elephantology in ancient India, focusing on the science of management and treatment of elephants.—[Cf. chapter 1, “on the origin of elephants”]: “21. The creation (sṛṣṭi) of elephants (anekapa) (as told in the following) was holy, and for the profit of sacrifice to the gods, and especially for the welfare of kings. Therefore it is clear that elephants must be zealously tended. The (cosmic) egg from which the creation of the sun took place—the Unborn (Creator) took solemnly in his two hands the two gleaming half shells of that egg, exhibited (to him) by the Brahmanical sages, and chanted seven sāmans at once. Thereupon (from one shell) the elephant Airāvata was born, and seven (other) noble elephants (i.e., the eight elephants of the ‘quarters’ or regions) were severally born, through the chanting. [...]”.
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Vedanta (school of philosophy)
Sṛṣṭi (सृष्टि) refers to “emanation” or “creation” (which a true Yogī is not concerned with), according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Janaka says to Aṣṭavakra]: “In my unblemished nature there are no elements, no body, no faculties, no mind. There is no void and no anguish. [...] There is no world, no seeker for liberation, no Yogi, no seer, no-one bound and no-one liberated. I remain in my own non-dual nature. There is no emanation (sṛṣṭi) or return (saṃhāra), no goal, means [kva sṛṣṭiḥ kva ca saṃhāraḥ kva sādhyaṃ kva ca sādhanam], seeker or achievement. I remain in my own non-dual nature. [...]”.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
In Jainism
General definition (in Jainism)
Sṛṣṭi (सृष्टि) or Sṛṣṭividyā refers to a type of Vidyā (occult science) as defined in the Jaina Pāribhāṣika Śabdakośa.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
India history and geography
Sṛṣṭī is one of the Brāhmaṇa donees mentioned in the “Asankhali plates of Narasiṃha II” (1302 A.D.). When a grant was made to a large number of Brāhmaṇas, the chief amongst the donees seems to have been called Pānīyagrāhin especially. In the present record, though all the donees (e.g., Sṛṣṭī) are referred to as Pāṇigrāhi-mahājana, their list is headed by a Brāhmaṇa with Pāṇigrahī as his surname.
These copper plates (mentioning Sṛṣṭī) were discovered from the house of a Santal inhabitant of Pargana Asankhali in the Mayurbhanj State (Orissa). It was made when king Vīra-Narasiṃhadeva was staying at the Bhairavapura-kaṭaka (city, camp or residence).
The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
Marathi-English dictionary
sṛṣṭi (सृष्टि).—f (S) Creating or making; joining, attaching, forming. Pr. pratijīvīṃ sṛṣṭi bhinna. 2 The expansion or development of Brahma constituting the universal system. Ex.of comp. manōrathasṛṣṭi Mental creation, castle-building: also mental creations, pictures, or phantasms: also fictions of the imagination. svapnasṛṣṭi Dreams, the illusory creation of Morpheus. jīvasṛṣṭi The creation of the Soul or Self; the objects and relations as subsisting, whether with or without correspondence with the external world, in the affections and apprehensions of the sentient principle. māyika sṛṣṭi The unreal representations of necromancy or sorcery; the unreal appearances of the material universe; illusory or false exhibitions generally. Also kalpa- nāsṛṣṭi, mānasī sṛṣṭi, āsurī sṛṣṭi, bhūtasṛṣṭi, brahmasṛṣṭi, viśvāmitrasṛṣṭi &c. Of these such as demand explanation will be found in order.
sṛṣṭi (सृष्टि).—f Creation; the world. Nature, the physical nature.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Sṛṣṭi (सृष्टि).—f. [sṛj-ktin]
1) Creation, anything created; किं मानसी सृष्टिः (kiṃ mānasī sṛṣṭiḥ) Ś.4; या सृष्टिः स्रष्टुराद्या (yā sṛṣṭiḥ sraṣṭurādyā) Ś.1.1; स्त्रीरत्नसृष्टि- रपरा प्रतिभाति सा मे (strīratnasṛṣṭi- raparā pratibhāti sā me) Ś.2.1; सृष्टिरोद्येव धातुः (sṛṣṭirodyeva dhātuḥ) Meghadūta 84; Bhāg. 1.19.16.
2) The creation of the world.
3) Nature, natural property.
4) Letting loose, emission.
5) Giving away, a gift; सृष्टिर्मृष्टिर्द्विजाश्चाग्र्याः श्राद्धकर्मसु संपदः (sṛṣṭirmṛṣṭirdvijāścāgryāḥ śrāddhakarmasu saṃpadaḥ) Ms. 3.255.
6) The existence of properties or qualities.
7) The absence of properties.
8) Offspring (saṃtāna); संसृष्टा ब्राह्मणैरेव त्रिषु वर्णेषु सृष्टयः (saṃsṛṣṭā brāhmaṇaireva triṣu varṇeṣu sṛṣṭayaḥ) Mahābhārata (Bombay) 12.6.42.
Derivable forms: sṛṣṭiḥ (सृष्टिः).
Sṛṣṭi (सृष्टि).—f.
(-ṣṭiḥ) 1. Creation, creating. 2. Nature, natural property or disposition. 3. The absence of properties. 4. The existence of properties or qualities. 5. Giving away, gift. 6. Letting loose. E. sṛj to create or abandon, aff. ktin .
Sṛṣṭi (सृष्टि).—i. e. sṛj + ti, f. 1. Creation, [Vikramorvaśī, (ed. Bollensen.)] 8, 18; [Mānavadharmaśāstra] 1, 25; with ādyā, [Śākuntala, (ed. Böhtlingk.)] [distich] 1, The first creation, i. e. water. 2. Nature. 3. A liberal gift, [Mānavadharmaśāstra] 3, 255.
Sṛṣṭi (सृष्टि).—[feminine] letting loose, emission, creation ([abstract] & concr.), production; nature, character; spending, liberality.
1) Sṛṣṭi (सृष्टि):—[from sṛj] f. (once in [Śatapatha-brāhmaṇa] sṛṣṭi) letting go, letting loose, emission, [Rāmāyaṇa]
2) [v.s. ...] production, procreation, creation, the creation of the world (ā sṛṣṭeḥ, ‘from the beginning of the world’; sṛṣṭiṃ kuru, ‘produce offspring’; cf. manoratha-sṛ), [Taittirīya-saṃhitā] etc. etc.
3) [v.s. ...] nature, natural property or disposition, [Rāmāyaṇa]
4) [v.s. ...] the absence or existence of properties (?), [Horace H. Wilson]
5) [v.s. ...] distribution of gifts, liberality, [Manu-smṛti iii, 255]
6) [v.s. ...] a kind of brick, [Taittirīya-saṃhitā; Āpastamba-śrauta-sūtra]
7) [v.s. ...] Gmelina Arborea, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
8) [v.s. ...] m. Name of a son of Ugra-sena, [Bhāgavata-purāṇa]
Sṛṣṭi (सृष्टि):—(ṣṭiḥ) 2. f. Creation; nature.
[Sanskrit to German]
Sṛṣṭi (सृष्टि) in the Sanskrit language is related to the Prakrit word: Siṭṭhi.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Sṛṣṭi (सृष्टि) [Also spelled srashti]:—(nf) creation; the world; ~[kartā] Creator (of the world); -[vijñāna/śāstra] cosmology; ~[vaijñānika] a cosmologist; cosmological; ~[śāstrīya] cosmological.
...
Kannada-English dictionary
Sṛṣṭi (ಸೃಷ್ಟಿ):—
1) [noun] a creating or being created.
2) [noun] that which is so created.
3) [noun] the universe and everything in it; all the world; creation.
4) [noun] something produced in imitation of something genuine.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Sṛṣṭi (सृष्टि):—n. 1. creating; creation; 2. production; invention; 3. the creation; the word; the nature;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Starts with (+26): Srishtibija, Srishticakra, Srishtida, Srishtidhara, Srishtiganesha, Srishtikara, Srishtikaraka, Srishtikari, Srishtikarite, Srishtikarman, Srishtikartri, Srishtikartrita, Srishtikhanda, Srishtikrama, Srishtikrit, Srishtimantra, Srishtimarga, Srishtimat, Srishtimaya, Srishtimudra.
Full-text (+250): Srishtikartri, Samsrishti, Visrishti, Atisrishti, Utsrishti, Svapnasrishti, Srishtikrit, Bhutasrishti, Vishvamitrasrishti, Srishtipattana, Asrishti, Srishtidhara, Rudrasrishti, Manasasrishti, Srishtikrama, Srishtiprada, Adisrishti, Srishtisamhita, Srishtiprasanga, Vishvasrishti.
Relevant text
Search found 148 books and stories containing Srishti, Sṛṣṭi, Sṛṣṭī, Srsti; (plurals include: Srishtis, Sṛṣṭis, Sṛṣṭīs, Srstis). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Garga Samhita (English) (by Danavir Goswami)
Verse 5.8.41 < [Chapter 8 - The Killing of Kaṃsa]
Verse 5.21.13 < [Chapter 21 - The Story of Śrī Nārada]
Verses 5.8.36-37 < [Chapter 8 - The Killing of Kaṃsa]
Purana-visayasuci (Purana Concordance) < [Purana, Volume 1, Part 2 (1960)]
Svalpa Matsya-purana < [Purana, Volume 6, Part 1 (1964)]
Purana-prasanga (from Jagad-Guru-Vaibhava) < [Purana, Volume 1, Part 2 (1960)]
Satapatha-brahmana (by Julius Eggeling)
Kanda VIII, adhyaya 4, brahmana 3 < [Eight Kanda]
Kanda XI, adhyaya 2, brahmana 1 < [Eleventh Kanda]
Yavanajataka by Sphujidhvaja [Sanskrit/English] (by Michael D Neely)
Verse 8.33 < [Chapter 8 - The Birth of Sovereigns]
Shankaracharya and Ramana Maharshi (study) (by Maithili Vitthal Joshi)
Historical Elements in the Matsya Purana (by Chaitali Kadia)
Characteristics of Purāṇa < [Chapter 1 - An Introduction of the Purāṇas]
Cultural History In the Purāṇas < [Chapter 3 - Historical elements in the Mahā-Purāṇas]
Meaning of the word Purāṇa < [Chapter 1 - An Introduction of the Purāṇas]