ORIGIN OF UNIVERSE
Origin and creation of universe, planets, and living beings is avidly described in all the major scriptures which mainly include The Bible (or The Book Of Enoch), Egyptian Hieroglyphic Inscriptions, The Sumerian Cuneiform Tablets, Indian Epics like Srimad Bhagavatam, The Vedas & Upanishads, and other various minor religious texts. Here I would be giving you only the root creational narrations which are really important and from which all other later inscriptions evolved. The Old Testament in Latin may be safely categorized as an original work at least in the Genesis chapter, but the English translation is not faithful enough to the original latin text where the Elohim( meaning- “Those Descended upon Earth”) word is purposefully translated into a single entity word- “God”. I am here giving the excerpts from Latin Bible translated in its original form.Another creational account from which may be the latin genesis bible version originated or which was replaced is also given from the “Hypostasis Of Archons”- which is a forgotten secret text found out and deciphered recently. Also the relevant parts from Vedas, Bhagavatam, and Sumerian tablets are given.
In the beginning God created the heaven and the earth. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. And God said: ‘Let there be light.’ And there was light. And God saw the light, that it was good; and God divided the light from the darkness. And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day.
And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’ And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. And God called the firmament Heaven. And there was evening and there was morning, a second day.
And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so. And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good. And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so. And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good. And there was evening and there was morning, a third day.
And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so. And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars. And God set them in the firmament of the heaven to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good. And there was evening and there was morning, a fourth day.
And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’ And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good. And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’ And there was evening and there was morning, a fifth day.
And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so. And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ And God created man in His own image, in the image of God created He him; male and female created He them. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’ And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed–to you it shall be for food; and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, [I have given] every green herb for food.’ And it was so. And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
Genesis – Chapter 2
And the heaven and the earth were finished, and all the host of them. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made. These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven. No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground; but there went up a mist from the earth, and watered the whole face of the ground.Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold; and the gold of that land is good; there is bdellium and the onyx stone. And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush. And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. And the LORD God commanded the man, saying: ‘Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’ And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’ And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof. And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof. And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man. And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’ Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh. And they were both naked, the man and his wife, and were not ashamed.
Genesis – Chapter 3
Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’ And the woman said unto the serpent: ‘Of the fruit of the trees of the garden we may eat; but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’ And the serpent said unto the woman: ‘Ye shall not surely die; for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’ And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles. And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. And the LORD God called unto the man, and said unto him: ‘Where art thou?’ And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’ And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’ And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’ And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’ And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’ Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’ And the man called his wife’s name Eve; because she was the mother of all living. And the LORD God made for Adam and for his wife garments of skins, and clothed them.
And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
Creation Of Man According To “The Book Of Jasher”
1 And God said, Let us make man in our image, after our likeness, and God created man in
his own image.
2 And God formed man from the ground, and he blew into his nostrils the breath of life, and
man became a living soul endowed with speech.
3 And the Lord said, It is not good for man to be alone; I will make unto him a helpmeet.
4 And the Lord caused a deep sleep to fall upon Adam, and he slept, and he took away one
of his ribs, and he built flesh upon it, and formed it and brought it to Adam, and Adam awoke
from his sleep, and behold a woman was standing before him.
5 And he said, This is a bone of my bones and it shall be called woman, for this has been
taken from man; and Adam called her name Eve, for she was the mother of all living.
6 And God blessed them and called their names Adam and Eve in the day that he created
them, and the Lord God said, Be fruitful and multiply and fill the earth.
7 And the Lord God took Adam and his wife, and he placed them in the garden of Eden to
dress it and to keep it; and he commanded them and said unto them, From every tree of the
garden you may eat, but from the tree of the knowledge of good and evil you shall not eat, for
in the day that you eat thereof you shall surely die.
8 And when God had blessed and commanded them, he went from them, and Adam and his
wife dwelt in the garden according to the command which the Lord had commanded them.
9 And the serpent, which God had created with them in the earth, came to them to incite
them to transgress the command of God which he had commanded them.
10 And the serpent enticed and persuaded the woman to eat from the tree of knowledge, and
the woman hearkened to the voice of the serpent, and she transgressed the word of God,
and took from the tree of the knowledge of good and evil, and she ate, and she took from it
and gave also to her husband and he ate.
11 And Adam and his wife transgressed the command of God which he commanded them,
and God knew it, and his anger was kindled against them and he cursed them.
12 And the Lord God drove them that day from the garden of Eden, to till the ground from
which they were taken, and they went and dwelt at the east of the garden of Eden; and Adam
knew his wife Eve and she bore two sons and three daughters.
13 And she called the name of the first born Cain, saying, I have obtained a man from the
Lord, and the name of the other she called Abel, for she said, In vanity we came into the
earth, and in vanity we shall be taken from it.
14 And the boys grew up and their father gave them a possession in the land; and Cain was
a tiller of the ground, and Abel a keeper of sheep.
15 And it was at the expiration of a few years, that they brought an approximating offering to
the Lord, and Cain brought from the fruit of the ground, and Abel brought from the firstlings of
his flock from the fat thereof, and God turned and inclined to Abel and his offering, and a fire
came down from the Lord from heaven and consumed it.
16 And unto Cain and his offering the Lord did not turn, and he did not incline to it, for he had
brought from the inferior fruit of the ground before the Lord, and Cain was jealous against his
brother Abel on account of this, and he sought a pretext to slay him.
17 And in some time after, Cain and Abel his brother, went one day into the field to do their
work; and they were both in the field, Cain tilling and ploughing his ground, and Abel feeding
his flock; and the flock passed that part which Cain had ploughed in the ground, and it sorely
grieved Cain on this account.
18 And Cain approached his brother Abel in anger, and he said unto him, What is there
between me and thee, that thou comest to dwell and bring thy flock to feed in my land?
19 And Abel answered his brother Cain and said unto him, What is there between me and
thee, that thou shalt eat the flesh of my flock and clothe thyself with their wool?
20 And now therefore, put off the wool of my sheep with which thou hast clothed thyself, and
recompense me for their fruit and flesh which thou hast eaten, and when thou shalt have
done this, I will then go from thy land as thou hast said?
21 And Cain said to his brother Abel, Surely if I slay thee this day, who will require thy blood
22 And Abel answered Cain, saying, Surely God who has made us in the earth, he will
avenge my cause, and he will require my blood from thee shouldst thou slay me, for the Lord
is the judge and arbiter, and it is he who will requite man according to his evil, and the wicked
man according to the wickedness that he may do upon earth.
23 And now, if thou shouldst slay me here, surely God knoweth thy secret views, and will
judge thee for the evil which thou didst declare to do unto me this day.
24 And when Cain heard the words which Abel his brother had spoken, behold the anger of
Cain was kindled against his brother Abel for declaring this thing.
25 And Cain hastened and rose up, and took the iron part of his ploughing instrument, with
which he suddenly smote his brother and he slew him, and Cain spilt the blood of his brother
Abel upon the earth, and the blood of Abel streamed upon the earth before the flock.
26 And after this Cain repented having slain his brother, and he was sadly grieved, and he
wept over him and it vexed him exceedingly.
27 And Cain rose up and dug a hole in the field, wherein he put his brother’s body, and he
turned the dust over it.
28 And the Lord knew what Cain had done to his brother, and the Lord appeared to Cain and
said unto him, Where is Abel thy brother that was with thee?
29 And Cain dissembled, and said, I do not know, am I my brother’s keeper? And the Lord
said unto him, What hast thou done? The voice of thy brother’s blood crieth unto me from the
ground where thou hast slain him.
30 For thou hast slain thy brother and hast dissembled before me, and didst imagine in thy
heart that I saw thee not, nor knew all thy actions.
31 But thou didst this thing and didst slay thy brother for naught and because he spoke
rightly to thee, and now, therefore, cursed be thou from the ground which opened its mouth
to receive thy brother’s blood from thy hand, and wherein thou didst bury him.
32 And it shall be when thou shalt till it, it shall no more give thee its strength as in the
beginning, for thorns and thistles shall the ground produce, and thou shalt be moving and
wandering in the earth until the day of thy death.
33 And at that time Cain went out from the presence of the Lord, from the place where he
was, and he went moving and wandering in the land toward the east of Eden, he and all
belonging to him.
34 And Cain knew his wife in those days, and she conceived and bare a son, and he called
his name Enoch, saying, In that time the Lord began to give him rest and quiet in the earth.
35 And at that time Cain also began to build a city: and he built the city and he called the
name of the city Enoch, according to the name of his son; for in those days the Lord had
given him rest upon the earth, and he did not move about and wander as in the beginning.
36 And Irad was born to Enoch, and Irad begat Mechuyael and Mechuyael begat Methusael.
The Ceation of Universe From Srimad Bhagavatam
Brahma, who was empowered by the Supreme Personality of Godhead, thought of generating living entities and begot ten sons for the extension of the generations.
Marici, Atri, Angira, Pulastya, Pulaha, Kratu, Bhrgu, Vasistha, Daksa, and the tenth son, Narada, were thus born.
Narada was born from the deliberation of Brahma, which is the best part of the body. Vasistha was born from his breathing, Daksa from a thumb, Bhrgu from his touch, and Kratu from his hand.
Pulastya was generated from the ears, Angira from the mouth, Atri from the eyes, Marici from the mind and Pulaha from the navel of Brahma.
Religion was manifested from the breast of Brahma, wherein is seated the Supreme Personality of Godhead Narayana, and irreligion appeared from his back, where horrible death takes place for the living entity.
Lust and desire became manifested from the heart of Brahma, anger from between his eyebrows, greed from between his lips, the power of speaking from his mouth, the ocean from his penis, and low and abominable activities from his anus, the source of all sins.
Sage Kardama, husband of the great Devahuti, was manifested from the shadow of Brahma. Thus all became manifested from either the body or the mind of Brahma.
Also it is heard that Brahma had a daughter named Vak who was born from his body and who attracted his mind toward sex, although she was not sexually inclined towards him.
Thus, finding their father so deluded in an act of immorality, the sages headed by Marici, all sons of Brahma, spoke as follows with great respect.
O father, this performance in which you are endeavoring to complicate yourself was never attempted by any other Brahma, nor by anyone else, nor by you in previous kalpas, nor will anyone dare to attempt it in the future. You are the supreme being in the universe, so how is it that you want to have sex with your daughter and cannot control your desire?
Even though you are the most powerful being, this act does not suit you because your character is followed for spiritual improvement by people in general.
Let us offer our respectful obeisances unto the Personality of Godhead, who, by His own effulgence, while situated in Himself, has manifested this cosmos. May He also protect religion for all goodness.
The father of all Prajapatis, Brahma, thus seeing all his Prajapati sons speaking in that way, became very much ashamed and at once gave up the body he had accepted. Later that body appeared in all directions as the dangerous fog in darkness.
Once upon a time, when Brahma was thinking of how to create the worlds as in the past millennium, the four Vedas, which contain all varieties of knowledge, became manifested from his four mouths.
The four kinds of paraphernalia for conducting the fire sacrifice became manifest: the performer [the chanter], the offerer, the fire, and the action performed in terms of the supplementary Vedas. Also the four principles of religiosity [truth, austerity, mercy and cleanliness] and the duties in the four social orders all became manifest.
Beginning from the front face of Brahma, gradually the four Vedas–Rk, Yajur, Sama and Atharva–became manifest. Thereafter, Vedic hymns which had not been pronounced before, priestly rituals, the subject matters of the recitation, and transcendental activities were all established, one after another.
He also created the medical science, military art, musical art and architectural science, all from the Vedas. They all emanated one after another, beginning from the front face. Then he created the fifth Veda–the Puranas and the histories–from all his mouths, since he could see all the past, present and future.
All the different varieties of fire sacrifices [sodasi, uktha, purisi, agnistoma, aptoryama, atiratra, vajapeya and gosava] became manifested from the eastern mouth of Brahma. Education, charity, penance and truth are said to be the four legs of religion, and to learn this there are four orders of life with different classifications of castes according to vocation. Brahma created all these in systematic order.
Then the thread ceremony for the twice-born was inaugurated, as were the rules to be followed for at least one year after acceptance of the Vedas, rules for observing complete abstinence from sex life, vocations in terms of Vedic injunctions, various professional duties in household life, and the method of maintaining a livelihood without anyone’s cooperation by picking up rejected grains.
The four divisions of retired life are the vaikhanasas, valakhilyas, audumbaras and phenapas. The four divisions of the renounced order of life are the kuticakas, bahvodas, hamsas and niskriyas. All these were manifested from Brahma. The science of logical argument, the Vedic goals of life, and also law and order, moral codes, and the celebrated hymns bhuh, bhuvah and svah all became manifested from the mouths of Brahma, and the pranava omkara was manifested from his heart.
Thereafter the art of literary expression, usnik, was generated from the hairs on the body of the almighty Prajapati. The principal Vedic hymn, gayatri, was generated from the skin, tristup from the flesh, anustup from the veins, and jagati from the bones of the lord of the living entities. The art of writing verse, pankti, became manifested from the bone marrow, and that of brhati, another type of verse, was generated from the life-breath of the Lord of the living entities. Brahma’s soul was manifested as the touch alphabets, his body as the vowels, his senses as the sibilant alphabets, his strength as the intermediate alphabets and his sensual activities as the seven notes of music.
Brahma is the personal representation of the Supreme Personality of Godhead as the source of transcendental sound and is therefore above the conception of manifested and unmanifested. Brahma is the complete form of the Absolute Truth and is invested with multifarious energies.
Thereafter Brahma accepted another body, in which sex life was not forbidden, and thus he engaged himself in the matter of further creation.
When Brahma saw that in spite of the presence of sages of great potency there was no sufficient increase in population, he seriously began to consider how the population could be increased.
Brahma thought to himself: Alas, it is wonderful that in spite of my being scattered all over, there is still insufficient population throughout the universe. There is no other cause for this misfortune but destiny.
While he was thus absorbed in contemplation and was observing the supernatural power, two other forms were generated from his body. They are still celebrated as the body of Brahma.
The two newly separated bodies united together in a sexual relationship. Out of them, the one who had the male form became known as the Manu named Svayambhuva, and the woman became known as Satarupa, the queen of the great soul Manu.
Thereafter, by sex indulgence, they gradually increased generations of population one after another.
In due course of time he [Manu] begot in Satarupa five children–two sons, Priyavrata and Uttanapada, and three daughters, Akuti, Devahuti and Prasuti.
The father, Manu, handed over his first daughter, Akuti, to the sage Ruci, the middle daughter, Devahuti, to the sage Kardama, and the youngest, Prasuti, to Daksa. From them, all the world filled with population.
(Srimad Bhagavatam,Canto Three,Chapter12)
Eternal time is the primeval source of the interactions of the three modes of material nature. It is unchangeable and limitless, and it works as the instrument of the Supreme Personality of Godhead for His pastimes in the material creation.
This cosmic manifestation is separated from the Supreme Lord as material energy by means of kala, which is the unmanifested, impersonal feature of the Lord. It is situated as the objective manifestation of the Lord under the influence of the same material energy of Visnu.
This cosmic manifestation is as it is now, it was the same in the past, and it will continue in the same way in the future.
There are nine different kinds of creations besides the one which naturally occurs due to the interactions of the modes. There are three kinds of annihilations due to eternal time, the material elements and the quality of one’s work.
Of the nine creations, the first one is the creation of the mahat-tattva, or the sum total of the material ingredients, wherein the modes interact due to the presence of the Supreme Lord. In the second, the false ego is generated in which the material ingredients, material knowledge and material activities arise.
The sense perceptions are created in the third creation, and from these the elements are generated. The fourth creation is the creation of knowledge and of working capacity.
The fifth creation is that of the controlling deities by the interaction of the mode of goodness, of which the mind is the sum total. The sixth creation is the ignorant darkness of the living entity, by which the master acts as a fool.
All the above are natural creations by the external energy of the Lord. Now hear from me about the creations by Brahma, who is an incarnation of the mode of passion and who, in the matter of creation, has a brain like that of the Personality of Godhead.
The seventh creation is that of the immovable entities, which are of six kinds: the fruit trees without flowers, trees and plants which exist until the fruit is ripe, creepers, pipe plants, creepers which have no support, and trees with flowers and fruits.
All the immovable trees and plants seek their subsistence upwards. They are almost unconscious but have feelings of pain within. They are manifested in variegatedness.
The eighth creation is that of the lower species of life, and they are of different varieties, numbering twenty-eight. They are all extensively foolish and ignorant. They know their desirables by smell, but are unable to remember anything within the heart.
O purest Vidura, of the lower animals the cow, goat, buffalo, krsna stag, hog, gavaya animal, deer, lamb and camel all have two hooves.
The horse, mule, ass, gaura, sarabha bison and wild cow all have only one hoof. Now you may hear from me about the animals who have five nails.
The dog, jackal, tiger, fox, cat, rabbit, sajaru, lion, monkey, elephant, tortoise, alligator, gosapa, etc., all have five nails in their claws. They are known as panca-nakhas, or animals having five nails.
The heron, vulture, crane, hawk, bhasa, bhalluka, peacock, swan, sarasa, cakravaka, crow, owl and others are the birds.
The creation of the human beings, who are of one species only and who stock their eatables in the belly, is the ninth in the rotation. In the human race, the mode of passion is very prominent. Humans are always busy in the midst of miserable life, but they think themselves happy in all respects.
These last three creations and the creation of demigods (the tenth creation) are vaikrta creations, which are different from the previously described prakrta (natural) creations. The appearance of the Kumaras is both.
The creation of the demigods is of eight varieties: (1) the demigods, (2) the forefathers, (3) the asuras, or demons, (4) the Gandharvas and Apsaras, or angels, (5) the Yaksas and Raksasas, (6) the Siddhas, Caranas and Vidyadharas, (7) the Bhutas, Pretas and Pisacas, and (8) the superhuman beings, celestial singers, etc. All are created by Brahma, the creator of the universe.
The creator, Brahma, as the incarnation of the passion mode of the Personality of Godhead, creates the universal affairs with unfailing desires in every millennium by the force of the Lord’s energy.
In the beginning of the creation, the Lord first expanded Himself in the universal form of the purusa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe.
A part of the purusa lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahma, the master of all engineers in the universe, becomes manifest.
It is believed that all the universal planetary systems are situated on the extensive body of the purusa, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence.
The devotees, with their perfect eyes, see the transcendental form of the purusa who has thousands of legs, thighs, arms and faces–all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands.
This form [the second manifestation of the purusa] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created.
First of all, in the beginning of creation, there were the four unmarried sons of Brahma [the Kumaras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth.
The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe.
In the millennium of the rsis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarsi Narada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action.
In the fourth incarnation, the Lord became Nara and Narayana, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses.
The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Asuri Brahmana, for in course of time this knowledge had been lost.
The sixth incarnation of the purusa was the son of the sage Atri. He was born from the womb of Anasuya, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlada and others [Yadu, Haihaya, etc.].
The seventh incarnation was Yajna, the son of Prajapati Ruci and his wife Akuti. He controlled the period during the change of the Svayambhuva Manu and was assisted by demigods such as His son Yama.
The eighth incarnation was King Rsabha, son of King Nabhi and his wife Merudevi. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life.
O brahmanas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Prthu] who cultivated the land to yield various produces, and for that reason the earth was beautiful and attractive.
When there was a complete inundation after the period of the Caksusa Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat.
The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandaracala Hill, which was being used as a churning rod by the theists and atheists of the universe.
In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink.
In the fourteenth incarnation, the Lord appeared as Nrsimha and bifurcated the strong body of the atheist Hiranyakasipu with His nails, just as a carpenter pierces cane.
In the fifteenth incarnation, the Lord assumed the form of a dwarf-brahmana [Vamana] and visited the arena of sacrifice arranged by Maharaja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land.
In the sixteenth incarnation of the Godhead, the Lord [as Bhrgupati] annihilated the administrative class [ksatriyas] twenty-one times, being angry with them because of their rebellion against the brahmanas [the intelligent class].
Thereafter, in the seventeenth incarnation of Godhead, Sri Vyasadeva appeared in the womb of Satyavati through Parasara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent.
In the eighteenth incarnation, the Lord appeared as King Rama. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Ravana, who was on the other side of the sea.
In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarama and Lord Krsna in the family of Vrsni [the Yadu dynasty], and by so doing He removed the burden of the world.
Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purpose of deluding those who are envious of the faithful theist.
Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Visnu Yasa. At this time the rulers of the earth will have degenerated into plunderers.
This conversation given below between Sage Narada and his father – The Creator God ‘Brahma’, gives us a glimpse of the vastness of creative power which is described to be an active force and all pervading:
“Sri Narada Sage asked Brahmaji: O chief amongst the demigods, O firstborn living entity, I beg to offer my respectful obeisances unto you. Please tell me that transcendental knowledge which specifically directs one to the truth of the individual soul and the Supersoul.
My dear father, please describe factually the symptoms of this manifest world. What is its background? How is it created? How is it conserved? And under whose control is all this being done?
My dear father, all this is known to you scientifically because whatever was created in the past, whatever will be created in the future, or whatever is being created at present, as well as everything within the universe, is within your grip, just like a walnut.
My dear father, what is the source of your knowledge? Under whose protection are you standing? And under whom are you working? What is your real position? Do you alone create all entities with material elements by your personal energy?
As the spider very easily creates the network of its cobweb and manifests its power of creation without being defeated by others, so also you yourself, by employment of your self-sufficient energy, create without any other’s help.
Whatever we can understand by the nomenclature, characteristics and features of a particular thing–superior, inferior or equal, eternal or temporary–is not created from any source other than that of Your Lordship, thou so great.
Yet we are moved to wonder about the existence of someone more powerful than you when we think of your great austerities in perfect discipline, although your good self is so powerful in the matter of creation.
From the mode of goodness the mind is generated and becomes manifest, as also the ten demigods controlling the bodily movements. Such demigods are known as the controller of directions, the controller of air, the sun-god, the father of Daksa Prajapati, the Asvini-kumaras, the fire-god, the King of heaven, the worshipable deity in heaven, the chief of the Adityas, and Brahmaji, the Prajapati. All come into existence.
By further transformation of the mode of passion, the sense organs like the ear, skin, nose, eyes, tongue, mouth, hands, genitals, legs, and the outlet for evacuating, together with intelligence and living energy, are all generated. The forms of the body cannot take place as long as these created parts, namely the elements, senses, mind and modes of nature, are not assembled. Thus when all these became assembled by force of the energy of the Supreme Personality of Godhead, this universe certainly came into being by accepting both the primary and secondary causes of creation. Thus all the universes remained thousands of eons within the water [the Causal Ocean], and the Lord of living beings, entering in each of them, caused them to be fully animated. The Lord [Maha-Visnu], although lying in the Causal Ocean, came out of it, and dividing Himself as Hiranyagarbha, He entered into each universe and assumed the virat-rupa, with thousands of legs, arms, mouths, heads, etc.
Great philosophers imagine that the complete planetary systems in the universe are displays of the different upper and lower limbs of the universal body of the Lord. The brahmanas represent His mouth, the ksatriyas His arms, the vaisyas His thighs, and the sudras are born of His legs. The lower planetary systems, up to the limit of the earthly stratum, are said to be situated in His legs. The middle planetary systems, beginning from Bhuvarloka, are situated in His navel. And the still higher planetary systems, occupied by the demigods and highly cultured sages and saints, are situated in the chest of the Supreme Lord. From the forefront of the chest up to the neck of the universal form of the Lord are situated the planetary systems named Janaloka and Tapoloka, whereas Satyaloka, the topmost planetary system, is situated on the head of the form. The spiritual planets, however, are eternal. There are seven lower planetary systems out of the total fourteen.
The first planetary system, known as Atala, is situated on the waist; the second, Vitala, is situated on the thighs; the third, Sutala, on the knees; the fourth, Talatala, on the shanks; the fifth, Mahatala, on the ankles; the sixth, Rasatala, on the upper portion of the feet; and the seventh, Patala, on the soles of the feet. Thus the virat form of the Lord is full of all planetary systems.
Others may divide the whole planetary system into three divisions, namely the lower planetary systems on the legs [up to the earth], the middle planetary systems on the navel, and the upper planetary systems [Svarloka] from the chest to the head of the Supreme Personality.”
(Srimad Bhagavatam, Canto 2, Chapter 5 – The Cause Of All Causes)
Here is another instance from Bhagavatam where Lord Krishna instructs Sri Uddhava (A follower) about the mysteries of creation where we get a glimpse into the fine mechanisms of creation and the evolution of consciousness into a working model of Universe :
“Uddhava inquired: My dear Lord, O master of the universe, how many different elements of creation have been enumerated by the great sages? I have heard You personally describe a total of twenty-eight—God, the jiva soul, the mahat-tattva, false ego, the five gross elements, the ten senses, the mind, the five subtle objects of perception and the three modes of nature. But some authorities say that there are twenty-six elements, while others cite twenty-five or else seven, nine, six, four or eleven, and even others say that there are seventeen, sixteen or thirteen. What did each of these sages have in mind when he calculated the creative elements in such different ways? O supreme eternal, kindly explain this to me.
Lord Krsna replied: Because all material elements are present everywhere, it is reasonable that different learned brahmanas have analyzed them in different ways. All such philosophers spoke under the shelter of this mystic potency, and thus they could say anything without contradicting the truth. When philosophers argue, “I don’t choose to analyze this particular case in the same way that you have,” it is simply My own insurmountable energies that are motivating their analytic disagreements. By interaction of My energies different opinions arise. But for those who have fixed their intelligence on the supreme consciousness or the creative energy and controlled their senses, differences of perception disappear, and consequently the very cause for argument is removed. Because subtle and gross elements mutually enter into one another, philosophers may calculate the number of basic material elements in different ways, according to their personal desire.
All subtle material elements are actually present within their gross effects; similarly, all gross elements are present within their subtle causes, since material creation takes place by progressive manifestation of elements from subtle to gross. Thus we can find all material elements within any single element. Therefore, no matter which of these thinkers is speaking, and regardless of whether in their calculations they include material elements within their previous subtle causes or else within their subsequent manifest products, We may accept their conclusions as authoritative, because a logical explanation can always be given for each of the different theories.
Because a person who has been covered by ignorance since time immemorial is not capable of effecting his own self-realization, there must be some other personality who is in factual knowledge of the Absolute Truth and can impart this knowledge to him. According to knowledge in the material mode of goodness, there is no qualitative difference between the living entity and the supreme controller. The imagination of qualitative difference between them is useless speculation. Nature exists originally as the equilibrium of the three material modes, which pertain only to nature, not to the transcendental spirit soul. These modes—goodness, passion and ignorance—are the effective causes of the creation, maintenance and destruction of this universe. In this world the mode of goodness is recognized as knowledge, the mode of passion as fruitive work, and the mode of darkness as ignorance. Time is perceived as the agitated interaction of the material modes, and the totality of functional propensity is embodied by the primeval sutra, or mahat-tattva.
I have described the nine basic elements as the enjoying soul, nature, nature’s primeval manifestation of the mahat-tattva, false ego, ether, air, fire, water and earth. Hearing, touch, sight, smell and taste are the five knowledge acquiring senses, My dear Uddhava, and speech, the hands, the genitals, the anus and the legs constitute the five working senses. The mind belongs to both these categories. Sound, touch, taste, smell and form are the objects of the knowledge-acquiring senses, and movement, speech, excretion and manufacture are functions of the working senses. In the beginning of creation nature assumes, by the modes of goodness, passion and ignorance, its form as the embodiment of all subtle causes and gross manifestations within the universe. The Supreme Personality of Godhead does not enter the interaction of material manifestation but merely glances upon nature. As the material elements, headed by the mahat-tattva, are transformed, they receive their specific potencies from the glance of the Supreme Lord, and being amalgamated by the power of nature, they create the universal egg.
According to some philosophers there are seven elements, namely earth, water, fire, air and ether, along with the conscious spirit soul and the Supreme Soul, who is the basis of both the material elements and the ordinary spirit soul. According to this theory, the body, senses, life air and all material phenomena are produced from these seven elements. Other philosophers state that there are six elements—the five physical elements (earth, water, fire, air and ether) and the sixth element, the Supreme Personality of Godhead. That Supreme Lord, endowed with the elements that He has brought forth from Himself, creates this universe and then personally enters within it. Some philosophers propose the existence of four basic elements, of which three—fire, water and earth—emanate from the fourth, the Self. Once existing, these elements produce the cosmic manifestation, in which all material creation takes place.
Some calculate the existence of seventeen basic elements, namely the five gross elements, the five objects of perception, the five sensory organs, the mind, and the soul as the seventeenth element. According to the calculation of sixteen elements, the only difference from the previous theory is that the soul is identified with the mind. If we think in terms of five physical elements, five senses, the mind, the individual soul and the Supreme Lord, there are thirteen elements. Counting eleven, there are the soul, the gross elements and the senses. Eight gross and subtle elements plus the Supreme Lord would make nine. Thus great philosophers have analyzed the material elements in many different ways. All of their proposals are reasonable, since they are all presented with ample logic. Indeed, such philosophical brilliance is expected of the truly learned.
Sri Uddhava inquired: Although nature and the living entity are constitutionally distinct, O Lord Krsna, there appears to be no difference between them, because they are found residing within one another. Thus the soul appears to be within nature and nature within the soul. Kindly cut this great doubt out of my heart with Your own words, which exhibit Your great skill in reasoning.
The Lord Krishna Answered: Material nature and its enjoyer are clearly distinct. This manifest creation undergoes constant transformation, being founded upon the agitation of the modes of nature. The material energy, comprising three modes and acting through them, manifests the varieties of creation along with varieties of consciousness for perceiving them. The manifest result of material transformation is understood in three aspects: Adhyatmic, Adhidaivic, and Adhibhautic. Sight, visible form and the reflected image of the sun within the aperture of the eye all work together to reveal one another. But the original sun standing in the sky is self-manifested. Similarly, the Supreme Soul, the original cause of all entities, who is thus separate from all of them, acts by the illumination of His own transcendental experience as the ultimate source of manifestation of all mutually manifesting objects.
Similarly, the sense organs, namely the skin, ears, eyes, tongue and nose—as well as the functions of the subtle body, namely conditioned consciousness, mind, intelligence and false ego—can all be analyzed in terms of the threefold distinction of sense, object of perception and presiding deity. When the three modes of nature are agitated, the resultant transformation appears as the element false ego in three phases—goodness, passion and ignorance. Generated from the Mahat – Tattva, which is itself produced from the unmanifest Pradhana, this false ego becomes the cause of all material illusion and duality.
The speculative argument of philosophers—“This world is real,” “No, it is not real”—is based upon incomplete knowledge of the Supreme Soul and is simply aimed at understanding material dualities. Although such argument is useless, persons who have turned their attention away from The Supreme Consciousness, their own true Self, are unable to give it up.
(Srimad Bhagavatham, Canto 11, Chapter22 – Enumeration of the Elements of Material Creation)