Mādhavāya namah

Brahma said, “Aha! What a wonder! This divine being emerged from my nostril in a thumb-sized form of a boar (varāha). How surprising! Right in front of my eyes in a fraction of a second it has grown into a form that is as huge as a mountain. It is my belief that the Supreme Lord Vishnu has come in this form of a boar (varāha) to cause infatuation in me”.

As he was saying this to his sons, Varaha swamy who was as huge as a mountain roared so deafeningly that it echoed in all directions. Brahma, Marichi and other saints who had assembled there were filled with divine ecstasy on hearing this thunderous roar which symbolized auspiciousness. When this roar fell into their ears, their grief was totally dispelled. They began to sing hymns in His praise. Along with them, supreme saints who reside in Jana, Tapa and Satya lokas simultaneously praised Lord Yagna-varāha with hymns from Rig, Yajur and Sama Vedas.

To this Supreme Lord Yagna-varāha, the Vedas are his breath. These Vedas profusely extol his divine qualities. The Lord listened to the Vedic chants that were being sung in His praise. In order to cause auspiciousness to the Devatas, He roared once again.

Just as an elephant playfully enters into the waters, the Supreme Lord in the form of Vāraha, playfully entered into the waters of the ocean. He had exceptionally powerful limbs.

Before entering the waters, He flew in the air, lifted his tail and slashed it. The hair on his body was sharp and gleaming. With His hoofs He scattered the clouds in the sky. With two sharp and powerful tusks, which like shovels scatter the mud in all directions, and with his gleaming eyes, this Lord was shining resplendently.

He appeared like unimaginably huge mountain. The Supreme Lord, who had incarnated in the form of this boar, began to thoroughly scrutinize, smelling through his nose, the possible location of earth which was submerged in the oceans. Although his tusks created unprecedented fear in the hearts, his eyes were filled with compassion. He cast a glance at the Maharishis who were singing his praises and then entered into the waters.

When He, who was as strong as a diamond mountain, dived into the waters and moved at unbelievable speeds, the Ocean-Lord felt as if his heart had been shred into bits. The Ocean-Lord, with his huge waves which appeared like his long shoulders, screamed like one who was in deep distress, saying, “O Yagneshwara! Kindly protect me”.

Then Lord Varāha who was the embodiment of Yagna which is composed of its three divisions, viz., Prātah savānam, Mādhyāna savanam and Sāyam savanam, using his long strong sharp hooves pushed all the waters of the ocean to one side.

He then cast a glance at earth which was lying at the bottom of the ocean near Pātāla (nether) region. At the time of total dissolution, the Supreme Lord had personally pulled back into himself this earth. Now this Lord held the earth, which was lying near Pātala region, on His tusks and began carrying it out of the waters. He shone radiantly at this hour.

All of a sudden, a mighty demon by name Hiranyāksha, holding a mace in his hand, pounced upon Varāha swamy and blocked His path. Just the sight of demon Hiranyāksha filled the Lord with uncontrollable fury. In anger He glowed like the Sudarshana chakra (discus) and as effortlessly as a lion kills an elephant He playfully killed the demon.

In this fight, His mouth and cheeks were smeared with blood. With reddish cheeks He resembled the gigantic elephant which after rubbing its cheeks against the earth shines in reddish complexion. Varāha Swamy had a bluish black complexion like the tamāla plant. With earth positioned on his white lustrously gleaming tusks He resembled an elephant that was lifting the lotus with its trunk. Seeing this divine form of the Lord, Brahma along with other Maharishis folded their palms and praised Him profusely with Vedic chants. They prayed,

‘O undefeatable Lord! You are the ruler of all Yagnas (sacrificial rituals). May You be ever-victorious! You move with Your body which is an embodiment of Rig, Yajur and Sama Vedas. Yagnas have merged into Your body hair. For the purpose of uplifting this earth, You have assumed the form of a boar. Please accept our prayerful obeisance.

O Lord! People with demonic tendencies will never ever be able to have a vision of this divine form of Yours, which is nothing but Yagna (sacrificial rituals).  It is impossible for them to ever have your darshan.

Vedic meters known as Chandas exist in Your skin, darbha (sacred grass) is there in Your body hair and ghee (offered in the yagna) is in Your eyes. Within Your four legs the four priests of the Yagna viz., Hota, udhgāta, adhvaryu and Brahma exist. The entire collection of actions also exists within Your four legs.

(The different terminology in the below para refer to the different paraphernalia used in a yagna and also to the different yagna procedures).

O Supreme Lord! O Varāha Swamy! On Your tongue is the srak. On your nostrils is the sruvam. In Your belly is the Ida-pātra. Your ear holes are Camasa-pātra. In Your mouth is the Brahma-bhaga pātra. In Your neck are situated all the planets. Agni-hotra is Your food.

You are an embodiment of Yagna. Your frequent re-incarnation is the desire for initiation (deeksha). The three ishti of the Yagna form Your neck portion. The Prāyanīyesti and Udayanīyesthi are your tusks. The karma that is performed prior to Upasad is your tongue. Sabhyāgni, which is without a homa, and Aupāsagni are your head. Iśtakācayana is your life-force.

Soma-rasa is your retas. The Yagnas performed during morning, afternoon and evening are Your childhood and other stages. It can also be said that they comprise Your waking, dream and deep-sleep states.

The seven divisions of Yagna known as Agniṣṭoma, Atyagniṣṭoma, Ukta, ṣoḍasi, Vājapeya, atrirātra and āptoryāma are Your seven bodily tissues (dhātu) of skin, muscles etc. Satra-yāga are the joints within Your body”.

Madhavaya namah.

Third Canto Chapter Thirteen

In this chapter the abridged story of Yagna-varāha swamy who manifested from Lord Brahma’s nostril is explained. The sacred hymn known as Yagna-varāha stuti which was composed by the Maharishis is also contained in this chapter.

Maharishi Śuka said, “O Parikshit, when Maitreya Maharishi was thus explaining about the expansion of creation, Vidura had a doubt. Vidura, who is the foremost amongst the Kaurava lineage, was deeply attached to the stories connected to Lord Vāsudeva. With a desire to hear more about His divine glories, he asked Maitreya Maharishi,

“O Maharishi! Swāyambhuva Manu is the dearest son of Lord Brahma. He is the emperor of the universe. What were the deeds of this first emperor after his marriage to Shatarupa? He is the supreme personality who has surrendered totally to Lord Srihari. I am longing to hear the story of Swāyambhuva Manu.

Śrutasya puṁsāṁ sucira-śramasya nanv añjasā sūribhir īḍito ’rthaḥ

Yad-tad-guṇānuśravaṇaṁ mukunda-pādāravindaṁ hṛdayeṣu yeṣām

 Meaning: People listen to the scriptures being narrated by their teacher and with strenuous effort try to understand them. However scholars state that listening to stories, characteristics and actions of that devotee in whose heart Lord Srihari’s lotus feet reside is the ultimate result that is sought after!”

Śuka Maharishi continued, “Parikshit, Vidura was a supreme Mahatma. He was that noble soul who had sought shelter in the feet of the Supreme Lord. He was very modest. Hearing these words spoken by Vidura, Maitreya Maharishi was enormously pleased. He was ecstatic and experienced horripilation throughout the body. These words inspired Maharishi to narrate the stories of that infinite Lord.

He said to Vidura, “Immediately after his birth, Swāyambhuva Manu together with his wife Shatarupa offered obeisance to Lord Brahma. Manu then prayed,

‘Tvam ekaḥ sarva-bhūtānāṁ janma-kṛd vṛttidaḥ pitā

Tathāpi naḥ prajānāṁ te śuśrūṣā kena vā bhavet 

Meaning: You are the supreme father who creates and sustains all living beings. O father! What is the manner in which we, your children, can serve you? O venerable one! Please order us that duty which we should complete. By completing that deed we should obtain fame in this world and advancement in the next worlds. Please decisively order us. We offer obeisance to You.’

Lord Brahma then said to Manu, “My dear son! I am deeply pleased with you! This is because with a clean and pure heart devoid of deceit you are prayerfully asking for my command. You have Self- surrendered to me. May you both be blessed with auspiciousness!

This is the least service that a son should offer to his father. ‘Why should I offer to complete that service which others have refused?’- a son should never allow such thoughts to come near him. With great dedication and to the best of his capacity a son should prayerfully and in all humility accept his father’s command.

You have prayed that I should order you. Hence listen. Please beget children who are equal to you and Shatarupa in every aspect.

Paraṁ śuśrūṣaṇaṁ mahyaṁ syāt prajā-rakṣayā nṛpa

Bhagavāṁs te prajā-bhartur hṛṣīkeśo ’nutuṣyati

O Emperor! Offering protection to all living beings is the best service you can offer me. The Supreme Lord Hrishikesha will be deeply pleased with you when you offer protection to all living beings.

Yeṣāṁ na tuṣṭo bhagavān yajña-liṅgo janārdanaḥ

Teṣāṁ śramo hy apārthāya yad ātmā nādṛtaḥ svayam 

Srihari is the embodiment of Yagna. He punishes the evil. All the efforts of that person with whom the Lord is displeased are nothing but a sheer waste. This is because Srihari is the form of the Self. Therefore the person who does not please Him, will not get the results for all his efforts.

Manu then said to Brahma, “O Lord! O destroyer of all sins! I will certainly obey your commands. Nevertheless, O Lord, please let me know where I, together with all other living entities, should reside in this universe.

Earth, which is the place where living entities reside, is currently submerged in the waters of dissolution. Therefore, please restore the earth back to its original position”.

Hearing this, Brahma looked for a long time at the earth which was submerged totally in the waters of the ocean. He thought of ways in which it could be brought back to its original position.

Brahma thought, ‘While I was busy creating, this earth has got submerged and is now lying in the deep oceans near Rasatala loka (one of the nether regions, a type of hell). What should be done now? Since I was born out of the Lord’s will, He is my sole refuge. May He complete this task for me”.

Varāha-toko niragād aṅguṣṭha-parimāṇakaḥ – When Brahma was thus lost in deep contemplation, a small wild boar which was the size of the thumb rushed out from the Brahma’s nostril.

Brahma began to observe this wild boar.  As he was watching, within seconds this boar, which was the size of the upper portion of the thumb, grew into a form that was as massive as an elephant. Brahma was wonder-struck seeing this boar.

Lord Brahma began to discuss about the appearance of this boar with Swāyambhuva Manu, Marichi and other Maharishis as well as with Sanaka and other Kumaras who were witnessing this event. He said, “Aha! What a wonder! This divine living being is in the form of a boar (varaha).”

Om Varāha roopāya namah.

Maitreya Maharishi continued, “Brahma created Purāṇās and Itihāsas, which are also known as the fifth Veda, from all his faces put together. Then from his eastern face he created the sacrificial ritual (yāga) known as śodaśiukta. From his southern face, the yāgas Agniśṭoma and Āgniścayana emerged. From his western face Atirātra yaga and Āptoryāma yāgas emerged. From his northern face Gosava and Vājpeya yāgas manifested.

Thereafter in the same order he created the four legs of righteousness (dharma) viz., knowledge (vidya), charity (dāna), penance (tapas) and truthfulness (satya) from his 4 faces. He created the four stages of life viz., Brahmacharya, grihasta, vānaprasta and sanyasa along with their corresponding duties.

The duties pertaining to Brahmacharya (celibate) stage of life are as follows:

After the completion of the sacred thread ceremony, the boy should perform Sāvitram Vrata for 3 days. For a period of a year thereafter he should abide by the Prājapatya vrata. Until the completion of his Vedic studies he should undertake the Brahma vrata and throughout his life he should undertake the Brihat vrata. These four duties pertain to the Brahmacharya stage of life.

The rules pertaining to Grihasta (householder) stage of life are:

Vārta, sancaya, śālīna and śilonca are the four duties that should be adhered. Agriculture and other activities pertaining to earning livelihood are known as Vārta. The tools and methodologies connected to the Yagna, yāga and other rituals and earning livelihood through storage of grains etc. is known as Sancaya. Surviving without begging or seeking anything from any other being is known as śālina. Picking the grains that would have fallen to the ground during harvest and collecting the waste grains that have fallen to the ground in granaries or warehouses and surviving purely on such grains is known as śīlonca.

The rules pertaining to vānaprastha stage of life are:

Vaikhānasa, vālakhilya, audumbarah and phenapah are the classifications with the vānaprasthas. Vaikhānasas are those who consume the food that grows on uncultivated lands. Vālakhilyas give away the old stock of foodgrains as soon as they get the newer supplies. Those who obtain their foodgrains only from that direction which they face when they wake up in the morning and remain content with it are known as Audumbaras. Those who live only on fruits that have fallen on their own are known as Phenapah.

The rules pertaining to sanyasa (renunciate) stage of life are:

Kuṭicaka, bahudaka, hamsa and paramahamsa are the four classifications within this. He who lives in a fixed place and who diligently follows the renunciate rules laid down is Kuṭicaka. He performs actions only as much as needed and focuses exclusively on the path of knowledge is known as bahudaka. He who is totally dedicated towards acquiring supreme knowledge is known as hamsa.  A highly knowledgeable being is known as paramahamsa.

Previously, from the eastern face of Brahma emerged the knowledge that leads towards liberation i.e. Self-knowledge known as Anvīkshiki Vidya. From the southern face emerged the Trayī vidya, which explains about actions and the resultant fruits including the fruits of heaven. From his western face the knowledge called Vārta which is the knowledge of agriculture and trading. From his northern face the knowledge of kingly administration manifested.

The mystical invocations known as Bhuh, Bhuvah, Suvah also emerged. The Pranava or OM-kara manifested from the heart-space of Lord Brahma. From the hairs on his body the Ushnik chandas (vedic meter), from his skin the Gayatri chandas, from his muscles the trishṭup chandas and from his nerves anusṭhup chandas emerged.

From his bones Jagati chandas, from his bone-marrow Pankti chandas and from his life-force (prana) Brhati chandas manifested. His soul transformed into the vowels (swara) and body into consonants (vyanjana) of the alphabets.

The alphabets śa, ṣa, sa, ha which are known as ūśma varna transformed into his indriyas (10 senses). Ya, ra, la, va which are known as antastha varna became his strength (balam). From his pleasurable activities emerged the seven notes of music i.e. shadja, rishabha, gandhara, madhyama, panchama, dhaivata and nishada.

This Lord is both manifest and unmanifest form of the sound. Sound passes through four different stages of transformation. He is the sound that has manifests externally in the form of the vaikhari. This is the audible sound. In his unmanifested form he is the stages of Para, Pasyanti and Madhyama vak (the inner transformations which precede the external audible manifestation). Lord Brahma however is beyond manifested and unmanifested sound.

Through his innumerable energies he manifests in innumerable forms. Seated in the intellect he illumines in the form of the universe.

After creating sound Brahma discarded the earlier body which had lustful desires and accepted another body. He now firmly decided to expand the creation. Although Marichi and his other sons were supremely capable, they did not help in expanding the creation. Brahma realized this.

He thought within himself, “Aha! What a wonder! I have been trying endlessly to create and expand this creation. Even then this creation does not multiply. Destiny does not favour me. This is a fact. It is undoubtedly true.”

He now prayed to the Lord to shower His benevolent grace upon him. At that time his body split into two. Simultaneously a male and a female form emerged from him. ‘Ka’ is the symbolic representation for Lord Brahma. As these two forms emerged from his body, they are jointly known as ‘Kāyam’.

The man was Swāyambhuva Manu. He became the emperor of the entire universe. The woman was Shatarupa. She was the wife of Swayambhuva Manu. From then on, through this husband-wife relationship the population has been expanding.

The couple Swāyambhuva Manu and Shatarupa had five children. Priyavrata and Uttānapada were his sons. Ākuti, Devahuti and Prasuti were his daughters. Swāyambhuva Manu offered his daughter ākuti to Maharishi Ruci Prajapati in marriage. Devahuti was given in marriage to Kardama Prajāpati and Prasuti was given to Daksha Prajapati.

Through the offspring born to these holy couples, population increased in this creation.

With this the twelfth chapter of the third canto comes to an end.

Narayanaya namah

Keshavāya namah

Rudra obediently abided by the dictates of his father. He created innumerable progeny who were akin to him in appearance, strength and ferocious nature. In no time his valourous children, the Rudra-ganas began to swallow the entire universes. Brahma was worried and frightened seeing this situation and resolved that this problem had to be solved without any delay.

Immediately he called Rudra and said, “O Supreme amongst Devatas! With fiery flames that emanate from their eyes, your children are burning everything contained in all directions of this universe, including me. Enough of this creation. Now bring it to an end.

Instead now you focus on penance which will cause well-being of all living entities. May good befall you! With the power of penance you will be able to create as before.

Tapasaiva paraṁ jyotir bhagavantam adhokṣajam

Sarva-bhūta-guhāvāsam añjasā vindate pumān

 Srihari is that form of radiance which illumines everything. He is the inner witness who resides within the heart of every being. He cannot be found through any ascertained external proofs (pramāna). Only through penance the human being can experience Him as his inner Self (ātma). Now you undertake penance (tapas) seeking the well-being of all living entities”.

Rudra accepted the command of his father. He bowed at the feet of his father and went into the forest for penance. After Rudra’s departure Brahma began contemplating about continuing creation in accordance with the knowledge that he had obtained from Lord Srihari.

When he was thus contemplating about creation, 10 sons were born to him. They were Marichi, Atri, Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Vashishta, Daksha and Narada.

Narada was born from the lap of Brahma. Daksha was born from the thumb, Vashishta was born from the life-force (prāṇa), Bhrigu was born from Brahma’s skin, Kratu was born from his hand.

Pulaha was born from Brahma’s navel, Pulastya was born from his ear, Angirasa was born from the mouth, Atri was born from his eyes while Marichi was born from his mind.

Thereafter from Brahma’s right breast Dharma-prajāpati (lord of righteousness) was born. The Supreme Lord Narayana was born as the son of dharma. Adharma (unrighteousness) was born from Brahma’s back. From Adharma the God of death, who could cause tremendous fear to all worlds, emerged.

From Brahma’s heart lust and desires (kāma) were born. Anger was born from his eyebrows. Greed was born from his lower lip. Power of speech (vāk) was born from his face.

From his organs of reproduction, ocean was born. Nivriti (evil) was born from his anus. This Nivrtiti is the residence for sins.

From Brahma’s shadow was born Kardama Prajapati, the husband of pious Devahuti. This entire universe was born out of Brahma’s body and mind”.

Maitreya Maharishi further continued, “O Vidura! Brahma was totally infatuated with the beauty of Goddess Saraswati. However she did not have any such feelings towards him.

Marichi and other saints noticed that their father’s mind was tilting towards unrighteousness. With the confidence that he would adhere to their advice, they approached Brahma and said, “O Father! None amongst the Brahmas who existed in earlier creations has ever committed such a deed. None of the Brahmas who will exist in future creations will attempt such a deed.

Although you are supremely capable, you are unable to control your lustful feelings. You now have lustful desires towards your own daughter. How strange this is! You are the father of all the universes. You are the one who bestows knowledge. Seeking their well-being, people in the creation adhere to your footsteps always. Through this deed of yours, even though you are the noblest person you will have to face dishonor.

Tasmai namo bhagavate ya idaṁ svena rociṣā

Ātma-sthaṁ vyañjayām āsa sa dharmaṁ pātum arhati

The Lord has, through His power of intent, externally projected this universe which inherently exists within Him. To such Supreme Lord we offer our obeisance. He alone is capable of protecting dharma”.

Hearing these words uttered by his sons, Brahma was ashamed. He instantaneously gave up his body. That body which had developed association with unrighteousness (adharma), now merged into the 4 directions (dik). This transformed into fog, dew and darkness.

After some period of time once when Brahma was pondering about continuing creation in a proper procedure as before, the 4 Vedas emerged from his four faces. Not only this! The four priestly duties (ritwika-karma) viz., hota, adhvaryu, udhgāta and Brahma, elaborate methodologies for performance of the four sacrificial duties such as yagna (Vaidika karma), the four sub-branches of the Vedas (Upa-Vedas), the scripture on ethics and morals (niti-shastra), the four feet (sections) of dharma, the four stages of life viz., Brahmacharya, Grihasta, Vanaprastha and Sanyasa and their corresponding  rules of righteousness also emerged”.

Vidura then questioned, “O tapo nidhi! O Supreme One! You have said that Brahma, the lord of all Prajapatis, created the 4 Vedas from his 4 faces. Which Veda emerged from which face? Kindly explain.”

Maitreya Maharishi replied, “From Brahma’s eastern face Rig-veda manifested. From his southern face Yajur veda was born. From the western face Sama veda and from his northern face Atharva veda manifested.

According to Vedic tradition, in a Yagna (sacrificial ritual) there are 4 priests viz., hota, adhvaryu, udgāta and Brahma. Each represents one Veda. Hota chants the hymns from the Rig-veda. These emerged from Brahma’s eastern face. Adhvaryu chants hymns from Yajur veda and follows the procedure laid in it. These emerged from Brahma’s southern face. Udgāta glorifies the Lord through Sāma veda which manifested from Brahma’s western face. The actual process of Yagna is overseen by the priest called Brahma. He also supervises the expiatory process for any mistakes. This knowledge emerged from Lord Brahma’s northern face.

Thereafter from Lord Brahma’s eastern face Ayurveda (knowledge of medicine) emerged. From His southern face Dhanurveda (knowledge of archery) emerged. From his western face Gandharva veda or knowledge of music manifested and from his northern face knowledge of architecture (shilpa Shastra) manifested”.

Nārāyaṇāya namah

Kesavāya namah.

The above verse ornamentally explains to us that Brahma’s entire lifespan is just a fraction of a second to Lord Srihari. The truth is that it is impossible to calculate the lifespan of Srihari! This is because He is changeless, deathless and birthless!

Time, which begins from the subtlest atom and covers all various divisions including the lifespan of Lord Brahma, fails to have any influence on that Supreme Lord. This is because the Supreme Lord Srihari is over and above time! The divisions of time are not applicable to Him. Time is not the cause for His existence! He is the cause for the existence of time!

This time rules over all the spiritually ignorant beings who consider this body and this wealth to be everything i.e. those who consider themselves to be the gross body.

This universe has a width of 50 crore yojanas (one yojana is about 8 miles). It is composed of 16 transformations viz., 10 senses (5 organs of perception and 5 organs of action), mind and 5 basic elements. This universal egg is enclosed by thick layers made up of 5 subtle elements (such as subtle earth, subtle air etc.), ahamkara, mahat and Prakriti (Nature). Each among them in turn is 10 times thicker than its previous one. Such a vast universe is the size of an atom and is contained within the Supreme Lord!

The Supreme Lord is indestructible. Beginning with the fundamental principle of Mahat, He is the cause for all the causes. Within Him, innumerable vast universes exist and each of them appears like a tiny atom within Him. Thus these innumerably vast universes are like innumerable atoms within His body. This Supreme Lord is complete in all aspects. He is none other than Srihari! He is Paramatma!

With this the eleventh chapter of the third Canto comes to an end.

Third Canto Twelfth Chapter

In this chapter the origin of creation, the origin of Sanaka and other Kumaras, the creation of Rudra, Marichi and other Maharishis, the origin of Goddess Saraswati and the Vedas are covered. In addition, the birth of Swayambhuva Manu and Shatarupa from the body of Brahma are also explained.

Maitreya Maharishi said to Vidura, “Until now I explained to you the Supreme Lord’s divine manifestation (vibhuti) known as time. Now I will explain to you the manner in which Lord Brahma, the embodiment of Vedas, expanded this creation.

At the outset Lord Brahma created the five modifications of spiritual ignorance viz., andha-tāmisra, tāmisra, mahā-moha, moha and tamas.

Andha-tāmisra means ‘fear of death’ or seeking to ‘cling to life’. Tāmisra means feelings of aversion/ hatred (dwesa). Maha-moha means ‘excessive attachment or infatuation’ (rāga). Moha means sense of I-ness (egoism, asmita). Tamas means being unable to know about one’s true Self (ignorance).

Brahma who created these was not at all happy. This creation appeared to be very sinful. It was abounding in spiritual ignorance (ajnana) and appeared to be driven towards sins. This was the reason for his unhappiness.

Bhagavad-dhyāna-pūtena manasānyāṁ tato ’sṛjat– He purified himself through intense meditation upon the Supreme Lord. Thereafter he began another creation.

Sanakaṁ ca sanandaṁ ca sanātanam athātmabhūḥ

Sanat-kumāraṁ ca munīn niṣkriyān ūrdhva-retasaḥ

This time Brahma created the four Kumaras. These were the four great sages known as Sanaka, Sanandana, Sanātana and Sanatkumara. They had upward flowing semen (urdhva-retas) and were embodiments of the traits of goodness (sattva guna). They were pure beings who had given up actions in totality (sarva karma sanyasa) and were absolutely dedicated towards Self-realization.

Brahma then addressed these mind-born sons and said, “My sons, please beget children and expand this creation”. However these great saints, who possessed infinite devotion towards Srihari, who were absolutely dedicated towards Self-knowledge and were deeply longing for liberation could not relish this idea. The path of worldly progression (pravṛtti mārga) was unacceptable to them. Pravṛtti mārga is the path of expanding one’s lineage. They rejected their father’s idea.

Brahma was infuriated with his sons who had disobeyed his command. Through various ways he tried to suppress his anger but it was of little avail. From the centre of his eyebrows this intense anger gushed out and a boy who was of reddish-black complexion was created. This boy was Lord Rudra.

Rudra was born even before the birth of the Devatas. Immediately after his birth Rudra began to wail loudly. Addressing Brahma he said, “O Lord of the Universe! Who are You? Who am I? What is my name? Please tell me where to reside.”

Lord Brahma then pacified the boy and said to him,

Yad arodīḥ sura-śreṣṭha sodvega iva bālakaḥ

Tatas tvām abhidhāsyanti nāmnā rudra iti prajāḥ

O supreme amongst the Devatas! Do not cry. Since you cried like a little infant you will be famous as Rudra. Now I will explain the places where you can live. I have already readied for your living the following places viz., heart, 10 senses (indriyas), life-force (prana), space, wind, fire, water, earth, Sun, Moon and penance (tapas).

Now I will explain your different names. At the time of annihilation (pralaya) you will be intensely furious. For that reason you will be known as Manyu. As you incarnate in the form of Manu, you will be known as Manu. For possessing limitless strength you will be known as Mahinaśa. As you are of incomparable infinite vastness you will be known as Mahāṇ.

As you are an embodiment of auspiciousness you will be known as Śiva. As you are of unlimited radiance you will be known as Rutudhwaja. Due to your frightful prowess you will be called Ugraretasa. For being the cause of the universe you will be addressed as Bhava. You are the form of time. You are also the form of death. Hence you will be addressed as Kāla. For being supremely beautiful and for being Self-effulgent you will be known as Vāmadeva.  Due to your dedication towards rituals (vratanishta) you will be famous as Dhrtavrata.

In this way, my son, you will have 11 names. Reciting these eleven names on a daily basis bestows auspiciousness. You also have eleven wives. I will explain their names. Dhī, Vṛtti, Uśana, Umā, Niyat, Sarpi, Ila, Ambikā, Irāvati, Sudhā, Dikśa. These 11 wives are also known as Rudrāṇi.

Dhī means good intellect (buddhi). Vṛtti means effectiveness in work. Uśana means happiness. Umā means OM-kara (pranava). Niyat means speed of movement. Sarpi means ahuti (offerings made in holy fire). Ila means speech. Ambika means universal mother. Irāvati means ‘she who showers nectar’. Sudha means form of nectar. Dīksha means firm vow.

My Son! Now accept the names I have given you and together with your wives reside in the places I have allotted to you. Kindly continue to create. You are the Prajapati (lord of all living beings)”- in this manner Brahma commanded Rudra.

Rudra obediently abided by the dictates of his father. He created innumerable progeny who were akin to him in appearance, strength and ferocious nature. In no time his valourous children, the Rudra-ganas began to swallow the entire earth.

Keshavāya namah.