April 13, 2017 archive

The Supreme Lord continued, “O Brahma! With absolute concentration fix your intellect upon this initiation that I have now imparted to you. By doing so, even though you are involved in the process of creation, under no circumstances will you be troubled by delusion and infatuation”.

In this manner the Supreme Lord who is birthless instructed Brahma, the Lord of all the beings who are subject to birth, and then suddenly disappeared.

Brahma offered obeisance to that Supreme Lord who had withdrawn his form and vanished in front of his eyes. He began creating the universes just as they had existed in the past creations.

Lord Brahma, who is the Lord of righteousness, once sat down and began to deeply contemplate about the welfare of all beings. With the intent of causing auspiciousness to all beings, he laid down regulations called Yama and Niyama.

The five Yamas specified by Him are: non-violence (ahimsa), truthfulness (satya), physical as well as mental non-stealing (asteya), walking on the path of God and maintaining celibacy (Brahmacharya), non-inclination towards material comforts (aparigraha). The five Niyamas are: inner as well as outer purity (soucha), being content with one’s possessions (santosha), undertaking austerities and penance (tapas), studying scriptures that lead towards liberation (swādhyaya) and complete Self-surrender (Iśwara pranidhāna).

To Lord Brahma, Nārada with his profound devotion is the dearest amongst all his sons. He is exceptionally modest. Maharishi Nārada once decided to know about the Lord’s illusory energy (māya)  and understand about it in minute detail. With this intent he served his father, Lord Brahma, with utmost devotion and humility and pleased him through his services. Upon realizing that his father was deeply pleased with him, Nārada in all humility put forth his doubts to his father just as Parikshit questioned Maharishi Śuka. At that moment, Brahma who was supremely pleased with his services, explained to him, Bhagawatam which contains the ten characteristics and which was taught to him by Lord Srihari.

Once when the supremely radiant Maharishi Vedavyasa was seated on the banks of River Saraswati meditating upon the Supreme Lord, Maharishi Nārada paid him a visit. He preached to Maharishi Vyasa the sacred Bhāgawata purana.

O Emperor Parikshit! You sought to know how this universe emerged from the Supreme Lord. I will answer not just this question but all your other questions in complete detail. Please listen.”

With this the ninth chapter of the Second Canto of Srimad Bhagawatam comes to an end.

Second Canto Chapter Ten

In this chapter, the characteristics of Puranas as well as the origin of the presiding deities of the senses (indriyas) from the Universal form are explained.

Maharishi Śuka explained, “In this Bhāgawata Purāṇa, the 10 topics of sarga, visarga, sthānam, poṣaṇam, ūta, manvantara, the stories pertaining to the Supreme Lord, nirodha, mukti and āśraya have been explained.

In order to understand the absolute, factual essence of the tenth topic i.e. āśraya, Maharishis explain the other nine topics in Bhāgawatam, either using syllables that factually explain those subjects or through inferences.

Due to the transformation within the three attributes of nature (trigunas), the following emerge from the Supreme Lord: the five basic elements, the subtle sense perceptions (tanmatras), senses (indriyas), Mahat tattva (fundamental principle of total material creation) and ahamkara (egoism). This emergence is known as Sarga.

This entire material world created by Hiranyagarbha, the Lord of all living beings, and which consists of animate and inanimate objects, is known as Visarga.

Srihari upholds this entire created world by laying down the rules of righteousness. Through this He ensures that this created world is not destroyed. He alleviates the sufferings of his devotees. These supreme deeds of the Lord are known as Sthānam.

The blessings that He showers upon His devotees are known as Poṣaṇam.

The disciplines and the rules of righteousness abided by the Lords of the Manvantara time periods, who are supremely noble beings, are known as Manvantara.

Due to the fruitive actions of the individual he experiences likes-dislikes, hatred and other subtle tendencies which turn into bondages. They are known as ūtaya.

Explaining the glories and wonderous pastimes of the Supreme Lord as well as the stories of his ardent devotees are known as īśa katha.

At the time of annihilation, īśwara will be immersed in Yogic sleep (Yoga-nidra). At that time all living beings merge into him, along with their bodies. This is known as Nirodha.

Due to Supreme Knowledge obtained, setting aside the earlier notions such as ‘I am the doer’, ‘I am the enjoyer’, that had earlier arisen due to spiritual ignorance (ajnana) and now stabilizing in the supreme existence-knowledge-bliss (Sacchidānanda) state is called Moksha.

That pure self-illuminating Supreme Lord, who is the cause of the creation, sustenance and annihilation and of their illumination, is the sole shelter and hence He is āśraya. To realize this Absolute Truth, the person should understand the other 9 subjects.

The conditioned soul who sees (dṛṣṭa) the world through the medium of eyes and other sense organs is ādhyatmika. Each of these sense organs has a presiding deity who controls them. For instance, the Sun is the presiding deity for the eyes. Such presiding Lords of the senses are called ‘ādhi-daivika’. Although a single Self exists this gross body causes this segregation known as ‘ādhyātmika’ and ‘ādhi-daivika’.  Hence this gross body made of five basic elements and which is the cause for this segregation is known as ‘ādhi-bhoutika’.

That inner witness which observes them all is the Self-sufficient and Self-illuminating Lord! It is purely due to His grace that everything, including the ādhyātmika, ādhi-daivika and ādhi-bhoutika, illumines!

As explained in the previous chapter, the cosmic egg (Brahmānda) broke open and the Universal form of the Lord (Virat Puruśa) emerged. He wanted a residence for himself. As He is an embodiment of purity, at first He created the ever-pure waters. In these waters of the ocean that He had created, this Universal Lord spent thousand years.

The Universal Lord is also known as Nara. As water was born from Him, it got the name Nāra. As He lives in those waters, this Universal Lord was called Nārāyaṇa. Hence Nārāyaṇa is the Lord who has made water His home.

In this universe that consists of animate and inanimate objects, time (kāla), illusion (māya), actions accrue to all living beings purely due to the grace of Lord Nārāyaṇa. It should be clearly understood here that in the absence of His grace, these would not accrue.

The non-dual and omnipotent Lord Nārāyaṇa, who woke up from His Yogic-sleep, desired to see himself in varied divine, human and other forms and which consists of varied principles. Through the medium of his illusory powers (māya shakti) he released the powerful energy of creation (srishti shakti). This energy split into three viz., ādhyātmika, ādhi-daivika and ādhi-bhoutika.

Narayana!

Lord Brahma continued, “I seek to know Your gross and subtle forms, O formless Lord. Just as a spider spins a web and pulls it again back into itself, with your powerful determination You have manifested in the form of the Universe. With the help of your illusory power (māya shakti) using the 25 principles You have created innumerable universes. You create, sustain and then absorb them back into Yourself.

Having manifested in the form of these universes, You are the one who plays within them. Please grant me the knowledge pertaining to Your universal form.

O Supreme Lord, please bless that in accordance with Your command I should be able to create without any obstacles. Also please bless that I, who am thus engaged in creation, do not develop any bondage with the created world.

O Parameshwara! You are my dearest well-wisher. You treat me respectfully as one treats a friend. I seek that with a mind devoid of impurities, I should be engaged in the creation of differing living beings! Even though I am engaged in creating innumerable living beings, may I be free from the shackles of birth. May I eternally be free from the arrogance that I am an independent entity”.

This topic that we are about to speak is one of the most important topics in Bhagawatam. It is known as Chatusśloki Bhāgawatam. In 4 verses, Lord Srihari initiated Brahma into the entire essence of Bhāgawatam.

Hearing Brahma’s prayer, Lord Srihari replied as follows, “O Brahma! With feelings of devotional experience, please attentively listen to the Supreme Knowledge and to the method of sadhana, that I am about to impart to you. What I am about to teach you is the most confidential knowledge.

Yāvān ahaṁ yathā-bhāvo yad-rūpa-guṇa-karmakaḥ

Tathaiva tattva-vijñānam astu te mad-anugrahāt

O Brahma, everything that I am i.e. my form, my existence, my nature, my qualities, my actions-  due to my blessings may you too attain that true inherent state! May you obtain the exact real knowledge of objects!

Aham evāsam evāgre nānyad yat sad-asat param

Paścād ahaṁ yad etac ca yo’vaśiṣyeta so’smy aham

Before creation I alone existed. There was nothing apart from me. Neither these gross forms, subtle forms, nor their causative factors existed at that time. Even after creation, this entire visible world is nothing but Me! After annihilation whatever will be left behind is also Me”.

In other words, after the destruction of the total samsāra (worldly bondages) that which remains is also the Supreme Lord. This web called worldly bondages or repeated cycle of births and deaths is nothing but His illusion. After its destruction, only the Supreme Lord remains!

Re ‘terthaṁ yat pratīyeta na pratīyeta cātmani

Tad vidyād ātmano māyāṁ yathābhāso yathā tamaḥ

Illusory objects, such as existence of two moons in the sky, do not have any real existence. Yet they appear to exist. Yet at the same time there are objects, like rāhu, which although existing are not visible. Realize all this is nothing but my illusory energy (māya).

Yathā mahānti bhūtāni bhūteṣūccāvaceṣv anu

Praviṣṭāny apraviṣṭāni tathā teṣu na teṣv aham

Earth and the other basic elements appear as if they have entered into the objects created by them, although in reality they have not entered into them and are differently situated. In the similar manner I exist within everything and yet at the same time I am outside of them too”.

For the purposes of our understanding it is said that the Supreme Lord has entered into this created world. But in reality the Supreme Lord is the only true existence! Therefore to say He has entered the creation is technically wrong. This same message the Lord is explaining in the above verse.

If to a litre of Yoghurt another litre is added, then the end product is two litres of Yoghurt. Going by this logic, if the Lord were to enter the created world, what should happen? Hence it should not be interpreted that the Lord enters into the created world. To explain in this manner is going against the dictates of the scriptures.

There is a pot. Space exists within the pot (ghatākāśa). When the pot is broken, what happens to the space within it? The space continues to exist. The outer covering called pot was broken, that’s all, but the space within the pot cannot merge into total space (mahākāśa). Likewise, it is the same with God. For understanding purposes, the space within the pot (ghatākāśa) was addressed as mahākāśa. Please understand this difference clearly.

“Etāvad eva jijñāsyaṁ tattva-jijñāsunātmanaḥ

Anvaya-vyatirekābhyāṁ yat syāt sarvatra sarvadā

That which is the cause of all objects, at all times, in all situations and in all places, and yet remains distinctly separate from those objects, is the Self (atma).

It is enough for those who seek to understand the Self, to understand this above point”.

With this the chatusśloki Bhagawatam comes to an end.

Srihari Krishna!

Deciding that tapas (penance) alone would bring about his prosperity, Brahma sat down in Padmasana and began intense penance. Lord Brahma possesses infinite knowledge. Among ascetics, he is the greatest! He now conquered his mind and life-force. Controlling and tying down his 10 senses (indriyas), with intense concentration he meditated for a period of 1000 divine years.

Due to the intensity of his penance, all the planes of existence (lokas) began to illumine brightly. The knowledge of creation dawned upon him.

In this manner when Brahma worshipped Mahavishnu through penance, his mind turned absolutely pure. All mental confusions were washed away. He was now devoid of fear. Now Lord Mahavishnu blessed him with the vision of Vaikunṭha, His residence and the supreme plane which is glorified by all those Devatas who have attained Self-realization. There is no other plane greater than Vaikunṭha!

In Vaikunṭha neither traits of passion (rajo), traits of ignorance (tamo) nor any combination amongst them, nor traits of goodness (sattva) have any entry. Time cannot influence this supreme plane called Vaikunṭha. It is totally devoid of illusion. Likes-dislikes, sorrows- joys and other dualities have no scope for existence here. Devatas and demons worship the attendants of Srihari who, with their bluish-black complexion, resemble Srihari and illumine divinely. With their lotus-like eyes, golden silken clothing, tender bodies, handsome appearances, with their four arms, bodies fully adorned with ornaments, brightly shining ear-rings, crowns and garlands, these attendants dazzle brightly and glow like rubies, sapphire and lotus flowers.

Vaikunṭha is replete with airplanes of Mahatmas living there which illumine brightly. The divine damsels seated in these airplanes also glow radiantly due to their beauty. This supreme luminous planet Vaikunṭha is like the bright space which is replete with countless shining stars and heavy rain-bearing clouds.

Here Goddess Mahalakshmi, the Goddess of fortune, together with her assistants serves the lotus feet of Lord Mahavishnu, who is supremely glorified by the Vedas. At other times, this Goddess seated on a swing and accompanied by parrot, cuckoo and honeybee, who are the assistants of spring (vasanta), is engaged in rendering the glories of that Supreme Lord Srihari.

In Vaikunṭha, Brahma had the darshan of Srihari, the omnipotent Lord, who is the protector of all devotees. He is the husband of Lakshmi. He is the lord of all Yagnas. He is the Lord of the universe. He who is served by supreme devotees such as Nanda, Sunanda, Prabala and Arhaṇa, is eternally engaged in protecting His devotees. His gaze eternally showers bliss. His smiling face always appears pleasant. He has four powerful arms. He wears a crown, is draped in yellow silken garments and wears earrings. In His chest, Goddess Lakshmi illumines. He was seated on a brightly shining throne. Twenty-five principles (tattvas) were serving Him. Aishwarya and other 5 opulences inherently shine in Him. He illumines in his inherent existence-knowledge-bliss (Sacchidānanda) state, is immersed totally in his inherent Self-bliss and is engaged in regulating the worlds.

When Brahma saw such Supreme Lord, his heart overflowed with happiness and bliss. Tears of joy flowed profusely from his eyes. His body experienced horripilation. He offered obeisance to the lotus feet of that Lord, who could be understood by the most supreme saints of the highest cade (Paramahamsa) purely due to the knowledge attained through giving up actions in totality (sarva karma sanyasa).

With the intent of causing happiness to him who had come for his darshan, who was blissful, who had attained the eligibility for proceeding ahead with creation and who was extremely dear to him, Srihari with a pleasant charming smile gently touched Brahma and addressing him said,

Śri bhagavāna uvāca:

Tvayāhaṁ toṣitaḥ samyagveda-garbha sisṛkṣayā

Ciraṁ bhṛtena tapasā dustoṣaḥ kūṭa-yoginām

O Brahma, you are full of the knowledge of the Vedas. I am deeply satisfied with the intense penance performed by you for a very long period of time with the desire for creation. Pretentious Yogis cannot satisfy me with their pretentious penance and austerities.

O Brahma! I am the one who bestows supreme boons. Please seek any boon. I shall grant it. Obtaining My vision is the ultimate goal for every type of spiritual austerity. You have obtained it. This vision of Vaikunṭha which you have now obtained is nearly impossible for anyone to obtain. Due to My intention alone, you could hear the word ‘tapa’. Holding on to that word you have undertaken rigorous austerities.

Pratyādiṣṭaṁ mayā tatra tvayi karma-vimohite

Tapo me hṛdayaṁ sākṣād ātmāhaṁ tapaso ‘nagha 

O sinless Brahma! At that point of time you entertained many uncertainties with respect to method of creation. I commanded you to undertake penance. Penance (tapas) is my heart. Penance is supremely dear to me. Penance is my form.

Sṛjāmi tapasaivedaṁ grasāmi tapasā punaḥ

Bibharmi tapasā viśvaṁ vīryaṁ me duścaraṁ tapaḥ

I create this entire universe purely through penance. Again through the medium of penance I absorb it back. It is through penance that I support this creation. Therefore this penance, which is performed with utmost difficulty, is my energy.

Hearing these words uttered by Lord Srihari, Brahma enquired, “O Supreme Lord! Existing as the inner witness within the intellect (buddhi) of every being and existing within them in the form of Self-knowledge that knows no bounds, You understand the hidden desires of everyone. O Lord! Nevertheless I still beseech you to fulfill my desire, which arises out of delusion (moha). O Lord, although you are inherently formless, I seek to understand your gross and subtle forms.

O husband of Lakshmi! Just as a spider spins a web and once again pulls it back into itself, You, who possess profound energy have manifested in the form of the world”.

Srihari! Krishna!

Emperor Parikshit continued, “Please explain to me in detail the exact measures of the space within the universal form of the Lord and the space outside of it, the stories of supreme Mahatmas, the regulation and classification of the four castes and four stages of life (varna-ashrama).

Please narrate to me the wonderous and astonishing divine plays of the Supreme Lord, the calculation of time and years within an eon (yuga), and also the rules of righteousness as applicable to that Yuga. What are the normal duties and rules (dharma) to be adhered by an ordinary person? What are the special duties to be adhered during times of emergencies or extreme situations? What are the dharmas to be adhered by persons belonging to different professions, the dharmas to be followed by noble, righteous kings, dharma to be followed at times of difficulties by ordinary beings?

What are the different principles that govern this creation? Please explain their forms, their numbers, their characteristics and their causes. Please explain the method of worshipping the Supreme Puruśa Srihari, the form of the eight limbs of Yoga (ashṭānga yoga) and knowledge of the Self.

Please also teach me about the eight supernatural powers that are acquired by great ascetics, the supreme meritorious planes which they obtain and the method in which they dissolve their subtle bodies.

Please teach me about the form of Vedas, upa-vedas, dharma-shastras (scriptures pertaining to dharma), history (itihasa) and Puranas.

Please explain how living beings emerged, their sustenance and their annihilation. Please also teach the importance of the Vedic sacrificial rituals such as Yagnas and yāgas and the benefit of performing good auspicious deeds undertaken for the welfare of other living beings. What should be done by a person to fulfill his own material desires? What is the method to abide by dharma (righteousness), artha (material earnings) and kāma (fulfillment of desires)?

How are beings who merge back into Nature (Prakriti) at the time of destruction re-born? How did the path of the atheists (Pākhanda-mārga) emerge? What is the form of bondage and liberation experienced by a being? What way does a liberated person eternally and exclusively remain as the form of the Self (atma)?

How does the eternally free, omnipotent Lord, through the help of His power of illusion, perform divine transcendental activities? At the time of annihilation, how does this Lord setting aside His illusory energy remain a witness? Please explain all this to me.

O revered saint! Only You possess the capacity to clarify all these doubts and explain to me the truth as it is really exists, in the proper sequential order. I have sought refuge in You.

Amongst the Devatas, Brahma is the greatest. Being equal to such Brahma in all aspects, You are well versed in this entire knowledge. All the elders present in this assembly, having heard about the greatness of the traditions and spiritual pursuits from their ancestors, are merely abiding by them.

O Maharishi! Barring the thought that death is going to approach me shortly due to the curse of the sage’s son, I do not feel any exhaustion or agitation due to my fasting. Please do not worry that I have abstained from even water. I, who am drinking in the nectarous stories of Lord Srikrishna through You, do not lack anything. I have no fear.” In this way Parikshit earnestly prayed and put forth his doubts.

In the presence of the entire assembly, Parikshit pleaded with Maharishi Śuka to narrate to him the stories of the original being Lord Srihari, who is the protector of all noble beings and who is also the universal Lord.

Extremely pleased with this request, Maharishi Śuka began narrating the Bhagawata Purana.

At the beginning of the creation, Lord Srihari taught sacred Purana, which is equivalent of the Vedas, to Lord Brahma. In a sequential order Maharishi Śuka began to answer all the questions asked by Parikshit, the most supreme person of the Pandava lineage.

With this the eighth chapter of the Second Canto comes to an end.

Second Canto Ninth Chapter

In this chapter, Maharishi Śuka replying to Parikshit’s questions, Lord Brahma visiting Vaikunṭha, and there at the request of Brahma, Lord Srihari teaching him Chatusśloki Bhagawatam (Bhagawtam in four verses) are covered.

Maharishi Śuka replied, “Self-knowledge which has experience as its form, is distinctly different from the body and the senses. Such Self has no connection with seeing, listening or any other deeds. Just as a person who is dreaming has no connection with the objects seen in the dream, the Self is unconnected with everything around it.

Nevertheless, due to the illusion caused by the Supreme Lord, the Self presumes that it has many connections. Due to His power of illusion, along with the many forms seen such as those of Devatas, humans, childhood, youth, old-age, it appears as if the Self also transforms and experiences various stages in varied different bodies.

The individual enjoys the body and other worldly comforts which are nothing but creations of the illusionary energy together with its attributes. Through this he falls into the illusion called ‘me and mine’.

When the person stabilizes in his inherent Self-knowledge, which is beyond time and illusion, and begins to enjoy that bliss, he is freed totally from illusion. He will give up attachment and egoism. Being totally detached, he will remain eternally blissful.

O Parikshit! I am going to explain that supreme secret which Lord Srihari, who is pleased when served through pure devotional austerities, explained to Brahma for the purposes of granting to him Self-experience i.e. for making him eligible to have a vision of that Self, which was his original form. Please listen.

The first God (ādi deva) is more supreme than every other created universe. Seated in His abode, the Brahma-loka, this Supreme Guru Lord Brahma wanted to begin creation. With this intent he went into deep meditation.

Nevertheless, he was unable to get total clarity in matters pertaining to creation. He did not have with him the required wisdom to progress with the creation. When Lord Brahma, who is the most efficient in every aspect, began to ponder seriously about creation, two syllables, which were once upon a time uttered at the time of annihilation near the waters of dissolution, fell upon His ears. He heard them twice.

They were ‘ta’ the sixteenth consonant and ‘pa’ the twenty-first consonant.  The word ‘tapa’ was heard twice. Our elders state that this word is the wealth of the poor.

Hearing this sound, Brahma developed a desire to see the person who had uttered them. He searched for him in all directions but could not find him anywhere. He then decided that penance (tapa) alone would bestow auspiciousness upon Him. He firmed up His mind, immediately sat down in Padmasana, stopped all mental activities and immersed himself in penance (tapas).

Srihari! Krishna!

Lord Brahma continued, “My son! I have explained to you in brief about Lord Srihari, the creator of this universe. This world which is the outcome of a cause-effect relationship does not have an existence different from its creator Lord Srihari. However Lord Srihari shines as a form of illumination distinctly different from this universe.

Idaṁ bhāgavataṁ nāma yan me bhagavatoditam

Saṅgraho ‘yaṁ vibhūtīnāṁ tvam etad vipulī kuru 

Lord Srihari preached to me this scripture which has become popular as Bhagawatam. In this scripture, the glories of the Lord have been explained in a condensed manner. O Nārada! You expand this scripture yourself.

Yathā harau bhagavati nṛṇāṁ bhaktir bhaviṣyati

Sarvātman yakhilādhāre iti saṅkalpya varṇaya 

Begin the task after making a firm determination that you will describe it in such a manner that it increases devotion in human beings towards the Supreme Lord, who is the support for everything and who is the Self that exists within everyone.

Māyāṁ varṇayato ‘muṣya īśvarasyānumodataḥ

Śṛṇvataḥ śraddhayā nityaṁ māyayātmā na muhyati

The intellect of the persons who narrate these divine stories daily with dedication and devotion as well as of those who listen to it with great interest will be devoid of delusion caused by spiritual ignorance (avidya).

With this the seventh chapter of the Second Canto of Srimad Bhagawatam comes to an end.

Second Canto Eighth Chapter

In this chapter, the questions asked by Parikshit are covered.

After listening to the specialities in the various incarnations of the Supreme Lord from Śuka Maharishi, Parikshit enquired as follows:

‘O Supreme Saint! Nārada Maharishi possesses that great knowledge through which he can ensure that the devotees of the Lord reach a level wherein they are blessed with His darshan. Further, Lord Brahma encouraged him to describe the attributes of that Supreme Lord, who inherently is devoid of attributes. How did Maharishi Nārada describe the qualities of this Lord? To whom did he preach? O great saint! You are the most supreme amongst those who have learnt the Vedas. I seek to know the form of that Supreme Lord. The stories of that transcendental Lord always bring auspiciousness to people.

O Mahatma! Please narrate the stories of Lord Srikrishna, in such a way that will enable me to detach completely from these material desires, place my intellect firmly upon Him who is the Universal Lord and give up my body.

Śṛṇvataḥ śraddhayā nityaṁ gṛṇataś ca sva-ceṣṭitam

Kālena nātidīrgheṇa bhagavān viśate hṛdi 

In the heart of that person who eternally narrates or listens to the divine plays of the Supreme Lord with total dedication, God quickly enters and makes known His presence.

Srikrishna enters the lotus-like hearts of his devotees through their ear-hole. Just as the winter rains cleanse the water of all its impurities, He washes away the impurities/ sins from the hearts of his devotees.

Dhautātmā puruṣaḥ kṛṣṇa-pāda-mūlaṁ na muñcati

Mukta-sarva-parikleśaḥ pānthaḥ sva-śaraṇaṁ yathā

The spiritual aspirant called human being whose mind has been thus cleansed gives up all forms of mental defects and sins. Just as a weary traveler who after returning home from an exhaustive journey does not seek to leave his house, the devotee no longer seeks to leave the lotus feet of the Lord Krishna.

O Brahmarishi! In addition to these questions, another doubt troubles me. Only you know the exact answer to this. Please be kind enough to explain. The Self, that inherently has no connection with the five basic elements such as earth, water etc., connects with them and obtains a gross body. Does this connection develop accidently without any apparent reason? Or is there some cause?

You had explained that a giant lotus, which is in the form of the 14 different planes of existence, emerges from the navel of Lord Srihari. A human being has only certain limbs. Does the Supreme Lord also, similar to a human being, have only limited limbs? From what I have understood, I have this impression that the Lord has a form that consists of only a few specified limbs. Please be kind enough to clarify.

Based on the Lord’s command, Brahma creates all the various living beings. He is the form of all the beings and He regulates and controls them as well. Even though Lord Brahma emerged from the navel of Lord Srihari, it was only after obtaining Lord Srihari’s grace that Brahma could have His darshan.

Where does that Lord, who is the cause of all creation, sustenance and annihilation, who controls the power of illusion and who is the inner witness within every being, sleep after setting aside His power of illusion? What is His original form? You had previously mentioned that from the limbs of this Supreme Lord, the universes as well as the Lords who govern these universes emerge. You had also said that these various universes and their governing deities are the various limbs in the universal form of that Lord. Please explain this in greater detail.

Also, what is the measure of the period of time known as Kalpa, Maha-kalpa and their intermediate time periods between Kalpa? How can one understand about the past, present and future periods of time? What is the lifespan of a Devata? O Maharishi! In time measurements such as second or minute, time appears to have a fleeting existence whereas in the periods of year etc., time appears to have a long existence. Based on the results of their fruitive actions, what are the positions or planes that beings obtain? How many of such planes exist? What are they?

On the basis of these trigunas which undergo transformation, which virtuous being has obtained exalted bodies such as those of Devatas? What are the good auspicious deeds performed by that being so as to enable him to obtain the body of a Devata?

Please explain to me the process in which earth, hell (pātala), directions, sky, planets, stars, mountains, rivers, oceans, islands are created and also about the creation of the inhabitants of these planes,’ asked Parikshit.

Srihari! Krishna!