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The story of Creation, as told in the Srimad Bhagavatam, is introduced here by referring to Krishna's teachings in chapters 8 and 9 of the Bhagavad Gita. Krishna tells us that Brahma's day lasts for 1000 Chaturyugas and that all beings return to HIm at the end of the Mahakalpa - the end of Brahma's lifetime. Then creation starts all over. What happens when there is no Brahma? How does creation begin? The answers to these questions will be explored here by referring to the Srimad Bhagavatam. The document will be updated as the story is told.
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Page 1 of 36
In the Beginning: Even Before Brahma
Bhagavan without Brahma seated on a lotus attached to His navel
The story of Creation, as told in the Srimad Bhagavatam, is
introduced here by referring to Krishna's teachings in
chapters 8 and 9 of the Bhagavad Gita. Krishna tells us that
one day of Brahma (the daytime with light) lasts for 1000
Chaturyugas, with a night of equal duration, and that all
beings return to Him at the end of the Mahakalpa - the end of
Brahma's lifetime. Then He releases them and creation starts
all over. What happens when there is no Brahma? How does
creation begin? The answers to these questions will be
explored here by referring to the Srimad Bhagavatam. The
document will be updated as the story is told.
Page 2 of 36
Table of Contents
No. Topic Page No.
1 Gita chapters 8 and 9 verses and Uddhava’s surrender 3
2 Rishis of NaimisharaNya poses their questions: Sootha responds 22
Appendices
a. Kakudmi and Revati’s trip to Brahmaloka 27
b. Why did Brahma laugh? Why do gotras disappear? 32
Page 3 of 36
Dear All:
As we continue our discussion of chapter 8 (next Sunday May 6, 2012), it is of
interest to recall here the description of creation as described in the Srimad
Bhagavatam.
In chapter 8, and also in chapter 9 (verses 7 and 8), Krishna mentions briefly about
repeated cycles of creation, kalpa after kalpa, with one kalpa being a day of
Brahma (the "day" being made of equal durations of daytime and nighttime of 4.3
billion years, or 1000 Chaturyugas).
Although Krishna only uses the word "yuga" in chapter 8, verse 17 (Sahasrayuga
partyantam ahar yad BrahmaNo vidhuh) this "yuga" actually means Chaturyuga -
the four yugas - Kruta, Treta, Dwaapara, and Kali - taken together. Kaliyuga, the
age or yuga in which we live, lasts for 432,000 years. One Chaturyuga lasts for 4.3
million earth (or human) years, or ten times the duration of Kaliyuga.
Brahma is seated atop the lotus attached to Bhagavan’s navel. The image
depicted here is that of the Lord as Ranganatha (as seen in Srirangam).
Page 4 of 36
One thousand (1000) such Chaturyugas make up the daytime of Brahma
(BrahmaNah ahar). One year of Brahma is made up of 360 days (called kalpas) and
Brahma lives for 100 years or 36,000 kalpas (see also Ramanujacarya's
commentary http://www.bhagavad-gita.org/ for chapter 8, verse 17, and also
chapter 9, verse 7). One kalpa equals the daytime and night-time of Brahma, for a
total of 8.64 billion years (as reckoned here on earth by humans). Hence, Brahma’s
lifetime is 311 trillion and 40 billion (earth/human) years.
Sahasrayuga paryantam
ahar yad BrahmaNO viduh l Raatrim yuga sahasraantaam
tEhoraatra vidO janaahaa ll 8.17 ll BG
l
S ll ८ .१७ ll
In the same way, when Krishna says "kalpa" in chapter 9, verse 7, see below, all
our acaryas say that He actually means what is called a Mahakalpa, when Brahma's
lifetime also ends. A new Brahma must then be created and creation begins all over
again. Then, in chapter 9, Krishna mentions clearly that ALL beings (sarva
bhootaani) come back to Him (Maamikaam) at the end of the kalpa (kalpakshaye).
He also says that He releases them from within Him (visrujaami) at the start of the
kalpa - when Brahma will be the first being created!
Sarvabhootaani Kaunteya
prakrutim yaanti Maamikaam l
Kalpakshaye punas-taani
Kalpaadhau visrujaamyaham ll 9.7 ll BG
l
ll ९.७ ll
We find some more additional details about this topic in Canto 3 of the Srimad
Bhagavatam (chapters 5 and 8). In chapter 5, and in the intervening chapters, we
find the sage Maithreya describing to Vidura what happens even BEFORE Brahma
Page 5 of 36
is created. It is only in chapter 8 that we see the story of how Brahma is created.
So, Bhagavan must do something BEFORE He creates Brahma. What exactly does
Bhagavan do? What is going on BEFORE Brahma is created?
The understanding of this pre-Brahma creation, to me at least, seems to have
stunning parallels with how physicists describe the material universe. Please do not
misunderstand the meaning of parallels. There is really no parallel. Let me explain.
When we were in high school, we first learned about the five gross elements -
earth, water, air, fire (or light), and sky (or ether). Then we learned about atoms
and molecules. It was the chemists who developed the so-called atomic theory
(Dalton being considered the father of modern atomic theory) to explain how
chemical reactions occur. The idea of a molecule (made of two or more atoms) was
later introduced by Avogadro - who was mocked by Dalton - as effectively
suggesting that "atoms" could be subdivided. Dalton could not fathom (or did NOT
want to) what Avogadro meant by a “molecule” and an “atom”. This was in the
first half of the 19th century. Avogadro prevailed and we now have something
called the Avogadro number – a fundamental constant.
Physicists refused to accept this “nonsense” called atomic theory (chemists were
considered to be “inferior” scientists), until the very end of the 19th century, when
the discovery of radioactivity, in 1896 (by Becquerel, with important contributions
later made by Madam Curie), and the discovery of the electron, in 1897, essentially
forced physicists to accept the atomic theory of matter. (Sir J. J. Thompson was
studying ‘cathode rays’ but soon concluded that these ‘rays’ must be made up of a
stream of extremely tiny, negatively charged, particles located within the atom. He
received the Nobel Prize in 1906. Modern TVs are essentially cathode ray tubes,
CRTs, and work on the principles used by J. J. Thomson. Later, his son, William
Thomson, who also received the Nobel Prize, showed that electrons also have a
wave-like character, just like light, X-rays and gamma rays; see also additional
notes on Boltzmann at the end.)
Thus, in the first half of the 20th century, we arrived at the simple model for the
atom - made up of a positively charged nucleus (made up of protons, which are
positively charged, and neutrons which are electrically neutral) and the negatively
charged electrons orbiting around the nucleus, like planets orbiting the sun, or
moons orbiting a planet. And, by August 1945, we also learned, to our horror,
about the incredibly huge amount of energy which is locked within the nucleus of
Page 6 of 36
an atom – with the discovery of nuclear fission and the production of atom bombs
or nuclear bombs (dropped on Hiroshima and Nagasaki to end World War II).
This is just about the point at which most of our learning about physics and
chemistry ended, sometime in our high school years. Very few of us know what
modern physicists know about the electron, or what the proton and neutron are
made up of, or what is going on inside the nucleus. The one word answer to all of
this, that only serious students of physics know, is Quarks.
By the 1960s, as physicists pursued their discoveries about matter, they found a
host of other particles which were NOT part of the atom - like mesons, muons,
pions, antiparticles, and so on. They found a particle called the positron, which is
identical to the electron in every way but is positively charged. This was found
during the study of what are known as "cosmic rays", radiation that is received
from outer space. In order to explain the existence of all these new and strange
particles, Murray Gell-Mann (who studied at both Caltech and MIT, interesting
since Caltech was founded by MIT alumni) proposed what is known as the quark
theory. Gell-Mann received the Nobel Prize in 1969 and was named as the sole
recipient that year - a remarkable feat since Nobel Prizes are now usually "shared"
by up to three scientists (the maximum allowed to share the prize).
Gell-Mann (and another theoretician Zweig) showed that ALL of the "particles" of
matter are made up of a few fundamental entities called "quarks". Then the idea of
various types of "forces" to bind these quarks together within the particles and
more entities called "gluons" or exchange particles, or force exchange particles,
were conceived to explain the nature of the three macroscopic forces (gravity,
electricity, and magnetism) and the forces encountered only within the nucleus, or
the subatomic particles. And, now, physics may be reaching the end of this road -
with one important particle, predicted by theory (the Higgs boson) still defying
experimental detection. This particle is supposed to provide the property called
"mass" to the universe.
Last year's (September 2011) brief sensation about particles (called neutrinos)
going faster than the speed of light, was a brief detour in the journey for the
discovery of the Higgs boson - often called the God particle by physicists.
This is our "highest level" understanding of matter - the material universe, or what
is called "Prakruti" in the scriptures like the Gita and the Srimad Bhagavatam.
Krishna's statement about the five gross elements (chapter 7, verse 4) seems like
our "crude" understanding of the gross elements (this was the Aristotelean
Page 7 of 36
conception, before Galileo, Newton and others paved the way for the modern)
before we learn about atomic theory and then about electrons, protons, and
neutrons. And, many of us are quite happy with that level of understanding. All
this quark stuff is just too quirky!
Likewise, the understanding of creation, and the idea that Brahma is the creator, is
also an elementary one. Like the quarks that lie hidden (according to theory, no
quark can ever be isolated and found to exist independently "outside" the particle,
ha ha...) there is something hidden behind Brahma and his creation as well.
How can Brahma start creating? Imagine a great chef who is entrusted with the
task of the preparation of a grand feast for a big event - like a White House state
dinner in Washington DC, or a feast at the Buckingham Palace in London, or the
Raj Bhavan in New Delhi. Can the chef prepare the grand feast all by himself?
First, the chef will need a well-stocked kitchen with many ingredients - vegetables,
spices, various types of meat (for non-veg meals), juices, etc. Second, the chef will
need cooking utensils, a stove, range etc. But, what about electricity?
The chef will need that too. How do we get electricity? Just call the utility
company and get electricity connected! Not that simple, really. What if there is no
utility company or even that no one has even discovered electricity, or fire, or that
it can be used to cook? What if there are no vegetables either? How do we get
vegetables? What makes them grow? Ok, ok, we need seeds and we need rain?
How to produce rain? How to produce the seed?
This is the situation BEFORE even Brahma is created. This is the subject matter of
Canto 3, chapter 5 onwards where the story is told by the sage Maithreya.
Vidura, who was one of the three sons produced by Vyasa (the other two being
Dhrutarashtra and Pandu) to continue the family lineage after Satyavati's (she
was Vyasa's mother, conceived through the sage Parashara, when she was still
unwed and not married to Shantanu) son died without leaving a heir. Vidura
refused to take sides during the Mahabharata war (fought by the sons of
Dhrutarshtra and Pandu) and went on a pilgrimage. There he met Uddhava, who
was on his way to Badarikaashrama, after having received instructions from
Krishna, just before He returned to Vaikunta.
Krishna instructed Uddhava and the sage Maithreya had also received the same
message. Krishna told the sage that he should share the message with Vidura. What
was the message? What were the instructions that Uddhava received?
Page 8 of 36
This is known as Uddhava Gita and is the subject of Canto 11 of the Srimad
Bhagavatam. Uddhava, who was a cousin of Krishna and resembled Krishna so
much that he was often mistaken for Krishna, was a dear friend - a sakhaa - just
like Arjuna. He wanted Krishna to take him to Vaikunta as well (swadhaama naya
maamapi, Canto 11, chapter 6, verse 43). He tells Krishna that we are all
wandering here aimlessly following the path of fruitive activities (bhramantah
karma vartmasu, verse 48). But, now, we can spend our time thinking about You
and all of Your divine pastimes (tvad vaartaayaa, smarantah, keertayantah, krutaani
gaditaani ca). We can cherish each word that You have uttered and relish the
thoughts of all Your activities. This is the ONLY way for us to overcome this
Maya (of Prakruti). But, now You want to leave us behind in this BIG JOKE of
a world of mortals - yannruloka vidambanam.
Uddhava meets with the Gopis at Vrindavan. He had been sent by Krishna after He had
moved to Dwaraka. The Gopis think their friend Krishna had returned. Uddhava was told
to continue this pretense so that he could learn about how the gopis really felt about
Krishna and report back. When Uddhava finally revealed himself, the gopis extracted a
promise from him NOT to tell Krishna about how they felt (because they did NOT want to
let Krishna know about their pain).
******************************************************************************
Yes, Uddhava says nru loka (of mortals, humans) vidambanam (a big joke). The
word ‘vidambanam’ also means troublesome, vexing, etc. He wants Krishna to
take Him to Vaikunta. He does not want to be here. Thus ends the sixth chapter of
Canto 11. But, Krishna refuses and tells Uddhava that he must stay back.
Uddhava then wants to know the Supreme truth from the Supreme Being (tatva
Page 9 of 36
jijnaasuh Acytam, verse 13, chapter 7, Canto 11). Just before this entreaty begins,
Bhagavan had briefly conveyed the message of tyaga and sanyasa as the way to
live in this world (same as the message conveyed to Arjuna in chapter 18). But,
Uddhava is not happy.
He says, “O Yogesh, the Master of all the yogas, this is not possible. We are too
entangled with thoughts of Me and Mine (mama aham iti, verse 16). We are all
deluded (vimohita dhiyah, verse 17) by Your Maya. We cannot give up easily this
attachment to all the sensory pleasures (that Krishna says we must).” So, Uddhava
wants Him to instruct him fully so that we can learn how to live in this world,
overcome this Maya and fully understand Him. Like Arjuna, Uddhava also
surrenders to Krishna and indeed uses exactly the same words that we find Arjuna
using in chapter 2, verse 7.
Uddhava pleading with Krishna, in His Chaturbhuja form, as Krishna is ready to leave for
Vaikunta (His Divine Abode). The tree under which Krishna sat is still present in Prabhas
kshetra, very close to the famous Somnath temple. (I was fortunate to visit this holy place
in February 2012.)
http://www.bing.com/images/search?q=krishna+uddhava+pictures&view=detail&i
d=C0A15972A3B7D202F9CAA26860BB7D00EEBF8F81&first=0&qpvt=krishna
+uddhava+pictures&FORM=IDFRIR
******************************************************************
It is a beautiful verse, which begins Uddhava Gita and the instructions that
Udhhava received, which were eventually shared by Maithreya with Vidura.
Herein lies buried the story of the pre-Brahma Universe... what precedes the
Page 10 of 36
creation of Brahma, as told by Bhagavan Himself, through the great recipients of
this knowledge just mentioned. We will continue this discussion later but let us
now enjoy the Uddhava surrender sloka at the conclusion of his plea to Krishna.
Tasmaad Bhavantam Anavadhyam Anantapaaram
Sarvajnam Eeshwaram Akunta-vikunta-dhishNyam l NirviNNadheerahamu ha vrujinaabhi taptO
NaarayaNam Narasakham sharaNam prapadye ll 11.7.18 ll
Alternate for 3rd line : NirviNNa dheeriha muhuh ha ...
- l
ll ११.७.१८ ll
Uddhava says sharaNam prapadye -- I am surrendering to You. Arjuna says
shaadhi maam prapannam. The noun form prapannam is replaced by the verb
form prapadye. Arjuna says shaadhi, which means to advise him, instruct him,
rescue him, help him, liberate him, in other words, to pay urgent attention to his
condition of total helplessness in the battlefield where he has totally lost his mind.
Uddhava says anushaadhi bhrutyam, in an earlier verse 16. “I am Your servant.
Please tell me what to do. How can I understand Your words and hold them dear”,
says Uddhava - tvad anjasaa nigatim Bhavata yathaam samsaadhayaami.
Both Arjuna and Uddhava surrender to Krishna. But, there is a difference. Arjuna
is in raajasic mode (mode of passion) and also gripped with tamasic qualities
(ignorance). Uddhava, on the other hand, is in the saatvic (pious) mode, overcome
with some raajasic qualities (passion). The questions asked and the instructions
received therefore differ. Krishna's objective was to ensure that Arjuna understands
his duties. But, Krishna also wants to lay the foundation for his performance of
duties, with the highest level of excellence (yad shreyas syaat nishcitam broohi
tanme, chapter 2, verse 7, also yena shreyOham aapnuyaam, chapter 3, verse 2), so
that Arjuna would never again become deluded. Shreyas is opposed to Preyas. The
latter means what we like. The former means what is good for us. In the deepest
sense, shreyas means attaining moksha, whereas Preyas means sense gratification.
Page 11 of 36
******************************************************************
(It is interesting that the gopis address Krishna as “Preshttha” in the Rasa-Lila
chapters that we just discussed. Preshttha means that the Dearest of all. So, what
did the gopis really want? Someone to ponder about… what is dear can also be
something that is good for us… shouldn’t that be the case?)
******************************************************************
Uddhava too is overwhelmed at the very thought that Krishna will leave soon and
leave him behind in this miserable big joke of a world. The rest of the verse above
describes Narayana - as Uddhava now addresses Krishna. He calls Him Narayana
nara-sakhaa, a friend of all naras (humans). He is the Supreme Being, the Lord of
all and higher than all (Eeshwara). He is the ever victorious and unconquerable. He
is the one without any end and the One that is present even beyond that seemless
end (Ananta paaram).
Thus, we can now prepare to hear the story of pre-Brahma creation. It is of interest
to see the description in the Holy Bible, which is very brief, a part of which is
given below the signature line. The Bible also says something was created in the
beginning. That beginning is the pre-Brahma beginning of Srimad Bhagavatam.
Well, it is Sunday now and the early morning hours. Even our Christian brothers
and sister devote the day to pray to the Lord this morning (while being engaged
with other fruitive activities the rest of the week, ideally, in the spirit of dedication,
as we ALL must, at ALL times).
Also, reproduced below is Prabhupada's translation of the verse describing
Uddhava's final surrender.
Very sincerely
V. Laxmanan
April 29, 2012
******************************************************************
Page 12 of 36
http://www.biblegateway.com/passage/?search=genesis+1&version=NIV
Genesis 1 New International Version (NIV)
The Beginning
1 In the beginning God created the heavens and the earth. 2 Now the earth was
formless and empty, darkness was over the surface of the deep, and the Spirit of
God was hovering over the waters.
3 And God said, “Let there be light,” and there was light.
4 God saw that the light
was good, and he separated the light from the darkness. 5 God called the light
“day,” and the darkness he called “night.” And there was evening, and there was
morning —the first day.
******************************************************************
http://srimadbhagavatam.com/11/7/en
SB 11.7.14: Śrī Uddhava said: My dear Lord, You alone award the results of yoga
practice, and You are so kind that by Your own influence You distribute the
perfection of yoga to Your devotee. Thus You are the Supreme Soul who is
realized through yoga, and it is You who are the origin of all mystic power. For my
supreme benefit You have explained the procedure for giving up the material
world through the process of sannyāsa, or renunciation.
SB 11.7.15: My dear Lord, O Supreme Soul, for those whose minds are attached to
sense gratification, and especially for those bereft of devotion unto You, such
renunciation of material enjoyment is most difficult to perform. That is my
opinion.
SB 11.7.16: O my Lord, I myself am most foolish because my consciousness is
merged in the material body and bodily relations, which are all manufactured by
Your illusory energy. Thus I am thinking, "I am this body, and all of these relatives
are mine." Therefore, my Lord, please instruct Your poor servant. Please tell me
how I can very easily carry out Your instructions.
SB 11.7.17: My dear Lord, You are the Absolute Truth, the Supreme Personality of
Godhead, and You reveal Yourself to Your devotees. Besides Your Lordship, I do
not see anyone who can actually explain perfect knowledge to me. Such a perfect
teacher is not to be found even among the demigods in heaven. Indeed, all of the
Page 13 of 36
demigods, headed by Lord Brahmā, are bewildered by Your illusory potency. They
are conditioned souls who accept their own material bodies and bodily expansions
to be the highest truth.
SB 11.7.18: Therefore, O Lord, feeling weary of material life and tormented by its
distresses, I now surrender unto You because You are the perfect master. You are
the unlimited, all-knowing Supreme Personality of Godhead, whose spiritual abode
in aiku ha is free from all disturbances. In fact, You are known as ārāya a, the
true friend of all living beings.
******************************************************************
Boltzmann’s Famous Tombstone Engraving
Physicists did NOT accept the atomic view of matter, even well into the 19th
century. In particular, Ludwig Boltzmann, who along with James Clerk Maxwell,
developed the modern kinetic theory of gases, using probabilistic arguments, felt
unappreciated and ridiculed by his peers and suffered from depression throughout
his life. http://en.wikipedia.org/wiki/Ludwig_Boltzmann
Maxwell and Boltzmann, building on the earlier work of Clausius, considered a
gas to be made up of hard tiny spherical particles, which obeyed ewton’s laws of
mechanics and the newly discovered laws of thermodynamics. This led to a new
conception of the meaning of “temperature” of a gas. This “atomic” viewpoint has
was confirmed very eloquently, towards the end of the 20th
century, with the
discovery of a new state of matter called the Bose-Einstein condensate, or BEC,
and honored with the Nobel Prize in 2001. At ultralow temperatures (measured in
nanoKelvins), the energy of the gas is greatly reduced and the speed (or velocity)
Kelvin Scale
Freezing point of water 0°C = 273 K
Boiling point of water = 100°C = 373 K
BEC exists at a few nanoKelvins
NanoKelvin = 10-9
K
Page 14 of 36
of the atoms decreases. Atoms also have wave-like properties (just like electrons)
and these “matter waves” simply fuse together to produce a new fluid called the
BEC, whose existence was predicted theoretically by Einstein and Bose.
The BEC only exists at temperatures of a few nanoKelvins, with zero Kelvin being
the lowest temperature conceivable theoretically (the so-called Absolute Zero of
temperature). Zero Kelvin = -273 °C = -459 °F (see illustration above).
Boltzmann’s probabilistic models also laid the foundations for Planck’s Quantum
theory and also lie at the heart of the (quantum) theory that led to the prediction of
the BEC. Quite tragically, hit with a severe bout of depression, Boltzmann
committed suicide, on September 5, 1906, just as the physics world was beginning
to embrace virtually all of his ideas. Einstein developed his theory of the particle
nature of light (in 1905) building on Boltzmann’s ideas about the entropy of a gas.
Einstein considered light to be made up of small particles, called photons, each
having an energy E = hf, where h is the Planck constant and f is the frequency of
the light wave. (Light also has wavelike and particle-like properties. This view is
called the dual nature of matter.)
Boltzmann’s tombstone in Vienna with the engraving of S = k log W. This is,
perhaps, the only known example of a mathematical theory honoring a famous
scientist. Even Einstein’s E = mc2 or Planck’s E = hf escaped this distinction.
******************************************************************
The famous equation S = k ln W, introduced by Planck when he developed
quantum theory in 1900, is engraved on Boltzmann’s tombstone, in ienna. The
Page 15 of 36
constant k is called the Boltzmann’s constant and is one of the fundamental
constants of physics. In this equation, S is the entropy, which is a measure of the
extent of chaos in a system (such as gas, which is made up of zillions of small
atoms or molecules, moving randomly in all possible directions). W is the number
of microstates in which N particles can exist that lead to a certain macrostate of
interest, such as the total energy of the system. The notation ln W means natural
logarithm of W. The equation can also be written as S = k log W, where log is
logarithm of W to base 10. (Logarithm to the base 10 is easy to understand. For
example, 1 = 100 and so logarithm of 1 equals 0 where 0 is the power to which we
raise 10 to get 1. Since 10 = 101, the logarithm of 10 is 1. For 100 = 10
2, the
logarithm is 2, for a million = 106, the logarithm is 6 and so on. Decibel levels,
used for sound and hearing aids, are expressed in logarithms.)
If all this is confusing, just think of the US economy, or the World economy, as a
whole. The US economy is worth a few trillion dollars. How does this worth arise?
Quite simply, it arises from the wealth of millions of households and thousands
upon thousands of corporations. These are what we call the microstates. The
macrostate can be characterized by many properties, one of which is the total
wealth of the economic system. Obviously, there are many different ways in which
the same total wealth (macrostate) can be achieved, with some being rich and some
being poor. The “equilibrium” condition is one where the entropy reaches a
maximum value. (Hence, the modern economic conundrum, the 1% versus 99%,
defies the laws of physics, especially the entropy law, if it can be extended from
physics to economics. More on this separately, at a later date! ☺)
Or, think of the famous Dow Jones Industrial Average (DJIA). This is the average
value of the stock price of 30 different companies which is considered to be
“representative” of the US economy. (Companies which are poor performers are
actually “kicked out” of the Dow. Hence, the DJIA has, historically, since its
conception in 1894, with only 12 companies, always been going up and up and up,
with some occasional downs – or “crashes”.) Exactly the same value of the DJIA
can be achieved in many different ways, with some companies having a high stock
value and some having a low stock value.
The exact value of W in S = k ln W can be determined using probability theory for
a “simple” system with only 30 entities.
Page 16 of 36
Dear All:
Before proceeding with our narration of the Story of Creation, as told in the
Srimad Bhagavatam, let us consider again the final sloka from Srimad
Bhagavatam, where Uddhava surrenders to Krishna and begs for Divine
instructions. This section of Canto 11 of the Bhagavatam is also referred to
as the Uddhava Gita.
Tasmaad Bhavantam Anavadhyam Anantapaaram
Sarvajnam Eeshwaram Akunta-vikunta-dhishNyam l NirviNNadheerahamu ha vrujinaabhi taptO
NaarayaNam Narasakham sharaNam prapadye ll 11.7.18 ll
Alternate for 3rd line : NirviNNa dheeriha muhuh ha ...
- l
ll ११.७.१८ ll
Uddhava describes himself as NirviNNadheeh which is the compound word
made up of dhee ( , the mind, as in the Gayatri mantram) and
which is the opposite of AnirviNnah, which means one who is NOT
despondent, or gets depressed. This is one of the namas in the Vishnu
Sahasranamam. The full commentary on this nama is extracted and pasted
below from http://www.ahobilavalli.org/vishnu_sahasra_namam_vol2.pdf ).
Uddhava is experiencing extreme despondency because he would soon
have to face the prospect of being separated from Krishna, who is
preparing to return to His Divine Abode. The despondency is described
beautifully here with the poetic garbling of words that we see here
immediately following NirviNNadhee. As noted earlier, there is also an
alternate version cited in the Gorakhpur Press edition of Srimad
Page 17 of 36
Bhagavatam. However, with some reflection, the version with the grabbling
of sounds, as we will see shortly, is very very touching.
The sounds following nirviNNadhee are “aham u ha” or उ as if
someone is just stammering away and does not know what to say. This
sequence of sounds is the garbling of the sounds उ in the Omkara
mantram, or “Om”. The compounding of + उ + = ॐ which signify
Vishnu, Shiva, and Brahma. As Uddhava begins to address Krishna as
Narayanam Narasakham, he is also trying to utter the Omkara sound (as in
Om namo NarayaNaaya) but is unable to do so. As he tries to say , which
signifies Vishnu, he gets choked and the sounds emanating get mixed up.
It is as if he is overcome by his immense grief.
He says that he feels the intense “heat” of the fire of this samsara, with the
impending departure of Krishna to Vaikunta. Finally, he surrenders. The full
commentary on this nama is given below.
http://www.ahobilavalli.org/vishnu_sahasra_namam_vol2.pdf
nAma 436. AnirviNNah
He who is never despondent.
a-nirviNNAya namah
1. SrI satyadevo vAsishTha derives the meaning starting from the
root vid - vicAraNe to discuss, to consider. SrI BhaTTar explains
this by indicating that bhagavAn does not become despondent
even though His expectations that we will resort to Him for our
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redemption are not fulfilled. He just goes on with a new creation
in the hope that we will meet His expectations in our next chance.
2. SrI V. V. RAmAnujan refers us to nammAzhvAr - SOmbAduip-
palluruvai ellAm paDarvitta vittA - periya tiruvantAdi 18.
3. SrI Sa~nkara gives the interpretation that He is never
despondent because He has no wishes that are not fulfilled. The
term a-nirvedah is also used to explain this nAma - One who is not
despondent or in despair.
4. The dharma cakram writer points out that just as the heart
ceaselessly keeps beating in order to keep us alive but takes rest
constantly in between the beats and so never gets tired,
bhagavAn ceaselessly creates this world and rests also
continuously in between and never gets tired. If we do our karma-
s with a sattvic attitude we also will never get despondent, but if
we do our karma-s either with the rAjasic or tAmasic disposition,
we will get easily depressed. This is the lesson we should take
from this nAma.
Each one of us should at least keep repeating the last line of this beautiful
verse describing the surrender of Uddhava.
Om NaaraayaNam Narasakham sharaNam prapadye! Om, I surrender
to Narayana, the dear friend of all humans.
I wish, someday, someone with a beautiful and melodious voice will sing this verse in a memorable fashion.
Very sincerely V. Laxmanan
April 29, 2012
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Canto 11: General History Chapter 7: ord a nstructs ddhava
Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 11.7.18
http://srimadbhagavatam.com/11/7/en
tasmād bhavantam anavadyam ananta-pāra
sarva-jñam īśvaram aku ha-viku ha-dhi yam
nirvi a-dhīr aham u he v inābhitapto
nārāya a nara-sakha śara a prapadye
SYNONYMS
tasmāt — therefore; bhavantam — unto You; anavadyam — the perfect; ananta-
pāram — unlimited; sarva jñam — omniscient; īśvaram — Personality of
Godhead; aku ha — undisturbed by any force; viku ha — the spiritual kingdom
aiku ha; dhi yam — whose personal abode; nirvi a — feeling renounced;
dhī — my mind; aham — I; u he — O (Lord); v ina — by material distress;
abhitapta — tormented; nārāya am — unto Lord ārāya a; nara-sakham — the
friend of the infinitesimal living entity; śara am prapadye — I approach to take
shelter.
TRANSLATION
Therefore, O Lord, feeling weary of material life and tormented by its distresses, I
now surrender unto You because You are the perfect master. You are the
unlimited, all-knowing Supreme Personality of Godhead, whose spiritual abode in
aiku ha is free from all disturbances. In fact, You are known as ārāya a, the
true friend of all living beings.
PURPORT
No one can claim to be a self-made man, because everyone works with the body
and mind awarded by material nature. By the laws of nature there is always anxiety
in material existence, and terrible tragedies periodically harass the conditioned
souls. Here Uddhava points out that only Śrī K a, the Personality of Godhead, is
a proper master, friend and shelter for the conditioned souls. We may be attracted
by the good qualities of a particular man or demigod, but we may later discover
discrepancies in that person's behavior. Therefore K a is described as
anavadyam. There are no discrepancies in the personal conduct or character of the
Personality of Godhead; He is eternally faultless.
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We may faithfully serve a master, father or demigod, but when it is time for us to
receive our reward for faithful service, the master may die. Therefore Lord K a
is here described as ananta-pāram, which indicates that He is not limited by time or
space. The word anta indicates the termination of time, and pāra indicates a spatial
termination; therefore ananta-pāram means that Lord K a is not limited by time
or space and thus will always dutifully reward His faithful servants.
If we serve someone other than the Personality of Godhead, our so-called master
may forget our service or become ungrateful. Therefore Lord K a is described
here as sarva-jñam, omniscient. He can never forget the service of His devotee, and
therefore He is never ungrateful. In fact, it is said that Lord K a does not
remember the faults of His devotees but only the sincere service they have
rendered.
A further disadvantage in serving anyone besides K a is that when we are in
danger our master may not be able to protect us. If we take shelter of our nation,
that nation may be destroyed in war. If we take shelter of our family, they may also
die. And as described in the Vedic literature, even the demigods are sometimes
defeated by the demons. But since Lord K a is described here as īśvara, or the
supreme controller, there is no danger of His being overcome or even impeded by
any other power. Thus Lord K a's promise of protection to His devotee is
eternally valid.
If we do not serve the Personality of Godhead, we will not know the ultimate result
of our service. But here Lord K a is described as aku ha-viku ha-dhi yam.
Lord K a has an eternal abode called aiku ha, and that abode is never
disturbed by anything. The faithful servants of Lord K a will certainly go back to
Godhead, back home, for an eternal life of bliss and knowledge in the personal
abode of the Lord. However, since even the demigods, and what to speak of
insignificant human beings, are subject sooner or later to annihilation, what
ultimate benefit can be derived from serving them?
Uddhava describes his personal situation as nirvi a-dhī and
v inā hitapta . n other ords Śrī Uddhava states that he is exhausted and
discouraged by the contradictions and anguish of material life. He has been
forced, therefore, to become humble and surrender to the lotus feet of a,
the personal friend of every living entity.
In the material world a great man does not have time for insignificant men. But
although the Lord is the greatest person, He sits in the heart of every living entity;
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thus He is the most merciful. Lord K a is the ultimate shelter of even āra, or
the Lord's puru a expansion who creates the material world. The living entity is
called nara, and the source of his material situation is āra, or Mahā- i u.
The word nārāya a indicates that even Mahā- i u finds His shelter in K a, who
is certainly supreme. Although our consciousness is presently contaminated by
sinful propensities, if we follow the example of Śrī Uddhava and take shelter of the
Supreme Personality of Godhead, K a, everything can be rectified. Taking
shelter of K a means taking shelter of devotional service to K a and obeying
Him. Lord K a demands this in Bhagavad-gītā, and if we comply with the order
of the Lord our life can become fully auspicious and successful. Sooner than we
expect, we may, by K a's mercy, enter the kingdom of God for an eternal life of
bliss and knowledge.
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The Rishis of NaimisharaNya Pose their Questions to Sootha Maharshi
The story of Creation, and all the glories of the Lord, as told in the Srimad
Bhagavatam is narrated in three ways: as the conversation between the
sages of NaimisharaNya and Sootha Maharishi, as the conversation
between the sage Maithreya and Vidura, and as the conversation between
Uddhava and Krishna, or Bhagavan, when the latter was preparing to
return to Vaikunta. The conversation between Uddhava and Krishna, found
in Canto 11 is also called Uddhava Gita. It starts with chapter 6, where
preparations to return to Vaikunta is described (Brahma,Shiva, and other
celestials visit Krishna and urge the return to Vaikunta) leading to
Uddhava’s surrender in chapter 7 (and plea to take him also to Vaikunta)
and finishing of the divine instructions in chapter 29 with Uddhava being
told to travel to Bhadarika ashram and spend his remaining days there. The
last two chapters of Canto 11 describe the perishing of the Yadu dynasty
(chapter 30) and finally Krishna’s return (chapter 31).
This is the broad outline for our story of creation, which is really part of the
original instructions to Uddhava. However, the sage Maithreya also heard
what Uddhava heard and this sage was instructed to reveal the same to
Vidura. The entire Srimad Bhagavatam was composed by Vyasa and
taught to his son Shuka who then instructed Parikshit as he was preparing
to die (he had seven days to live). The sage Sootha Mahrishi was present
in the audience and heard Shukaacarya’s narration. He then retold the
story to the sages of NaimisharaNya. Thus, the whole Srimad
Bhagavatam, the original composition of Veda Vyasa, which reveals
Bhagavan’s teachings to Uddhava, is weaved in an interesting way through
these three different interweaving narrations.
Hence, we begin our story by first recalling the questions posed by the
rishis of NaimisharaNya and slowly lead up the “nitty-gritty” of the creation
story revealed in Canto 3 (pre-Brahma creation in chapter 5 and Brahma’s
appearance and subsequent expansion of creation starting with chapter 8).
Page 23 of 36
NaimeshE nimishakshetrE rishayah Shaunakaadayaahaa l
Satram swargaaya lokaaya sahasra-samam-aasata ll 1.1.4 ll SB
Ta ekadaa tu munayah praatar huta-hutaagnayahaa l
Satkrutam sootham aaseenam prapacchur idam aadaraat ll 1.1.5 ll SB
These two slokas provide the actual introduction to the story. The first three
slokas prior to these are the MangalacaraNam slokas and we would be
remiss if we do not chant them, even if we do not discuss them fully. The
MangalacaraNam slokas themselves have a very profound and deep
meaning and the reader should consult other acaryas like the widely
available writings of Srila Prabhupada, in English, on this most divine topic.
More recently, there have been other exponents of Srimad Bhagavatam.
Some of these narrations are available in audio-video format from various
sources. Let us read the mangalacaraNa slokas and meditate on them.
MangalaacaraNam
Janmaadyasya yatOnvayaat itaratah caarthEshvadhijnah swaraath l Tene Brahma hrudaa ya aadhi kavayE Muhyanti yat soorayahaa ll TejO vaari mrudaam yathaa vinimayO Yatra trisargOmrushaa l Dhaamnaa swena sadaa nirasta kuhakam Satyam Param dheemahi ll 1.1.1 ll Dharmah projjhita kaitavOtra paramO nirmatsaraaNaam sataam l vedyam vaastavam atra vastu shivadam taapatrayOn-moolanam ll
Sreemad Bhagavate Mahamuni krute Kim vaa parair eeshwarahaa l
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Sadyo hrud avarudyatEtra krutibhi Shushroobhis-tat-kshaNaat ll 1.1.2 ll
Nigama kalpatarOr galitam phalam Shuka mukhaad-amruta drava samyutam l pibata Bhagavatam rasam aalayam MuhurahO rasikaah bhuvi bhaavukaahaa ll 1.1.3 ll Notice that the first two slokas are eight lines, instead of usual 4 or 2 lines.
They can be reduced to four line versions, if we wish, by compressing
them. I have highlighted some of the key thoughts in blue and bolded them.
Very briefly, the first verse ends with “Satyam Param Dheemahi”, let us
meditate on that Absolute Truth. The second verse says “TaapatrayOn-
moolanam” that is the complete uprooting and eradication of the three tyes
of suffering that we experience in this life (aadhyaatmika, imposed upon
oneself by the self, adhibhautika, imposed by other living beings,
adhidaivika, imposed by divine and celestial forces – or what is known as
God made calamities). It also says, “kim vaa paraair eeshwarah”, why does
one have to feel anymore that Eeshawara (the Supreme Being) is separate
and different from us. Why? “Sadyo hrud avarudyate atra” right here, He
can be immediately grabbed and imprisoned within the heart (like Mother
Yashoda was able to grab baby Krishna and tie Him up) of any devotee
with this Srimad Bhagavata Purana that has been composed by this great
Muni (sage), Vyasa.
The third verse says, “Shuka mukhaat pibata Bhagavatam”. They say that
a fruit that has been first tasted by a parrot tastes even sweeter. In the
same way, we are hearing this Bhagavatam from Shukaacarya, after he
had tasted it first (when Vyasa first taught him). Let us taste the sweet and
divine nectar of this Bhagavatam, over and over, here on this earth. So
long lives this and this give life to us – all of us whose minds are tuned to
relish it and whose hearts are filled with the emotions to drown in it.
Page 25 of 36
Returning now to the rishis of Naimsha aranya (a great forest, supposed to
be in the middle of the Indian peninsula, now what we call Andhra
Pradesh), they were engaged in the performance of a huge yajna. It would
take thousands of years to complete, yet they were engaged in performing
it (knowing fully well that they would not see its completion, or benefit from
the fruits of performing this great yajnam). Then, one day – ekada – this
simple word usually introduces something extremely auspicious, like once
upon a time in English – after they had finished their morning ablutions and
made their offerings to the fire, they saw Sootha Mahrishi, requested him to
accept an exalted seat and asked him, as follows, with great reverence.
“O great sage, you have heard and studied all the puranas, all the histories.
You know them all. So, please tell us something that is the highest good
(shreyas, verse 9), that which will please the soul itself (yena aatma
praseedati, verse 11). We, born in this Kaliyuga, have limited lifetimes, we
are extremely dull (mandaah), with a very dull-headed mind (manda-
matyahaa), we are extremely unfortunate (manda-bhagyaah), and
extremely tormented in every way (verse 10).”
“There is a lot that we have to do, and a lot more to hear. So, please tell us
something that will please our very soul – yena aatma praseedati – we are
now overcome with intense devotion (shradda-dhaana-naam broohi nah).
So, tell us about Bhagavan, who was incarnate as the son of Devaki and
Vasudeva. He chose to do so at His own Will. All of His incarnations are to
bring lasting good and prosperity (kshemaaya) to all beings (bhootaanaam
ca bhavaaya ca).” The pleading of the sages (rishis) continues and ends
with the following:
Broohi YogEshwarE KrishnE BrahmaNyE dharma-varmaNi l
Swaam-kaashtthaam adhunopete dharmah kam sharaNam gatah ll1.1.23ll
“Where is dharma now, and where has dharma taken refuge? We know
that Krishna has now returned to His own Abode (swaam kaashtthaam
upete). He is the Master of all the yogas (Yogeshwara), He is the Absolute
Brahman He is the one who always follows the path (vartmaNi) of dharma
Page 26 of 36
and establishes dharma and protects dharma.” The Hindi translation from
the Gorakhpur Press adds, “He is the Protector of dharma, dharma-
rakshak, the one who is fond of the Brahmins, BrahmaNa-bhakta, who
uphold dharam, and He is Yogeshwara.”
Thus ends chapter 1, Canto 1 of the Srimad Bhagavatam.
Sootha Maharshi then responds to the rishis and their plea. This is the topic
of chapter 2 after which he describes and briefly enumerates 22
incarnations of Bhagavan in chapter 3,which ends as follows and provides
the answer to the last and most pregnant question raised by the rishis at
the end of chapter 1.
“In Kaliyuga, with the enveloping of the darkness in the form of ignorance,
the radiant sun, in the form of Srimad Bhagavatam, has risen to combat it.
When this Bhagavatam was being sung, recited, glorified by Shukaacarya,
on the banks of the Ganga, and told lovingly (literally feeding it into his
ears, like a mother feeds a baby) to Maharaja Parikshit, I was blessed to be
in his presence. I received his anugraham (divine consent) to be seated
there and listened to him. And so, I will now tell you all the same (feed into
your ears in the same way, shraavayishyaami), without any tampering
changes just as I heard (yathaadheetam) and to the best of my
recollections (yathaa mati).
Kalau nastthadrushaam esha puraNorkOdhunO-dithah l
Tatra keertayatO vipraa viprarshEr bhooritejasah ll 1.3.44 ll
Aham caadhyagamam tatra nivishttas-tadanu-grahaat l
SOham vah shraavayishaami yathaadheetam yathaamati ll 1.3.45 ll
And, thus ends chapter 3 of Canto 1 of the Srimad Bhagavatam.
There are many beautiful and extremely devotional verses in the chapters
that have been very briefly summarized here to pave a quick passage to
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the story of creation. One sloka is worth recalling, however, since it
captures the most glorious message of Srimad Bhagavatam.
After enumerating 22 incarnations, starting with the first incarnation as
Purusha (not the Matsya avataram, as in the popular list of ten, example in
verse 24 of Venkatesa Suprabhatam, Meenaakrute Kamato Kola Nrusimha
VarNin) and ending with Kalki, Sootha says, “O rishis, this is by no means
the full list. There are innumerable incarnations of Sri Hari that we cannot
even count, just like thousands upon thousands of tiny streams flow out a
might lake. All the great rishis, all the great humans, all of the great
celestials, all the sons of Manu, all the prajapatis (the progenitors of
mankind) and all those with great prowess, all of them, they are all but
amshas (minute fragments) of Sri Hari alone.” (verses 26 and 27). Then he
concludes as follows.
Ete caamsha kalaah Pumsaahaa KrishNas tu Bhagvam swayam l
Indraari vyaakulam lokam mrudyanti yuge yuge ll 1.3.28 ll
All of the incarnations mentioned are a small amsha of the Supreme Being
(Pumsahaa, of the Pumaan or Purusha). They are like small rays. But
Krishna is Bhagavan Himself. He manifests Himself in yuga after yuga, in
this world, when the enemies (ari) of Indra, the king of the gods (i.e., when
evil, demoniac, forces), torment this world. He then arrives to protect all the
good beings. The story of these incarnations and manifestations is most
secret and difficult to understand. But those try to, morning and evenings,
each day, day after day, will be relieved of all their sorrows.
Krishnas tu Bhagavaan swyam… This is the most profound statement of
the Srimad Bhagavatam. Krishna is Bhagavan Himself. He is not an
incarnation, which represents a small fragment (amsha kalaah). He is
Bhagavan swayam, Bhagavan Himself. Uddhava said, “NarayaNam
Narasakham sharaNam prapadye” when he surrendered to the same
Krishna. So, Hari, Narayana, Krishna all used here, even Vaikuntanaathaa
(Canto 8, chapter 5), are all clearly names of the same Supreme Being.
Page 28 of 36
Kakudmi and Revati Story Confirms the 28
th Kaliyuga Sankalpam statement
Dear All:
In a recent email on the topic of the Cosmology Lessons from Krishna's teachings
in chapter 8 of the Gita, I had mentioned the story of King Kakudmi's trip to
Brahmaloka and its humorous rationalization attempts in terms of Einstein’s
theory of relativity.
Now, I have been able to locate the exact reference to that story in Srimad
Bhagavatam. The story is found in Canto 9, chapter 3, verses 29 to 36, where
Shukaacarya is describing different lineages and dynasties starting with the first
Manu.
Here we also find confirmation for the count of "ashtavimshati tame Kaliyuge" in
the ‘sankalpam’ recited when we do various poojas. In the ‘sankalpam’ we are
merely humbly recalling our place in the cosmic order by recalling the year in
Brahma’s lifetime (dwiteeya paraardhe), the day of Brahma (kalpa, shewtavaraha
kalpe), the reigning manu in that kalpa (Vaivaswata manvantare), the yuga in
which we live during that reign (ashtavimshati tame Kaliyuge) and so on to the
exact date obtained from our familiar calendar.
This is about why we say “ashtavimshati tame Kaliyuge”. This is the first time I
have come across some kind of a justification for this statement.
Ashta means eight and vimshati means 20 and so ashtavimshati means 28. Hence,
the statement "Ashtavimshati tame Kaliyuge" means that we are in the 28th
Kaliyuga during the reign of our Manu - who is named as Vaivaswata Manu -
being descended from Visvaswan, the sun god.
Canto 9, chapter 1, begins with the question posed by King Parikshit to
Shukaacarya where he requests the sage to tell him more about our Manu. In the
previous day, or kalpa, of Brahma (in each kalpa there are 14 Manus), it is stated
that our Manu was born as a Rajarshi named Satyavrata. It is also mentioned that
he was born in Dravida desham (Canto 9, chapter 1, verse 2).
He is called Dravideshwara by Parikshit. It is this Rajarshi (royal sage) who is
Page 29 of 36
now our Manu and is named Vaiswasvata. He was reborn in the NEXT kalpa
of Brahma (i.e., our present kalpa). Parikshit wants to know more about this
Manu, the past, present, and future.
The narration continues through chapter 3 of Canto 9, with the listing of the names
of various generations of descendants. Finally, we find the story of the King
Kakudmi, a descendant in the lineage of our Manu. Kakudmi was descended
immediately from King Sharyati. Kakudmi's daughter Revati was named after her
grandfather who was called Revat. (I recall this name Revat in use even today,
especially in North India.)
Now Shukaacarya tells the story of Revati, who was incredibly beautiful. (Of
course, even today, many baby girls are named Revati. There is also a nakshatram
named Revati, the last one in the list of 27 nakshatrams. May be that is all related
to this story.)
There is a reason why Revati's story is being told, as we will see shortly. Revati is
an important personality. Her father Kakudmi wanted a suitable match for her and
decided to visit Brahmaloka and seek the advise of Brahma himself. Shukaacarya
also points out that in those times (it was Kruta yuga then) there was no problem
with such travel and it could be accomplished very easily.
Kakudmi went with his daughter Revati to Brahmaloka. When he reached
Brahmaloka, there was a big celebration going on with a lot of heavenly music and
dancing - as we say Gandharva gaanam - but this was really the Gandharvas
singing and dancing. Hence, Kakudmi could not talk to Brahma immediately and
had to wait for a while - sthiOlabdha-kshaNah kshaNam, verse 30.
The exact term used is "kshNam" which usually means a very small time duration.
Alabdha-kshaNah means not able to get a "kshaNa" for audience with Brahma.
SthiOlabdhakshah means Kakudmi waited for a "kshaNam" since he could not
attract Brahma's attention immediately (in spite of the incredibly beautiful Revati
being with him! )
When Brahma finally turned to Kakudmi and heard his request, Brahma smiled
(verse 31) and spoke, as follows. It is actually very interesting what Brahma says.
"O King, all those suitors who you had wished for in your heart (hrudi ye
krutaahaa) have already died (literally 'tied up' by time, or death, niruddhaah te
kaalena). Not only do we not hear about their sons (putraah), grandsons
(pautra), or great grandsons (naptru) - remember Vyaasam Vashishta
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naptaaram from Vishnu Sahasranamam, meaning Vyasa, the great grandson of
Vashishta - we do not even hear anymore about their gotras." (verse 32).
Then Brahma adds, "A time duration of tri-nava, three times nine, i.e., twenty-
seven, Chaturyugas have now elapsed. So, O King, go now and find the mighty
Baladeva, who is an amshaavatara of the Supreme - devadevaamshO BaladevO
Mahaabalahaa" (verse 33).
Brahma continues, "Give this kanyaratnam (gem of a daughter) of yours in
marriage to that great Divine among men (Naradevaaya). He is now on earth, along
with Bhagavan to reduce the burden of Mother earth." (verse 34).
In the next sloka, Shukaacarya says that the Punya-shravaNa-kirtanah (i.e., the
hearing of whose glories and the singing of whose glories are purifying) Bhagavan
has now incarnated. Kakudmi touches the feet of Brahma and returns to his
kingdom but everyone had scattered away. He then found Balarama and offered his
daughter Revati in marriage.
In summary, King Kakudmi was born in the first Chaturyuga, when it was still
Kruta yuga, the first of the four yugas. He traveled to Brahmaloka and waited there
for a "kshaNam". Such travel could be easily accomplished in that yuga. But, 27
Chaturyugas had elapsed in the "kshaNam" that Kakudmi spent in Brahmaloka to
speak with Brahma. This means that when Kakudmi returned it was the 28th
Chaturyuga and since Balarama and Krishna were present, it was the Dwaapara
yuga of that Chaturyuga.
This also means that Krishna was present in the 28th Dwaaparayuga of our
Vaivaswata Manu. This also confirms the yuga count in our sankalpam recitation.
The most amazing statement here made by Brahma is, however, that even gotras
of the suitors who Kakudmi had considered for his daughter were no longer
existent when he returned to earth.
As I had noted in an earlier email, the connection between our currently used
"Western" calendar and our notions of cosmic timescales is made via the
Panchangam (see http://www.scribd.com/doc/89443432/Cosmology-Lessons-
from-The-Bhagavad-Gita ).
Great seers will arrive when it is time to change the details in the sankalpam - such
as the count of the yugas, or the name of the manu, or the name of the kalpa of
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Brahma in which we live, see http://www.indiaheritage.org/rendez/article1.htm.
Finally, parents who are worried about long delays in getting daughters married
can take heart from this story. Revati's marriage was delayed for an incredibly long
time of 27 Chaturyugas. Ultimately, she was married to Balarama. It may all be for
the very good, that we do not fully comprehend. No wonder, they say, marriages
are made in heaven, or Brahmaloka.
Very sincerely
V. Laxmanan
April 29, 2012
ow, let’s think about the statement of “ksha am” here. Brahma’s daytime lasts
for 1000 Chaturyugas and Brahma tells Kakudmi that 27 Chaturyugas have elapsed
since he arrived. That means 27/1000 = 0.027 of Brahma’s day has passed. This is
the meaning of “ksha am” in Brahmaloka. Using the same divisions of the day we
use (12 hours of daytime, 60 minutes per hour), we can calculate 0.027 of
Brahma’s day equals 19.44 minutes, or about 20 minutes, of Brahma’s day had
elapsed. So, Kakudmi did wait for a significant time, even by Brahma’s standards.
These kind of stories got popular after Einstein’s theory of relativity – the twin
paradox as it is called. The traveling twin returned and found that the stay-at-home
twin had aged – presumably because the clock had slowed down for the traveling
twin. If t’ is the clock time for the traveling twin and t for the stay-at-home twin,
Einstein’s theory gives the relation for their times as t’ = λt where λ = √1 – (U2/c
2).
Here c is the speed of light and U is the speed at which the traveling twin/clock is
moving. The time difference shown by the two clocks can be calculated and was
done by Einstein in his famous 1905 paper. t’ = λt + t – t = t – (1 – λ)t. Yes,
Einstein takes us through these steps of adding and subtracting t in the equation for
t’. Then he uses the binomial approximation λ ≈ 1 – ½ (U2/c
2) which restricts us to
small values of U/c. Hence, Einstein concludes that t’ ≈ t - ½ (U2/c
2)t which means
the clock for the traveling twin has slowed by ½ (U2/c
2)t, to a first approximation.
The higher the value of U, the bigger will be the time difference. Also, the higher
the value of t, the bigger will be the time difference. So, to conclude Einstein says
in his 1905 paper, all we need is two identical clocks. Just place one on the
South Pole and the other on the equator. Let them keep ticking to test his
theory of relativity! Unfortunately, this simple and very direct test has NOT
yet been made. t ould e the most eloquent test of the “relativity”of time.
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Why did Brahma Laugh?
Why do gotras disappear?
Dear All:
In the story about Kakudmi and Revati from Srimad Bhagavatam and their trip to
Brahmalokam, it was stated that:
a. Brahma pointed out that 27 Chaturyugas had elapsed since Kakudmi came to
visit him.
b. Brahma laughed when Kakudmi sought his advise about a suitable groom
for his daughter Revati.
c. Brahma said, “….even the gotras (of the suitors Kakudmi had in mind) do
not exist anymore.”
Why did Brahma laugh? Why did even the "gotras" of the potential grooms for
Revati disappear? This too can be understood in terms of the Cosmology Lessons
from chapter 8.
As we have learnt already, Brahma's daytime lasts for 1000 Chaturyugas with 14
Manus having lordship during this time. Hence, the rule of each Manu lasts for
1000/14 = 71 + (6/14) Chaturyugas. So, one Manvantara (period of one Manu)
lasts for about 71.5 Chaturyugas. With each new Manu, there is a new Indra and
also new devatas and the saptarishis also change. This is mentioned in Canto 8 in
different places (chapters 1, 8, and 13), in bits and pieces, by Shukaacarya. I have
summarized this below.
1. In Canto 8, chapter 1, verse 4, it is stated clearly that in the present kalpa
of Brahma, six Manus have already completed their reigns. He names
Swayambhu and adds others, meaning Swayambhu was first Manu. Then
in verse 20, he says that Swarocisha was the second Manu. The third
Manu was Uttama (verse 23). The fourth Manu was Taamasa (verse 27).
In between he is providing some details. Then the story of Gajendra is
narrated. After the Gajendra story, in chapter 5, the names of Manus are
again mentioned.
2. In Canto 8, chapter 5, the Raivata is mentioned as the fifth Manu (verse
2). The names of a few of the rishis are mentioned. Shukaacarya also
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says that Bhagavan created Vaikunta, at Mahalakshmi's request during
this Manvantara. Bhagavan was incarnated from the womb of Vikuntaa,
who was the wife of one of the Manvantara rishis named Shubra. Hence,
Bhagavan Himself was called Vaikunta, or Vaikuntanaatha, and He
created Vaikuntadhama (verse 5).
3. In verse 7, the name of the sixth Manu is given as Caakshusha.
Havishyamaan, Veerak, and others were the saptarishis.
4. Then in the same Canto 8, chapter 13, Shukaacarya talks about and lists
all the seven rishis for the present Manvantara. They are given as
Kashyapa, Atri, Vashishta, Vishwamitra, Gautama, Jamadagni and
Bharadwaja. (This might differ from what we recite during Gayatri
Japam. In what I was taught, the list goes as Atri, Bhrugu, Kutsa,
Vashishta, Gautama, Kashyapa, Angirasa rushyahaa.)
As we know, the names of gotras (family lineages) are tied to the rishis. When
creation begins, the daughters of the first Prajapatis (the Manus) are offered to the
rishis, hence we trace all of our family lineages to the rishis. (More later as we
learn about the story of creation.) The Bharadwaja gotram is one of the largest and
I often hear this mentioned when I attend various poojas and sankalpams are taken
by the families. Atreya gotra is another such large one. My own father and mother
belonged to these two gotrams, respectively.
When Brahma says gotrams themselves have vanished, it implies that there must
also have been a change of Manu during the time Kakudmi was in Brahmaloka,
although he was there for only 27 Chaturyugas. This is the only way to rationalize
this statement. The differences we see in the Gayatri japam, etc. are indicative also
this "disappearance" of the gotrams, at least in different parts of India.
Why did Brahma laugh? Kakudmi was in Brahmaloka for 27/1000 = 0.027 of
Brahma's day. If we divide this day into 12 hours and each hour into 60 minutes,
like we do with our own time frames, it can be shown that Kakudmi had spent
19.44 minutes, or about 20 minutes to round things off in Brahmaloka. That is a
significant time, although word used is "kshaNam" to describe it.
But, it looks like Kakudmi did not realize that he was in Brahmaloka for a very
LONG time - based on where he had come from. This is why Brahma laughed.
We don't have to invoke 20th century ideas like Einstein's theory of relativity to
understand this. It was Indian born astrophysicists like Narlikar who found it
appealing to attach the theory of relativity to this story. This story was being told
Page 34 of 36
for centuries before Newton, Einstein, or Narlikar. What this story tells us is that
humans, if they are transported to Brahmaloka, will simply "adjust" to that
environment.
What is "adjust"? This means our biological clocks will start ticking at a different
rate when we are in the appropriate lokas, just like we have to adjust our habits
depending on the place we live (when we get up, how we drive - cannot do what
we were doing in India - food habits, even prayer habits - there were hardly any
temples in the USA when I arrived here... and so on).
This same argument of biological clocks ticking at different times (if we travel at
or close to the speed of light) was made by relativity enthusiasts, without offering
any concrete experimental evidence. In the western world, this gave rise to the
famous twin paradox, in the 20th century, where the twin who traveled supposedly
came back from a space trip to find the stay-at-home twin had aged and was
enjoying time with the grandchildren! There is no proof this will happen. It was
also just fun speculation based on the firm belief that Einstein's math is correct.
Just like we mention Kakudmi and Revati's trip to Brahmaloka.
I can read Kakudmi's story today as a layperson, without knowing anything about
Einstein and his relativity. What do I get from that? First, I can travel to these
places, if I were born in that yuga. Interesting, isn't it? Second, it means "time", as I
understand, is not the same in our loka and in Brahmaloka. Why do we need a
theory, any scientific theory, to understand this?
All the rest of the psuedo-science is just intellectually pleasing. It is no different
from what Krishna warns us about the Vedas in chapter 2, verses 42 to 46, which
precede the famous KarmaNyeva adhikaras te. Krishna tells us that people tend to
get deluded by the flowery language of the Vedas and derive pleasure from
forcefully expressing themselves by citing the authority of the Vedas (verse 42,
pushpitaam vaacam, vedavaadarataah). Krishna tells us that one has to be careful
about such extreme attachments, since they takes us away from the ideal - do your
duties (karmas) without any attachment to or claims on (that is what adhikara
means) the fruits of the labor.
The same goes for all the so-called scientific rationalizations of the story we find in
our puranas. When I talk about exoplanets, the speed of light, testing Maxwell's
speed of light equation, or Einstein relativity ideas near these planets, it only shows
how we can get all emotionally tied to our own understanding. We have to rise
above that.
Page 35 of 36
The Rasa-lila described in Canto 10, chapters 29 to 33, lasted for a night as long as
a night of Brahma. To me, that is the most significant statement of all from our
scriptures.
We do not have to go to Brahmaloka to experience Brahma's time or the 27
Chaturyugas like Kakudmi and Revati did. We can experience ALL of 1000
Chaturyugas - the time duration for Brahma's night - right here on earth - in
Vrindavana, or Vraja bhoomi - with Krishna present. Did the Rasa-lila actually last
for 4.3 billion years? Or, did it last for just one night?
The MarkaNdeya story says that the great rishi experienced Pralaya (the
dissolution at the end of Brahma's lifetime), suffered tremendously as he was being
tossed around in the waters of Pralaya, and then saw baby Krishna in the Vataparta
shaayee form (lying on the leaf of a banyan tree or a fig leaf). Then everything just
disappeared and he returned to his ashrama and all was the same as before, as if
nothing had happened. The same with Rasa-lila experience.
These are stories but they are also humble attempts to tell us about the Divine.
When great seers and realized souls came back (like Buddha did in recent times)
and want to share their experience, and that knowledge that has no comparison
(jnaanam adwayam), that deep and essential principle and philosophy (tatvam),
they try hard to compose words and utter some sounds so that they can describe
what they learned during their meditations. And the sounds that emanate from their
mouths are "Brahma (short vowel), Paramaatma, Bhagavan..." These are just our
limited attempts, as stated eloquently at the start of the Bhagavatam narration.
Vadanti tat tadvidah tatvam yajjnaanam adwayam l
Brahmeti Paramaatmeti Bhagavan iti shabdyate ll 1.2.11 ll SB
Shabdyate means trying to make a sound. We also encounter the same in the final
verses of Vishnu Sahasranamam (samkeetrya Narayana "shabda" maatram vimukta
dhuhkhaa sukhino bhavanti). When Uddhava finally surrenders, he concludes with
Naryanam Narasakham sharaNam prapadye. The He received Divine knowledge
from Bhagavan Himself. This is the ultimate purpose.
It can also happen in a temple here on earth - through the arca vigraham (statues
that we worship, I try to avoid use of the term "idol" which in the English language
is a derogatroy one - ok, my annual complaint about this is over now!) - like we
find from the message received by Ramanujaacarya through Thirukkatchi Nambi.
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Varadaraja Perumal would talk to Nambi while enjoying the chamara seva (when
the fan, or chamaram, is waved) during the poojas (Thirumanjanam) and responded
to Ramanujaacarya's questions.
Very sincerely
V. Laxmanan
April 30, 2012
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