Chapter 8 – Creation of Brahmā—His Vision of Nārāyaṇa
1.) Maitreya said: O Vidura, the lineage of King Pūru is truly blessed, for you—who are an embodiment of Dharma and a manifestation of Yama himself—have taken birth within it. You are devoted to the Supreme Lord, and by your very presence you continually enhance the glory of the unconquerable Hari, adorning Him like a fresh garland at every moment.
2.) It is to relieve living beings—who suffer due to attachment to petty pleasures—that I now narrate the sacred Bhāgavata Purāṇa, first spoken by the Supreme Lord Himself for the upliftment of the world.
3.) Desiring to understand the supreme truth beyond even Lord Saṅkarṣaṇa, the sages—led by Sanatkumāra—approached that divine Being, the first-born among gods, whose knowledge was unobstructed and limitless, and who sat absorbed in stillness.
4.) That exalted Saṅkarṣaṇa, devoted to Vāsudeva as His supreme support, sat in meditation with eyes closed like a lotus bud. Out of compassion for the sages, He gently opened His eyes to bestow wisdom upon them.
5.) The sages, their matted locks dripping with the sacred waters of the celestial Gaṅgā, touched the footstool of Saṅkarṣaṇa—worshipped even by the daughters of the serpent kings, who sought noble husbands through devotion to Him.
6.) Overflowing with love, the sages praised Him whose thousand hoods were radiant with brilliant gems, their words trembling with devotion as they glorified His divine qualities.
7.) It is traditionally said that this sacred wisdom was imparted by the venerable Saṅkarṣaṇa to Sanatkumāra, the master of renunciation. Sanatkumāra later taught it to the sage Sāṅkhyāyana, devoted to austere observances.
8.) Sāṅkhyāyana, foremost among the paramahaṁsas, taught this divine knowledge to his disciple Parāśara and to Bṛhaspati, desiring to glorify the Lord’s limitless greatness.
9.) That compassionate sage Parāśara—blessed by Pulastya—taught me this supreme Purāṇa. Now, O Vidura, I narrate it to you, who are faithful and devoted to the Supreme Lord.
10.) When Lord Viṣṇu, delighting in His own blissful Self, lay alone upon the serpent Śeṣa, resting in yogic repose with undiminished awareness, the entire universe lay submerged within the cosmic waters.
11.) Having withdrawn all subtle elements into Himself, and awakening the power of Time, He remained within the waters—just as fire exists hidden within wood, unmanifest yet potent.
12.) For a thousand cycles of four yugas, He reclined thus, holding within Himself the entire cosmic order, which lay dormant under the governance of Time.
13.) Then, stirred by Time and the activating force of rajas, the subtle elements within Him became agitated, and from His navel the lotus of creation began to emerge.
14.) Propelled by Time, which awakens destiny in all beings, the self-born lotus suddenly blossomed, illuminating the vast waters like a rising sun.
15.) O Vidura, the Supreme Lord entered that lotus as the indwelling Self. Within it appeared Brahmā, the creator of the universe, embodiment of the Vedas, born without a mother—self-manifested.
16.) Seated upon the lotus stalk, and seeing no worlds around him, Brahmā cast his gaze in all directions. From this arose his four faces, aligned with the four quarters.
17.) Seated upon the lotus rising from the turbulent cosmic waters, tossed by winds of dissolution, Brahmā could not comprehend either the lotus, himself, or the reality that sustained them both.
18.) He thought: “Who am I, seated upon this lotus? From where has this solitary stem arisen? Surely there must be some foundational reality beneath it.”
19.) Thus pondering, the unborn Brahmā entered the hollow of the lotus stalk, descending into the depths to find its origin. Yet even after a long journey, he could not reach its source.
20.) O Vidura, a vast stretch of time—past, present, and future—passed as Brahmā searched in that boundless darkness. Time itself, the instrument of the Lord, diminished his strength and effort.
21.) Unable to attain his goal, Brahmā returned to the lotus. Sitting again upon it, he restrained his senses, regulated his breath, and entered into profound meditation.
22.) Through sustained yoga, spanning the length of a human lifespan, knowledge dawned within him. In his heart, he perceived the Supreme Reality manifesting of its own will.
23.) He beheld the Supreme Person reclining upon the vast body of Śeṣa, white as lotus fibers, floating upon the cosmic waters, whose darkness was dispelled by the radiant gems upon Śeṣa’s many hoods.
24.) That Supreme Being surpassed a mountain of emeralds in beauty, adorned with golden garments like evening clouds, a radiant crown, a garland of forest flowers, and limbs surpassing mountains, trees, and peaks in majesty.
25.) His incomparable form contained the three worlds within itself, and His ornaments and garments were beautified by His own splendor rather than the reverse.
26.) To those who worship Him according to the Vedic path, He compassionately reveals His lotus feet—radiant, tender, and glowing with moon-like nails.
27.) With a smile that dispels worldly sorrow, with cheeks adorned by shining earrings, lips red like the bimba fruit, and brows of perfect beauty, He graciously accepts His devotees.
28.) O Vidura, He appeared adorned in golden garments like kadamba pollen, wearing a jeweled girdle and the sacred Śrīvatsa mark upon His chest.
29.) He appeared like a cosmic tree, with countless arms as branches adorned with jewels and armlets, His roots hidden in Brahman, and His body encircled by the great serpent Śeṣa.
30.) He stood like a vast mountain supporting all worlds, beloved of Śeṣa, surrounded by cosmic waters, crowned with golden peaks, and bearing the Kaustubha gem like a radiant treasure.
31.) He wore a garland of forest flowers—His glory sung by the Vedas like humming bees—and remained unapproachable to even the gods of wind, fire, sun, and moon, protected by weapons that guard all three worlds.
32.) At that very moment, Brahmā received the knowledge required for creation. He perceived the lotus, the waters, the wind, the sky, and himself—but nothing beyond these.
33.) Then, imbued with rajas and moved to create, Brahmā fixed his mind upon the Supreme Lord and began to praise Him—the source of all causes and the object of all devotion.
Thus ends the eighth discourse entitled “Creation of Brahmā – His Vision of Nārāyaṇa”, in Book Three 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 :
In this sacred chapter, King Parīkṣit, full of deep yearning for divine knowledge, approached Śrī Śuka with a heart brimming with devotion. With humility and love, he requested that the eternal truths of Bhagavān—Śrī Hari, the Supreme Lord who transcends the three guṇas—be revealed to him in full clarity. He longed to fix his mind upon the indwelling Lord, so that he might depart this world with detachment, fully immersed in love and remembrance of Kṛṣṇa, the eternal Soul of all beings. Parīkṣit acknowledged that only through the grace of divine hearing and constant meditation upon Bhagavān’s wondrous deeds can one be purified of sins, attachment, and aversion, attaining steadfast devotion and spiritual bliss.
The king then inquired into the profound mysteries of existence: the soul’s journey into the body, the origin of the universe, and the subtle yet wondrous differences between the cosmic Puruṣa and the human form. He reflected on the lotus-born Brahmā, who, though a creation of the Lord, glimpsed His divine form through divine grace. Parīkṣit also sought knowledge about the Supreme Person who pervades all hearts, transcends Māyā, and governs the cycles of creation, preservation, and dissolution. Śrī Śuka, the best among sages, was approached to unravel the truths that are hidden from ordinary perception, for he alone could reveal the intimate play of Bhagavān in creation.
A key revelation of the chapter is the cosmic unity of the Virāṭ Puruṣa and the universe. The worlds and their guardian deities emerge from the limbs of the Supreme Puruṣa, while simultaneously, His limbs are themselves reflected in these worlds. This profound vision shows that the macrocosm and microcosm are inseparably intertwined; the universe is Bhagavān’s body, and Bhagavān is the essence of the universe. Through contemplation of this cosmic form, the devotee transcends ego and recognizes the omnipresence of the Lord, seeing all beings, all realms, and all aspects of life as His intimate manifestation.
Time and its cycles were also explained in detail. Parīkṣit learned about the vast spans of Kalpas, Mahākalpas, Manvantaras, and Yugas, and the nature of dharma and spiritual practices in each age. From the golden Satya Yuga, where dharma flourished fully, to the iron-clad Kali Yuga, where truth and compassion have waned, the Lord’s divine plan unfolds in precise measure, guiding the jīvas through their karmic destinies. Lifespans, cosmic durations, and the pathways of souls—whether in heavenly realms or embodied life—were all illuminated, demonstrating how divine order and grace pervade even the vast stretches of time.
The chapter further delves into the tattvas, or fundamental principles of creation, including the interplay of Puruṣa (the Self) and Prakṛti (primordial nature), the organs of knowledge and action, the subtle elements, and the gross elements. Śuka explained the proper methods of worship, the practice of Yoga through the eightfold stages, and the paths followed by ancient masters endowed with siddhis (miraculous powers). He also expounded the Vedas, Upavedas, Itihāsas, and Purāṇas, revealing the proper duties of humans, the social orders, the stages of life, and the sacred rites that align worldly activity with divine purpose.
Finally, Parīkṣit’s heart, though burdened by the imminent curse of Takṣaka, found joy and sustenance in hearing the nectar-like stories of Śrī Hari. Śuka, pleased by the king’s devotion, began narrating the Bhāgavata Purāṇa—the very Purāṇa first taught by Bhagavān to Brahmā at the dawn of creation. With each answer, the sage illuminated the intricate relationship between body, soul, and God, showing how the Lord, through His own Māyā, orchestrates the cosmic Līlā while remaining the unattached, all-pervading witness. The chapter thus concludes with the supreme message of surrender, devotion, and loving remembrance: that the ultimate purpose of life is to perceive, worship, and eternally delight in the glories of Śrī Kṛṣṇa, the Supreme Personality of Godhead.
Short Questions & Answers :
Q1: O Brāhmaṇa, Nārada, endowed with divine vision, was instructed by Brahmā about the supreme glories of Śrī Hari. I too wish to understand that ultimate truth. Can you reveal it to me?
A1: Śuka affirmed that the divine glories of Śrī Hari, who transcends the three guṇas (Sattva, Rajas, Tamas), are supremely auspicious and beneficial for all beings. He explained that constant devotion, hearing, and glorification of Bhagavān purifies the mind and prepares it for liberation.
Q2: Please expound these sacred discourses so that I may fix my detached mind upon Śrī Kṛṣṇa and depart this world properly.
A2: Śuka explained that Śrī Kṛṣṇa enters the heart of His devotee through the ears, cleansing all sins. The devotee, free from attachment and aversion, never abandons the Lord’s feet, just as a traveler never leaves home after a long journey.
Q3: Does the Soul take on a body due to Karma or without cause?
A3: The Soul, being beyond the five elements, enters a body according to Karma, and its association with a body is temporary, governed by divine law and cosmic order.
Q4: What is the difference between the Supreme Puruṣa and humans, given that Brahmā’s form resembles a human?
A4: While Brahmā’s form and limbs resemble humans, His divine nature and dimensions differ. The essential distinction lies in the Puruṣa being infinite, conscious, and the source of all, whereas humans are finite reflections of the Supreme.
Q5: How did Brahmā, born from the lotus of the Lord’s navel, come to know the Supreme?
A5: Through divine grace, Brahmā, though born from the lotus, was able to perceive a glimpse of Bhagavān’s form, demonstrating the power of grace in spiritual perception.
Q6: Where does the Supreme Person dwell when He withdraws His Māyā?
A6: Bhagavān, the master of Māyā, pervades all hearts. Even when withdrawing His Māyā, He remains omnipresent and unattached, sustaining all creation while remaining the transcendental witness.
Q7: What is the reciprocal relationship between the Cosmic Puruṣa and the universe?
A7: All worlds and their deities emerge from the limbs of the Virāṭ Puruṣa, and His limbs are reflected in these worlds. The macrocosm and microcosm are inseparable, showing the universe as Bhagavān’s body.
Q8: What is the duration of a Kalpa and Mahākalpa, and how is Time measured?
A8:
- Kalpa: 1,000 Mahāyugas = 4.32 billion human years; corresponds to one daytime of Brahmā.
- Mahākalpa: 100 Brahmā years = 311.04 trillion human years; the complete cycle of creation, preservation, and dissolution.
Time is vast yet appears fleeting; it governs human life, the gods, and all cosmic processes.
Q9: What is the nature of Karma, and where does it guide the beings?
A9: Karma directs souls to appropriate realms based on their actions. Higher or lower births, experiences, and lifespans are determined by one’s deeds, in accordance with cosmic law.
Q10: What is the origin of Earth, netherworld, sky, planets, constellations, mountains, rivers, seas, and islands?
A10: These elements and their inhabitants arise from the creative activity of Brahmā, who shapes the universe according to the cosmic plan of Bhagavān.
Q11: What are the dimensions of the Brahmānda (egg-shaped universe) and the lives of beings within it?
A11: The universe has an internal and external structure, housing beings of various orders, with social grades (varṇa) and stages of life (āśrama) prescribed to maintain dharma.
Q12: What are the Yugas, their duration, and the state of dharma in each?
A12:
- Satya Yuga: 1,728,000 years; dharma 100%; Golden Age.
- Tretā Yuga: 1,296,000 years; dharma 75%; Silver Age; divine incarnations appear.
- Dvāpara Yuga: 864,000 years; dharma 50%; Bronze Age; duality rises.
- Kali Yuga: 432,000 years; dharma 25%; Iron Age; salvation through nāma-saṅkīrtana.
Q13: What are the duties of humans, sages, and people under adverse circumstances?
A13: Duties vary based on social roles, stages of life, and circumstances (āpad-dharma). All humans should follow righteousness (dharma), while sages focus on spiritual practices and devotion.
Q14: How many tattvas exist, and what are their characteristics?
A14: Twenty-five fundamental principles exist:
- Puruṣa & Prakṛti
- Antaḥkaraṇa (mind, intellect, ego)
- Organs of knowledge & action
- Subtle elements (tanmātras)
- Gross elements (mahābhūtas)
They explain the creation, functioning, and dissolution of the material and spiritual worlds.
Q15: What is the path of Yoga followed by great masters?
A15: The arcir-mārga (path of light) is followed by Yogīs with eight siddhis. The liṅga-śarīra dissolves upon death, and the soul attains liberation (mokṣa) or Brahmaloka/Vaikuṇṭha.
Q16: How do creation, preservation, and dissolution occur, and what are proper methods for human activity?
A16: Vedic rites, smṛti duties, and acts of personal desire should align with dharma, artha, and kāma. Creation, sustenance, and dissolution unfold by divine will, while humans participate through righteous activity.
Q17: How are souls reinvested with bodies after Mahāpralaya, and what is the nature of bondage and liberation?
A17: Souls merge with Prakṛti during cosmic dissolution and are reincarnated according to their Karma. Liberation is realized when the soul recognizes its true nature, free from material bondage.
Q18: How does Bhagavān engage in His Līlā while remaining detached?
A18: The Lord, independent and all-pervading, orchestrates cosmic play through His Māyā, remaining as the unattached witness while the world unfolds according to His will.
Q19: Why did Parīkṣit seek Śuka’s guidance, and how did Śuka respond?
A19: Parīkṣit, eager to hear the nectar-like stories of Śrī Hari before his death, approached Śuka with devotion. Pleased, Śuka began narrating the Bhāgavata Purāṇa in detail, answering each of the king’s questions, illuminating the intimate relationship between body, soul, and God.
