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.