Gayatri & Brahma's Prayer to Krsna

After learning the 18-syllable mantra from sarasvati, Brahma engaged in severe austerities. Then Gäyatri, emanated as the sound of Krsna’s flute, entered the eight earholes of Brahmä. Thus Brahmä achieved realization of the Gäyatri mantra that lead to his reformation, having heard gayatri directly from his spiritual master.

As Gäyatri entered the ears of Brahmä, he became qualified as a Brähmana and began to sing hymns in praise of the original purusa. Thus by chanting Gayatri, which is the essence of all the Vedas, Brahmä became fully enlightened with the ocean of truths that he realized, and with that essence of Vedic knowledge he offered the following prayer to Krsna.

"The transcendental realm is eternally adorned by millions of wish-fulfilling trees, by pavilions made of desire-fulfilling jewels and by innumerable wish-fulfilling cows. There, thousands upon thousands of Gopis are rendering services to the Supreme Personality with great affection. I worship that original Supreme Personality, Govinda"

Govindam ädi-purusam tam aham bhajämi

"I worship the primeval personality, Govinda, who is absorbed in playing upon His flute, whose long eyes expand and bloom like lotus flowers, whose headdress is adorned with peacock feathers, and whose unique bodily complexion, which resembles the luster of a dark blue raincloud, bewilders the minds of millions of Kandarpas (Cupids)"

Govindam ädi-purusam tam aham bhajämi

"I worship the original personality, Govinda, around whose neck a garland of forest flowers and peacock feathers swings gently, whose lotus hands hold a captivating flute, whose arms are decorated with jeweled ornaments, who is always madly absorbed in intimate loving pastimes, and whose eternal naturalaspect is His graceful, threefold-bending (tri-bhanga-lalitam) Syämasundara form"

Govindam ädi-purusam tam aham bhajämi

"I worship that original personality, Govinda. His divine form is composed of eternity, cognizance and bliss, and is therefore exceptionally effulgent. Each and every limb or sense of His transcendental body is inherently endowed with all the functions of all the other senses. He eternally sees, maintains and regulates an infinite number of universes, both spiritual and mundane"

Govindam ädi-purusam tam aham bhajämi

"Although He is non-dual, infallible, beginningless, possessed of unlimited forms and the oldest of all, nevertheless He is a beautiful person with everlasting, fresh youthfulness. Although He is incomprehensible through study of the Vedas, He is easily attained by spontaneous devotion of the soul. I worship that original personality, Govinda"

continued........

18 syllable mantra

The mantra that Goddess Sarasvati had asked Brahma to read so that his mind will be focussed on creation.

The first syllable klim is the seed, or käma-bija. Joined together with this seed, the mantra is klim krsnaya govindäya gopijana-vallabhäya svähä. . The mantra is called a sad-anga, sad-padi mantra, meaning that its six words (pada) comprise its six limbs (anga). The six words are (1) krsnäya, (2) govindäya,(3) gopijana, (4) vallabhäya, (5) svä and (6) hä. The mantra is formed by arranging the words in this order. Klim is the original one-syllable seed (käma-béja), whose meaning has been expressed as follows in the Upanisads. “Krsna created the universe by the käma-bija, klim. In this käma-béja, the letters k, l, i, the sign of the half moon and the dot (bindu) above it have given rise to the elements water, earth, fire, air and space respectively.” Therefore this mantra, whose heart is the käma-bija, is the root cause of all living beings.

Klim: The letter k indicates the very form of eternity, knowledge and bliss, the Supreme Person, Krsna. The letter l signifies the highest bliss in the ocean of happiness born from the love of Rädhä-Krsna. The letter i indicates Vrndävanesvari, the supreme potency, Rädhä. The sign of the half-moon and the bindu, which together form the ending m, signify the supremely ecstatic sweetness derived from the mutual love of Rädhä-Krsna. Narada was once told by Sanat Kumara about the origin of klim. "klim is not something that is only made of letters; it is the very embodiment of Krsna’s divine transcendental form, because each one of its component letters is one of Krsna’s limbs. One should understand the letter k Krsna’s head, specifically the crown of His head, His forehead, His two eyebrows, His nose, His two eyes and His ears. The letter l embodies His cheeks, the upper portion of the cheeks, His chin, neck, throat and His fingernails. The half-moon is His chest, His belly, the sides of His body, His navel and His waist. One should understand the bindu to be His thighs, His knees, His calves, the center of His knees, the backs of His heels, His feet, the lower part of His thighs, His toes and His toenails".

Krsnaya: Krsna whose form is eternity, knowledge and bliss completely takes away all kinds of sins and offenses and even vanquishes the offenses of the demons.

Govindaya: Go means (a) the cows, (b) the world and (c) the Vedas; so it can mean He who pleases the cows, the Earth and the Vedas, and who nourishes all, thereby increasing their bliss. SO, He who is in cowherd boy attire, who is celebrated throughout the world and the Vedas, is addressed as Govinda.

Gopijana: indicates those gopis who are the very embodiment of that love and devotion that is itself the power to attract Krsna, who is only controlled by this type of affection. It can also be interpreted as the word gopi is derived from the gup, which means “to protect or to maintain.” His special potency that bestows love upon the devotees and nourishes and protects them is called gopé, or the pleasure potency, and Rädhä is the original embodiment of the pleasure potency. Therefore, the word gopi indicates the embodiment of the pleasure potency, the aggregate of the predominated principle, Rädhä. Jana means the circle of Her plenary expansions, or those who are expansions of Her personal form, the sakhtis such as Lalitä and Visäkhä.

Vallabhäya: The word vallabha means “one who inspires/encourages/engages in love” or “a lover.” He who engagess the gopis through His endearing pastimes. He who enjoys the sweetest amorous sports with the gopés, is called Gopijanavallabha. In the company of Rädhä, He manifests as Madana-mohana. The expression gopéjana-vallabha is therefore properly interpreted to mean Madana-mohana, who is the form eternally embraced by Rädhä. Since gopéjanavallabha evidently refers to the Divine Couple, Rädhä-Krsna .

Svähä: The word svähä means “His energy” Yogamäyä. Yogamäyä is the spiritual potency that manifests from Gopijana-vallabha’s intrinsic nature, and she offers the devotees unto the lotus feet of krsna. Hence, Svaha means, she by whose help one’s ätmä is absolutely and irrevocably offered un to His lotus feet. By uttering or remembering the word svähä, the devotees accomplish unconditional self-surrender. Therefore one should recite or remember the word svähä as the method of completely selfless dedication.

Origin of Gods - VI - Prajapati & Brahma

The four-headed Brahmä, the knower of the four Vedas, was manifested from that lotus.

The lotus flower that was the resting place of all living entities emerged from the purusa who had entered His hidden abode. Thereafter Hiranyagarbha Brahmä (Prajapati), the possessor of the collective bodily identification, manifested. After that, fourheaded Brahmä, the knower of the four Vedas, emerged as the embodiment of enjoyment from Hiranyagarbha. The four-headed Brahmä appeared from the lotus that came from the area of Visnu’s navel, and whose flower and stem are the resting place of the fourteen planetary systems. Here, “embodiment of enjoyment” means that Brahmä’s present four-headed body is a repository of material enjoyment, made according to the impressions of desires to enjoy the fruits of his actions from the previous creation. Because of his previous impressions, he desired to create the material world as soon as he appeared.

After manifesting from the lotus flower, Brahmä, who is empowered by Bhagavän’s potency, absorbed his mind in the subject of creation according to his previous impressions. However, he saw nothing but darkness in all four directions. Since he felt dense darkness, Brahmä glanced in four directions at once, and in so doing, he manifested four faces in the four directions.

At that time, when the cosmos had been dissolved and the vast waters were agitated into whirlpools by the force of the wind, Brahmä, was situated in the lotus flower that had emerged from the water. However, he could neither factually understand the situation of the world nor of his own self. Being seated on the upper surface of the lotus flower, he had a lot of questions, “Who am I? What is the origin of this unique lotus flower within the water? How did it appear? There must definitely be something below it, and this lotus flower must also be situated upon some supporting base”. So deliberating in this way, Brahmä entered the path formed by the hollow within the middle of the lotus stem. Still, despite approaching the base of the lotus stem, namely Näräyana’s navel, he was incapable of understanding anything, even after making extensive research. Retiring from his investigation with his ambition unfulfilled, Brahmä returned once more to his sitting place on top of the lotus flower. There he sat in a posture for meditation, and by controlling his breathing he gradually concentrated his consciousness by introspection.

In a nutshell, due to Brahmäs previous actions, he had a desire to create. Every living entity acquires a particular nature in accordance with his previous actions and, in accordance with his nature, different types of endeavors appeal to his heart. This is called the fruit of action performed in previous lives. In Brahmä’s heart was the desire to create just as he had done in the previous creation. Similarly, certain qualified living entities may also attain the position of Brahmä.

Sarasvati spoke to Brahmä as he was looking at the darkness in all directions. "O Brahmä! klim krsnaya govindäya gopijana-vallabhäya svähä. This mantra will fulfill your cherished desires." This is the eighteen syllable mantra that is the highest of all mantras.

Orgin of Gods - Part V - Living Entities' Creation

Thereafter, Mahä-purusa, having entered the universe in the forms of Prajäpati, Visnu and Sambhu, performs His pastime of maintenance, creation and dissolution, which occurs within the inert material energy. Since this pastime is so insignificant, Visnu associates with Yoganidrä, who is the personification of mystical absorption in His own intrinsic bliss, and the partial manifestation of the spiritual potency.

The lilä of Maha-Visnu is such that Brahmä, Visnu and Sambhu have now entered the material universe. Maha-Visnu performs the tasks of creating, maintaining and annihilating the material world by entering the universe in these three forms, Brahmä, Visnu and Sambhu. Because Brahmä and Sambhu have a self-conception of being separate from the essential reality of Bhagavän, they sport with their respective aspects of the inferior potency, namely Sävitri and Umä, who are the shadow forms of the transcendental potency. However, Bhagavän Visnu associates with Bhagavati Mahä-Yoganidrä, who, being the partial manifestation of Ramä-devi, is the personification of mystical absorption in His own intrinsic bliss.

When Garbhodakasayi Visnu desired to create, from His navel emerged a golden lotus flower, from which the creator, Brahmä, appeared. Complete with its stem, this wonderful golden lotus flower is the residence of Brahmä and is known as Brahmaloka or Satyaloka. Before the creation of the five gross elements, the fundamental elements existed in their natural condition in separate, individual forms, because the process of combining them had not been applied. Mahä-Visnu, acted through the illusory potency by associating with His own transcendental potency. Uniting those separate elements by systematic combination, He created the material world. After accomplishing the task of creation in this way, He became absorbed in mystic slumber, the form of union with His own transcendental potency. When He mixed together the individual essential realities, He manifested unlimited numbers of material universes. After that He personally entered into His hidden abode, the innermost region of each universe (hidden means unreachable. it can be Lord's resting place and can be each creation/entity's heart). At that time, all the living entities woke up from the sleeping condition in which they had passed the duration of the cosmic dissolution. this last few words means, creation and dissolution follow a complete cycle. Cosmic annihilation happens at the end of Brahmä’s lifespan (one breathing cycle of Lord). The living entities again become manifest within the creation according to their previous fruitive desires. The living entities are eternal (eternal - they exist throughout the time) and they have an eternal relationship with Krsna that extends throughout time, with neither beginning nor end. By constitution they are intrinsically His superior potency. Narada explains it with an example: living beings are part and parcle of Krsna such as the rays of the sun are always related to the sun. The lotus flower that emerged from the area of Visnu’s navel contained the collective bodily conception of all living entities.

Origin of Gods - Part IV - Sambhu & False Ego

The world of false ego has been born from Sambhu. This is his function in relation to the living entities.The unmanifest aggregate material energy originates from Krsna’s spiritual potency, and it transforms into three types of false ego, which were infused/instilled with the potency for activity at the time of creation. The mind, the senses and the airs of life are born from these three modifications of false ego, namely false ego in goodness, false ego in passion and false ego in the mode of ignorance. hence Sambhu is also called Anantadeva. He is the cause of matter, the senses and the mind as explained above. Sambhu is the material cause by virtue of supplying the raw material substances for creation. When each universe is manifest from the gradual evolution of this state of existence, the rudra or destructive principle emerges from the existence of Sambhu. Although born from between the eyebrows of the purusa-avatära Mahä-Visnu, Sambhu remains as the epitome of false ego in all conditions.

An unlimited number of atomic conscious particles emerge from the spiritual rays of Paramätmä as the aggregate of the living entities. When the living entities identify themselves as the servants of Krsna, they are of Vaikuntha, and have no relationship with the world of mäyä. When the living entity forgets this pure identity, he desires to become the enjoyer of mäyä, and the false ego principle of Sambhu then enters his existence and produces within him the self-conception of being a separate enjoyer. Therefore, Sambhu alone is the principle underlying the world of false ego and the identification of the living entities with their material bodies.

Origin of Gods - Part III - Viswarupa & Creation

As described by Brahma in Brahma Samhita, Purusa, the master of the universe, Mahä-Visnu, possesses thousands upon thousands of heads, thousands upon thousands of eyes, thousands upon thousands of arms,and thousands upon thousands of incarnations and plenary expansions (Sahasra-sirsä). He is the Self of the cosmos, and He alone creates thousands upon thousands of living entities.

The intrinsic form and nature of Mahä-Visnu, as stated in srimad-Bhägavatam (2.6.42)is, the first avatära of Bhagavän, the Lord of the spiritual realm, is the purusa who lies down in the Causal Ocean and casts His glance upon material nature. The following are all substances related to Paramesvara: His activities, such as the creation of time and acquired nature; material nature, which is composed of cause and effect; the unmanifest stage of material nature (mahattattva); the gross elements; false ego; the aggregate of the modes of material nature beginning with the mode of goodness manifested as various forms of life; hellish planets such as Pätälaloka; the aggregate of living entities; Garbhodakasäyi Visnu; moving and non-moving entities; and individual bodies. The gigantic purusa, who instigates the activities of material nature and who has thousands of heads and so on, has been called the original avatära who assumes a pastime form. His activities include creation of the time factor, acquired nature and other elements of the material creation. Thus, the original puruña-avatära creates, maintains and destroys within Himself and by Himself, at the beginning of every lifetime of Brahmä. Although He is one, He is manifest in many forms through His illusory energy. This universe, consisting of factual existence and the non-factual or temporary existence of cause and effect, is situated within Him alone. Therefore, all these phenomena have been called substances related to Him.

This Mahä-Visnu is known within the world of mäyä by the name Näräyana. The water of the Causal Ocean has emanated from this eternal purusa. He is the supreme predominator, possessed of thousands of plenary portions, although He Himself is a plenary portion of the Sankarsana. The eternal purusa takes shelter of mystic slumber and lies down in the vast waters of Virajä, hence the name Narayana ( Nara=water; ayana=shelter). He is a partial expansion of Mahä-Sankarsana in Vaikuntha. The Sankarsana in the chamber of Goloka, who was described earlier, is Müla-Sankarsana, His plenary portion in the second quadruple expansion in Vaikuntha is called Mahä-Sankarsana, and käranodakasayi Mahä-Visnu is an expansion of this Mahä-Sankarsana. It is His pastime to create the Causal Ocean and lie down in it in mystic slumber, which is a state of trance induced by His own intrinsic, ecstatic nature. Bhagavän’s state of trance in the form of absorption in His own pleasure potency is called Yoga-nidrä. Ramä-devi, who was mentioned previously, presents herself as Yogamäyä. The transcendental seeds of Saìkarsana emerge in the form of countless golden eggs from the pores of the skin of Mahä-Visnu as He reclines in the Causal Ocean. All those eggs remain covered by the great material elements.

Innumerable universes, each assembled in the f0rm of 24 elements of creation are born from Mahä-Visnu as He lies in the Causal Ocean.The elemsnts are as follows: five gross elements (earth, water, fire, air and space); five sense objects (form, taste, fragrance, sound and touch); the five knowledge-acquiring senses (eyes, ears, nose, tongue and skin); the five working senses (speech, hands, legs, rectum and genitals); and the three subtle senses (mind, intelligence and false ego). Along with the unmanifest material energy and the living entities, all these elements were contained within the illusory material nature in the form of the seeds of Mahä- Sankarsana, the presiding deity of the twenty-four elements of creation.

Each universe has an innermost portion extending 5,000,000,000 yojanas (40,000,000,000 miles), and its outer portion consists of the seven coverings beginning with earth, each extending ten times further than the previous one. There are millions upon billions of universes that extend even further than this universe. Nevertheless, millions and billions of such universes are situated like tiny atomic particles within each of the skin-pores of Mahä-Visnu. That Käranodakasayi Visnu is the cause of all the universes.

Then Mahä-Visnu entered into every individual universe as His individual plenary portions, each of which is complete with all His mystic opulences. In other words, within each universe Mahä-Visnu assumes the form of the universal soul (Garbhodakasayi Visnu) with thousands upon thousands of heads. Every one of those plenary portions is directly Visnu, and they are similar to Mahä-Visnu in every respect. Each Garbhodakasayi Visnu is the aggregate feature of all forms of the indwelling witness.

Then Mahä-Visnu created Visnu from His left side, Prajäpati (Hiranyagarbha the orginator of Brahma) from His right side, and Sambhu in the form of an effulgent linga from between His eyebrows, in each of the universe. Ksirodakasayi Visnu is the indwelling witness of the individual living entity, whereas Garbhodakasayi Visnu is the indwelling witness of the aggregate of living entities. The primal progenitor originating from the right side of Maha-Visnu is Hiranyagarbha, the expansion of the Lord, and he is different from the four-headed Brahmä. This Hiranyagarbha is the seed principle of each of the Brahmäs in all the unlimited universes.

Origin of Gods - Part II - Origin of Sambhu

The spiritual potency in the form of Ramä-devi, who is dear to the Lord Krsna, is Destiny. That goddess is always controlled by the Supreme Lord and She is always dedicated to His service. For the sake of all the conversation we are going to have, it is important to remember that, Rama-devi is inseparable from the Lord and she is not the maya that we are going to talk about in this blog. I have found the Yantra which might explain the arrangement of Goloka as described in my previous blog.

Earlier, we already talked about Sankarsana, being one of the personal expansion of Lord Krsna. Väsudeva, Sankarsana, Pradyumna and Aniruddha are the personal expansions of the Lord. These four are adorned with the objectives namely religiosity, economic development, sense gratification and liberation, and the causes of those four objectives, are the four Vedas Rig, Yajur, Säma and Atharva. Sankarsana lying in the 'causal ocean' takes the form of Purusa and casts a glance towards maya which becomes the instrumental cause of the creation.

At the onset of creation, the effulgence of Mahä-Visnuu, an expansion of Krishna’s plenary portion, is manifest in the form of Sambhu (Siva). That Sambhu is called the linga or His generative capacity, and appears for the purpose of preparing the cosmic manifestation of the material universes. The linga in the form of Sambhu is a reflection of the eternal light or effulgence. The feminine receptive potency is manifest from Ramä-devi. That potency which gives birth to the material creation is the inferior energy called mäyä, whose intrinsic form is the yoni, the womb of universal creation. The union of the yoni and linga is the unmanifested material energy (mahat-tattva) in the form of the twenty-four elements of creation.

At this point I recall reading that this is not the only Siva which we saw above. There are other Siva forms (Sadasiva/visnu-tattva) which are manifestations of Maha-Visnu for specific purposes. May be it will be the point of discussion at some other time. But please remember that first incarnation of the Lord involving material universe / external energy is Sambhu.

All progeny such as humans and demigods, along with their respective worlds, have issued forth from this combination of the purusa (Lord), pradhana (Sambhu) and prakriti (maya). The Mahä-Sankarsana of His quadruple expansion is also a partial expansion of Baladeva (Balarama), Krishna’s first pastime expansion.

By the influence of the purusa, Mahä-Sankarsana attains the form of His partial expansion Karanodakasayi Mahä-Visnu eternally reposes (rests) in Virajä, which is the borderline between the conscious and unconscious realms. From there He glances toward mäyä, which is the remotely situated shadow of the spiritual potency. The semblance (image) of that transcendental glance is sambhu (pradhäna) which is replete (complete) with the potential material ingredients. Sambhu, in the form of Rudra, unites with mäyä, the instrumental cause. However, he cannot do anything without the influence of the direct spiritual might of Krsna (purusa) in the form of Karanodakasayi Mahä-Visnu (Sankarsana). Therefore the unmanifest material energy (mahat-tattva) emerges only when the active endeavors of mäyä (jiva-sakti/prakriti) and the primordial material ingredients (pradhäna) are sanctioned by Sankarsana, (krsna’s personal expansion), and Mahä-Visnu, (who is Sankarsana’s personal expansion) the first purusa-avatära.

Origin of Gods - Part I - God's Abode

Since I have been writing the kind of stuff which is highly impossible to understand, I thought I would make it easy by explaining the origin of Vishnu, his forms and various other Demigods and Dieties. Most of the content would be taken from Brahma Samhita, of which I have been doing quite some reading. I shall also try to research other texts like isopanishad and others as the time comes.

Govinda Adipurusa Tam Aham Bhajami!! Govinda is the Adipurusha in whom I find shelter and I worship, were the words uttered from the mouths of Brahma, Vishnu and Siva, the trimurtis of Hindu religion.

One might wonder why I am doing this already known introduction. The reason is to understand the creation and to not confuse between various forms and expansions of Govinda all of which each form has been created with a purpose by mere glance of Govinda. Especially the Vishnu since there are several forms of him. All the forms of the Visnu are the plenary expansions of The Vishnu, who we are going to further discuss and understand as spoken by Brahma in praise of the creator Lord Krishna.Gokula the abode of Lord Krishna resembles Lotus, and the pericarp (central fertile part of the lotus) is the point where Krishna resides.

Please observe the complex mathematics in the following verses. I might be interested in writing one blog on the pure scientific schematics of the Brahma Samhita at a later time point.The pericarp, or central part of that transcendental lotus, is Krishna’s abode. It is characterized by a six-pointed device (yantra), presided over by the predominated and predominating principles (prakrti and purusa). The filaments are the residences of Krishna’s supremely loving and intimate gopas and the expanded petals of this lotus are the special sub-forests of the divine abode that belong to radha and the other gopis.

In the four directions beyond Gokula lies a wonderful, four-cornered place called Svetadvipa which is divided into four sections in the four directions, and each section is the abode of one of the presiding deities: Väsudeva, Sankarsana, Pradyumna and Aniruddha. These four abodes are adorned with the four objectives of life, namely religiosity, economic development, sense gratification and liberation, and the causes of those four objectives, namely the four Vedas (Rig, Yajur, Säma and Atharva), which are composed of mantras. They are surrounded in eight directions and above and below by ten lances. The eight directions are ornamented with the eight jewels known as mahäpadma, padma, sankha, makara, kacchapa, mukunda, kunda and nila.

Ten guardians in the form of mantras are present in the ten directions, which are all beautified by blackish, golden, red and white associates of Krishna, along with the host of wondrous potencies headed by Vimalä.

The sixteen potencies of Vimala are: Sri, Bhü, Lila, Kanti, Kirti, Tusti, Gi, Pusti, Satyä, Jnanajnana, Jayä Utkarsini, Vimalä, Yogamäyä, Prahvi, Isana and Anugraha.

Mahä-Vaikunta is the covering of Goloka. Its extreme outer border is Brahma-dhäma, and beyond Brahmadhäma lies the Virajä River. The inferior external energy, which is the shadow of the spiritual potency, is situated on the other side of that Virajä River. Therefore, the illusory energy (mäyä) cannot attain the direct association of the supremely pure Krishna. Mahä-Visnu never consorts with the external energy (mäyä). Still, it cannot be said that mäyä is entirely separated from supreme reality. Mahä-Visnu consorts with His own personal potency, Ramä-devi. Whenever He desires to create the universe, He activates His time potency, and casts His glance toward the inert material energy.

Evolution of Senses

Knowledge from Srimad Bhagavatam:
Ater so much thought about it in my previous blogs and further research in to the original sacred text, here I present you the facts as narrated to Vidura by Maitreya (Canto 3 Chapter 5).

The Personality of Godhead, the master of all living entities, existed prior to the creation as one without a second. It is by His will only that creation is made possible and by destruction everything merges in Him.

His transcendental potency for the creation, maintenance and dissolution of the cosmic world occur sequentially as further described.

The cosmic manifestation was not present at that time, and thus He felt imperfect without His plenary and separated parts and parcels. The material energy was dormant (inactive), whereas the internal potency was manifested (displayed).

The Lord is the seer, and the external energy has been the cause and effect in the cosmic manifestation. This external energy is known as MAYA or illusion, and through MAYA only is the entire material manifestation made possible.

The Supreme Living Being in His feature as the transcendental Purusa incarnation, impregnates the material nature (MAYA, i guess) of three modes, and thus by the influence of eternal time the living entities appear.

Influenced by the interactions of eternal time, the supreme sum total of matter called the mahat-tattva became manifested, and in this mahat-tattva the unalloyed goodness, the Supreme Lord, sowed the seeds of universal manifestation out of His own body.

Mahat-tattva differentiated itself into many different forms as the reservoir of the would-be entities. The mahat-tattva is chiefly in the mode of ignorance, and it generates the false ego. It is a plenary expansion of the Personality of Godhead, with full consciousness of creative principles and time for fructification.

Mahat-tattva, or the great causal truth, transforms into false ego, which is manifested in three phases -- cause, effect and the doer. All such activities are on the mental plane and are based on the material elements, gross senses and mental speculation. The false ego is represented in three different modes -- goodness, passion and ignorance.

The false ego is transformed into mind by interaction with the mode of goodness. All the demigods who control the phenomenal world are also products of the same principle, namely the interaction of false ego and the mode of goodness.

The senses are products of the mode of passion in false ego, and therefore philosophical speculative knowledge and fruitive activities are predominantly products of the mode of passion.

The sky is a product of sound, and sound is the transformation of egoistic passion. In other words, the sky is the symbolic representation of the Supreme Soul.

Thereafter the Personality of Godhead glanced over the sky, partly mixed with eternal time and external energy, and thus developed the touch sensation, from which the air in the sky was produced.

Thereafter the extremely powerful air, interacting with the sky, generated the form of sense perception, and the perception of form transformed into electricity, the light to see the world.

When electricity was surcharged in the air and was glanced over by the Supreme, at that time, by a mixture of eternal time and external energy, there occurred the creation of water and taste.

Thereafter the water produced from electricity was glanced over by the Supreme Personality of Godhead and mixed with eternal time and external energy. Thus it was transformed into the earth, which is qualified primarily by smell.

Of all the physical elements, beginning from the sky down to the earth, all the inferior and superior qualities are due only to the final touch of the glance of the Supreme Personality of Godhead.

The controlling deities of all the above-mentioned physical elements are empowered expansions of Lord Visnu. They are embodied by eternal time under the external energy, and they are His parts and parcels.