Category: SrimadBhagavatam

Narayana namah.

Vidura enquired, “O worshipful one! Being the personification of the Supreme Lord, you definitely will know about the movements of time in totality. Accomplished beings of your cadre observe this world through the medium of the intellectual eye”.

In response to Vidura’s question, Maitreya Maharishi replied, “Kṛta, Treta, Dwapara and Kali are the four Yugas. Each of these Yugas has Sandhya and Sandhya-amśa i.e. the transitional period before and after the Yuga. The transitional period before starting of the Yuga is known as Sandhya and the transitional period that comes at the end of the Yuga is known as Sandhyāmśa. In other words, the period of time between Sandhya and Sandhyāśa is a Yuga.

(The set of these 4 yugas of Kṛta, Dwarapa, Treta and Kali is known as Chatur-yuga. It is one basic cycle).

One cycle of 4 Yugas together with their intermediate periods is 12000 celestial years. Among them Kṛta Yuga is made up of 4000 celestial years, Treta Yuga is 3000 celestial years, Dwarapa Yuga is 2000 celestial years and Kali Yuga is 1000 celestial years. One celestial year is 360 human years.

The transitional period before and after Kṛta yuga (Sandhya and the Sandhyāmśa) is 800 celestial years. For Treta Yuga it is 600 celestial years, Dwapara has 400 celestial years and Kali Yuga has a transitional period of 200 celestial years. The sum total of the Yugas and the transitional periods is 12000 celestial (divine) years.

Each Yuga has its own special rules of righteousness (Yuga- dharma). In the first eon called Kṛta Yuga, dharma is completely upheld by human beings i.e. dharma stands on all its four feet. Unrighteousness (adharma) increases progressively in each successive Yuga. In proportion to it, dharma decreases in each successive Yuga.

Mahar-loka is the celestial plane that exists beyond the three planes of existence (tri-lokas). The time period of one morning (daytime) in these supreme lokas beginning from Mahar-loka and up to Brahma-loka, is equivalent of 1000 Chatur-yugas. In other words, one cycle of 4 Yugas * 1000 (12000 divine years * 1000) is the day for Brahma. His night is of equal duration. During night, the creator Brahma sleeps. When night comes to an end, he once again begins the task of creation.

One night of Brahma is equal to many thousands of Yugas for us. What a long period! But to him it is as trivial as our night. Just as we go to work during the day, Brahma begins his creation during the day. This is his duty.

During this day of Brahma, the lifespan of 14 Manus and the period of their rule get complete. Each Manu rules for an approximate period of 71 cycles consisting of 4 yugas each, i.e. 71 Chatur-yugas (71*12000 divine years). This period of time is known as Manvantara.

During each Manvantara, the Manu, the kings belonging to his lineage, the Maharishis, the celestials, Indra and others Devatas who rule over these celestials, together with their assistants such as Gandharvas appear simultaneously to execute their duties and rule over the universe.

This is the daily creation of Lord Brahma. The three worlds are part of this creation. In this creation, the living beings based on their past fruitive actions take birth in the wombs of human beings, animals, birds or forefathers.

Manvantareṣu bhagavān bibhrat sattvaṁ sva-mūrtibhiḥ

Manv-ādibhir idaṁ viśvam avaty udita-pauruṣaḥ

 In each Manvantara, the Supreme Lord displays his transcendental powers (pouruśah) taking the help of the traits of goodness (sattva guna). Through incarnations such as that of Manu he sustains and nourishes the universe.

At the end of the day, Brahma takes the help of his traits of inertia (tamo guna) and stopping activities pertaining to creation, he sleeps. Due to the influence of time, entire creation gets absorbed into him. His night is the time for pralaya (annihilation). Even Sun and Moon vanish. The three worlds viz., Bhu, Bhuvah and Suvah merge into him completely and get enveloped in darkness.

At such time the Lord’s energy manifests in the form of a blazing fire which emerges from the face of serpent Adishesha. This is known as Sankarśanāgni. This fire reduces the three worlds into ashes. Unable to withstand this blazing fire, Brighu and other Maharishis, who reside in Mahar-loka, now travel to Jana-loka.

The violent fiery winds of devastation begin to blow. Due to the force of these devastating winds, the waters from the ocean rise rapidly creating huge tsunami waves. In a second the waters from the ocean submerge the three worlds.

In the middle of these waters, Lord Srihari rests with closed eyes on his snake-bed. He will be in Yoga-nidra (yogic sleep). The residents of Jana-loka will be worshipfully singing his hymns at this time.

In this creation, Brahma has the maximum lifespan! He has a lifespan of 100 years as per the time calculations applicable to his plane. In accordance with the different time zones and calculations, day and night keep following one another.

Yad ardham āyuṣas tasya parārdham abhidhīyate

Pūrvaḥ parārdho ’pakrānto hy aparo ’dya pravartate

The lifespan of Brahma i.e. 100 years is divided into two. The first 50 years is known as the purva-parārdha and the second 50 years is known as dwiteeya-parārdha. In these 100 years of Brahma, the purva parardha is complete. The dwiteeya-parārdha is now going on.

In the beginning of the Purva-parādha, there was a Kalpa (time period) known as Brahma-kalpa. In the beginning of this Kalpa, Brahma who was a personification of sound (śabda-brahma) manifested in the form of Vedas.

The Kalpa that comes towards the end of that parārdha is known as Pādma-Kalpa. In that Kalpa, the lotus called the world emerged from the navel of Lord Srihari.

In this Dwiteeya-parārdha, the first Kalpa is known as Varāha kalpa. This is because in this Kalpa, Srihari incarnated as a boar (Varaha).

Kālo ’yaṁ dvi-parārdhākhyonimeṣa upacaryate

Avyākṛtasyānantasya hy anāder jagad-ātmanaḥ

Srihari is the cause for all causes. He is without beginning and end. He is the Universal Self. He is the true essence. This time period of Brahma, which consists of two parārdhas, is just a fraction of a second for the Supreme Lord. It is the taken for blinking once.

Kesavaya namah.

Kesavaya namah

Third Canto Chapter Eleven

In this eleventh chapter the division of time periods known as Manvantara, the longevity of Devatas, humans and others has been covered.

Maitreya Maharashi said to Vidura, “The subtlest particle of matter which cannot be further sub-divided is known as an atom. When this atom combines with other atoms, it becomes the cause for creation. The combination of many atoms appears like a material object and puts people under illusion that a different object exists. These subtle atoms manifest as the visible world.

The collection of earth and other basic elements which have atoms as their subtle elements, existing in their original forms without combining with each other, is known as Mahat tattva. At this stage of completeness, transformations such as creation and dissolution do not exist. There is nothing called past and present time period. Different objects such as Sun, Moon etc., do not exist at such time.

In this manner, just as the subtlest and the greatest principles i.e. atoms and Mahat exist inherently in matter, we should understand that within time also subtlest and greatest principles exist. Time energy is a manifestation of the Supreme Lord. The ever-powerful time pervades all through the created objects and divides them.

This time pervades through the atom, which is the subtlest particle in the creation, and exists therein in tiniest form i.e. as the smallest measurement of time. Pervading everything right from creation and up to dissolution, this time also exists in a supreme form i.e. greatest time.

Two atoms combine to form a molecule. A combination of three molecules i.e. combination of six atoms is called trasa-reṇu (hexatom). Trasa-renu is visible to the naked eye. When rays of sunlight enter a dark room through the medium of the window holes, many tiny particles can be seen floating towards the sky. These tiny particles are trasa-renu.

(Calculation of time periods starting from trasa-reṇu)

The time taken by light to cover a distance of 3 trasa-renus is the period of time known as truṭi. 100 such truṭi form a vedha. 3 vedhas form lava.

The time taken by light to cover a distance of 3 lavas is the duration of time called nimeṣa. Three nimeṣa form a kshaṇa. 5 kshaṇa form a kāṣṭha. 15 kāṣṭha make a laghu.

15 laghu make a ghaṭika or nāḍika. 2 ghaṭika is called a muhurtam. In this small differences could be noticed at times. Days could appear longer than nights or vice-versa. Based on this calculation, time equivalent of 6 or 7 muhurta forms a prahara. This is commonly referred to as Yāma or Jāma (aprox 3 hours).

Take a copper pot which weighs 6 pāla (14 ounces). At the bottom of this pot pierce a hole with a golden wire whose weight is equivalent to 4 grains of black-gram seeds and which is four fingers long. Keep this copper pot on water. Water enters into the pot through the hole. When the pot is filled with water up to a certain level (known as prastha), the pot will sink into the water. The amount of time taken for this pot to sink into the water is known as nāḍika or ghaṭika.

For human beings time equivalent of 4 jāma is morning and another 4 jāma constitutes night. Morning and night put together forms a day for human beings. 15 such days constitute a fortnight (paksha). Based on the waxing or waning moon, the fortnight is known either as Śukla paksha or Krishna paksha.

Ayane cāhanī prāhur vatsaro dvādaśa smṛtaḥ

Saṁvatsara-śataṁ nṝṇāṁ paramāyur nirūpitam

The period of two fortnights (śukla paksha + Krishna paksha) constitute a period of one month. This is one day for forefathers. A period of two months is known as Rutu (season). A period of six months is known as āyana. There are two āyanas viz., Dakshināyana and Uttarāyana. One set of two āyanas i.e. 12 month period constitutes one year.

One year of humans is equivalent of one day for the Devatas. Vedas declare that the duration of life of human beings is 100 years.

The Supreme Lord, together with Sun, Jupiter and other planets and together with the 27 stars beginning with Ashwini, resides within the universal orbit and rules over it. Kāla (time) pervades everything right from an atom and until the year. During this period of a year the Sun travels through the 12 zodiacs. It is due to this movement of the Sun, that we are able to understand the wheel of time. They are of five different types.

The time taken by the Sun to travel around the 12 zodiacs is 372 days. This is the period of one year and is called samvatsara. The time taken for Guru (Brihaspati) to travel from one zodiac to another is known as Parivatsara. Considering each month to be exactly of 30 days, the 12 month period or 360 days time is known as Idavatsara. Based on the movements of the Moon, the time period of 12 months ending with the new moon (amavasya) is known as Anuvatsara. Based on the movement of the Moon and the Stars, the period of 12 months, in which each month has only 27 days is known as Vatsara. These are the different types of the time period called year.

Among the five basic elements, Sun is a luminous body. This luminous Sun, through the medium of its energy called time, enlivens the causative factors that lie dormant within the causes of creation. Through this he enlivens all living beings. He dispels the illusion caused due to spiritual ignorance (ajnana) in humans and he travels through the three planes of existence (triloka).

To those who worship him through the medium of Yagna and other rituals, he bestows auspicious results such as heaven. In this way, it is the Sun who exists within the five different types of year. He should be reverentially worshipped” said Maitreya Maharishi.

Hearing this, the virtuous Vidura questioned, “O Mahatma! You have explained about the longevity of humans, forefathers and Devatas. Now please explain about the duration of life of those supreme beings, who are beyond the three planes of existence and who have crossed over the Kalpa. O worshipful one! Being the personification of the Supreme Lord, you definitely will know about the movements of time in totality. Accomplished beings of your cadre observe this world through the medium of the intellectual eye.”

Kesavāya namah.

Krishnāya namah

Yathedānīṁ tathāgre ca paścād apy etad īdṛśam

Sargo nava-vidhas tasya prākṛto vaikṛtas tu yaḥ

This world is exactly the same as it was in the earlier creations. In future creations also it will remain exactly the same. Creation is of 10 types. Among them six are Prākṛta creations and three are Vaikṛta creations. The combination of these Prākrta and Vaikrta is the tenth creation.

Due to time (kāla), materials (dravya) and qualities of Nature (guna) this creation gradually undergoes 3 forms of annihilation viz., constant dissolution (nitya pralaya), occasional dissolution (naimittika pralaya) and total dissolution of matter (prākrta pralaya).

• Among the ten forms of creations, the first is Mahat tattva. From the Supreme Lord initially Mahat tattva (principle of total material creation or cosmic intelligence) was created. From it, the three attributes of Nature (trigunas) emerged. They acquired differences in their proportions.

• The second is the creation of ahamkara (sense of I-ness). This egoism gives rise to the five basic elements, the five organs of perception and the five organs of action.

• The third is the creation of the five subtle basic elements (subtle space, subtle air etc). At this point of time, these five subtle basic elements did not combine with each other. These subtle elements have in them the capacity to illumine the five gross elements of earth, water, fire, air and space.

• The fourth is the creation of the five organs of perception and the five organs of action. Skin, eyes, ears, nose and tongue are the five organs of perception. Speech, hands, legs, organ of reproduction and organ of excretion are the five organs of action. In the fourth creation these 10 senses were created.

• In the fifth creation, from the egoism born out of the traits of goodness (satvik ahamkara), the presiding deities for the senses as well as the mind were created.

• Āvarana means veil. It blocks that which is visible. Vikshepa is to see that which does not exist. Spiritual ignorance (avidya) causes āvarana and vikshepa in living beings. From spiritual ignorance (avidya) total darkness (tamisra) was created.

These six creations are known as Prākrta creations.

O Vidura! These worldly bondages (samsara) get totally destroyed in the person who contemplates upon Srihari within his intellect.

Srihari accepted the traits of action incarnated as Brahma and undertook these creations. All this is His divine play. Now let me explain to you about the Vaikrta creations.

• The seventh is the creation of all trees and creepers. This is also the first amongst the Vaikrta creations. Just as a face is the most significant aspect of a human body, trees are the most significant amongst the Vaikrta creations.

This creation of trees and plants is of six types viz., a) Vanaspati i.e., banyan and other plants that yield fruit without flowering, b) ośadhi i.e. paddy and other plants which live only until fruits ripen, c) lata i.e. climbers which grow with the aid of external support, d) tvaksārah i.e. hollow plants such as bamboo, e) vīrudha i.e. various types of shrubs and f) drumā i.e. trees that bear flowers and fruits such as mango.

In all these types of trees and plants, the nutritional juices that promote growth flow upwards. As they are predominantly composed of inert traits (tamas), their inner mind is grossly underdeveloped. They internally experience feelings of touch. Within them there are innumerable differences. Each amongst them has its own speciality.

• The next is the creation of birds and animals. Within this there are 28 classifications. In them, tamo guna (traits of inertia, ignorance) is predominant. For this reason they do not experience time. They understand about objects through their sense of smell. Through their intellect they understand happiness. However they lack the discriminative thinking and intelligence.

Cows/ buffalo, ox, goat, stag, deer, camel, pig, sheep, gavaya (species of ox) – these 9 animals have two hooves.

Donkey, horse, zebra, gaura, sarabha, wild cow – these 6 animals have only one hoof. Dog, fox, jackal, cat, lion, rabbit, tiger, monkey, elephant, tortoise, udumu, wild boar- these 12 animals have five toes on each leg. These are land animals.

Crocodiles and alligators are water animals with toes. Vulture, heron, crane, hawk, bhalluka, rābandu, swan, peacock, begguru, crow, sparrow, owl and others are birds.

In this way there are 28 classifications.  These constitute the eighth creation.

• Human beings are the ninth creation. As the food within the humans flows downwards starting from the mouth, they are also known as arvāk-srotassu.

All humans are alike in their bodily constitution. Due to the predominance of the traits of action and passion (rajo guna) they are eternally immersed in performing actions. They wrongly perceive happiness exists within the sorrowful materialistic objects.

The above mentioned creations as trees- plants (vanaspati), animals- birds and human beings are known as the Vaikruta creation. Even creation of celestials comes under this classification.

We have earlier understood that the emergence of the presiding deities of the senses comes under the Prakrta creation.

• Creation of the four Kaumaras belongs to both the Prakrta and Vaikrta creations. This is the 10^th

Creation of the Devatas is known as Deva sarga. This is eight fold viz., a) Devatas, b) fore-fathers, c) asuras (demons), d) Gandharva- apsarasas, e) yaksha-rakshasas, f) siddha-cāraṇa-vidyadhara, g) bhoota-preta-pishaca, h) kinnara- kimpurusha.

In this way O Vidura, Brahma created these 10 forms of creations. Now I will explain about Manvantaras and lineages.

In the beginning of the kalpa, Sri Mahavishnu accepted the traits of action (rajo guna) and incarnated as Brahma. He actually created this entire universe, using his inherent energy, to exist within him” said Maharishi Maitreya to Vidura.

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

Sri krishnaya namah.

Harayē namah.

The Supreme Lord continued, “My dear son! It was purely due to My grace that you could render My glories. You are truly dedicated towards penance. You have prayed to Me seeking to fulfill your desire of creating these worlds. Although inherently I am devoid of traits, I illumine as if traits exist within Me. You have thoroughly understood this essence and have aptly glorified Me. I am deeply pleased with your prayer. May you be blessed with auspiciousness!

Ya etena pumān nityaṁ stutvā stotreṇa māṁ bhajet

Tasyāśu samprasīdeyaṁ sarva-kāma-vareśvaraḥ

I, the Supreme Lord, will be deeply pleased with any human being, who worshipfully chants this hymn composed by you every single day. Pleased with them I will fulfill all that they seek.

Knowers of the Absolute Truth declare that pleasing the Supreme Lord is ultimate auspicious result for all the penance, meditation, Yagnas, yogic practices, charities and social service performed by any person.

Aham ātmātmanāṁ dhātaḥ preṣṭhaḥ san preyasām api

Ato mayi ratiṁ kuryād dehādir yat-kṛte priyaḥ

 O Brahma! In this world there are many objects that are dear to living beings. Nevertheless, inner Self is the dearest. This love for the Self gets reflected as love for gross body and other objects. I am that Self who resides within the being. For this reason it is imperative that the human being should develop feelings of devotional love towards me.

During this period of dissolution, all living beings have merged into Me and are in deep sleep. You, the embodiment of Vedas, have emerged from Me. Go ahead with your task of creation. Continue to create these living beings exactly as it was in the earlier periods of creation”.

In this way the lotus-eyed Srihari, who rules over Nature and living beings, instructed Brahma. He imparted to him the knowledge of creation and then made himself invisible” –said Maharishi Maitreya.

With this the ninth chapter of the third canto of Srimad Bhagawatam comes to an end.

Third Canto Chapter Ten

In this tenth chapter, the 10 different ways of creation have been detailed.

Vidura enquired, “O revered Maharishi! O Supreme amongst all learned beings! After disappearance of Lord Srihari, how did the supreme grandfather Brahma create these worlds? How many forms of living beings did he create from his mind and body? O great sage! In addition to this I had earlier put forth some doubts before you. Kindly provide answers to them all in a proper sequential manner.”

Suta Maharishi who was narrating all this to Maharishi Śounaka, said, “Maharishi Maitreya was deeply pleased when he heard Vidura’s question. Remembering the questions that were in his heart, he began to reply sequentially.

Maitreya said, “In accordance with the instructions imparted by the Supreme birthless Lord, Brahma merged his intellect (buddhi) into the Self and meditated intensely for a hundred divine years.

Thereafter, the ever-powerful wind, which was triggered due to the turbulent fiery waters of the ocean of dissolution, began to blow violently. He caused both the lotus on which Brahma was seated as well as the waters of the ocean to tremble fearfully. Brahma observed this.

Due to long intense penance Self-knowledge had situated itself deeply in Brahma’s heart. As a result wisdom dawned in him. Due to this wisdom he drank the wind together with the water.

Brahma noticed that the lotus on which he was seated was pervading throughout space. He thought of creating all the planes of existence within the lotus exactly as they had existed in earlier creations.

Srihari then showered his blessings upon Brahma and permitted him to begin his task of creation. Brahma, who possessed the energy to create the 14 worlds, then rose above the lotus and split it into three divisions.

Etāvāñ jīva-lokasya saṁsthā-bhedaḥ samāhṛtaḥ

Dharmasya hy animittasya vipākaḥ parameṣṭhy asau

Shastras dictate that these three planes of existence are the places where the living entities experience the consequences of their past fruitive actions. When the human being adheres to selfless service (nishkāma karma, action without seeking any return) he reaches Brahma loka” said Maharishi Maitreya.

Vidura who was keenly listening to this had a doubt. He enquired, “O Maharishi! The stories of Lord Srihari are full of surprises. He manifests in varied different forms. You have explained about His time energy. Please explain about eternal time in greater detail”.

In response to this question Maharishi Maitreya said, “This Nature (Prakriti) is composed of the traits of goodness (sattva), action (rajas) and inertia (tamas). The transformations within them are the form of time. Time does not have any beginning or end. It has no limbs.

The Supreme Lord is devoid of form and traits. Yet using the transformations of Nature as His instrument He takes on a form that is replete with traits. He is eternally situated in divine glory. He does not need any shelter i.e. He does not seek refuge in any other entity.

Using time (kāla) as the cause (karaṇa) He playfully manifests as this universe. Due to Srihari’s illusion, this universe is hidden and exists only as Brahma.

With the help of time, which is not subject to any transformation, Brahma separated the entire universe from within him and externally manifested it.

Yathedānīṁ tathāgre ca paścād apy etad īdṛśam

Sargo nava-vidhas tasya prākṛto vaikṛtas tu yaḥ

SriKrishnāya namah

Harayē namah.

Lord Brahma continues, “In order to obtain You, O Lord, I have performed intense austerities for very long periods of time. I have also performed innumerable Yagnas. You are the presiding deity for all Yagnas. You are the embodiment of time. To You, O Lord, I offer my obeisance.

You do not entertain even slightest inclination towards worldly comforts. Even then, out of your own free will, You take birth in various wombs of varied species such as animals, birds, celestials, humans and others, and with a desire to abide by the rules of righteousness that You had created, You playfully engage in divine sports. O Purushottama! To You I offer my obeisance.

O Parameshwara! At the time of dissolution you retain the various living beings in your womb. The five mental afflictions viz., spiritual ignorance (avidya), sense of I-ness (asmita), attachments (rāga), aversion (dweśa) and fear of death (abhiniveśa) do not even touch You. Yet, with the desire that the living beings should rest peacefully within your womb, in these fearful and violent waters of dissolution, You sleep peacefully on the soft snake-bed of Adishesha. You go into yogic sleep at that time.

O worshipful Lord! Through my tasks of creating these three worlds, I will be fulfilling the purpose of my birth. Due to Your will I was born from Your navel-lotus. This entire creation rests in Your womb. Your yogic sleep is about to come to an end. Your beautiful lotus eyes are opening just like blossoming lotuses. You cause welfare to the entire universe. You are the form of the Self.

O Srihari! Please grant me the knowledge by which I can bring happiness to this world. You cause happiness in those who have surrendered completely to you. You shower boons upon them. Together with Goddess Lakshmi, who is your inner energy, You incarnate and show Your transcendental qualities and glories.

My deed of creation is also Your grace. I pray that even while I am engaged in creation my mind should eternally be focused upon You.  The arrogance that ‘I am creating’ should not touch me. O Lord, I offer obeisance to You.

O Purushottama! O Lord of infinite energies! I was born from Your navel-lotus when You were sleeping in the violent waters of the ocean of dissolution. I am nothing but Your intelligence. I am about to create different planes of existence which are filled with varied types of living beings. This world is also another of Your forms. I pray that methodical reciting the Vedas should not stop in me, who am busy creating.

You are the primordial being. You are an epitome of compassion. You possess a charming face which overflows with love. Open your blossoming lotus eyes O Lord! Please wake up! Only then can I begin my task of creation! O Lord! Please wake up! With your melodious words kindly dispel the sorrow that has engulfed me”.

Through intense austerities and with a pure mind filled with devotion Lord Brahma had worshipped the Lord for a very long period of time and was now blessed with divine darshan. He glorified the Lord to the best of his mental and verbal capacities. As if he was tired, he now stopped his prayers.

Lord Brahma was grieving as he did not possess the required knowledge that would enable him to proceed with the task of creation. Seeing the fiery waters of the ocean of dissolution he was sorrowful.  Madhusudana, the Supreme Lord, who understood Brahma’s thoughts, decided to drive away His delusion. In a deep serious voice He said,

“O Brahma! You are the repository of the Vedas. Give up this sorrow and weariness and begin your task of creation. Your desire to create I have already fulfilled before.

Once again begin penance and worship. With this, you will be able to see all the planes of existence (lokas) clearly within your inner mind. Thereafter you will be able to see Me as pervading throughout your creation. You will also see that you and this creation of yours exist in me alone!

Yadā tu sarva-bhūteṣu dāruṣv agnim iva sthitam

Praticakṣīta māṁ loko jahyāt tarhy eva kaśmalam

 Like fire exists inherently within wood, I exist within all living beings. The moment a person realizes this profound truth, his impurities, which exist in the form of his spiritual ignorance, will be destroyed.

Yadā rahitam ātmānaṁ bhūtendriya-guṇāśayaiḥ

Svarūpeṇa mayopetaṁ paśyan svārājyam ṛcchati 

‘I have an existence which is separate from the five basis elements, the senses, the traits of goodness, action and passion and the four fold mind. I am the Pure Consciousness and the form of the Supreme Lord’- the moment the person realizes this profound truth, he will attain the supreme kingdom called liberation.

O Brahma! You desire to create innumerable beings in accordance with their destiny. During this process of creation, your inner mind will not be contaminated with infatuation and illusion. This is because my grace has completely fallen upon you.

You are first mantra-drṣta (seer of the mantra) in this creation. The sinful traits of action/ passion (rajo guna) can never bind you. Even though you are busy in the tasks of creation, your mind will forever be engaged in Me.

A human being cannot know Me unless and until he puts in stringent efforts. In other words, I am not easily known. But you have been able to know me now. You have realized that I am beyond the five basic elements, the senses, the four-fold mind and the three modes of Nature.

Trying to know your origins and the support for your existence, through the medium of the lotus stem you travelled externally searching for me but failed. But then I have shown you my true form only through your inner mind (from within).

My dear son! It was purely due to My grace that you could render My glories. You are truly dedicated towards penance. You have prayed to Me seeking to fulfill your desire of creating these worlds”.

Haraye namah.