Creation Saiva View

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Bhagavadgita Pages, Chapters 1 to 18

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V.Krishnaraj

CREATION CASCADE--SAIVA
Origin of Universe--Saiva view

Ardhanarisvara

Tiruvenkadu, Thanjavur District. Height 101 cm. About 11th Century AD.

As the name indicates, Siva is represented here as half-male and half-female, typifying the male
and female energies. The right half represents Siva and the left Parvati. Siva has a jatamakuta
with a crescent moon. He has three arms
of which the lower arm rests on the back of the bull, his vehicle., and the upper right has an axe.
The whole of the right side is adorned with ornaments peculiar to Siva. The right leg is bent and
rests on the pedestal. The drapery is
shown upto the knee. On the left side the image has a karandamakuta. The drapery is upto the
anklets and her leg is slightly bent, resting on the pedestal. This image is referred to in an
inscription in the temple at Tiruvenkadu. Chennai Museum.

Somaskanda

Nidur, Mayavaram Taluk, Tanjore District. Height of Siva 50cm. of Paravti 44 cm. of
Subrahmanya 29 cm. About 10th century AD.

Siva : Axe, antelope; abhaya, ahuya-varada.

Parvati : Kataka, varada.
Subrahmanya : kataka, fruit.

The treatment of this image, especially the necklaces and faces, clearly mark it as of
Chola type, in spite of the absence of the projecting elbow ornaments. The usual snake and
flower are present on right and left respectively of the jewel in Siva's head-dress, which
lacks the usual crescent. The flower is probably a Datura. The face and tail of the antelope
are facing towards Siva. Subrahmanya is shown as standing erect and wears a karanda-
makuta and patra-kundalas. Chennai Museum.

In Hymns to Badrinath, hymn five touches on the theory of Ajata Vada and Srishti-Drishti Vada-
-the Great Truth is none other than THYSELF. Although Badrinarayan is Vishnu, Ramana
Maharishi (Advaitist) explains the following theories.

1) Ajata Vada (Non-Causality Theory) The phenomenal world is perceptions of the body,
mind and intellect of the seer (perceiver) and exists only as long as the perceiver exists..

Other theories are proposed about creation: 2) Creation-perception Theory (Srishti-Drishti

Vada) 3) Perception-Creation Theory (Drishti-Srishti Vada). Srishti = creation. Drishti =
seeing.

2) Creation-Perception Theory implies that the seer perceives creation because it exists. The
obvious inference here is that creation existed before the seer acquired the faculty to perceive it.
The emphasis is on creation and the seer and perception are secondary. This, the Vedas say, is
the pedestrian (ajnani--the unwise) view.

3) Perception-Creation Theory says that creation exists because the seer perceives it. The
emphasis is on the seer and perception and creation is secondary. If there are no seer and
perception there is no (appreciation of) creation. This is the learned view of the Hindu Sacred
Texts. There is only ONE, the SELF. We don't see the SELF or the Seer and only see the seen. It
is like saying we do not see the Forest for the trees. (Forest is the Self and the trees are the
seen--phenomenal world.)
Who is this Seer? It is Brahman. If there is no Seer there is no creation. The Seen is Brahman-
dependent; thus the Seen has no independent existence apart from the Seer. The Seer and the
Seen are one and the same. The unwise give more importance to the Seen than to the Seer. The
Seer has the Will, Knowledge and Action (Iccha, Jnana, Kriya). The creative power is Maya
from which the universe of beings and matter proceed.

The model by which Perception-Creation Theory (Drishti-Srishti Vada) can be explained is the
dream sleep. Dreams are built by the mind with disparate ingredients: impressions.... The dream
is all real as long as we dream. Once we wake up, we know that it is not real. Thus there are two
worlds: one an awake phenomenal world of objects and beings and another a dream world. The
mind and the ego are common to both. Where there is no mind, there is no phenomenal world or
dream world. We accept the fact that the dreams are dreamer- and mind-dependent projections.
In the same vein, the phenomenal world is a projection of Karma, the mind, ego and the I-
thought. When the I-thought is erased, the phenomenal world does not exist. The seer creates out
of his mind what he sees. Ramana Maharishi says that people who cannot grasp this concept
continue to argue in the following terms: `The dream experience is so short, while the world
always exists. The dream experience was limited to me. But the world is felt and seen not only
by me, but by so many others. We cannot call such a world non-existent.' Literally, drishti-
srishti means that the world only exists when it is perceived.

He summarized the difference between the jnani's and the ajnani's standpoint by saying
that the world is unreal if it is perceived by the mind as a collection of discrete objects and
real when it is directly experienced as an appearance in the Self.

Literally, drishti-srishti means that the world only exists when it is perceived whereas srishti-
drishti means that the world existed prior to anyone's perception of it. Although the former
theory sounds perverse, Sri Ramana insisted that serious seekers should be satisfied with it,
partly because it is a close approximation to the truth and partly because it is the most beneficial
attitude to adopt if one is seriously interested in realizing the Self.]--Ramana

Other theories:
The universe and beings originate from the Unmanifest (Avyakta) Mula Bhuta
or Para Vastu (Supreme Substance or Essence second to none). There are three
factors or entities: Janman, Janaka, and Janya. Janman means production or
generation; Janaka is substrate, cause, generator; Janya is substance, the
generated or the effect. Vikrita is change, modification or transformation.
Paravastu undergoes transformation and produces Maha Tattva (Great
Principle) which is made of three Gunas, Sattva, Rajas and Tamas, and
Antahkarana. Maha Tattva generates three kinds of Ahamkara, colored by
Sattva, Rajas, and Tamas. Avyakta, Mula Bhuta, Paravastu, Prakrti, Sabda
Brahman, Bindu are synonyms in this context. Prakrti by process of Vikrita
(transformation) becomes Vikrti (changed product) that is Maha Tattva;
therefore, Maha Tattva or Vikrti (the product) is Pratibimba of Prakrti or Para
Vastu. (reflection of Prakrti). (Vikrti = Maha Tattva) Every object has qualities
and so Vikriti, the product of Prakrti, is colored by three qualities; Vikrti or
Mahatattva generates eight products: Mahat1 (Intuition or Buddhi),
Ahamkara2 (ego), Manas3 (mind), Akasa4 (Ether), Vayu5 (air), Tejas6 (Fire),
Apas7 (water), and Kshiti8 (Earth). Mahat, Ahamkara, Manas, Akasa, Vayu,
Tejas, Apas, Kshiti.
Guna: quality
Sattva, Rajas and Tamas: Virtue, passion, and darkness.
Antah-karana: Internal-organ, the seat of thought and feeling, mind, the
thinking faculty, the heart, the conscience, the soul. ref: Monier Williams.

The transformed Prakrti (Vikrti) and the eight elements that are its progeny are
the primary and secondary causes of the universe. (In Tantra Sastra, all powers
are of equal importance, while in Vaidic sastras, Purusa is the spirit and
Prakrti is matter.) The nine centers, powers, Chakras or Conscious Powers are
the eight Padmas or Lotuses: 1) Sahasrara, 2) Nada, 3) Bindu, 4) Ajna, 5)
Visuddha, 6) Anahata, 7) Manipura, 8) Svadhisthana, and 9) Muladhara.
Sahasrara Padma or Lotus is the seat of universal power which generated Nada
and Bindu, Sound and Light. From Nada Sakti, the universe of beings and
matter emanated. The lower six chakras contain fifty petals with 50 Sanskrit
letters inscribed on them, attesting to the fact that the universe originates from
Sound. The first three centers form the basis of Saiva Siddhanta philosophy.
They are the Conscious Centers, the brain and the know-how behind creation,
having the Iccha (Will) to create; they represent the Jnana (knowledge) aspect
of the Creator. The 4th, 5th, and 6th centers represent the Kriya (action based
on knowledge) Power of the Creator. The 7th, 8th, and 9th are the dilute
human version of Siva-Sakti's Jnana, Iccha and Kriya.
Creation—Linga (Tamasa) Purana
In Linga Purana, Siva is the dominant God, as Visnu in Visnu Purana. He was
androgynous (Ardhanari), right half male, and left half female. Ardhanari
represents fusion of male and female principles in One and forms the basis for
passion and lust. Man is genetically XY, meaning he is half female and half
male, while woman is XX, meaning that she is homozygous for the X
chromosome. The prevailing conjecture is that hermaphroditism was the order
of the day before the species, subjected to many factors and stresses,
differentiated into male and female.

Saktas believe that male descended from female and this is the learned view of the
geneticists too. This information may fluster Adam because he believes that Eve came from
him. Adam's presumed and unproven donation to male of the species is the Y chromosome
which is not as robust as it once was, and shrinking and wasting away. Consider the gene-
poor Y chromosome equal to a cash-poor wallet.
The Meiotic Chaos
Compare the robust size of X chromosome with its counterpart, a runt (the Y) lined up by
its side. The Y is a loner; the Y rejects the advances of X to exchange genes except at the
ends (PAR- PseudoAutosomal Region), when they do the dance of "give and take." First
an autosome became X chromosome; X duplicated resulting in XX. The duplicate copy of
X (degenerate X) became the Y chromosome. The Y has been an immigrant haven for new
genes which serve no useful purpose. The immigrant genes kept it alive; otherwise the Y
would have attained extinction. Over ages, the immigrant genes die off. There is no new
"real blood" coming into Y. Will Y waste away and come to a naught? The laconic Y is
short, dense and wasting way; it will take 10 million years for the Y to become a shell of its
former self. Just like before, a mutant event will take place in the chromosomes and the
SRY gene will come into being. Its hyperbole, haughtiness, hubris, and bombast do not
match its size. The house of Y is mostly junk. They (sperm) march by millions to assault
one ovum with hardy accouterment, loaded with nourishment, so a lonely sperm can enter
the premises for companionship and progeny. All the other prospective suitors die in battle,
as one princely critter enters the once impregnable fortress and makes a mark with an X or
Y. The little runt has a big ego; it has the ability to morph the primary default state of
femaleness of the embryo into a male, if the critter carries the Y (SRY). The critter says in
effect, "I am the greatest; I punched a hole and broke through the formidable fortress; it is
me who decides whether the progeny is male or not." Genetically speaking, Y came into
being from X about 300 million years ago. Adam can draw little comfort from that notion.
Even worse, the X and Y were not sex chromosomes to begin with; they were autosomes
before they became sexy. The future Y chromosome was a copy of X chromosome. Where
is the male pride here? And a mere copy at that. Some call the Y X-degenerate. What
would Adam say to this? The scientists traced the X and the Y chromosome backwards and
found them not sexy but very unsexy autosomes. The X is a repository of thousands of
genes, while the Y is the poor - but proud- owner of a few dozen. A dozen or so of the genes
shared by the X and Y look like fossils from which scientists reconstructed the evolutionary
story of the X and the Y. The fossil genes are neatly arranged at the tips of the X
chromosome, which speaks of good housekeeping. The Y chromosome fossil genes in a
typical fashion are strewn up and down the length of the Y chromosome; this may explain
why bachelor's dormitory rooms are in disarray. It is an evolutionary curse. Normal
chromosomes exchange genes, when they line up during sperm or egg formation, just like
children exchange baseball cards. By doing this mutual reciprocal exchange, the pair
knows that they belong to each other; if they do not recombine, the two may go their own
separate ways and take other forms. This exchange or recombination was suppressed in the
distant past during evolution. The blame goes to Y because Y moved the genes by taking
chunks of DNA and flipping them upside down: inversion. Inversion event is the way Y
frustrates X. This is the temper tantrum of Y which flings the genes into places where the X
cannot find and make reciprocal exchange. The X chromosome DNA chunks are in good
order. Now you can see why the house of Y is in disarray; moreover, Y likes it that way.
The scientists examined the X chromosome's suitcase of genes which are neatly arranged as
four groups, one on top of another. The suitcase of the Y chromosome is a hodgepodge of
disparate things thrown in carelessly.

300 million years ago--give or take a few million years-- one of the unsexy autosomal pair
(the future sex chromosome) underwent mutation and started sporting SRY gene--Sex-
determining Region Y. The partner without the SRY gene became the X chromosome. The
SRY gene is the switch that is turned on in male fetus bearing Y chromosome.
Since 95% of Y (NRY= Non-recombining Region of Y) does not recombine with the X
(the genes are all turned upside down in Y), it is isolated from X and starts accumulating
mutations. 98% of Y chromosome is junk and the male passes on the accumulated junk to
his sons and along the male line. Scientists scavenge the garbage dump (study the junk)
and identify paternity; junk has value; Y junkyard is research and commercial paradise: Y
carries $ signs.
Y Chromosome is known to invite and harbor immigrant genes from other chromosomes
that favor maleness like fertility genes.
When Kali says that she is the origin of men, women and matter, who is going to refute that
claim? Remember that the original Y is a copy of X. The male genes hijacked (took
residence in) the autosome which would become Y. That is why most of the hijackers are
male. If you stay long enough in a place, you eventually own it. That is how the autosome
became the Y chromosome, when the sex genes claimed ownership; there was a transfer of
deed of ownership of the house to Y chromosome. To begin with the new X and Y looked
alike; they did their dance like all other autosomes and exchanged genes from each other.
Then the Y became a loner and a lone ranger and stopped nuclear exchange with X except
at the ends; simply put, Y was not talking much with X; this may be the primordial
beginning of marital discord between X and Y. Y also has a lot of palindromes of
enormous lengths which forwards and backwards read the same like MADAM. There are
palindromes within palindromes which are compared to hall of mirrors. Y is proud of his
mirrors esp., the ones on the ceiling. The Y chromosome chants these palindromes like
Mantras, repeating them umpteen times. One such palindrome is the infertility gene.
Deletions in the gene during sperm formation leads to infertility. That is misspelling of
Mantra, which equally has deleterious effect in the world of Tantrics. Remember all this
drama takes place in meiosis in the testis. Man uses the female as the copying machine for
his X and Y chromosomes; that is the sad Truth and speaks ill of Y.
ā
Now back to Creation, Saiva View.
The halves of the Lord split; the male impregnates the female; this
creative energy is Brahma himself; Vishnu is the product. Thus, Ardhanari
form of the Lord is both efficient and material, paternal and maternal cause of
the universe. (When you read about the Mesopotamian gods, father-daughter,
brother-sister, and mother-son relationships appear common. Take Adam and
Eve for example.) The Cosmic Egg comes into existence in the womb of Visnu,
when the seed of Siva enters it, and remains in the Cosmic Ocean for
thousands of years. (When the sentient seed of Siva enters the womb, it
stimulates and transforms the insentient Prakrti, matter.) The halves of the egg
split open from the force of the wind and become the fourteen worlds including
the heaven and the earth. They are, in ascending order, Bhurloka, Bhuvarloka,
Svarloka, Maharloka, Janarloka, Taparloka and Satyaloka; in descending order
starting from Bhurloka (earth) are the netherworlds, Atala, Vitala, Sutala,
Talatala, Rasatala, MahaTala and Patala. For definitions of these terms, please
see file CREATION AND DISSOLUTION. The fetus, emerging from the Egg,
became the Mount Meru (Visnu). When the Soul of Mahesvara entered the
womb, Hiranyagarbha (Brahma) was born.

Linga Purana Bhagavata

(Siva) Purana (Vishnu)
Rudraloka GOLOKA
Skanda and Uma loka Vaikuntha
Visnuloka Brahmaloka
Satyaloka Satyaloka
Taparloka Taparloka
Janarloka Janarloka
Maharloka Maharloka
Svarloka Svarloka
Bhuvarloka Bhuvarloka
Bhurloka ---Earth plane Bhurloka
Atāla Atāla
Vitāla Vitāla
Sutāla Sutāla
Talatāla Talatāla
Rasatāla Rasatāla
 Mahatāla Mahatāla
Patāla Patāla

Table points to the difference in the worlds, according to the dominant God.

Matter (Prakrti) consists of 24 elements made of unevolved Primordial

Prakrti (Pradhana), intellect (Mahat), ego, Pada (five subtle elements or
Tanmatras), Matra (five organs of action, Karmendriyas, or motor organs),
Varna (five organs of knowledge, Janendriyas, or sensory organs), five gross
elements (Yauvana, Mahabhutas) and the mind. Pradhana is the womb from
which other elements take their origin. Linga Purana (20.73) says that
Mahesvara owns and sows the seed, Brahma is the seed itself and Vishnu is
the eternal womb.
The intellect, ego, consciousness, and the mind form a unit called Kaladvara.
These are insentient and cannot come together to a life-form without the
participating three sentient principles: Jiva (individual soul), Purusa (the
cosmic soul), and Siva (the Supreme Soul or Paramatman).
Jiva, the 25th entity, is the knower of the Primordial, undifferentiated,
unevolved, and undeveloped Prakrti (Pradhana), the precursor of all 23
insentient elements. Pradhana is the 24th entity. Purusa, the 26th entity,
ontologically placed higher, is the knower and the passive witness of Jiva and
Pradhana. The preceding knowing entities have an adjunct status to the
Supreme Soul, Siva or Mahadeva, the 27th entity, because only Mahadeva can
give grace. He is Mahesvara because he transcends gunas, Sattva, Rajas, and
Tamas (Virtue, passion, and darkness).
Mahesvara manifests himself in three ways: Saptadah (seven forms),
Sodasadha (16 forms), and 26 forms. It is a progressive form, going from subtle
elements to gross elements to consciousness and to life itself, and ends in the
creation of Brahma. Pradhana is the central column of support, around which
these forms come into existence, resulting in Linga whose ends and glory are
unfathomable. Only Mahesvara (the 27th entity) with 26 forms has the
exclusive ability to grant Ananda (grace, beatitude).

27 elements 7 16 26 Mahesvara
forms forms forms
Intellect (Buddhi) (1) Yes Yes Yes
Ego (Ahamkara) (2) Yes Yes Yes
Subtle elements (Tanmatras (3-7) Yes Yes Yes
Five organs of action (8-12) Yes Yes Yes
Five organs of sense (13-17) Yes Yes Yes
Five gross elements (18-22) Yes Yes Yes
Mind (23) Yes Yes Yes
Pradhana (24) Yes Yes
Jiva (25) Yes Yes
Purusa (26) Yes Yes
Mahesvara (27) Bliss Yes
(Saptavimsaka)

Mahesvara, the Ultimate Supreme Principle, is Prabuddha, the Supreme

Intelligence, Wisdom, All-awareness, the Awakened, All-enlightenment,
expanded Consciousness, and the Supreme Pervader. Purusa, one step below
Mahesvara is All-awareness and the Awakened. Jiva is Buddhiman with less
awareness and awakening, compared to Purusa. In his male form, he is whole
without attributes (Niskala); in his female form he is parts with attributes
(Sakala): (Brahma with Rajas and) creative power, (Vishnu with Sattva and)
sustaining power, and (Rudra with Tamas and) destructive power. Niskala form
is Brahman and transcendent and Sakala form is manifest Brahman and
phenomenal.
Linga is the Universe of beings and matter. It is the skambha (pillar) or
Axis Mundi around which all elements, sentient and insentient are supported.
Brahma is at the base of the shaft, engaged in creation; Vishnu is at the middle
of the shaft, engaged in sustenance; and Rudra is at the top, engaged in
destruction at the appointed time. All three functions are equipotent and
necessary for balance and smooth running of the universe. Supreme Siva
pervades Linga and provides the fillip for its functions.
Creation consists of primary, secondary, and tertiary phases. In the primary
phase, the building blocks, 24 elements, are formed; in the secondary phase,
elements gain functions and bodies with or without life under the aegis of the
Lord, with the creation of mobiles, immobiles, insentient objects, living things,
animals, humans and gods; and in the tertiary phase, which is a combination
of primary and secondary phases, Brahma creates his mind-born sons. The
mind-born sons went against the will of Brahma and practiced celibacy. As
buds would erupt from the stem, eleven sons erupted from the body of Brahma
and blossomed out into full-grown sons. If you think these uneven eleven could
be clones, I am not disputing it. Please go to ―Creation part three‖ Creation
and Dissolution for details. Brahma assumes an androgynous status and
divides into male and female halves; the male half separates and grows into
fully formed man, Manu; the female half grows into a fully formed woman,
Satarupa. Manu and Satarupa obey the will of Brahma and help augment the
population of the world. There are some similarities among religions on the
appearance of the first man and the first woman. Adam’s rib became the
woman. According to Koran 4:1, God created a single soul from which he
created its mate and through them countless men and women. In ancient
Egypt, Hapi was the androgynous god of the marshes with pendulous breasts,
flooding the Nile.
The three qualities of the insentient and the sentient, Sattva, Rajas and Tamas
assume an ontological status in Brahma, Vishnu, and Rudra under the aegis of
Mahesvara for creation, sustenance, and dissolution of the universe.
Mahesvara pervades them all, and in their roles, they are called Alinga, Linga,
and Lingalinga. He is Pradhana (primordial unmanifested matter), Bija (the
seed), and Yoni (the womb). Prakrti, the unmanifest matter, wakes up to
become manifest and fecund upon the glance of the Lord Mahesvara. This
potentially nubile and fecund Aja (the unborn Prakrti) of red, white and black
complexion (Rajas, Sattva and Tamas) enjoys the advances of Purusa when it
comes of age and gives birth to this universe and beings. This gestation goes
through several stages. The gunas of Aja undergo agitation and Mahat springs
forth. This creative cascade, starting from Mahat, in a downstream fashion,
results in ego (ahamkara) with three colors or gunas: Sattvika (white)
ahamkara, Rajasic (red) ahamkara, and Tamasic (black) ahamkara. The
Sattvika ahamkara gives rise to the mind and the presiding deities of the
senses; the Rajasic ahamkara gives rise to the sensory and motor organs; the
Tamasika ahamkara gives rise to the subtle elements like sound, touch, color
and vision, taste, and odor.
The five subtle elements, upon combination, starting from sound give rise to
gross elements with cumulative qualities.
Element––––––––––> Resulting product–––> Cumulative & Special
Quality
Sound––––––-> Ether–>All-pervasive Sound
Ether –––––––> Air––––––––––> Sound and touch
Air and Ether–––> Fire–––––––––-> Sound, touch, and
color or form
Air and Fire–––-> Water––––––––-> Sound, touch, color,
and taste
Water and Fire––> Earth–––––––––> Sound, touch, color,
taste, and odor
From the polychromatic ego develop 11 senses: Five organs of sense, five
organs of action and the mind: (ears) hearing, (skin) touching, (eyes) seeing,
(tongue) tasting, and (nose) smelling; (voice box) speech, (hands) prehension or
grasping, (feet) ambulation or movement, (anus) excretion, and (genitalia)
generation; and the mind.
The building blocks (from Mahat and ending in indispensable and distinct
elements -Visesha/bhutas) make the Cosmic Egg from which Brahma comes
forth. This egg is surrounded in layers by water, fire, air, ether, ego, intellect,
and Pradhana—seven in all. There are zillions and zillions of these Cosmic
Eggs strewn all over this limitless space. In each Cosmic Egg, there reside four-
faced Brahma, Vishnu and Rudra. Mahesvara’s transformational seed and
seeing of Pradhana brought about these Cosmic Eggs. Mahesvara uses Rajas
for creation, Sattva for sustenance, and Tamas for destruction; and the entire
cycle is repeated in an endless fashion. Mahesvara is all in One: Brahma,
Vishnu, Siva, Sadasiva, and Bhava.
The Lord, through his surrogate god, Brahma, brings about creation during
day and dissolution during night--they are long days and nights measured in
millions of years.
Much of the information on kalpas is omitted to avoid repetition and only new
material is mentioned here.
The night of Brahma is graced by 28 crores (1 crore = 10 million) of gods whose
transport is airborne chariot. Their population explodes to 392 crores during
daytime of Brahma. Pradhana and Purusa come to a halt and the gunas come
to equilibrium, an inert status, when the universe is in the state of dissolution.
There is only one Mahesvara, but there are as many Brahmas and Vishnus as
there are kalpas and cosmic eggs—numbers beyond human imagination. At
nightfall, the worlds of Bhur, Bhuvah, Svar and Mahar meet destruction and
the worlds above them escape dissolution. The universe is a watery grave in
which sleeps Brahma in the form of Vishnu/Narayana. At the beginning of
kalpa, Brahma wakes up, assumes the form of a boar and lifts the earth from
the Ekarnava (nothing but one ocean, all oceans and waters joined to form one
ocean) Ocean. Vishnu restores all features on the earth (as before destruction),
mountains, hills, plains, rivers, lakes, oceans.
Brahma, at the beginning of creation, was affected by five forms
ignorance: Tamas, Moha, Mahamoha, Tamasira and Andhatamsira (darkness,
delusion, great delusion, pitch-darkness, and extreme darkness). This
ignorance resulted in the creation of the immovables, which are afflicted with
the same ignorance. Brahma immersed himself in meditation and his vertical
neck suddenly assumed a horizontal stance. This resulted in the emergence
from his body of Tiryaksrotas, Udhavasrotas, Arvaksrotas, Anugraha, and
bhutadi. (See part one for details, Creation and Dissolution.) First he created
Mahat; second, Tanmatras; third, the sense organs; fourth, the immovables,
fifth, animals; sixth, gods; seventh, men; eighth, emotions (anugraha); and
ninth, Kaumaras (Sanadana, Sanaka and Sanatana). The Kaumaras dedicated
themselves to yoga and refused to proliferate. Rbhu and Sanatkumara
sublimated their sexual urges and did not take part in propagation of the race.
From his (Brahma) body and mind he created nine sons: Marici, Bhrgu,
Angiras, Pulastya, Pulaha, Kratau, Daksa, Atri, and Vasistha.

(Note on Sanatkumara . In The Uddhava Gita, Dialogue 11, verse 25, Krishna
says, "Among celibates, I am the supreme celibate, Sanatkumara." Another
notable celibate is Hanuman of Ramayana. One may question, why Krishna
who is married to tens of thousands of wives calls himself a celibate. The
answer is the wives are us, the individual souls. Merger of the souls at the feet
of Krishna is liberation and bliss and becoming one with the One. It is spiritual
and and not physical. In verse29, Krishna gives a special place to Hanuman by
saying, "Among the half-divine, I am Hanuman."--translation by Swami
Saraswati.
Srimad Bhagavadam, Canto ten, Discourse 29, Verse 10-11 says the
following about Krishna and Gopis. Their sins went up in flames when they
could not brook any separation from Krishna. When they embraced Krishna in
loving meditation and enjoyed bliss, their merit depleted; the fetters of Karma
broke; they cast off their bodies and united with Krishna though they (Gopis)
know him only as a paramour. Krishna says love for me is not physical
proximity but meditating on me, hearing my eulogies, looking at me, and
singing my glories. IBID--10.29.27. As you have noticed, there is no physical
union; they fixed him in their mind by meditation. )
According to Linga Purana, Brahma and Vishnu got into an argument and a
fight about the superiority of one over the other. Suddenly an effulgent Linga
appeared before them. It was a fiery column with no obvious beginning, middle,
or end. Vishnu asked Brahma to find the top of the column, while he went to
find the base. Vishnu assumed the form of a black Boar, and Brahma, the form
of a swan; they moved at the speed of wind and mind for a thousand years.
Brahma could not find the top and came back to the starting point, so also did
Lord Visnu. Both of them paid their respects to Lord Siva; a loud sound ―AUM‖
came out of the column. The letter "A" appeared on the right of the column; the
letter "U" appeared on the left side; and the letter "M" appeared in the middle.
Vibrations rang forth from the column, sounding the syllable OM.
Vishnu saw the sun, the moon, and the refulgent fire; and on top of them,
Siva appeared like a pristine crystal, which is devoid of any attributes. Siva
proved to Vishnu and Brahma that he is superior to both of them. Since then,
the sakti is the altar for the Linga. It is Linga because, at dissolution, all
elements, universe, gods, and beings dissolve in it.

Creation according to Skanda Purana

The primordial Lord, Siva, created Brahma from right half of his body and
Vishnu from left half. Brahma was infused with Raja Guna; Acyuta (Vishnu)
was fortified with Sattva Guna. The first creative act of Brahma was mental;
what he perceived in his mind materialized as full-grown Brahmana beginning
with Marici. Beings broke out of his body; Daksa wriggled out of his thumb;
Brahmanas poured forth from his mouth; Ksatriyas muscled their way out of
his arms; Vaisyas emerged from his thighs; Sudras sauntered from his feet.
Other beings of all kinds were created: swimmers and crawlers, two-footed and
winged, four-footed, multiped serpentine walkers, Gandharvas, and Manu. All
of them produced abundant progeny. Acyuta (Vishnu) married the lotus-
residing Lakshmi, daughter of Bhrgu. Vishnu did not remember either Isvara
(Siva) or his incarnation as fish. Here, memory means the remembrance of
one's organic relationship with Siva. All beings are organically connected to
Isvara Siva both in spirit and body. Skanda Purana states that Vishnu and
Brahma became arrogant on account of their portfolio of sustenance and
creation. Each one thought and insisted that he was the Lord of the universe
forgetting Siva Isvara who was their creator.
Brahma speaks his mind
Brahma, the creator, felt immensely superior to Vishnu and advanced his
reasons why he was superior to him. Brahma spoke as follows:
O Vishnu, I am the grandfather of all beings in this world. Cerumen-born
Asuras, Madhu and Kaitabha (born of your ear wax) were threatening me.
They came out of your ears and were threatening me, sitting on the lotus
sprouting from your navel. The ocean that you live in is my perspiration; You
were sinking in my perspiration; if it is not for the fig tree for your support, you
would have drowned. You caught hold of one of the many serpents in the ocean
created by me for your support, rest and Nidra (sleep). I am seated on the lotus
above you and within your reach. Out of fear, you ran away from Daityas and
found your refuge on a snake in the ocean, created by me. It took me such a
long time to drive sleep (Yoga Nidra) out of your system, so that you can get up
and fight them, because my life was in danger sitting on the lotus. You fought
them for five thousand years, before you killed them. I am the most learned one
in this universe; I have four faces; Vedas came out of my four mouths; my
consort is the learned Sarasvati and is Sakti, the Pure Consciousness. I am the
creator of all mobile and immobile (trees) living things; I offer protection to all of
them through my progeny like Indra and other celestials. You are in my
employment. Give me one reason why you are equal or superior to me.
Brahma's vituperation and harsh words drew mischievous smile from
Vishnu, who was known for his easy-going congeniality.
Vishnu retorts and addresses Brahma thus.
You are caught up in the turbulence of emotion; you are an ostentatious
braggart. You are born of me and you are still attached to and seated on the
Lotus that springs from my navel. Because I killed Madhu and Kaitabha, you
escaped with your life. You are demon-possessed by Raja Guna; you are all
motion and passion; I am all Sattva Guna, all propitious and auspicious
qualities. The Lotus that you sit on is my Sakti, without whose benign glance
no being or universe will be existent. I am the Pervader of all things that you
see. Time is in me; I am the Paramatman. Adityas, Vasus, Rudras, the
Guardians of the Quarters and Manus are my body and spirit; the three worlds
and Vedas depend on me. It is my Sakti that causes creation. How then is it
possible that you are senior to me or my equal?
Chaos in the universe
Sage Nandikesvara, the bull-faced chief attendant and devotee of Siva, is the
narrator of this story in Skanda Purana. As Brahma and Vishnu were arguing
back and forth, time slid by. Normality of universe was deteriorating; the Sun
and the Moon neither rose nor set; the stars became weak; there was neither
wind, nor fire; the sky, the earth and the Quarters lost their effulgence. The
oceans roiled; the mountains shook; medicinal herbs wilted and dried; the
creatures became weak, and bleak in their outlook. The days and nights were
haphazard; fortnights, months, seasons and other time elements were
inchoate. The celestials thought that there was a premature ending of kalpa.
All these regressive things happened because of the dispute between the
creator Brahma and the sustainer Vishnu; all orderly movements of the
universe were in chaos. Rta, the Cosmic Law and Order, that holds the
universe in balance was tottering. Siva Nataraja's dance and beat sustain the
balance of this universe.

Rutilant Column of Fire paints the universe red.

All living creature were crying for a remedy from this regression into Avidya
Maya (ignorance and delusion). Siva saw the cause of the problem in Brahma
and Vishnu, whose delusion took the universe into premature destruction. Siva
decided to lift the Avidya Maya from their system and thus restore order in the
universe. Between these two disputants rose a rutilant column (of fire) with no
ends in sight. Rta was restored; things started to change; the oceans became
calmer; the stars, the sun and the moon resumed their usual behavior and
reflected effulgence of the fiery column; the mountains were swathed in red
color from the splendor of fiery Lingam and vied with Mars and rising sun in
their refulgent carmine cornucopia; the animals, the trees and the vegetations,
the rivers, the oceans, the earth, and the firmament were painted red and pink
by the luminous Lingam. The upper half of the Cosmic Egg looked smooth and
shiny like the skull held by the moon-crested Lord with matted locks and robe
of tiger skin. Everything in the universe was redness galore from the light of the
fiery Lingam.
The four-faced Brahma and four-armed Vishnu paused and gave up their
disputation and mutual animosity. Seeing the splendor, they did not know
what to think of. Could this be the light that came through the earth from the
jewels of Sesa Serpent? Could this be the twelve suns marking the end of the
kalpa? Could this be falling fragments of lightning? Its refulgence bathing the
universe is so powerful that the objects lost their contours. Though the Lingam
was dazzlingly brilliant and many tongues of fire were leaping to and licking the
firmament, there was no heat and there were no secondary fires. Brahma and
Vishnu drenched in red light. Where does it come from? Where are its ends?

Vishnu wants to find its ends.

Vishnu smiled, looked at Brahma and told him, "I do not know one end from
another. I do not see the ends. I do not know its origin. I am curious. This
mass of Light is placed here to test us. He who finds its ends will be the Lord."
Brahma metamorphosed into a swan and declared, "I shall find the top."
Vishnu transformed himself as a Boar with curved teeth and steely hair and
dug the earth. Vishnu appeared as if he was falling prostrate at the fiery
column. He was all fired up with enthusiasm and vigor. He dug and dug; he
made grunts all the way to Patala so much that the sound reverberated; he
looked for the lower end of the fiery column in Patala (Nether world); it
appeared no different from what it looked at the beginning. The snakes were
coming out of the ground bathed in the effulgent light of the column. They
appeared like shoots sprouting out of the column. Vishnu noticed the tortoise
looking like globular root of the Golden Mountain. He saw the Elephants of the
quarters supporting the ankle of the earth and the frog holding the earth on its
back . He saw the primordial Sakti, whose power energizes the supporting
entities. He saw all the seven nether worlds. He even went past the city of
Virocana (Bali King) and those of other Daityas. He was way below the ocean
floors; the column had no change in appearance. The earth was gouged; the
oceans were roaring; endless tsunamis were roiling the ocean and earth, and
rose and touched the skies.
Vishnu's return journey
The Boar was a heap of pain and suffering: the hoofs were worn; the curved
teeth showed signs of erosion and damage; his body was frozen stiff from
muscle spasm, his snout broke from too much digging; the fatigue was
terminal; he could not move even one muscle of his body; endogenous fatigue
and exogenous effulgence blinded his eyes. He decided he had enough and had
to get back where he started. Slowly he moved up from the Nether Worlds, went
past the oceans and climbed up. The physical exertion induced so much sweat
that he was drowning in it. He was hugging close to the column as he climbed
and it appeared that the column somehow was pulling him upwards as if by a
rope. He surmised that Brahma could not have found the top of the column. He
decided to seek refuge in Siva. He realized that his delusion made him feel
superior and that only Siva was superior to all. He shed his arrogance and
reached the base where he started.
High-flying Brahma
Brahma was soaring high on his wings, the fluttering of which violently
scattered the nimbus clouds, which moaned, groaned and shed torrential
tears. What a pitiful sight! He was traversing the sky so fast above the
scattered clouds that he appeared like a flushed rocketing bird straight up to
the heavens. He flew up beyond the bird's domain; he pierced through the
clouds, reached the clear skies, the domain of aerial chariots (reminds me of
modern air travel), and was shooting for the domain of the stars. He hugged
close to the carmine column, whose effulgence was his guiding light. He flew
higher and higher and the thin air made his wings weary and breathing
labored. We flew past seven layers of wind and saw the rutilant column pierce
Brahmanda, the quasi-spherical egg (Cosmic Egg). Brahma wondered about
Vishnu, who, he thought, might have found the root of the column. He could
not bear the thought of seeing Vishnu victoriously cocking his head in a show
of superiority.
 Brahma's mind was battered by a torrent of painful thoughts. How am I
going to face Vishnu? My vital airs have not been of any use to me. My pride
and vow are in tatters. What am I going to do? What is the right thing for me to
do? Is there any help that I can seek? I hate Vishnu. I must device a stratagem
to deceive and defeat the cloud-colored Vishnu. I am unable to defeat him by
fair means. As he was rummaging his mind for foul means, he saw something
streaking in the sky. He wondered in his mind thus: This streak is very bright.
It could not be the moon. It looks like a lotus, but its location is out of place. It
looks like a stalk, but there is no river or water. How can the stalk and the
lotus float in the sky. The object came very near to Brahma and he at once
recognized it as Ketaki leaf (Pandamus odoratissimus). (In other narrations, it
was the Ketaki flower.) He could recognize the leaf by its fragrance, as it was
approaching him. He hastily grabbed the leaf, which in a trice turned into a
talking leaf.
The talking leaf
The leaf was annoyed by the crushing claws of the bird; it felt like the vise of
the talons. (Author conjectures that this is what the leaf told the bird: " I am a
living leaf. Your clumsy claws abraded my epidermis. I may get dehydrated.
You scraped off my cuticle and beautiful waxy shine, which is going to make
me soaking wet, if it rains. You are choking my stomata (pores that allow
breathing). Your claws gouged out the guard cells which open and shut my
nostrils. You are blocking the sun shining on my palisade cells, that
manufacture food. You are squishing my spongy cells that allow passage of
gases, sugars, and water. Take a look at my vascular bundle with its beautiful
xylem, phloem and other channels. You broke them all. Sap and gases are
leaking out of me. You are killing me, you old fool.")

It was floating and flying all this time on the wings of the Lord of Air with no
worry or weariness until the swan caught it in midair. The Ketaki leaf, bent out
of shape by the claws, spoke thus: Why did you catch me. Let go of me. I have
been flying for a hundred thousand years. I need rest.
Brahma's fatigue was rising and his spirits were falling. His vow was yet to
be realized. He was the creator-god; he had a lot of pride but no prescience.
What was he going to do? He mused and worried about his failure which he
equated to unmanliness. His wings were shattering and could not give him the
lift he needed; feathers were falling off; his shoulder muscles were failing.
Effulgence of the column made him blind and fatigued. He was close to taking
a nosedive. With every exhalation, his strength was draining. He even thought
that he should curb his pride and rive rivalry with Vishnu from his
consciousness. Brahma continued to entertain thoughts of despair and
hopelessness. This column's breadth and width is greater than the space
between earth and heavens. Its ends are out of sight and out of reach. Neither
Vishnu nor I created this effulgent column. Ketaki leaf under his choking hold
was croaking for relief. Brahma questioned the leaf, "Where are you from, O
deciduous leaf?" Ketaki leaf replied, "I am originally adorned the head of
Sambhu of the fiery column. I am on a visit to the terrestrial world." Brahma
beseeched the leaf, "Please tell me the distance between here and the top of the
column."
Brahma let the leaf have a little relief from his hold. His croak suddenly
modulated into his usual rustling voice; he regained his vigor; he spoke like the
rustling leaves in a wind-swept night and not knowing that Brahma was the
Vedic Scholar of first order, uttered carefree flippant remarks to him, "O Fool,
you have no idea. Who are you anyway? What world are you coming from? His
fiery column is the stumbha (Axis Mundi or Pole) that lends support to zillions
of Brahmandas (Cosmic Eggs). I have been falling from his head for ten
thousand Mahayugas (1 Mahayuga is 4.32million years) and I am now at the
middle of the column." Brahma, having heard such description of the column,
paid respects to the leaf with joined palms; his pride was in tatters.
A nefarious plan and enlisting a perjurer
Brahma admitted his foolishness to Ketaki leaf and said that Vishnu and he
became arrogant because they were given the portfolio of maintenance and
creation by Siva.
Suddenly an idea dazzled Brahma's mind. He continued to speak with false
contrition: "I am ashamed of myself and swallow my pride; for the time being I
want to leave them aside and talk to you as a friend. You know what friendship
is. A flower of friendship blossoms, when two people together take seven steps
and speak seven words between them. We turn a new leaf in our relationship
from now on. That is Saptapada. (Sapta + pada = seven + steps = taking seven
steps with which an alliance or marriage is concluded. Sanskrit word "Patha"
means Path or Road. Tamil Word "Paathai" means Path or Road.) Now that we
spoke so much and took many steps together, we are more than friends. It is
incumbent upon you as my friend to do me a favor. Vishnu and I are in
competition to find the ends of this column of fire. The first finder will be
declared the Lord of the Universe. I became the swan and Vishnu became the
Boar. Vishnu went to find the root of the column and I went to find the top. I
am uncertain as to what Vishnu is doing right now. I have been flying for a
thousand years and am yet to find the top. I am utterly exhausted; I am ready
to flop, plop and plump down hard on earth. By whose grace I do not know, I
am here with you. I am your friend, willing and ready to become your slave;
(that will make other leaves green with envy. I am your friend ready to fall at
your feet like a stick--author's input.) You see me with my palms together in
reverence to you. If Vishnu finds the root, that is the end of my desired
supremacy. The idea of equality with Vishnu is abhorrent to me. All this
humiliation can be avoided if you, as a friend, cooperate with me by telling a
small lie to the discus-wielding Vishnu." You tell Vishnu the following: "Brahma
in the form of a swan reached the top of the rutilant column. I bear witness to
Brahma doing the same. The moon-crowned Lord with matted russet hair
standing as the Fiery Column honored Pitamaha (Grandfather) Brahma, for
finding the top. O Vishnu of thick lips and dark-blue complexion, Brahma is
superior to you."
 Thus, Brahma led the leaf down the garden path. Ketaki fell for this plan, not
knowing that this would be his fall from grace. Ketaki descended from his lofty
heights along with Brahma as they were talking and brewing a plan, landed in
front of Vishnu and uttered every word in his rustling voice to Vishnu.

Vishnu played along.

Knowing Brahma from his past deeds, having rescued him from many ugly
situations, and exercising his natural charm, wit, and politesse, Vishnu the
Pervader and the Mayin of Mayins easily managed to summon an impish smile
on his bow-shaped lustrous lips. (Mayin: artful skilled in cunning. Mayin is
also applicable to Brahma and Siva.) Vishnu, the knower of minds of men and
gods, knew that Brahma did not reach the top and conscripted the falling leaf
to rustle up a lie and perjure himself.

Vishnu prays to Siva.

Gentle and reverent thoughts about Siva wafted into the mind of Vishnu. He
thought as follows: 'Only the Lord of gods, Siva, is capable of forgiving and
blessing us ( Brahma and Vishnu). My arrogance, vanity and pretensions
vanished (like dew in the morning sun.) My devotion to Siva has welled up in
my heart. My pride is supplanted with eulogy for Siva Mahesvara whose limbs
were Brahma's and my origin. Siva has to remove Brahma's pride and replace
it with reverence for him. By conscripting a false witness, Brahma is trying to
deceive me (and Siva). Siva is my refuge, will set matters right, expose Brahma
for his lie and dispel miseries. Let Siva offer benevolence, pardon, and refuge to
Brahma who uttered a lie, and is disrespectful and malevolent towards his
seniors (Vishnu and Siva).'
Vishnu sings eulogy to Siva
Victory to Lord Siva who is of the form of Water, Sun, Moon, Fire, Wind, Hotr
(priest), and Ether. O Lord, you are beyond guna and Kala (Time and Death).
You are the creator, maintainer, and annihilator of the universe and living
beings. You are the most infinitesimal of all minute things. You are the greatest
of all great things. You pervade the whole universe. You are transcendent and
immanent in all beings and things. Nigamas are your breaths. You are the
mountain; you are the peacock; you are the God of gods; there is nothing you
are not. You are Yoga and the Yogins of yogins. You are the Supreme and Pure
Consciousness. You are the beginning, the middle and the end of all things.
Siva makes his appearance.
The Lord of Pasus (Siva) broke through the column of Refulgence and appeared
in front of Vishnu and Brahma. His entry was like that of the full moon
breaking through vespertine clouds. He was sitting on a resplendent bull as
white as the snow-clad peak of Kailas. His russet hair was matted; he sported a
waxing moon on his head; he wore a garland of skulls of demons and Aaragh-
vadha (Cassia Fistulosa). He had snakes as his earrings on all five heads; three
eyes on each head were lustrous and the throats had dark blue stain on them
from the poison he drank to save gods who were scorched and blackened by it
during the churning of milk ocean. His faces radiated brilliance. His hands
held accoutrements and the rest: a trident, a skull, a drum, a deer, an axe, a
bow, Khatvangha (a club with skull above its collar), a sword and a serpent.
His body was smeared with fragrant ash. Elephant hide that was stripped off
the elephant sent by Rishis to destroy him, graced his upper body. Beautiful
ornaments jiggled and jangled as he moved. Devas, hovering in the skies, were
sending unending downpour of eulogies on him. Tiger skin, peeled by Siva from
a tiger sent by Rishis to devour Siva because wandering mendicant Siva was
the cynosure of Rishipatnis (wives of Rishis), graced his lower body.
Brahma lost his wits on seeing the lotus-eyed Siva with all divinity pulsating
around him; in a state of confusion and paucity of understanding he danced
wildly.
Siva's fury at Brahma and approval of Vishnu.
Siva smiled at Vishnu benignly and spoke with his eyes his approval (of
Vishnu). Suddenly his eyes were spewing fire, he uttered Hum and lifted four-
faced Brahma up by his arms. He was dangling like a ragged doll. Siva let loose
a tirade: Both of you on account of your portfolio and authority became
arrogant and vain. This is what happens to gods and people with power. Hari
(Vishnu) is a quick study and became enlightened upon seeing my greatness.
But you, Brahma, is suffused with deceit, vice, and deviant sexual behavior. I
punished you many times; you do not learn. You laughed at me; you were
punished. When you dallied with your own daughter, I punished you. This is
your third offence. From now on, I proclaim that there should not be any place
of worship reserved for you, Brahma. The perjurer, Ketaki Bunch, will never
adorn my head. Siva Mahesvara turned to Vishnu and spoke words of approval
and appreciation: "Do not be afraid. I am pleased with you. I like your devotion
to me. You are born of me. You are sattvic (virtuous) and your devotion to me is
unparalleled; you will attain salvation." Siva gave his blessings and grace to
Vishnu whose pride vanished and devotion to Siva increased. On seeing Siva
giving grace to Vishnu, Brahma became frightened.
Brahma eulogizes Siva.
Brahma watched Siva lavish his attention on Vishnu; knowing his
precarious and untenable condition, Brahma immediately resorted to piling
praises on Siva: "You are the consort of Parvati. You are Pati (Lord), while we
are all Pasus (animals) tied down with Pasas (bondage, ties). You rescue and
liberate us from the ocean of Samsara (birth and rebirth). You are Mahesvara
controlling the 26 building blocks of the universe and beings. You are the
Hunter with Agamas as your hunting dogs bearing down and killing wild
animals such as Kama (lust), Krodha (anger), lobha (greed), Moha (delusion),
Mada (pride), Matsarya (envy), Dambha (hypocrisy), and Asuya (displeasure at
the merits or happiness of others). Your emanation Virabhadra punished us
during Daksha's sacrifice, when Daksha insulted and caused the death of your
consort Sati. Click for more details: >>>>Daksa >>>>. You are Time, Death and
Fire (Kaala-Agni) destroying the universe and beings. I am subject to prurience
and animal passions; I am ashamed of them. You killed Jalandhara, who held
Vishnu captive and you released him. You swallowed the poison that came
from the Milk Ocean and scorched the gods, and saved us from certain death.
You wandered about in Daruka Vana (Himalaya Cedar Wood Forest) as a lowly
mendicant and brought the Rishis to their senses. You subjugated the evil
Apasmrti and saved the world from darkness. Apasmrti = one who is short on
memory = one who lost memory of his organic relationship with god). As
Ardhanari (androgynous form), you taught me to create this world of immobile
and mobile things. You saved Vishnu in the cosmic ocean during the Great
Deluge by tying up the snakes into a rope, and casting it to Hari in the form of
Fish, Boar, Tortoise, and man-lion."
Siva was pleased at the narrative eulogy from Brahma and addressed both of
them: I am blessing both of you. Do your creation and maintenance well. Let all
men who are within orbit of 3 Yojanas (36 kms) of this holy site be offered
Sayujya Mukti (Click<<<Siva-Ashtamurthy>>>). Let my fiery column be transformed
into a cool mountain, circumambulation of which will bring salvation to my
devotees. After hearing this, Brahma and Vishnu took leave of Siva.
According to Saiva belief, Mahadeva (Supreme Siva) destroys the
universe, beings, gods including Brahma, Vishnu and Siva (adjunct status of
the same Gods). Saiva Siddhantists consider Supreme Siva, Paraparam
(Beyond the Beyond, Supreme Supreme) as their God of gods; Siva, one of the
Holy Triumvirate, is a mere god of the triad. The students from the west believe
that Saiva Siddhantists selectively elevated the status of Siva of the earlier
Triad to the Super-supreme status. Supreme Siva stays while Brahma and
Vishnu come and go in this and many other countless universes.
Henotheists of Hindu religion are of the belief that Siva and Vishnu are of
equal status, though Siva and Vishnu may stride up and down the parallel
hierarchal ladders of their respective sects; Siva and Vishnu do not knock each
other's ladder for supremacy; they switch their relative vertical positions with
amity.

End

About the author:

Veeraswamy Krishnaraj, M.D; F.R.C.P (Canada) is a board certified pediatrician in active practice until
the end of 1998. He immersed himself in study of Hinduism in depth. He has sufficient knowledge and
understanding of Hindu religion that he is confident to publish this book. He kept the words simple,
supple, illuminating and to the point, while retaining the original flavor, beauty and grace. Compound
words in Sanskrit are a nightmare for the beginner, as they are spliced together compactly in one
continuous stretch of characters. He parsed the compound words into digestible syllables or words with
superscripts and sequential numbers and rearranged the words in the verse in a readable form in English.
In this book, he claims ownership of shortcomings and cedes the rest to Bhagavan.

This book is good for students, and devotees reading the Bhagavad-Gita in Satsang (true company). Two
verses nestle in two boxes in one page with no break or carry-over to the next page. Diacritics help the
reader enunciate the words like a Sanskritist. The English words are reader-friendly. Wherever there is a
need for elaboration, an addendum supports it.

Simplicity, authority, universality, and profundity are the hallmark of the Bhagavadgita, the Bible of the
Hindus. The Bhagavadgita is the Song of the Lord. It provides guidelines for daily living with no dogmas
and ritual overtones. It encourages and supports your individuality. It also explains the consequence of
errant ways. Total surrender to Bhagavan releases the devotee from the ills of life on earth. Hinduism as
a term is an external appellation from non-Hindus. Its true name is Sanatana Dharma (Eternal Law or
Eternal Order) commensurate with Rta (Cosmic Order). The beauty about the Bhagavadgita is its appeal
is universal.

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Veeraswamy Krishnaraj. Contact: myumbra-bgusa@yahoo.com
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The above file has all 18 chapters in Sanskrit, Transliteration, colorized words for
easy identification, word 4 word translation, superscription of words,
rearrangement of words in a readable form in English. This is the best you can
get on the internet in one file. This file will be uploaded and sent to you as an
attachment to your email upon payment of fees. The above file (18 Chapters and
700 verses) costs USD 18.00 for email upload in PDF format and $22.00 for DVD
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Sample Verse

अजजुन उवाच

संन्यासस्य महाबाहो तत्त्वममच्छामम वेददतजम् ।

त्यागस्य च हृषीके श पृथक्केमशमनषूदन ॥१८- १॥

arjuna uvāca: saṁnyāsasya mahābāho tattvam icchāmi veditum

tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana 18.1

arjuna uvāca: sannyāsasya1 mahābāho2 tattvam3 icchāmi4 veditum5

 tyāgasya6 ca7 hṛṣīkeśa9 pṛthak9 keśi-niṣūdana10 18.1

arjuna uvāca = Arjuna said: mahābāho2 = O mighty-armed one; hṛṣīkeśa9 = O Killer of Demon Kesi;

icchāmi4 = I desire; veditum5 = to know; tattvam3 = the truth; sannyāsasya1 = of asceticism or

renunciation; ca7 = and; tyāgasya6 = of Tyaga; pṛthak9 = severally [one by one, individually and

comparatively = compare and contrast ]; keśi-niṣūdana10 = O Killer of Demon Kesi. 18.1

18.1 Arjuna said: I wish (or desire) to know the Truth about Sannyāsa and Tyāga and the difference

(thereof), O Mahabaho, O Kesi-nisūdana.