Maharishi Śuka continued, “Srihari is none other than the Supreme Self (Paramātma)! He has been endlessly creating various Lords of people such as Prajapatis, Lord of certain periods such as Manus, the Gods known as Devatas, various groups of fore-fathers, Maharishis, Rishis, celestial beings such as accomplished Siddhas, Cāraṇas, Gandharvās, Vidyadharas, Yakshas, Kinnaras, Apsarasas, various types of serpents and nāgās, kimpuruṣas, mātrukās, demons, ghosts and spirits of varied types, vināyakas, kuṣmāndās, unmādās, bhetālas, nivritti-gaṇās, planets, birds, domestic animals, wild animals and varied other types of insects, trees, mountains and reptiles.

Two types of entities exist in this creation viz., moving and non-moving. Among living beings, some are born from a mother’s womb; some break open the egg to emerge; some emerge out of sweat, dung and other wastes while some emerge from the earth. Thus, in accordance to their individual destiny, the living beings take birth.

Due to the strength of their previous meritorious deeds some living entities obtain birth in high exalted positions while some, due to the ripening of their sins, obtain very lowly births. The mixture of the merits and sins (punya-pāpa) gives rise to a human birth.

O Emperor! When traits of purity (sattva guṇa) are pre-dominant, the living entity obtains the body of a celestial or Devata. Dominance of the traits of action/passion (rajo guṇa) leads to a human birth. When the traits of inertia or darkness (tamo guṇa) dominate, the living entity obtains a body that will drag him towards hell. In these three types of bodies, although one trait dominates the other two traits, due to the mixture of the other two traits, within each trait three divisions occur.

The Lord who has created this universe Himself manifested in the form of Vishnu, the deity of righteousness, and accepted the various incarnations of animals, birds, humans and celestials. He protects and nourishes this entire universe.

At the time of annihilation, the same Supreme Lord manifests as Rudra, the fiery destroyer, and just as the winds disperse the clouds He absorbs into Himself this entire universe that had been created by Him.

For the understanding of one and all, it is said that the Lord creates, sustains and annihilates this universe created by Him. Nevertheless, all-knowing persons do not limit the form of the Lord to merely these three activities because, when seen from the philosophical point of view, the Supreme Lord is beyond this universe.

When the Vedas describe the Lord as responsible for the creation, sustenance and annihilation of the universe, the intent is not to entrust Him with the doership of these activities. Technically, the Lord has absolutely no involvement in any action. We impose all these actions upon Him. This reflects our spiritual ignorance, that’s all.

I have explained about the Maha-kalpa of Lord Brahma together with its intermediate periods of time known as Kalpa. Creation remains the same in every Maha-kalpa. In every Maha-kalpa, all the principles right from the Mahat-tattva (principle of material creation) and up to the earth emerge out of Nature (Prakriti). In the intermediate periods known as Kalpa, these principles continue to exist as-is. Therefore only the animate and inanimate objects get created during this period.

In the future chapters to be covered, I will explain to you in detail the transformations that take place due to time, kalpa-vrikśa and the break-up of the period known as Kalpa. Now I will explain to you the details that pertain to the Padma-kalpa. Please be attentive” said Maharishi Śuka.

Maharishi Śounaka who was listening to this narration through Maharishi Suta, enquired as follows, “O Maharishi Suta! Vidura, the noble being, was able to detach himself from even those relationships, which are otherwise impossible to give up. You mentioned that he wandered through various holy pilgrim centres while serving the Lord at all these places.

Where and when did he meet Maharishi Maitreya? During their discussion, what was the manner in which the venerable Maitreya preached to Vidura the Absolute Truth? Please explain this to us in detail. Please explain to us the story of Vidura; the reason for him to leave his home and relatives and set off on a pilgrimage and the reason which brought him back home”.

In response to this question raised by Śounaka, Maharishi Suta replied as follows, “O Saints! In response to the questions put forth by Parikshit, Maharishi Śuka replied in a sequential order. I am now going to explain the same to you all. Please be attentive.”

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

Śri Krishna Parabrahmane Namah

Canto three Chapter one

The second canto of Bhagawatam concluded with questions. Now this third Canto begins with Maharishi Śuka’s replies to Parikshit’s questions.

Maharishi Śuka replied, “O Emperor Parikshit! In the earlier period of time, the virtuous Vidura left his prosperous home and went to the forests. Just as you have asked he put forth his doubts to Maharishi Maitreya. Vidura was no ordinary being. He was an ardent devotee of the Lord.

When Krishna had gone to the court of Kauravas, as a messenger of the Pandavas, in order to bring about reconciliation between the cousins, instead of staying at the house of Duryodhana He opted to stay at Vidura’s home considering it to be suitable for his hospitality”.

Upon hearing this Emperor Parikshit questioned, “O Maharishi Śuka! Where did the venerable Vidura meet Maharishi Maitreya? At which place did this conversation take place? When did it happen? Please explain all this in detail.

Vidura was very pure at heart and was a supremely noble person. What was the subject he questioned Maharishi Maitreyi about? His questions will not be about some ordinary subjects. It definitely will pertain to some supreme subject that has supreme usefulness. Questions put forth by Mahatmas always pertain to important subjects, isn’t it?  Even Maitreya Maharishi praised the questions raised by Vidura. Please explain to me in detail this conversation between them”.

Om Mādhavāya namah.

Now I will explain how the Universal Lord (Virāt puruśa) Nārāyaṇa divides that single energy of creation into three energies.

From the manifold forms of the energies of action (kriya śakti) that emanate from space within the body of Universal Lord, the sense energy (indriya shakti), mental energy (mānasika shakti), bodily energy (deha shakti) and from them the life-force (prana-devata) which is the form of all actions, emerged.

Just as the attendants abide by the orders of the king, the senses began to engage in actions in accordance with the orders of the life-force (prāṇa-devata). When the life-force halts its actions, these senses also stop their activities in totality.

Due to the movement of the life-force in the abdomen of the Universal Lord, hunger and thirst are born. When the Virāt Puruśa desired to eat and drink, he opened his mouth, with this jaws were created. In it a tongue emerged. After this the six tastes were born. The tongue relishes these six tastes.

When the Virāt Puruśa desired to speak, the organ of speech (vāgendriya) as well as Fire God, its presiding deity was born from His face. Speech which is under both their control was also born.

After this Virāt Puruśa continued to remain in the waters for a long period of time.

Due to the increased intensity of the movement of vital airs within Him, nostrils emerged. When He desired to smell, nose (the organ of smell) was created along with wind, its presiding deity which carries the smells.

In the initial period, His body was lusterless. He then desired to see himself due to which eyes, the power of vision (netrendriya) and Sun, its presiding deity, emerged. With this He was able to see Himself.

The Universal Lord now wanted to hear the description given about Him in the Vedas. With this two ears, the organ of hearing which grants the capacity to hear manifested along with Vag-devata, their presiding deity.

The Universal Lord now desired to check the characteristics of physical matter such as its lightness, heaviness, delicateness, heat and cold. With this, skin was created along with pores containing tree-like hair. Also, air which is both within and outside the skin, and the sensation of touch (sparshendriya) emerged.

When He developed the desire to engage in multifold actions, hands emerged along with their presiding deity Indra. Strength (energy) and actions also manifested.

The Universal form, now desired to walk. Instantly, two legs manifested together with Vishnu, who is the presiding deity for legs. The human beings move with these two feet and using hands gather with their energy material that is needed for performing sacrificial rituals (Yagna).

For the purposes of enjoying bodily sensual pleasures, for begetting children and for enjoying heavenly comforts, genitals and organs of reproduction emerged. These two take shelter in sensual desires.

When the Virāt Puruśa desired to eliminate the wastes from the food he had eaten, organ of excretion, anus and Mitra, their presiding deity, were created. The action of excretion was also born. The excretory matter and the organ of excretion take shelter in their presiding deity Mitra.

The Virāt Puruśa decided to move from one body to another endlessly by exiting a body through its apāna mārga (downward moving air). With this His navel which shelters apāna came into existence along with the downward-moving apāna wind. Mrtyu is the presiding deity for apāna. Death takes shelter in apāna and in its presiding deity.

Abdomen, intestines and nādis were created In the Universal Lord, who desired to eat and drink. Rivers and oceans are their presiding deities. Eating sumptuous food and good health are dependent upon their presiding deities.

To that Puruśa who desired to know in totality about the illusory power (māya), heart along with its sense organ (indriya) called mind and Moon, the presiding deity of mind, were created. With this, the Puruśa attained the complete knowledge about objects. Desire towards them also emerged.

Then in the body of the Virāt Puruśa the seven body-building elements viz., the outer skin, the inner skin which lies just below the outer skin, muscles, blood, fat, bones and bone-marrow were formed using earth, water and fire elements. Life-force (prana) was created through the medium of the space, air and water elements.

Sense organs grasp sound and other subtle perceptions that are born from egoism (ahamkara). Mind is the originating source for anger, desire, jealousy and other disturbances. Intellect (buddhi) causes the experiential knowledge of all objects.

O Emperor! I have explained to you the gross form of the Lord who is enveloped with the 8 elements including earth.

Ataḥ paraṁ sūkṣmatamam avyaktaṁ nirviśeṣaṇam

Anādi-madhya-nidhanaṁ nityaṁ vāṅ-manasaḥ param

The minutely subtle body, which is the cause for this gross body, is beyond the understanding of the senses. It is beyond comparison with any known object. It has no beginning, no middle and no end. It is beyond time. It is eternal. It is beyond the scope of speech or mind. This is the subtle form of the Lord.

I have described to you both the gross and subtle forms of that Lord. Both of which are His illusory creations. Therefore supremely knowledgeable Jnanis do not accept either of them as the true essence of that Supreme Lord.

The Supreme Lord is devoid of all actions. Even then, taking on the form of the creator, He appears as if He is involved in actions. Srihari, who is the form of that Supreme Lord, is creating sound and the objects that can be known through sound.

Om Narayanāya namah!

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!