Chapter 5 – Creation of the Universe (Dialogue between Nārada and Brahmā)

Nārada said:

1.) Oh God of gods (Brahmā)! Oh Creator of all creatures! Oh the ancestor of all beings [one who is born before all]! I bow to you. Please explain to me in detail the knowledge which leads to the thorough realization of the true nature of the Self (Ātman).

2.) Oh Lord! Please tell me factually what it is that manifests itself in this form of this universe. What is the support of it all? From what it has been created? Into what is it merged or withdrawn? In whose power does it lie? Of what does it consist (whether of itself or as an effect of some cause)?

3.) You surely know all this; for you are the lord of that which has come to be, that which is still to come, and that which is coming into existence (knower of the past, present, & future of all). Like a fruit of the emblic myrobalan (āmalaka) on the palm of one’s hand, the universe is within the range of your knowledge.

4.) What is the source of your special knowledge and by whom are you supported? To what power do you owe your allegiance, and what is your essential nature? Single-handed you create all beings (living & non-living) out of the five elements (earth, water, fire, air & space) by dint of your own Māyā (wonderful creative energy)!

5.) You Yourself manifest and sustain all these worlds and beings by Your own Self, never being diminished or overcome in the process. Drawing upon Your own inherent energy, You effortlessly bring forth this creation—just as a spider spins a web from within itself, without strain or exhaustion.

6.) Of all that is known through a certain name, form and qualities, in this world, O lord, I know of nothing, animate or inanimate, high, low or mediocre, which has its source in anything other than you.

7.) By the fact that even you (the supreme Ruler of all) practised austere penance with great concentration of mind, you bewilder us and lead us to suspect that there is someone higher than you (whom did you meditate on to get this power?).

8.) Oh Omniscient Master of all! Please explain to me who is asking you this, so that I may understand the truth (of this creation and the glory of that all powerful God who energised you to do this work) as explained by you.

Brahmā said:

9.) Laudable is this inquiry of yours, dear child, who is full of compassion to all beings; for you have thereby urged me to reveal the Lord’s glory.

10.) It is not untrue of what you have (think and) spoken about me, my son. For, until one has come to know Him who is even greater than me, all this greatness appears as belonging to me.

11.) I shed light on (i.e. manifest) the universe which has already been lightened by Him by His lustre, just as the Sun, the fire, the Moon, constellations, planets and stars shine due to His splendour.

12.) 1 bow to the same Bhagavān Vāsudeva and meditate on Him. Deluded by His Māyā, which is so difficult to conquer, people (like you) speak of me as the father of the universe.

13.) Nay, bewildered by that Māyā, fools vauntingly speak of the body as their self (“I am this body”) and of all that belongs to it (relationships, objects, etc.) as ‘mine’, although this Māyā is too shy even to stand the Lord’s look. 

14.) In reality, O divine sage, there is no substance other than Bhagavān Vāsudeva—neither the elements (earth, water, fire, air, ether), nor Karma (destiny), nor Time (Kāla), nor Swabhāva (guṇas), nor the individual Soul (Jīva).

15.) All the Vedas ultimately speak of Nārāyaṇa (implying the omniscience etc., mentioned in Śāstrayonitva of the Brahma-sūtra, and others as he is the Supreme). Gods are born out of Nārāyaṇa’s cosmic body (and hence are dependent on His energy). The worlds such as heaven (svarga and other realms) are the limbs of Nārāyaṇa. All sacrificial acts are for the propitiation of Nārāyaṇa alone.

16.) Nārāyaṇa is the ultimate object of all Yoga (breath control, concentration of mind, etc.); all austere penance is intended to propitiate Nārāyaṇa. All wisdom is directed towards Nārāyaṇa, and all paths lead to Nārāyaṇa (all types of Yogas & philosophical school of thoughts leads us to the same goal, who is Nārāyaṇa).

17.) Being directed by the glance of Nārāyaṇa who is the Soul of all (who is the Antaryāmin), the Seer, the Controller, the Changeless one, I who am created by him, and encouraged by His glance, I create this universe which is his creative activity (Brahmā creates this creation guided by Nārāyaṇa’s power).

18.) The Lord is infinite and beyond the three Guṇas (modes of Prakṛti); it is His Māyā that has assumed these three Guṇas—Sattva, Rajas and Tamas—for the purpose of creation, preservation and destruction (of the universe).

19.) Through the agency of the elements {matter (dravya), knowledge (jñāna), and action (kriyā) in relation to the world}, the senses (of both knowledge & action), and the gods presiding over the senses, these Guṇas (sattva, rajas, tamas seems to) binds the individual soul due to the power of Māyā (and forgetfulness of it’s true nature), though ever free in essence (the inherently free and pure Self / Puruṣa), with the consciousness that he is the physical body, the senses and the mind {as the creator (kartā), the cause (kāraṇa), and result (kārya), due to this attachment an illusion is created — as if the Self / Puruṣa is bound like the jīva (individual soul), though in reality, it is ever free}.

Special Note – The Guṇas– the fundamental modes of material nature, namely sattva (goodness, harmony), rajas (passion, activity), and tamas (inertia, ignorance) – act as the very foundation for all aspects of our perceived reality. They are the underlying principles governing cause and effect (kārya-kāraṇa-kartṛtve), the sense of being an active agent (kartṛtve), the manifestation of material substances (dravya), the capacity for knowledge and perception (jñāna), and the engagement in actions (kriyāśrayāḥ).

These subtle yet powerful forces perpetually bind (badhnanti nityadā) the Puruṣa– the pure, conscious Self, which is inherently free (muktaṃ). This binding occurs because the Puruṣa, in its entanglement with Māyā (the illusory energy), identifies with the activities and transformations of the guṇas.

The term māyinaṃ here is particularly significant. It highlights the illusory nature of this binding. The true Self is eternally free and untouched by the material world. However, due to the veiling power of Māyā, the Puruṣa mistakenly perceives itself as limited, as the doer of actions, and as subject to the consequences of those actions. This illusion arises from the misidentification with the ever-changing play of the gunas.

Spiritually, this verse serves as a profound reminder of our true nature and the source of our bondage. It points towards the understanding that our limitations and suffering stem not from our essential Self, but from our identification with the material realm and its inherent qualities. The path to liberation lies in discerning the Puruṣa from the guṇas and transcending the illusory grip of Māyā. By cultivating awareness and detachment, one can gradually disentangle the Self from the influence of the guṇas and realize its inherent freedom and eternal nature.

20.) That Supreme Being (Śrī Viṣṇu), who is beyond the grasp of the senses—is the true Lord of all beings, including myself (was created by Him). Though He transcends matter, He appears through the threefold guṇas (sattva, rajas, and tamas) and manifests in creation, yet always remains untouched by it. His movements and purposes are known only by His own will, not discernible by ordinary perception. To the awakened person, He reveals Himself as the ultimate inner guide and master of all paths.

21.) Intent upon becoming many (at the dawn of creation), the Lord of Māyā assumed at will (pressed into His service for the purpose of creation as a divine līlā) by His own Māyā (deluding potency), Time (Kāla), Karma (Cosmic action & Destiny of the Jīva’s) and Swabhāva (their innate disposition of Guṇas) that had already existed in a latent form in His being.

Special Note – At the dawn of creation, the Supreme Person, though complete and fulfilled in Himself, becomes intent upon manifesting multiplicity—not from any lack or need, but out of the desire to express His infinite potential and to offer souls the opportunity for experience, growth, and ultimately liberation. This desire to become many (“ekam bahu syām” – “Let Me become many”) is not a compulsion but a free act of divine will, a movement arising from bliss and play (ānanda and līlā). Being the Lord of Māyā (Māyeśa), He is never under the control of nature, time, or karma. Rather, these energies lie latent within Him—subtle, unmanifest, like a seed holding the potential of a great tree. When the Lord wills to create, He activates these dormant forces—Time (Kāla), which brings movement and sequence into being; Karma, which governs the destiny of individual souls based on their past impressions; and Svabhāva, the innate tendencies that shape each jīva’s nature and inclinations. These forces are not independent realities; they are expressions of His own Māyā-śakti—a divine, intelligent potency that can create illusion, separation, and variety, yet also carries the power to awaken the soul from that illusion. The Lord presses them into service, as a master employs His own tools, and begins the process of creation, sustaining, and guiding all beings—yet He Himself remains untouched, like the sky untouched by the clouds drifting across it. This verse reveals a vital spiritual truth: the entire cosmos is not an accident or random chaos, but a conscious manifestation, guided by divine will. Though Time, Karma, and Nature seem to bind us, they are ultimately instruments of the Lord, used both for veiling and unveiling. For the bound soul, they appear as chains; but for the awakened seeker, they become pathways to return to the Divine Source.

22.) By the influence of Time (Kāla), the interaction of the guṇas (sattva, rajas, tamas) begins to stir within the unmanifested material nature (mūla-prakṛti), leading to transformation (pariṇāma) in accordance with inherent tendencies. This dynamic activity gives rise to Karma (cosmic action & reaction). From this karma (cosmic action) emerges the mahat-tattva—the cosmic intelligence or great principle—activated and governed by the will of the Supreme Puruṣa, the Lord who oversees and directs creation. Though all these evolutes appear to unfold naturally, they are not independent; they move under the divine supervision of the Puruṣa (energised by God), who remains ever transcendent yet intimately involved in the process of creation.

Special Note –
Unmanifest (avyakta / pre-existing mūla-prakṛti) is inert on its own, Activated by Time (kāla), Empowered by the Lord (puruṣa) gives rise to the below process in creation. 

1. Time (Kāla) influences the previously inert and balanced guṇas in mūla-prakṛti. 
2. This causes vyatikara — disturbance, interaction among guṇas. 
3. This interaction produces pariṇāma — transformation or evolution. 
4. From this change, karma (cosmic action) is born. 
5. Then, from karma arises the mahat-tattva (cosmic intelligence). 
6. All this happens under the oversight of Puruṣa (God).

23.) From the transformation of the mahat-tattva, which is energized primarily by rajas (activity) and supported by sattva (illumination), there arises another evolute called—Ahaṅkāra, dominated by tamas (inertia and obscuration). This “Ahaṅkāra” becomes the foundation of the material ego, giving rise to the principles of substance (dravyā), knowledge (jñāna), and action (kriyā). These form the basis of all material diversity and function.

Special Note – 

1. This mahat-tattva is: Predominantly influenced by rajas, which drives activity and change. Supported by sattva, which imparts illumination and clarity, allowing for the rise of buddhi (intellect) and cosmic order.
2. From the transformation (pariṇāma) of the mahat-tattva arises: Ahaṅkāra, the sense of “I” — or ego — which identifies and appropriates.
3. From this ahaṅkāra evolve three key functional aspects, each connected to a different guṇa:
   A. Dravyā (substance) — linked to tamas, giving rise to the gross elements and objects. B. Jñāna (knowledge) — linked to sattva, resulting in the sense organs and the capacity to know.
   C. Kriyā (action) — linked to rajas, producing the organs of action and the forces of movement.

24.) This evolving principle of Ahaṅkāra (the sense of “I” as a separate doer) is said to manifest in threefold divisions, based on the influence of the guṇas: Vaikārika (born of sattva), Taijasa (born of rajas), and Tāmasa (born of tamas). From these arise the three functional powers in the material world: Jñāna-śakti (power of knowledge) from sattva, Kriyā-śakti (power of action) from rajas, and Dravya-śakti (power of matter/substance) from tamas. 

Special Note – 

1. This ahaṅkāra further divides into three types, based on which guṇa predominates: 

• Vaikārika — ego influenced by sattva-guṇa (purity, clarity) 
• Taijasa — ego influenced by rajas-guṇa (passion, dynamism) 
• Tāmasa — ego influenced by tamas-guṇa (inertia, ignorance)

2. From each of these three forms of ahaṅkāra arise three fundamental powers that govern the material world:

• From Vaikārika (sattva) arises Jñāna-śakti – the power of knowledge, which gives rise to the indriyas (senses of perception) and the devas (presiding deities of the senses). 
• From Taijasa (rajas) arises Kriyā-śakti – the power of action, giving rise to the organs of action and the active impulses in nature. 
• From Tāmasa (tamas) arises Dravya-śakti – the power of substance or matter, which generates the tanmātras (subtle elements) and ultimately the gross elements (mahābhūtas).

3. These three śaktis (powers) collectively account for: 

• The structure of perception and knowledge (jñāna), 
• The faculty of movement and agency (kriyā), 
• The existence of material forms and objects (dravya).

4. Together, they constitute the functional framework through which the jīva interacts with prakṛti, setting the stage for bondage, experience, and eventual liberation.

This verse describes how the ego is not just a psychological trait but a cosmic principle that divides itself to enable the functioning of the universe. Under divine supervision, the guṇas mold the ego into the vehicles of experience (knowledge), activity (action), and the material field (substance). While these powers seem to operate independently, they are all energized by the Supreme, who remains the true source behind even the illusion of individuality. For the spiritual seeker, recognizing this is key to transcending the ego and returning to one’s true identity as ātman, beyond the guṇas and egoic limitation.

25.) From the Tāmasa aspect of Ahaṅkāra, specifically from its transformation as bhūtādi (the subtle root of the elements), Ākāśa (space or ether) was produced. The inherent quality (guṇa) of this element is Śabda (sound), which becomes its identifying characteristic (liṅga). This sound functions as the subtle link between the seer (draṣṭṛ) and the seen (dṛśya)—consciousness and object—forming the basis of perception and relational existence.

Special Note – 

1. This tamasic ego transforms into bhūtādi, which is:

• The subtle root (ādi) of the bhūtas (gross elements),
• An unmanifest causal substratum of materiality.

2. From bhūtādi arises ākāśa (ether or space), the first gross element (mahābhūta).

• Ether is the most subtle among the five elements and the first to manifest.

3. The inherent quality (guṇa) of ākāśa is śabda (sound):

• This is the tanmātra (subtle property) that defines ether.
• Śabda is not just audible sound but the vibratory principle of communication and linkage.

4. Śabda functions as the liṅga (sign/marker):

• It is what makes ākāśa perceptible.
• It links the draṣṭṛ (seer, subject) and the dṛśya (seen, object).

5. Thus, ākāśa and śabda form the first bridge between consciousness and matter:

• Through sound, relationship, cognition, and perception become possible.
• This begins the unfolding of relational existence, where subject-object duality can be experienced.

This verse unveils the mystical genesis of space—not merely as a physical dimension, but as a sacred field where duality begins to unfold. Sound (śabda), the first perceivable quality, becomes the medium through which the soul begins to experience “otherness.” Yet, this entire manifestation is divinely orchestrated, allowing the soul to interact with creation and, eventually, follow the sound back to its source—the divine nāda (sound vibration) leading to transcendence. Thus, even space and sound serve the soul’s spiritual journey when rightly understood.

26.) From the transformation of Ākāśa (ether) emerged Vāyu (air), which carries an additional quality: Sparśa (touch), alongside Śabda (sound) inherited from ether. This air element is endowed with vital energies such as prāṇa (life-force), ojas (vital essence), saha (endurance), and bala (strength)—all of which are essential for sustaining life and movement in the cosmos.

Special Note – 

1. Ākāśa (ether), the first element, transforms further to produce vāyu (air).

• This marks the second gross element (mahābhūta) in the sequence of creation.
• Each new element retains the qualities of the previous one and adds a new one.

2. Vāyu (air) inherits:

• Śabda (sound) from ākāśa,
• And gains a new quality: sparśa (touch).
• This makes air more perceptible and dynamic than ether.

3. Sparśa (touch) introduces the dimension of tactile interaction, laying the groundwork for sensation, friction, movement, and vital dynamism.
   
4. Vāyu becomes the bearer of vital life-energies, such as:

• Prāṇa – the life-force sustaining the functions of the body and the cosmos.
• Ojas – the vital essence, source of vigor and immunity.
• Saha – endurance, the capacity to withstand strain or challenge.
• Bala – strength, the force that supports action and stability.

5. These powers manifest through vāyu’s mobile and energizing nature, making it essential for:

• Sustaining life, maintaining health and resilience, and
• Enabling movement—both physical and subtle (like breath, thought, and nerve impulses).

The birth of air from space symbolizes the unfolding of dynamic energy from stillness. While ether provides the subtle medium of sound and awareness, vāyu introduces motion and life, manifesting as breath, vitality, and strength. These are not just physical forces, but spiritual gifts that sustain the soul’s embodied journey. Prāṇa, the breath of life, is especially sacred—it links the individual to the cosmic rhythm. When recognized as the Lord’s power within, even the act of breathing becomes an act of devotion and connection to the divine presence permeating all existence.

27.) From the transformation of Vāyu (air), influenced by Kāla (time), karma (cosmic action), and Svabhāva (their inherent tendencies), arose Tejas (fire). This element introduced a new quality—Rūpa (form)—while retaining the earlier qualities of Sparśa (touch) and Śabda (sound). Thus, Tejas (fire) became the medium for visibility, illumination, and transformation.

Special Note – 

1. Vāyu (air) undergoes further transformation to give rise to the third gross element: tejas (fire).

• This evolution is not arbitrary—it is guided by:
  • Kāla (cosmic Time),
  • Karma (cosmic action),
  • And Svabhāva (their inherent tendencies).
    

2. Tejas (fire) introduces a new quality:

• Rūpa (form) – the basis of visibility, shape, and color.
  • This enables perception through the sense of sight.

3. Fire retains the qualities of the previous elements:

• Sparśa (touch) from vāyu,
• Śabda (sound) from ākāśa.

4. Thus, tejas becomes:

• The element of illumination, giving rise to light and the capacity to see.
• A force of transformation, as fire converts substances from one state to another (e.g., digestion, burning, energy metabolism).

5. Tejas also represents agni in both the external sense (visible fire, sun) and internal sense (jāṭharāgni, the digestive fire, and subtle transformative power in yogic systems).

The emergence of tejas (fire) marks a pivotal point in creation—it is the principle of illumination, vision, and transformation. Spiritually, fire represents awareness, the light that allows the soul to discern, perceive, and undergo inner alchemy. From the formlessness of ether and the motion of air, arises the ability to see and know. Yet even this process is not random—it is directed by time, karma, and the intrinsic nature of beings, all orchestrated by the Supreme Lord. Thus, the unfolding cosmos is a divine arrangement, mirroring the inner journey from darkness to vision, from ignorance to enlightenment.

28.) From the transformation of Tejas (fire) came forth Ambhas (water), which is primarily characterized by its Rasa (taste). Water naturally possesses the qualities inherited from fire—rūpa (form) and sparśa (touch)—and is also associated with Ghoṣa (sound), which connects it to the previous elements. Thus, Ambhas (water) embodies a harmonious combination of sensory qualities, serving as the nurturing medium for life.

Special Note – 

1. Tejas (fire) transforms next into ambhas (water), the fourth gross element in the chain of creation.
2. Water (ambhas) is primarily characterized by the quality of rasa (taste):
   • This subtle property enables gustatory perception—the sense of taste.
3. Water inherits qualities from the preceding elements:
   • Rūpa (form) from fire, allowing it to be visible and take shape,
   • Sparśa (touch) from air, giving it tactile presence.
4. Additionally, water is associated with ghoṣa (sound):
   • This connects it with the subtle vibrations present in the previous elements, maintaining continuity.
5. These combined qualities make water a harmonious medium, essential for:
   • Nourishment and growth,
   • Supporting life processes both physically and spiritually.

Water symbolizes fluidity, nourishment, and the sustaining aspect of creation. Emerging from the illuminating power of fire, it carries over essential qualities while introducing the life-giving essence of taste and liquidity. Spiritually, water represents the flow of divine grace that nurtures the soul and enables transformation. It shows how creation becomes increasingly complex and sensitive, providing the soul with the environment necessary for experience, growth, and eventual realization.

29.) From the transformation of Ambhas (water) arose Pṛthvī (earth), which became endowed with the quality of Gandha (smell). Earth naturally carries forward the qualities of rasa (taste), sparśa (touch), śabda (sound), and rūpa (form) inherited from the previous elements. Thus, Pṛthvī (earth) represents the full spectrum of sensory qualities, serving as the solid foundation of material existence.

Special Note – 

1. Ambhas (water) transforms into pṛthvī (earth), the fifth and final gross element in this chain.
2. Earth (pṛthvī) gains a new quality:

• Gandha (smell), which is the basis of olfactory perception.

3. Earth retains all the qualities of the previous elements, namely:

• Rasa (taste) from water,
• Sparśa (touch) from air,
• Śabda (sound) from ether,
• Rūpa (form) from fire.

4. Because earth encompasses all these qualities, it represents the most concrete and tangible element, making it the solid foundation of all material existence.
5. This solid foundation supports the physical world, providing stability and structure for life and matter.

Earth symbolizes stability, support, and manifestation in the material world. It completes the evolution of the five gross elements, each adding a unique quality that allows the soul to experience the physical universe through the senses. Spiritually, earth teaches the soul about grounding, patience, and endurance. Through understanding the subtle interplay of sensory qualities, the seeker realizes that all material experience is a divine arrangement, meant to lead consciousness back to the Supreme.

30.) From the Vaikārika (sāttvic ahaṅkāra / ego) sprang up the Cosmic Mind (as well as the deity presiding over the same, viz., the moon-god) and the ten deities (severally presiding over the five senses of perception and the five organs of action), the Digdevatās (deity of cardinal directions E,W,N,S), the wind-god (Vāyu), the sun-god (Sūrya), god of water (Varuṇa), the twin-gods Aświns (the physicians of gods), the god of fire (Agni), Indra (the lord of paradise), Śrī Viṣṇu (appearing as a younger brother of Indra and therefore called Upendra), Mitra (one of the twelve sons of Aditi) and Prajāpati.

Special Note – 

1. From vaikārika ahaṅkāra — that is, the sattvic (pure, illuminating) aspect of the ego — arises the cosmic Mind (mahat or buddhi).

• This represents the intellect and higher consciousness responsible for understanding and cognition.

2. Alongside the cosmic Mind, the deity presiding over it also manifests, identified as the moon-god (Chandra).

• The moon symbolizes mind, calmness, and the cool reflective nature of intellect.

3. From this cosmic Mind emerge the ten deities who govern the sensory and motor faculties of beings:

• These are the Digdevatās — gods of the four cardinal directions (East, West, North, South),
• Plus deities associated with the five senses of perception and the five organs of action.

4. The list of important deities includes:

• Vāyu (wind-god) — controlling breath and movement,
• Sūrya (sun-god) — source of light and energy,
• Varuṇa — god of water and cosmic order,
• The Aświns — twin gods who are divine physicians,
• The god of fire (Agni) — transformative energy,
• Indra — king of gods and lord of paradise,
• Śrī Viṣṇu, also called Upendra (younger brother of Indra),
• Mitra — associated with friendship and harmony,
• Prajāpati — lord of creation and progenitor.

5. These deities symbolize the functional forces and energies that operate the senses and actions, linking cosmic principles with individual experience.

Of the ten gods enumerated above, the Digdevatās preside over the auditory sense, the wind-god over the sense of touch, the sun-god over the sense of sight. Varuṇa over the sense of taste, and Aświns over the olfactory sense. Again, the god of fire presides over the organ of speech, Indra over the hands, Upendra over the feet, Mitra over the organ of excretion, and Prajāpati (the god presiding over creation) over the organ of generation.

31.) From the Taijasa (Rājasika Ahaṅkāra / Ego), as it underwent transformation, were evolved the Ten Indriyas—the five senses of perception, viz., the auditory sense, the sense of touch, the sense of sight, the sense of taste and the olfactory sense, and the five organs of action, viz., the organ of speech, the hands and feet, the organ of generation and the organ of excretion. Again, the Intellect, which is the faculty of cognition, and Prāṇa the faculty of action, are also the evolutes of the Rājasika Ahaṅkāra / Ego. 

Special Note – 

1. From taijasa ahaṅkāra — the rājasika (active, passionate) aspect of ego — a new phase of creation emerges.
   
2. Through its transformation (pariṇāma), this aspect of ahaṅkāra gives rise to the ten indriyas (organs):

• Five jñānendriyas (senses of perception):
  • Śrotra (hearing),
  • Tvak (touch),
  • Cakṣus (sight),
  • Jihvā (taste),
  • Ghrāṇa (smell).
• Five karmendriyas (organs of action):
  • Vāk (speech),
  • Pāṇi (hands),
  • Pāda (feet),
  • Upastha (organs of generation),
  • Pāyu (organs of excretion).

3. In addition to these ten, two subtle faculties also emerge from this same rājasika ego:

• Buddhi (intellect) — the faculty of discernment, analysis, and cognition.
• Prāṇa (vital life-force) — the active, energizing principle that sustains the organs and enables their functions.

4. These collectively form the active, functioning apparatus of the individual being, enabling interaction with the external world.

32.) O Nārada (the foremost among the knowers of Brahma), even when all the created principles—the five elements (earth, water, fire, air, ether), the senses (five of knowledge + five of action), the mind (manas & buddhi {intellect}), and the three guṇas (sattva, rajas, tamas)—came into existence and assembled together, they could not bring about the manifestation of the physical body (the functional organism). They lacked the power to form a unified whole or serve a purposeful structure with their own energy. 

33.) Then, by the will of God (bhagavat-śakti), all the elements—though individually inert—came together in coordination, empowered from within (by God’s energy / bhagavat-śakti). Taking into account both the subtle (sat) and gross (asat) aspects of existence, they gave rise to both the Cosmic Body (Virāṭ Puruṣa) and the individual body (soul’s that take up due to their past life karmas).

Special Note – 

1. Though all the evolved elements and faculties—like the five elements, senses, mind, etc.—existed, they were inert and uncoordinated.
   
2. Then, by the will and power of the Lord (bhagavat-śakti):

• These individual components were infused with divine energy,
• And began to function collectively and purposefully.

3. This divine empowerment harmonized the elements, allowing them to cooperate and give rise to form.
   
4. Taking into account:

• The subtle (sat)—invisible, causal, potential dimensions of reality,
• And the gross (asat)—manifest, tangible forms,
  The system now had the blueprint and material to build living structures.

5. Thus were formed:

• The Virāṭ Puruṣa (cosmic body)—the macrocosmic form in which the entire universe is structured like a body,
• And the individual living beings (microcosmic bodies)—each a localized expression of that universal principle.

This verse reveals that Divine Consciousness is the unifying force that breathes purpose and function into the otherwise disjointed principles of creation. While each element (earth, water, fire, etc.) and subtle principle (mind, ego, etc.) has its role, it is only through the infusion of the Lord’s śakti (energy) that they unite meaningfully. Spiritually, this teaches that God is not merely the creator but the integrator, harmonizing all opposites—sat and asat, subtle and gross, spiritual and material—into a living cosmos. Just as the universe becomes functional only when touched by divine will, so too does the individual become truly alive and purposeful when aligned with the Supreme Consciousness.

34.) The Macrocosm (cosmic totality containing all the principles of creation) in the form of a cosmic egg (aṇḍa) lay on the causal waters in a lifeless condition for thousands of years. With the help of Time as well as of the destiny and innate disposition of the individual souls, however, at the end of this period the Lord (Puruṣa, who is the life-giver of all) infused life (his power) into this egg (cosmic totality containing all the principles of creation).

35.) That very Puruṣa, the Supreme Being, emerged from the cosmic egg (aṇḍa) after breaking it open from within. He appeared with thousands of legs, arms, thighs, faces, and heads—a majestic, all-encompassing form symbolizing the Virāṭ Puruṣa, the Universal Person who pervades and transcends all creation.

Special Note – This verse conveys the awe-inspiring emergence of God as the Cosmic Person, not limited to a single form, but manifesting as the totality of all beings and elements in creation. The many limbs and faces are symbolic of His immanence in all living beings, and His infinite capabilities. Spiritually, this teaches us that the entire universe is the body of the Lord, and every individual self is a part of that grand divine organism. Recognizing this unity awakens in us a vision of divine presence in all, leading to reverence, humility, and devotion to the Supreme who resides both within and beyond the cosmos.

36.) It is in His limbs that the wise locate the various worlds comprised in this universe—the seven lower spheres below His waist and the seven higher spheres above His hip and loins.

37.) From the mouth of the Virāṭ Puruṣa arose Brāhmaṇas, the priestly order symbolizing wisdom and speech; from His arms came Kṣatriyas, the rulers and protectors, embodying strength and courage; from His thighs emerged the Vaiśyas, the caretakers of commerce and agriculture, representing sustenance and support; and from His feet, the Śūdras were born—those who serve the society with humility and dedication.

Special Note – This verse reveals the divine origin of all human functions and roles in society, showing that every aspect of social order is rooted in the Supreme Being. The four varṇas are not merely social constructs but spiritual manifestations of the Lord’s body, each with its sacred place and purpose. Spiritually, it teaches us interdependence, unity, and harmony—just as no limb is inferior in the Lord’s body, no duty is low or high when performed in devotion and selflessness. Recognizing all beings as parts of God’s cosmic form inspires respect, service, and the path of dharma (righteous living).

38.) The seven subterranean spheres and the sphere of the earth are located in His lower limbs—from the feet up to the waist, the Bhuvarloka (the space between the earth and heaven) in His navel, the Swarloka (Indra’s paradise) in the heart, and the Maharloka in the chest of that Supreme Being. 

39.) From the neck of the Virāṭ Puruṣa, the Janaloka (abode of pure-hearted sages) was formed; from His chest, the Tapoloka (realm of great austerity and penance); and from His head, the Satyaloka or Brahmaloka, the eternal realm of truth and the highest knowledge was formed.

40.) Again, the Atalaloka is located in His waist, the Vitalaloka in His thighs, the holy Sutalaloka (the abode of Prahlāda, Bali and other devotees as well as of the Lord Himself as the divine Dwarf) in His knees, the Talātala in His shanks.

41.) Even so the Mahātala is located in His ankles, the Rasātala in the fore part of His feet, and the Patala in His soles. In this way the Supreme Person represents the aggregate of all the fourteen worlds.

42.) (According to another arrangement) the sphere of the earth is located in His feet, the Bhuvarloka in His navel, and the Swarloka in His head. This is how the three worlds are located according to this arrangement.

Thus ends the fifth discourse entitled “Creation of the Universe – (A Dialogue between Nārada and Brahmā)”, in Book Two of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā
(the book of the God-realized Souls).

Summarization Of The Entire Chapter :

The chapter commences with a profound inquiry from Nārada Muni to Brahmā, the revered progenitor and ultimate ancestor of all beings. Nārada, demonstrating deep humility and respect, bows before Brahmā and earnestly requests a detailed explanation of the knowledge that leads to the complete realization of the true nature of the Self (Ātman). His questions are fundamental and sweeping, reflecting a sincere desire to grasp the essence of existence. He probes into the very fabric of the universe, asking: “What manifests as this universe? What is its ultimate support? From what is it created, and into what does it finally merge or withdraw? In whose power does it truly reside, and of what does it inherently consist?”

Nārada emphasizes Brahmā’s unparalleled wisdom, acknowledging him as the “knower of the past, present, and future of all.” He asserts that the entire universe is within Brahmā’s comprehension, as clear and accessible as an āmalaka fruit held in one’s palm. Yet, despite this high regard, Nārada’s curiosity extends further. He questions the source of Brahmā’s own specialized knowledge and support, the power to which he owes allegiance, and his fundamental nature. Nārada expresses a sense of wonder at Brahmā’s seemingly singular ability to create all living and non-living entities from the five elements through his own Māyā (wonderful creative energy), noting that Brahmā effortlessly manifests and sustains these worlds without any diminution or exhaustion, much like a spider spinning its web from within itself. This observation leads Nārada to a crucial point of perplexity: if Brahmā is the supreme ruler, why does he himself engage in austere penance and deep meditation? This act “bewilders” Nārada, causing him to suspect the existence of an even higher power. He concludes by imploring Brahmā, the “Omniscient Master of all,” to elucidate this ultimate truth, particularly concerning the glorious, all-powerful God who empowers Brahmā himself to undertake the cosmic creation.

Brahmā Unveils the Supreme Lord: Bhagavān Vāsudeva

Brahmā begins his response by commending Nārada’s inquiry, recognizing it as a noble expression of compassion for all beings, which compels him to reveal the Lord’s supreme glory. He humbly clarifies that the apparent greatness attributed to him is valid only until the true, transcendent entity, greater than himself, is realized. Brahmā explains that he merely reflects the universe, which is already illuminated by the supreme Lord’s inherent luster, just as the sun, moon, constellations, planets, and stars shine not by their own light but by His splendor.

He then immediately establishes the ultimate authority: “I bow to the same Bhagavān Vāsudeva and meditate on Him.” Brahmā admits that it is due to Vāsudeva’s powerful and “difficult to conquer” Māyā that people, including Nārada, mistakenly perceive him as the father of the universe. He elaborates on the pervasive illusion of Māyā, explaining how it bewilders fools into identifying their temporary physical bodies as their true selves (“I am this body”) and claiming ownership over relationships and objects (“mine”), despite Māyā itself being “too shy even to stand the Lord’s look”—a powerful metaphor highlighting its complete subservience to the Supreme.

Brahmā then makes a foundational statement of Vedantic philosophy: “In reality, O divine sage, there is no substance other than Bhagavān Vāsudeva.” This negates the independent reality of the five elements (earth, water, fire, air, ether), Karma (destiny), Time (Kāla), Svabhāva (inherent tendencies or guṇas), and even the individual Soul (Jīva) when considered apart from Him. He emphatically declares that Nārāyaṇa (an epithet for Vāsudeva) is the ultimate reality and goal. All Vedas ultimately speak of Nārāyaṇa; all gods are born from and dependent on His cosmic body; all worlds are His limbs; and all sacrificial acts are solely for His propitiation. Furthermore, Nārāyaṇa is the sole object of all forms of Yoga (including breath control and mental concentration), the ultimate goal of all austere penance, the true subject of all wisdom, and the destination of all spiritual paths and philosophical schools of thought. Brahmā clearly defines his own role: he, the creator, is merely an instrument, created by Nārāyaṇa and energized by His mere “glance” to perform the act of creation, which is fundamentally Nārāyaṇa’s own creative activity.

The Unfolding of Creation: Guṇas, Elements, and Faculties

Brahmā delves into the mechanics of creation, explaining that the Lord, being infinite and beyond the three Guṇas (Sattva, Rajas, and Tamas), nonetheless employs His Māyā to manifest through these very Guṇas for the purposes of creation, preservation, and destruction of the universe. He illustrates how these Guṇas, acting through elements (matter, knowledge, action), senses, and presiding deities, bind the individual soul. The soul, though inherently free and pure (the Puruṣa), becomes entangled due to Māyā’s power and its forgetfulness of its true nature. This leads to the illusory consciousness of being the physical body, senses, and mind, causing the soul to mistakenly identify as the doer (kartā), the cause (kāraṇa), and the result (kārya) of actions, thus appearing bound like a Jīva.

At the dawn of creation, the Lord, with an “intent upon becoming many,” activates Time (Kāla), Karma (cosmic action and individual destinies), and Svabhāva (innate dispositions of Guṇas), all of which existed latently within His being. This process is described as a divine līlā (play). Under the influence of Time, the balanced Guṇas within the unmanifested Mūla-prakṛti (primordial nature) begin to stir, leading to Pariṇāma (transformation) according to inherent tendencies. This dynamic activity generates Karma (cosmic action and reaction), from which emerges the Mahat-tattva (cosmic intelligence or great principle). This Mahat-tattva is activated and governed by the will of the Supreme Puruṣa, Who oversees and directs creation while remaining transcendent and intimately involved.

From the transformation of the Mahat-tattva, primarily energized by Rajas (activity) and supported by Sattva (illumination), arises Ahaṅkāra (ego), dominated by Tamas (inertia and obscuration). This Ahaṅkāra forms the fundamental basis of the material ego, giving rise to the principles of Dravyā (substance), Jñāna (knowledge), and Kriyā (action), which are essential for all material diversity and function. This Ahaṅkāra further diversifies into three forms based on the predominant Guṇa: Vaikārika (sattvic), Taijasa (rajasic), and Tāmasa (tamasic). Each gives rise to distinct functional powers: Jñāna-śakti (power of knowledge) from Sattva, Kriyā-śakti (power of action) from Rajas, and Dravya-śakti (power of matter/substance) from Tamas. These three śaktis (powers) collectively constitute the framework for perception, activity, and material existence.

The Sequential Manifestation of the Cosmos

The chapter continues to detail the sequential evolution of the gross elements and sensory faculties:

1. Ākāśa (Space/Ether): From the Tāmasa aspect of Ahaṅkāra, specifically its transformation as bhūtādi (the subtle root of elements), Ākāśa is produced. Its inherent quality is Śabda (sound), which acts as its defining characteristic and the subtle link between the observer (draṣṭṛ) and the observed (dṛśya), forming the basis of perception and relational existence.
   
2. Vāyu (Air): The transformation of Ākāśa leads to Vāyu, which gains an additional quality: Sparśa (touch), while retaining Śabda from ether. Vāyu is infused with vital energies such as Prāṇa (life-force), Ojas (vital essence), Saha (endurance), and Bala (strength), all crucial for sustaining life and movement.
   
3. Tejas (Fire): Influenced by Kāla, Karma, and Svabhāva, Vāyu transforms into Tejas. This element introduces Rūpa (form) as a new quality, retaining Sparśa and Śabda. Tejas thus becomes the medium for visibility, illumination, and various forms of transformation.
   
4. Ambhas (Water): From the transformation of Tejas comes Ambhas. Its primary characteristic is Rasa (taste). Water also carries the inherited qualities of Rūpa (form) and Sparśa (touch) from fire and air, and is associated with Ghoṣa (sound), connecting it to the earlier elements. This harmonious combination of sensory qualities positions water as a nurturing medium for life.
   
5. Pṛthvī (Earth): The final gross element, Pṛthvī, arises from Ambhas. It is endowed with the quality of Gandha (smell) and retains all preceding qualities: Rasa (taste), Sparśa (touch), Śabda (sound), and Rūpa (form). Earth, by encompassing all sensory qualities, serves as the solid foundation of material existence.

The Formation of Cosmic and Individual Bodies

Following the evolution of the elements, Brahmā explains the manifestation of faculties and beings. From the Vaikārika Ahaṅkāra (sattvic ego), the Cosmic Mind emerges, along with the presiding deity, the moon-god. Additionally, ten crucial deities manifest, presiding over the five senses of perception and five organs of action. These include the Digdevatās (deities of cardinal directions), the wind-god (Vāyu), the sun-god (Sūrya), the god of water (Varuṇa), the twin Aświns (divine physicians), the god of fire (Agni), Indra (lord of paradise), Śrī Viṣṇu (as Upendra, Indra’s younger brother), Mitra, and Prajāpati. Each of these deities corresponds to a specific sense or action: Digdevatās to hearing, Vāyu to touch, Sūrya to sight, Varuṇa to taste, Aświns to smell; and Agni to speech, Indra to hands, Upendra to feet, Mitra to excretion, and Prajāpati to generation.

Concurrently, from the Taijasa Ahaṅkāra (rajasic ego), the Ten Indriyas (organs) evolve. These comprise the five senses of perception (auditory, touch, sight, taste, olfactory) and the five organs of action (speech, hands, feet, generation, excretion). Crucially, the Intellect (Buddhi), responsible for cognition, and Prāṇa (vital life-force), the faculty of action, also arise from this rajasic ego. These collectively form the active apparatus through which individual beings interact with the external world.

Brahmā then reveals a pivotal truth: despite the individual existence and assembly of all these evolved principles—the five elements, the senses, the mind, and the three guṇas—they were, on their own, insufficient to form a functional physical body. They lacked the inherent power to coalesce into a unified, purposeful structure. It was only by the will and power of God (Bhagavat-śakti) that these individually inert components came together, empowered from within by divine energy. This divine coordination, taking into account both the subtle (sat) and gross (asat) aspects of existence, gave rise to both the Cosmic Body (Virāṭ Puruṣa) and individual bodies (influenced by past life karmas). The text describes this macrocosm, initially a cosmic egg (aṇḍa) lying lifeless on causal waters for thousands of years. At the appointed time, guided by Time, destiny, and the innate disposition of individual souls, the Lord (Puruṣa), the ultimate life-giver, infused life and power into this cosmic egg.

Finally, the Supreme Being Himself, the Puruṣa, emerged from this cosmic egg, breaking it open from within. He manifested as a majestic, all-encompassing form with thousands of legs, arms, thighs, faces, and heads, symbolizing the Virāṭ Puruṣa, the Universal Person who simultaneously pervades and transcends all creation. The wise recognize the various worlds within His limbs: the seven lower spheres below His waist and the seven higher spheres above His hip and loins. From His mouth arose the Brāhmaṇas (priestly order, symbolizing wisdom and speech); from His arms, the Kṣatriyas (rulers and protectors, embodying strength and courage); from His thighs, the Vaiśyas (caretakers of commerce and agriculture, representing sustenance and support); and from His feet, the Śūdras (those who serve society with humility and dedication). This highlights the divine origin and interconnectedness of social functions.

The chapter concludes by further detailing the precise locations of the fourteen worlds within the Virāṭ Puruṣa’s body: the seven subterranean spheres and the earth sphere in His lower limbs (feet to waist), Bhuvarloka in His navel, Swarloka in His heart, and Maharloka in His chest. Janaloka is in His neck, Tapoloka in His chest, and Satyaloka/Brahmaloka in His head. More specifically, Atalaloka is in His waist, Vitalaloka in His thighs, the holy Sutalaloka in His knees, Talātala in His shanks, Mahātala in His ankles, Rasātala in the fore part of His feet, and Patala in His soles. This comprehensive mapping signifies that the Supreme Person embodies the totality of all fourteen worlds. An alternative arrangement is also provided, placing the earth sphere in His feet, Bhuvarloka in His navel, and Swarloka in His head, representing the three main worlds within this cosmic form.

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Short Questions & Answers :

Q1: What is the primary request Nārada makes to Brahmā at the beginning of the chapter?

A: Nārada requests a detailed explanation of the knowledge that leads to the thorough realization of the true nature of the Self (Ātman).

Q2: List some of the specific questions Nārada asks Brahmā regarding the universe.

A: Nārada asks:

• What manifests as this universe?
• What is its ultimate support?
• From what is it created, and into what does it merge or withdraw?
• In whose power does it truly reside?
• Of what does it inherently consist (whether of itself or as an effect of some cause)?

Q3: How does Nārada illustrate Brahmā’s comprehensive knowledge of the universe?

A: Nārada states that Brahmā perceives the entire universe as clearly and accessible as an āmalaka (emblic myrobalan) fruit held in one’s palm.

Q4: What specific action of Brahmā bewilders Nārada and leads him to suspect a higher power?

A: Nārada is bewildered by the fact that Brahmā, despite being the supreme ruler and creator, practices austere penance and deep meditation, suggesting he might be seeking power from someone even higher.

Q5: How does Brahmā initially respond to Nārada’s inquiry?

A: Brahmā commends Nārada’s inquiry, recognizing it as a compassionate endeavor that urges him to reveal the Lord’s glory.

Q6: According to Brahmā, why do people mistakenly perceive him as the father of the universe?

A: People are deluded by Bhagavān Vāsudeva’s Māyā, which is difficult to conquer, leading them to mistakenly speak of Brahmā as the father of the universe.

Q7: What is Brahmā’s definitive statement about the ultimate substance of reality?

A: Brahmā declares that “there is no substance other than Bhagavān Vāsudeva”—neither the elements, Karma, Time, Svabhāva, nor the individual Soul, when considered apart from Him.

Q8: How does Brahmā describe the relationship between Nārāyaṇa and the Vedas, gods, worlds, and sacrificial acts?

A: All Vedas ultimately speak of Nārāyaṇa; gods are born from Nārāyaṇa’s cosmic body; worlds are His limbs; and all sacrificial acts are for His propitiation alone.

Q9: What is the ultimate goal of all Yoga, penance, wisdom, and paths, according to Brahmā?

A: Nārāyaṇa is the ultimate object of all Yoga, all austere penance is intended to propitiate Him, all wisdom is directed towards Him, and all paths lead to Him.

Q10: How does Brahmā explain his own role in creation in relation to Nārāyaṇa?

A: Brahmā states that he is merely an instrument, created by Nārāyaṇa and energized by His “glance” to perform the act of creation, which is fundamentally Nārāyaṇa’s own creative activity.

Q11: How does the Lord, who is beyond the Guṇas, use His Māyā in creation?

A: The Lord, through His Māyā, assumes the three Guṇas (Sattva, Rajas, Tamas) for the purpose of creation, preservation, and destruction of the universe, while remaining untouched by them.

Q12: How do the Guṇas bind the individual soul, despite its inherent freedom?

A: The Guṇas, through the agency of elements, senses, and presiding deities, bind the individual soul (Puruṣa) due to Māyā’s power and the soul’s forgetfulness of its true nature. This creates the illusion that the soul is the doer, cause, and result, making it appear bound like a Jīva.

Q13: What three fundamental principles does the Lord activate from His latent being at the dawn of creation?

A: The Lord activates Time (Kāla), Karma (cosmic action and individual destinies), and Svabhāva (innate dispositions of Guṇas).

Q14: What is the Mahat-tattva, and how does it arise in the creation process?

A: The Mahat-tattva is the cosmic intelligence or great principle. It arises from Karma, which is born from the interaction of the Guṇas within the Mūla-prakṛti under the influence of Time, all activated and governed by the will of the Supreme Puruṣa.

Q15: From what does Ahaṅkāra arise, and what principles does it give rise to?

A: Ahaṅkāra (ego) arises from the transformation of the Mahat-tattva, primarily energized by Rajas and supported by Sattva, and dominated by Tamas. It gives rise to the principles of Dravyā (substance), Jñāna (knowledge), and Kriyā (action).

Q16: Name the three divisions of Ahaṅkāra based on the Guṇas and the powers that arise from them.

A: The three divisions are:

• Vaikārika (sattvic), from which arises Jñāna-śakti (power of knowledge).
• Taijasa (rajasic), from which arises Kriyā-śakti (power of action).
• Tāmasa (tamasic), from which arises Dravya-śakti (power of matter/substance).

Q17: What is the first gross element to be produced from the Tāmasa aspect of Ahaṅkāra, and what is its inherent quality?

A: Ākāśa (space or ether) is produced, and its inherent quality is Śabda (sound).

Q18: What qualities does Vāyu (air) possess, and what vital energies is it endowed with?

A: Vāyu possesses Śabda (sound) (inherited from ether) and Sparśa (touch) (its own additional quality). It is endowed with vital energies like Prāṇa (life-force), Ojas (vital essence), Saha (endurance), and Bala (strength).

Q19: What new quality does Tejas (fire) introduce, and what earlier qualities does it retain?

A: Tejas introduces Rūpa (form) as a new quality, while retaining Sparśa (touch) and Śabda (sound).

Q20: What is the primary characteristic of Ambhas (water), and what other qualities does it possess?

A: Ambhas is primarily characterized by Rasa (taste). It also possesses Rūpa (form) and Sparśa (touch) (from fire and air), and is associated with Ghoṣa (sound).

Q21: Which element embodies the full spectrum of sensory qualities, and what new quality does it acquire?

A: Pṛthvī (earth) embodies the full spectrum of sensory qualities. It acquires Gandha (smell), while retaining Rasa (taste), Sparśa (touch), Śabda (sound), and Rūpa (form).

Q22: Name some of the deities that sprang from the Vaikārika Ahaṅkāra (sattvic ego).

A: The Cosmic Mind (with the moon-god as its presiding deity), the Digdevatās, Vāyu, Sūrya, Varuṇa, the Aświns, Agni, Indra, Śrī Viṣṇu (Upendra), Mitra, and Prajāpati.

Q23: What faculties emerge from the Taijasa Ahaṅkāra (rajasic ego)?

A: The Ten Indriyas (five senses of perception: auditory, touch, sight, taste, olfactory; and five organs of action: speech, hands, feet, generation, excretion). Additionally, Intellect (Buddhi) and Prāṇa (vital life-force) also evolve from it.

Q24: What was the critical missing element that prevented the initial created principles from forming a functional physical body?

A: They lacked the power to form a unified whole or serve a purposeful structure with their own energy; they were individually inert and uncoordinated.

Q25: What force enabled all the elements to come together and give rise to the Cosmic Body and individual bodies?

A: The will of God (Bhagavat-śakti), which empowered them from within and coordinated them.

Q26: Describe the initial state of the Macrocosm before life was infused into it.

A: The Macrocosm, in the form of a cosmic egg (aṇḍa), lay on the causal waters in a lifeless condition for thousands of years.

Q27: What is the Virāṭ Puruṣa, and how is His appearance described?

A: The Virāṭ Puruṣa is the Supreme Being or the Universal Person who emerged from the cosmic egg. He appeared with thousands of legs, arms, thighs, faces, and heads, symbolizing His majestic, all-encompassing form that pervades and transcends all creation.

Q28: Where are the seven lower and seven higher spheres located on the Virāṭ Puruṣa?

A: The seven lower spheres are located below His waist, and the seven higher spheres are above His hip and loins.

Q29: What social orders arose from the different parts of the Virāṭ Puruṣa’s body?

A:

• From His mouth: Brāhmaṇas (priestly order, wisdom and speech).
• From His arms: Kṣatriyas (rulers and protectors, strength and courage).
• From His thighs: Vaiśyas (commerce and agriculture, sustenance and support).
• From His feet: Śūdras (those who serve society with humility and dedication).

Q30: Name some of the worlds located in the Virāṭ Puruṣa’s lower limbs and central regions.

A: The seven subterranean spheres and the earth sphere are in His lower limbs (feet up to the waist). Bhuvarloka is in His navel, Swarloka in His heart, and Maharloka in His chest.

Q31: Where are the highest realms like Janaloka, Tapoloka, and Satyaloka/Brahmaloka located on the Virāṭ Puruṣa?

A: Janaloka is formed from His neck; Tapoloka from His chest; and Satyaloka or Brahmaloka from His head.

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