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In the Beginning: Even Before Brahma

Bhagavan without Brahma seated on a lotus attached to His navel

The story of Creation, as told in the Srimad Bhagavatam, is

introduced here by referring to Krishna's teachings in

chapters 8 and 9 of the Bhagavad Gita. Krishna tells us that

one day of Brahma (the daytime with light) lasts for 1000

Chaturyugas, with a night of equal duration, and that all

beings return to Him at the end of the Mahakalpa - the end of

Brahma's lifetime. Then He releases them and creation starts

all over. What happens when there is no Brahma? How does

creation begin? The answers to these questions will be

explored here by referring to the Srimad Bhagavatam. The

document will be updated as the story is told.

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Table of Contents

No. Topic Page No.

1 Gita chapters 8 and 9 verses and Uddhava’s surrender 3

2 Rishis of NaimisharaNya poses their questions: Sootha responds 22

Appendices

a. Kakudmi and Revati’s trip to Brahmaloka 27

b. Why did Brahma laugh? Why do gotras disappear? 32

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Dear All:

As we continue our discussion of chapter 8 (next Sunday May 6, 2012), it is of

interest to recall here the description of creation as described in the Srimad

Bhagavatam.

In chapter 8, and also in chapter 9 (verses 7 and 8), Krishna mentions briefly about

repeated cycles of creation, kalpa after kalpa, with one kalpa being a day of

Brahma (the "day" being made of equal durations of daytime and nighttime of 4.3

billion years, or 1000 Chaturyugas).

Although Krishna only uses the word "yuga" in chapter 8, verse 17 (Sahasrayuga

partyantam ahar yad BrahmaNo vidhuh) this "yuga" actually means Chaturyuga -

the four yugas - Kruta, Treta, Dwaapara, and Kali - taken together. Kaliyuga, the

age or yuga in which we live, lasts for 432,000 years. One Chaturyuga lasts for 4.3

million earth (or human) years, or ten times the duration of Kaliyuga.

Brahma is seated atop the lotus attached to Bhagavan’s navel. The image

depicted here is that of the Lord as Ranganatha (as seen in Srirangam).

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One thousand (1000) such Chaturyugas make up the daytime of Brahma

(BrahmaNah ahar). One year of Brahma is made up of 360 days (called kalpas) and

Brahma lives for 100 years or 36,000 kalpas (see also Ramanujacarya's

commentary http://www.bhagavad-gita.org/ for chapter 8, verse 17, and also

chapter 9, verse 7). One kalpa equals the daytime and night-time of Brahma, for a

total of 8.64 billion years (as reckoned here on earth by humans). Hence, Brahma’s

lifetime is 311 trillion and 40 billion (earth/human) years.

Sahasrayuga paryantam

ahar yad BrahmaNO viduh l Raatrim yuga sahasraantaam

tEhoraatra vidO janaahaa ll 8.17 ll BG

l

S ll ८ .१७ ll

In the same way, when Krishna says "kalpa" in chapter 9, verse 7, see below, all

our acaryas say that He actually means what is called a Mahakalpa, when Brahma's

lifetime also ends. A new Brahma must then be created and creation begins all over

again. Then, in chapter 9, Krishna mentions clearly that ALL beings (sarva

bhootaani) come back to Him (Maamikaam) at the end of the kalpa (kalpakshaye).

He also says that He releases them from within Him (visrujaami) at the start of the

kalpa - when Brahma will be the first being created!

Sarvabhootaani Kaunteya

prakrutim yaanti Maamikaam l

Kalpakshaye punas-taani

Kalpaadhau visrujaamyaham ll 9.7 ll BG

l

ll ९.७ ll

We find some more additional details about this topic in Canto 3 of the Srimad

Bhagavatam (chapters 5 and 8). In chapter 5, and in the intervening chapters, we

find the sage Maithreya describing to Vidura what happens even BEFORE Brahma

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is created. It is only in chapter 8 that we see the story of how Brahma is created.

So, Bhagavan must do something BEFORE He creates Brahma. What exactly does

Bhagavan do? What is going on BEFORE Brahma is created?

The understanding of this pre-Brahma creation, to me at least, seems to have

stunning parallels with how physicists describe the material universe. Please do not

misunderstand the meaning of parallels. There is really no parallel. Let me explain.

When we were in high school, we first learned about the five gross elements -

earth, water, air, fire (or light), and sky (or ether). Then we learned about atoms

and molecules. It was the chemists who developed the so-called atomic theory

(Dalton being considered the father of modern atomic theory) to explain how

chemical reactions occur. The idea of a molecule (made of two or more atoms) was

later introduced by Avogadro - who was mocked by Dalton - as effectively

suggesting that "atoms" could be subdivided. Dalton could not fathom (or did NOT

want to) what Avogadro meant by a “molecule” and an “atom”. This was in the

first half of the 19th century. Avogadro prevailed and we now have something

called the Avogadro number – a fundamental constant.

Physicists refused to accept this “nonsense” called atomic theory (chemists were

considered to be “inferior” scientists), until the very end of the 19th century, when

the discovery of radioactivity, in 1896 (by Becquerel, with important contributions

later made by Madam Curie), and the discovery of the electron, in 1897, essentially

forced physicists to accept the atomic theory of matter. (Sir J. J. Thompson was

studying ‘cathode rays’ but soon concluded that these ‘rays’ must be made up of a

stream of extremely tiny, negatively charged, particles located within the atom. He

received the Nobel Prize in 1906. Modern TVs are essentially cathode ray tubes,

CRTs, and work on the principles used by J. J. Thomson. Later, his son, William

Thomson, who also received the Nobel Prize, showed that electrons also have a

wave-like character, just like light, X-rays and gamma rays; see also additional

notes on Boltzmann at the end.)

Thus, in the first half of the 20th century, we arrived at the simple model for the

atom - made up of a positively charged nucleus (made up of protons, which are

positively charged, and neutrons which are electrically neutral) and the negatively

charged electrons orbiting around the nucleus, like planets orbiting the sun, or

moons orbiting a planet. And, by August 1945, we also learned, to our horror,

about the incredibly huge amount of energy which is locked within the nucleus of

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an atom – with the discovery of nuclear fission and the production of atom bombs

or nuclear bombs (dropped on Hiroshima and Nagasaki to end World War II).

This is just about the point at which most of our learning about physics and

chemistry ended, sometime in our high school years. Very few of us know what

modern physicists know about the electron, or what the proton and neutron are

made up of, or what is going on inside the nucleus. The one word answer to all of

this, that only serious students of physics know, is Quarks.

By the 1960s, as physicists pursued their discoveries about matter, they found a

host of other particles which were NOT part of the atom - like mesons, muons,

pions, antiparticles, and so on. They found a particle called the positron, which is

identical to the electron in every way but is positively charged. This was found

during the study of what are known as "cosmic rays", radiation that is received

from outer space. In order to explain the existence of all these new and strange

particles, Murray Gell-Mann (who studied at both Caltech and MIT, interesting

since Caltech was founded by MIT alumni) proposed what is known as the quark

theory. Gell-Mann received the Nobel Prize in 1969 and was named as the sole

recipient that year - a remarkable feat since Nobel Prizes are now usually "shared"

by up to three scientists (the maximum allowed to share the prize).

Gell-Mann (and another theoretician Zweig) showed that ALL of the "particles" of

matter are made up of a few fundamental entities called "quarks". Then the idea of

various types of "forces" to bind these quarks together within the particles and

more entities called "gluons" or exchange particles, or force exchange particles,

were conceived to explain the nature of the three macroscopic forces (gravity,

electricity, and magnetism) and the forces encountered only within the nucleus, or

the subatomic particles. And, now, physics may be reaching the end of this road -

with one important particle, predicted by theory (the Higgs boson) still defying

experimental detection. This particle is supposed to provide the property called

"mass" to the universe.

Last year's (September 2011) brief sensation about particles (called neutrinos)

going faster than the speed of light, was a brief detour in the journey for the

discovery of the Higgs boson - often called the God particle by physicists.

This is our "highest level" understanding of matter - the material universe, or what

is called "Prakruti" in the scriptures like the Gita and the Srimad Bhagavatam.

Krishna's statement about the five gross elements (chapter 7, verse 4) seems like

our "crude" understanding of the gross elements (this was the Aristotelean

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conception, before Galileo, Newton and others paved the way for the modern)

before we learn about atomic theory and then about electrons, protons, and

neutrons. And, many of us are quite happy with that level of understanding. All

this quark stuff is just too quirky!

Likewise, the understanding of creation, and the idea that Brahma is the creator, is

also an elementary one. Like the quarks that lie hidden (according to theory, no

quark can ever be isolated and found to exist independently "outside" the particle,

ha ha...) there is something hidden behind Brahma and his creation as well.

How can Brahma start creating? Imagine a great chef who is entrusted with the

task of the preparation of a grand feast for a big event - like a White House state

dinner in Washington DC, or a feast at the Buckingham Palace in London, or the

Raj Bhavan in New Delhi. Can the chef prepare the grand feast all by himself?

First, the chef will need a well-stocked kitchen with many ingredients - vegetables,

spices, various types of meat (for non-veg meals), juices, etc. Second, the chef will

need cooking utensils, a stove, range etc. But, what about electricity?

The chef will need that too. How do we get electricity? Just call the utility

company and get electricity connected! Not that simple, really. What if there is no

utility company or even that no one has even discovered electricity, or fire, or that

it can be used to cook? What if there are no vegetables either? How do we get

vegetables? What makes them grow? Ok, ok, we need seeds and we need rain?

How to produce rain? How to produce the seed?

This is the situation BEFORE even Brahma is created. This is the subject matter of

Canto 3, chapter 5 onwards where the story is told by the sage Maithreya.

Vidura, who was one of the three sons produced by Vyasa (the other two being

Dhrutarashtra and Pandu) to continue the family lineage after Satyavati's (she

was Vyasa's mother, conceived through the sage Parashara, when she was still

unwed and not married to Shantanu) son died without leaving a heir. Vidura

refused to take sides during the Mahabharata war (fought by the sons of

Dhrutarshtra and Pandu) and went on a pilgrimage. There he met Uddhava, who

was on his way to Badarikaashrama, after having received instructions from

Krishna, just before He returned to Vaikunta.

Krishna instructed Uddhava and the sage Maithreya had also received the same

message. Krishna told the sage that he should share the message with Vidura. What

was the message? What were the instructions that Uddhava received?

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This is known as Uddhava Gita and is the subject of Canto 11 of the Srimad

Bhagavatam. Uddhava, who was a cousin of Krishna and resembled Krishna so

much that he was often mistaken for Krishna, was a dear friend - a sakhaa - just

like Arjuna. He wanted Krishna to take him to Vaikunta as well (swadhaama naya

maamapi, Canto 11, chapter 6, verse 43). He tells Krishna that we are all

wandering here aimlessly following the path of fruitive activities (bhramantah

karma vartmasu, verse 48). But, now, we can spend our time thinking about You

and all of Your divine pastimes (tvad vaartaayaa, smarantah, keertayantah, krutaani

gaditaani ca). We can cherish each word that You have uttered and relish the

thoughts of all Your activities. This is the ONLY way for us to overcome this

Maya (of Prakruti). But, now You want to leave us behind in this BIG JOKE of

a world of mortals - yannruloka vidambanam.

Uddhava meets with the Gopis at Vrindavan. He had been sent by Krishna after He had

moved to Dwaraka. The Gopis think their friend Krishna had returned. Uddhava was told

to continue this pretense so that he could learn about how the gopis really felt about

Krishna and report back. When Uddhava finally revealed himself, the gopis extracted a

promise from him NOT to tell Krishna about how they felt (because they did NOT want to

let Krishna know about their pain).

******************************************************************************

Yes, Uddhava says nru loka (of mortals, humans) vidambanam (a big joke). The

word ‘vidambanam’ also means troublesome, vexing, etc. He wants Krishna to

take Him to Vaikunta. He does not want to be here. Thus ends the sixth chapter of

Canto 11. But, Krishna refuses and tells Uddhava that he must stay back.

Uddhava then wants to know the Supreme truth from the Supreme Being (tatva

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jijnaasuh Acytam, verse 13, chapter 7, Canto 11). Just before this entreaty begins,

Bhagavan had briefly conveyed the message of tyaga and sanyasa as the way to

live in this world (same as the message conveyed to Arjuna in chapter 18). But,

Uddhava is not happy.

He says, “O Yogesh, the Master of all the yogas, this is not possible. We are too

entangled with thoughts of Me and Mine (mama aham iti, verse 16). We are all

deluded (vimohita dhiyah, verse 17) by Your Maya. We cannot give up easily this

attachment to all the sensory pleasures (that Krishna says we must).” So, Uddhava

wants Him to instruct him fully so that we can learn how to live in this world,

overcome this Maya and fully understand Him. Like Arjuna, Uddhava also

surrenders to Krishna and indeed uses exactly the same words that we find Arjuna

using in chapter 2, verse 7.

Uddhava pleading with Krishna, in His Chaturbhuja form, as Krishna is ready to leave for

Vaikunta (His Divine Abode). The tree under which Krishna sat is still present in Prabhas

kshetra, very close to the famous Somnath temple. (I was fortunate to visit this holy place

in February 2012.)

http://www.bing.com/images/search?q=krishna+uddhava+pictures&view=detail&i

d=C0A15972A3B7D202F9CAA26860BB7D00EEBF8F81&first=0&qpvt=krishna

+uddhava+pictures&FORM=IDFRIR

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It is a beautiful verse, which begins Uddhava Gita and the instructions that

Udhhava received, which were eventually shared by Maithreya with Vidura.

Herein lies buried the story of the pre-Brahma Universe... what precedes the

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creation of Brahma, as told by Bhagavan Himself, through the great recipients of

this knowledge just mentioned. We will continue this discussion later but let us

now enjoy the Uddhava surrender sloka at the conclusion of his plea to Krishna.

Tasmaad Bhavantam Anavadhyam Anantapaaram

Sarvajnam Eeshwaram Akunta-vikunta-dhishNyam l NirviNNadheerahamu ha vrujinaabhi taptO

NaarayaNam Narasakham sharaNam prapadye ll 11.7.18 ll

Alternate for 3rd line : NirviNNa dheeriha muhuh ha ...

- l

ll ११.७.१८ ll

Uddhava says sharaNam prapadye -- I am surrendering to You. Arjuna says

shaadhi maam prapannam. The noun form prapannam is replaced by the verb

form prapadye. Arjuna says shaadhi, which means to advise him, instruct him,

rescue him, help him, liberate him, in other words, to pay urgent attention to his

condition of total helplessness in the battlefield where he has totally lost his mind.

Uddhava says anushaadhi bhrutyam, in an earlier verse 16. “I am Your servant.

Please tell me what to do. How can I understand Your words and hold them dear”,

says Uddhava - tvad anjasaa nigatim Bhavata yathaam samsaadhayaami.

Both Arjuna and Uddhava surrender to Krishna. But, there is a difference. Arjuna

is in raajasic mode (mode of passion) and also gripped with tamasic qualities

(ignorance). Uddhava, on the other hand, is in the saatvic (pious) mode, overcome

with some raajasic qualities (passion). The questions asked and the instructions

received therefore differ. Krishna's objective was to ensure that Arjuna understands

his duties. But, Krishna also wants to lay the foundation for his performance of

duties, with the highest level of excellence (yad shreyas syaat nishcitam broohi

tanme, chapter 2, verse 7, also yena shreyOham aapnuyaam, chapter 3, verse 2), so

that Arjuna would never again become deluded. Shreyas is opposed to Preyas. The

latter means what we like. The former means what is good for us. In the deepest

sense, shreyas means attaining moksha, whereas Preyas means sense gratification.

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(It is interesting that the gopis address Krishna as “Preshttha” in the Rasa-Lila

chapters that we just discussed. Preshttha means that the Dearest of all. So, what

did the gopis really want? Someone to ponder about… what is dear can also be

something that is good for us… shouldn’t that be the case?)

******************************************************************

Uddhava too is overwhelmed at the very thought that Krishna will leave soon and

leave him behind in this miserable big joke of a world. The rest of the verse above

describes Narayana - as Uddhava now addresses Krishna. He calls Him Narayana

nara-sakhaa, a friend of all naras (humans). He is the Supreme Being, the Lord of

all and higher than all (Eeshwara). He is the ever victorious and unconquerable. He

is the one without any end and the One that is present even beyond that seemless

end (Ananta paaram).

Thus, we can now prepare to hear the story of pre-Brahma creation. It is of interest

to see the description in the Holy Bible, which is very brief, a part of which is

given below the signature line. The Bible also says something was created in the

beginning. That beginning is the pre-Brahma beginning of Srimad Bhagavatam.

Well, it is Sunday now and the early morning hours. Even our Christian brothers

and sister devote the day to pray to the Lord this morning (while being engaged

with other fruitive activities the rest of the week, ideally, in the spirit of dedication,

as we ALL must, at ALL times).

Also, reproduced below is Prabhupada's translation of the verse describing

Uddhava's final surrender.

Very sincerely

V. Laxmanan

April 29, 2012

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http://www.biblegateway.com/passage/?search=genesis+1&version=NIV

Genesis 1 New International Version (NIV)

The Beginning

1 In the beginning God created the heavens and the earth. 2 Now the earth was

formless and empty, darkness was over the surface of the deep, and the Spirit of

God was hovering over the waters.

3 And God said, “Let there be light,” and there was light.

4 God saw that the light

was good, and he separated the light from the darkness. 5 God called the light

“day,” and the darkness he called “night.” And there was evening, and there was

morning —the first day.

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http://srimadbhagavatam.com/11/7/en

SB 11.7.14: Śrī Uddhava said: My dear Lord, You alone award the results of yoga

practice, and You are so kind that by Your own influence You distribute the

perfection of yoga to Your devotee. Thus You are the Supreme Soul who is

realized through yoga, and it is You who are the origin of all mystic power. For my

supreme benefit You have explained the procedure for giving up the material

world through the process of sannyāsa, or renunciation.

SB 11.7.15: My dear Lord, O Supreme Soul, for those whose minds are attached to

sense gratification, and especially for those bereft of devotion unto You, such

renunciation of material enjoyment is most difficult to perform. That is my

opinion.

SB 11.7.16: O my Lord, I myself am most foolish because my consciousness is

merged in the material body and bodily relations, which are all manufactured by

Your illusory energy. Thus I am thinking, "I am this body, and all of these relatives

are mine." Therefore, my Lord, please instruct Your poor servant. Please tell me

how I can very easily carry out Your instructions.

SB 11.7.17: My dear Lord, You are the Absolute Truth, the Supreme Personality of

Godhead, and You reveal Yourself to Your devotees. Besides Your Lordship, I do

not see anyone who can actually explain perfect knowledge to me. Such a perfect

teacher is not to be found even among the demigods in heaven. Indeed, all of the

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demigods, headed by Lord Brahmā, are bewildered by Your illusory potency. They

are conditioned souls who accept their own material bodies and bodily expansions

to be the highest truth.

SB 11.7.18: Therefore, O Lord, feeling weary of material life and tormented by its

distresses, I now surrender unto You because You are the perfect master. You are

the unlimited, all-knowing Supreme Personality of Godhead, whose spiritual abode

in aiku ha is free from all disturbances. In fact, You are known as ārāya a, the

true friend of all living beings.

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Boltzmann’s Famous Tombstone Engraving

Physicists did NOT accept the atomic view of matter, even well into the 19th

century. In particular, Ludwig Boltzmann, who along with James Clerk Maxwell,

developed the modern kinetic theory of gases, using probabilistic arguments, felt

unappreciated and ridiculed by his peers and suffered from depression throughout

his life. http://en.wikipedia.org/wiki/Ludwig_Boltzmann

Maxwell and Boltzmann, building on the earlier work of Clausius, considered a

gas to be made up of hard tiny spherical particles, which obeyed ewton’s laws of

mechanics and the newly discovered laws of thermodynamics. This led to a new

conception of the meaning of “temperature” of a gas. This “atomic” viewpoint has

was confirmed very eloquently, towards the end of the 20th

century, with the

discovery of a new state of matter called the Bose-Einstein condensate, or BEC,

and honored with the Nobel Prize in 2001. At ultralow temperatures (measured in

nanoKelvins), the energy of the gas is greatly reduced and the speed (or velocity)

Kelvin Scale

Freezing point of water 0°C = 273 K

Boiling point of water = 100°C = 373 K

BEC exists at a few nanoKelvins

NanoKelvin = 10-9

K

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of the atoms decreases. Atoms also have wave-like properties (just like electrons)

and these “matter waves” simply fuse together to produce a new fluid called the

BEC, whose existence was predicted theoretically by Einstein and Bose.

The BEC only exists at temperatures of a few nanoKelvins, with zero Kelvin being

the lowest temperature conceivable theoretically (the so-called Absolute Zero of

temperature). Zero Kelvin = -273 °C = -459 °F (see illustration above).

Boltzmann’s probabilistic models also laid the foundations for Planck’s Quantum

theory and also lie at the heart of the (quantum) theory that led to the prediction of

the BEC. Quite tragically, hit with a severe bout of depression, Boltzmann

committed suicide, on September 5, 1906, just as the physics world was beginning

to embrace virtually all of his ideas. Einstein developed his theory of the particle

nature of light (in 1905) building on Boltzmann’s ideas about the entropy of a gas.

Einstein considered light to be made up of small particles, called photons, each

having an energy E = hf, where h is the Planck constant and f is the frequency of

the light wave. (Light also has wavelike and particle-like properties. This view is

called the dual nature of matter.)

Boltzmann’s tombstone in Vienna with the engraving of S = k log W. This is,

perhaps, the only known example of a mathematical theory honoring a famous

scientist. Even Einstein’s E = mc2 or Planck’s E = hf escaped this distinction.

******************************************************************

The famous equation S = k ln W, introduced by Planck when he developed

quantum theory in 1900, is engraved on Boltzmann’s tombstone, in ienna. The

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constant k is called the Boltzmann’s constant and is one of the fundamental

constants of physics. In this equation, S is the entropy, which is a measure of the

extent of chaos in a system (such as gas, which is made up of zillions of small

atoms or molecules, moving randomly in all possible directions). W is the number

of microstates in which N particles can exist that lead to a certain macrostate of

interest, such as the total energy of the system. The notation ln W means natural

logarithm of W. The equation can also be written as S = k log W, where log is

logarithm of W to base 10. (Logarithm to the base 10 is easy to understand. For

example, 1 = 100 and so logarithm of 1 equals 0 where 0 is the power to which we

raise 10 to get 1. Since 10 = 101, the logarithm of 10 is 1. For 100 = 10

2, the

logarithm is 2, for a million = 106, the logarithm is 6 and so on. Decibel levels,

used for sound and hearing aids, are expressed in logarithms.)

If all this is confusing, just think of the US economy, or the World economy, as a

whole. The US economy is worth a few trillion dollars. How does this worth arise?

Quite simply, it arises from the wealth of millions of households and thousands

upon thousands of corporations. These are what we call the microstates. The

macrostate can be characterized by many properties, one of which is the total

wealth of the economic system. Obviously, there are many different ways in which

the same total wealth (macrostate) can be achieved, with some being rich and some

being poor. The “equilibrium” condition is one where the entropy reaches a

maximum value. (Hence, the modern economic conundrum, the 1% versus 99%,

defies the laws of physics, especially the entropy law, if it can be extended from

physics to economics. More on this separately, at a later date! ☺)

Or, think of the famous Dow Jones Industrial Average (DJIA). This is the average

value of the stock price of 30 different companies which is considered to be

“representative” of the US economy. (Companies which are poor performers are

actually “kicked out” of the Dow. Hence, the DJIA has, historically, since its

conception in 1894, with only 12 companies, always been going up and up and up,

with some occasional downs – or “crashes”.) Exactly the same value of the DJIA

can be achieved in many different ways, with some companies having a high stock

value and some having a low stock value.

The exact value of W in S = k ln W can be determined using probability theory for

a “simple” system with only 30 entities.

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Dear All:

Before proceeding with our narration of the Story of Creation, as told in the

Srimad Bhagavatam, let us consider again the final sloka from Srimad

Bhagavatam, where Uddhava surrenders to Krishna and begs for Divine

instructions. This section of Canto 11 of the Bhagavatam is also referred to

as the Uddhava Gita.

Tasmaad Bhavantam Anavadhyam Anantapaaram

Sarvajnam Eeshwaram Akunta-vikunta-dhishNyam l NirviNNadheerahamu ha vrujinaabhi taptO

NaarayaNam Narasakham sharaNam prapadye ll 11.7.18 ll

Alternate for 3rd line : NirviNNa dheeriha muhuh ha ...

- l

ll ११.७.१८ ll

Uddhava describes himself as NirviNNadheeh which is the compound word

made up of dhee ( , the mind, as in the Gayatri mantram) and

which is the opposite of AnirviNnah, which means one who is NOT

despondent, or gets depressed. This is one of the namas in the Vishnu

Sahasranamam. The full commentary on this nama is extracted and pasted

below from http://www.ahobilavalli.org/vishnu_sahasra_namam_vol2.pdf ).

Uddhava is experiencing extreme despondency because he would soon

have to face the prospect of being separated from Krishna, who is

preparing to return to His Divine Abode. The despondency is described

beautifully here with the poetic garbling of words that we see here

immediately following NirviNNadhee. As noted earlier, there is also an

alternate version cited in the Gorakhpur Press edition of Srimad

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Bhagavatam. However, with some reflection, the version with the grabbling

of sounds, as we will see shortly, is very very touching.

The sounds following nirviNNadhee are “aham u ha” or उ as if

someone is just stammering away and does not know what to say. This

sequence of sounds is the garbling of the sounds उ in the Omkara

mantram, or “Om”. The compounding of + उ + = ॐ which signify

Vishnu, Shiva, and Brahma. As Uddhava begins to address Krishna as

Narayanam Narasakham, he is also trying to utter the Omkara sound (as in

Om namo NarayaNaaya) but is unable to do so. As he tries to say , which

signifies Vishnu, he gets choked and the sounds emanating get mixed up.

It is as if he is overcome by his immense grief.

He says that he feels the intense “heat” of the fire of this samsara, with the

impending departure of Krishna to Vaikunta. Finally, he surrenders. The full

commentary on this nama is given below.

http://www.ahobilavalli.org/vishnu_sahasra_namam_vol2.pdf

nAma 436. AnirviNNah

He who is never despondent.

a-nirviNNAya namah

1. SrI satyadevo vAsishTha derives the meaning starting from the

root vid - vicAraNe to discuss, to consider. SrI BhaTTar explains

this by indicating that bhagavAn does not become despondent

even though His expectations that we will resort to Him for our

Page 18 of 36

redemption are not fulfilled. He just goes on with a new creation

in the hope that we will meet His expectations in our next chance.

2. SrI V. V. RAmAnujan refers us to nammAzhvAr - SOmbAduip-

palluruvai ellAm paDarvitta vittA - periya tiruvantAdi 18.

3. SrI Sa~nkara gives the interpretation that He is never

despondent because He has no wishes that are not fulfilled. The

term a-nirvedah is also used to explain this nAma - One who is not

despondent or in despair.

4. The dharma cakram writer points out that just as the heart

ceaselessly keeps beating in order to keep us alive but takes rest

constantly in between the beats and so never gets tired,

bhagavAn ceaselessly creates this world and rests also

continuously in between and never gets tired. If we do our karma-

s with a sattvic attitude we also will never get despondent, but if

we do our karma-s either with the rAjasic or tAmasic disposition,

we will get easily depressed. This is the lesson we should take

from this nAma.

Each one of us should at least keep repeating the last line of this beautiful

verse describing the surrender of Uddhava.

Om NaaraayaNam Narasakham sharaNam prapadye! Om, I surrender

to Narayana, the dear friend of all humans.

I wish, someday, someone with a beautiful and melodious voice will sing this verse in a memorable fashion.

Very sincerely V. Laxmanan

April 29, 2012

Page 19 of 36

Canto 11: General History Chapter 7: ord a nstructs ddhava

Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 11.7.18

http://srimadbhagavatam.com/11/7/en

tasmād bhavantam anavadyam ananta-pāra

sarva-jñam īśvaram aku ha-viku ha-dhi yam

nirvi a-dhīr aham u he v inābhitapto

nārāya a nara-sakha śara a prapadye

SYNONYMS

tasmāt — therefore; bhavantam — unto You; anavadyam — the perfect; ananta-

pāram — unlimited; sarva jñam — omniscient; īśvaram — Personality of

Godhead; aku ha — undisturbed by any force; viku ha — the spiritual kingdom

aiku ha; dhi yam — whose personal abode; nirvi a — feeling renounced;

dhī — my mind; aham — I; u he — O (Lord); v ina — by material distress;

abhitapta — tormented; nārāya am — unto Lord ārāya a; nara-sakham — the

friend of the infinitesimal living entity; śara am prapadye — I approach to take

shelter.

TRANSLATION

Therefore, O Lord, feeling weary of material life and tormented by its distresses, I

now surrender unto You because You are the perfect master. You are the

unlimited, all-knowing Supreme Personality of Godhead, whose spiritual abode in

aiku ha is free from all disturbances. In fact, You are known as ārāya a, the

true friend of all living beings.

PURPORT

No one can claim to be a self-made man, because everyone works with the body

and mind awarded by material nature. By the laws of nature there is always anxiety

in material existence, and terrible tragedies periodically harass the conditioned

souls. Here Uddhava points out that only Śrī K a, the Personality of Godhead, is

a proper master, friend and shelter for the conditioned souls. We may be attracted

by the good qualities of a particular man or demigod, but we may later discover

discrepancies in that person's behavior. Therefore K a is described as

anavadyam. There are no discrepancies in the personal conduct or character of the

Personality of Godhead; He is eternally faultless.

Page 20 of 36

We may faithfully serve a master, father or demigod, but when it is time for us to

receive our reward for faithful service, the master may die. Therefore Lord K a

is here described as ananta-pāram, which indicates that He is not limited by time or

space. The word anta indicates the termination of time, and pāra indicates a spatial

termination; therefore ananta-pāram means that Lord K a is not limited by time

or space and thus will always dutifully reward His faithful servants.

If we serve someone other than the Personality of Godhead, our so-called master

may forget our service or become ungrateful. Therefore Lord K a is described

here as sarva-jñam, omniscient. He can never forget the service of His devotee, and

therefore He is never ungrateful. In fact, it is said that Lord K a does not

remember the faults of His devotees but only the sincere service they have

rendered.

A further disadvantage in serving anyone besides K a is that when we are in

danger our master may not be able to protect us. If we take shelter of our nation,

that nation may be destroyed in war. If we take shelter of our family, they may also

die. And as described in the Vedic literature, even the demigods are sometimes

defeated by the demons. But since Lord K a is described here as īśvara, or the

supreme controller, there is no danger of His being overcome or even impeded by

any other power. Thus Lord K a's promise of protection to His devotee is

eternally valid.

If we do not serve the Personality of Godhead, we will not know the ultimate result

of our service. But here Lord K a is described as aku ha-viku ha-dhi yam.

Lord K a has an eternal abode called aiku ha, and that abode is never

disturbed by anything. The faithful servants of Lord K a will certainly go back to

Godhead, back home, for an eternal life of bliss and knowledge in the personal

abode of the Lord. However, since even the demigods, and what to speak of

insignificant human beings, are subject sooner or later to annihilation, what

ultimate benefit can be derived from serving them?

Uddhava describes his personal situation as nirvi a-dhī and

v inā hitapta . n other ords Śrī Uddhava states that he is exhausted and

discouraged by the contradictions and anguish of material life. He has been

forced, therefore, to become humble and surrender to the lotus feet of a,

the personal friend of every living entity.

In the material world a great man does not have time for insignificant men. But

although the Lord is the greatest person, He sits in the heart of every living entity;

Page 21 of 36

thus He is the most merciful. Lord K a is the ultimate shelter of even āra, or

the Lord's puru a expansion who creates the material world. The living entity is

called nara, and the source of his material situation is āra, or Mahā- i u.

The word nārāya a indicates that even Mahā- i u finds His shelter in K a, who

is certainly supreme. Although our consciousness is presently contaminated by

sinful propensities, if we follow the example of Śrī Uddhava and take shelter of the

Supreme Personality of Godhead, K a, everything can be rectified. Taking

shelter of K a means taking shelter of devotional service to K a and obeying

Him. Lord K a demands this in Bhagavad-gītā, and if we comply with the order

of the Lord our life can become fully auspicious and successful. Sooner than we

expect, we may, by K a's mercy, enter the kingdom of God for an eternal life of

bliss and knowledge.

Page 22 of 36

The Rishis of NaimisharaNya Pose their Questions to Sootha Maharshi

The story of Creation, and all the glories of the Lord, as told in the Srimad

Bhagavatam is narrated in three ways: as the conversation between the

sages of NaimisharaNya and Sootha Maharishi, as the conversation

between the sage Maithreya and Vidura, and as the conversation between

Uddhava and Krishna, or Bhagavan, when the latter was preparing to

return to Vaikunta. The conversation between Uddhava and Krishna, found

in Canto 11 is also called Uddhava Gita. It starts with chapter 6, where

preparations to return to Vaikunta is described (Brahma,Shiva, and other

celestials visit Krishna and urge the return to Vaikunta) leading to

Uddhava’s surrender in chapter 7 (and plea to take him also to Vaikunta)

and finishing of the divine instructions in chapter 29 with Uddhava being

told to travel to Bhadarika ashram and spend his remaining days there. The

last two chapters of Canto 11 describe the perishing of the Yadu dynasty

(chapter 30) and finally Krishna’s return (chapter 31).

This is the broad outline for our story of creation, which is really part of the

original instructions to Uddhava. However, the sage Maithreya also heard

what Uddhava heard and this sage was instructed to reveal the same to

Vidura. The entire Srimad Bhagavatam was composed by Vyasa and

taught to his son Shuka who then instructed Parikshit as he was preparing

to die (he had seven days to live). The sage Sootha Mahrishi was present

in the audience and heard Shukaacarya’s narration. He then retold the

story to the sages of NaimisharaNya. Thus, the whole Srimad

Bhagavatam, the original composition of Veda Vyasa, which reveals

Bhagavan’s teachings to Uddhava, is weaved in an interesting way through

these three different interweaving narrations.

Hence, we begin our story by first recalling the questions posed by the

rishis of NaimisharaNya and slowly lead up the “nitty-gritty” of the creation

story revealed in Canto 3 (pre-Brahma creation in chapter 5 and Brahma’s

appearance and subsequent expansion of creation starting with chapter 8).

Page 23 of 36

NaimeshE nimishakshetrE rishayah Shaunakaadayaahaa l

Satram swargaaya lokaaya sahasra-samam-aasata ll 1.1.4 ll SB

Ta ekadaa tu munayah praatar huta-hutaagnayahaa l

Satkrutam sootham aaseenam prapacchur idam aadaraat ll 1.1.5 ll SB

These two slokas provide the actual introduction to the story. The first three

slokas prior to these are the MangalacaraNam slokas and we would be

remiss if we do not chant them, even if we do not discuss them fully. The

MangalacaraNam slokas themselves have a very profound and deep

meaning and the reader should consult other acaryas like the widely

available writings of Srila Prabhupada, in English, on this most divine topic.

More recently, there have been other exponents of Srimad Bhagavatam.

Some of these narrations are available in audio-video format from various

sources. Let us read the mangalacaraNa slokas and meditate on them.

MangalaacaraNam

Janmaadyasya yatOnvayaat itaratah caarthEshvadhijnah swaraath l Tene Brahma hrudaa ya aadhi kavayE Muhyanti yat soorayahaa ll TejO vaari mrudaam yathaa vinimayO Yatra trisargOmrushaa l Dhaamnaa swena sadaa nirasta kuhakam Satyam Param dheemahi ll 1.1.1 ll Dharmah projjhita kaitavOtra paramO nirmatsaraaNaam sataam l vedyam vaastavam atra vastu shivadam taapatrayOn-moolanam ll

Sreemad Bhagavate Mahamuni krute Kim vaa parair eeshwarahaa l

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Sadyo hrud avarudyatEtra krutibhi Shushroobhis-tat-kshaNaat ll 1.1.2 ll

Nigama kalpatarOr galitam phalam Shuka mukhaad-amruta drava samyutam l pibata Bhagavatam rasam aalayam MuhurahO rasikaah bhuvi bhaavukaahaa ll 1.1.3 ll Notice that the first two slokas are eight lines, instead of usual 4 or 2 lines.

They can be reduced to four line versions, if we wish, by compressing

them. I have highlighted some of the key thoughts in blue and bolded them.

Very briefly, the first verse ends with “Satyam Param Dheemahi”, let us

meditate on that Absolute Truth. The second verse says “TaapatrayOn-

moolanam” that is the complete uprooting and eradication of the three tyes

of suffering that we experience in this life (aadhyaatmika, imposed upon

oneself by the self, adhibhautika, imposed by other living beings,

adhidaivika, imposed by divine and celestial forces – or what is known as

God made calamities). It also says, “kim vaa paraair eeshwarah”, why does

one have to feel anymore that Eeshawara (the Supreme Being) is separate

and different from us. Why? “Sadyo hrud avarudyate atra” right here, He

can be immediately grabbed and imprisoned within the heart (like Mother

Yashoda was able to grab baby Krishna and tie Him up) of any devotee

with this Srimad Bhagavata Purana that has been composed by this great

Muni (sage), Vyasa.

The third verse says, “Shuka mukhaat pibata Bhagavatam”. They say that

a fruit that has been first tasted by a parrot tastes even sweeter. In the

same way, we are hearing this Bhagavatam from Shukaacarya, after he

had tasted it first (when Vyasa first taught him). Let us taste the sweet and

divine nectar of this Bhagavatam, over and over, here on this earth. So

long lives this and this give life to us – all of us whose minds are tuned to

relish it and whose hearts are filled with the emotions to drown in it.

Page 25 of 36

Returning now to the rishis of Naimsha aranya (a great forest, supposed to

be in the middle of the Indian peninsula, now what we call Andhra

Pradesh), they were engaged in the performance of a huge yajna. It would

take thousands of years to complete, yet they were engaged in performing

it (knowing fully well that they would not see its completion, or benefit from

the fruits of performing this great yajnam). Then, one day – ekada – this

simple word usually introduces something extremely auspicious, like once

upon a time in English – after they had finished their morning ablutions and

made their offerings to the fire, they saw Sootha Mahrishi, requested him to

accept an exalted seat and asked him, as follows, with great reverence.

“O great sage, you have heard and studied all the puranas, all the histories.

You know them all. So, please tell us something that is the highest good

(shreyas, verse 9), that which will please the soul itself (yena aatma

praseedati, verse 11). We, born in this Kaliyuga, have limited lifetimes, we

are extremely dull (mandaah), with a very dull-headed mind (manda-

matyahaa), we are extremely unfortunate (manda-bhagyaah), and

extremely tormented in every way (verse 10).”

“There is a lot that we have to do, and a lot more to hear. So, please tell us

something that will please our very soul – yena aatma praseedati – we are

now overcome with intense devotion (shradda-dhaana-naam broohi nah).

So, tell us about Bhagavan, who was incarnate as the son of Devaki and

Vasudeva. He chose to do so at His own Will. All of His incarnations are to

bring lasting good and prosperity (kshemaaya) to all beings (bhootaanaam

ca bhavaaya ca).” The pleading of the sages (rishis) continues and ends

with the following:

Broohi YogEshwarE KrishnE BrahmaNyE dharma-varmaNi l

Swaam-kaashtthaam adhunopete dharmah kam sharaNam gatah ll1.1.23ll

“Where is dharma now, and where has dharma taken refuge? We know

that Krishna has now returned to His own Abode (swaam kaashtthaam

upete). He is the Master of all the yogas (Yogeshwara), He is the Absolute

Brahman He is the one who always follows the path (vartmaNi) of dharma

Page 26 of 36

and establishes dharma and protects dharma.” The Hindi translation from

the Gorakhpur Press adds, “He is the Protector of dharma, dharma-

rakshak, the one who is fond of the Brahmins, BrahmaNa-bhakta, who

uphold dharam, and He is Yogeshwara.”

Thus ends chapter 1, Canto 1 of the Srimad Bhagavatam.

Sootha Maharshi then responds to the rishis and their plea. This is the topic

of chapter 2 after which he describes and briefly enumerates 22

incarnations of Bhagavan in chapter 3,which ends as follows and provides

the answer to the last and most pregnant question raised by the rishis at

the end of chapter 1.

“In Kaliyuga, with the enveloping of the darkness in the form of ignorance,

the radiant sun, in the form of Srimad Bhagavatam, has risen to combat it.

When this Bhagavatam was being sung, recited, glorified by Shukaacarya,

on the banks of the Ganga, and told lovingly (literally feeding it into his

ears, like a mother feeds a baby) to Maharaja Parikshit, I was blessed to be

in his presence. I received his anugraham (divine consent) to be seated

there and listened to him. And so, I will now tell you all the same (feed into

your ears in the same way, shraavayishyaami), without any tampering

changes just as I heard (yathaadheetam) and to the best of my

recollections (yathaa mati).

Kalau nastthadrushaam esha puraNorkOdhunO-dithah l

Tatra keertayatO vipraa viprarshEr bhooritejasah ll 1.3.44 ll

Aham caadhyagamam tatra nivishttas-tadanu-grahaat l

SOham vah shraavayishaami yathaadheetam yathaamati ll 1.3.45 ll

And, thus ends chapter 3 of Canto 1 of the Srimad Bhagavatam.

There are many beautiful and extremely devotional verses in the chapters

that have been very briefly summarized here to pave a quick passage to

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the story of creation. One sloka is worth recalling, however, since it

captures the most glorious message of Srimad Bhagavatam.

After enumerating 22 incarnations, starting with the first incarnation as

Purusha (not the Matsya avataram, as in the popular list of ten, example in

verse 24 of Venkatesa Suprabhatam, Meenaakrute Kamato Kola Nrusimha

VarNin) and ending with Kalki, Sootha says, “O rishis, this is by no means

the full list. There are innumerable incarnations of Sri Hari that we cannot

even count, just like thousands upon thousands of tiny streams flow out a

might lake. All the great rishis, all the great humans, all of the great

celestials, all the sons of Manu, all the prajapatis (the progenitors of

mankind) and all those with great prowess, all of them, they are all but

amshas (minute fragments) of Sri Hari alone.” (verses 26 and 27). Then he

concludes as follows.

Ete caamsha kalaah Pumsaahaa KrishNas tu Bhagvam swayam l

Indraari vyaakulam lokam mrudyanti yuge yuge ll 1.3.28 ll

All of the incarnations mentioned are a small amsha of the Supreme Being

(Pumsahaa, of the Pumaan or Purusha). They are like small rays. But

Krishna is Bhagavan Himself. He manifests Himself in yuga after yuga, in

this world, when the enemies (ari) of Indra, the king of the gods (i.e., when

evil, demoniac, forces), torment this world. He then arrives to protect all the

good beings. The story of these incarnations and manifestations is most

secret and difficult to understand. But those try to, morning and evenings,

each day, day after day, will be relieved of all their sorrows.

Krishnas tu Bhagavaan swyam… This is the most profound statement of

the Srimad Bhagavatam. Krishna is Bhagavan Himself. He is not an

incarnation, which represents a small fragment (amsha kalaah). He is

Bhagavan swayam, Bhagavan Himself. Uddhava said, “NarayaNam

Narasakham sharaNam prapadye” when he surrendered to the same

Krishna. So, Hari, Narayana, Krishna all used here, even Vaikuntanaathaa

(Canto 8, chapter 5), are all clearly names of the same Supreme Being.

Page 28 of 36

Kakudmi and Revati Story Confirms the 28

th Kaliyuga Sankalpam statement

Dear All:

In a recent email on the topic of the Cosmology Lessons from Krishna's teachings

in chapter 8 of the Gita, I had mentioned the story of King Kakudmi's trip to

Brahmaloka and its humorous rationalization attempts in terms of Einstein’s

theory of relativity.

Now, I have been able to locate the exact reference to that story in Srimad

Bhagavatam. The story is found in Canto 9, chapter 3, verses 29 to 36, where

Shukaacarya is describing different lineages and dynasties starting with the first

Manu.

Here we also find confirmation for the count of "ashtavimshati tame Kaliyuge" in

the ‘sankalpam’ recited when we do various poojas. In the ‘sankalpam’ we are

merely humbly recalling our place in the cosmic order by recalling the year in

Brahma’s lifetime (dwiteeya paraardhe), the day of Brahma (kalpa, shewtavaraha

kalpe), the reigning manu in that kalpa (Vaivaswata manvantare), the yuga in

which we live during that reign (ashtavimshati tame Kaliyuge) and so on to the

exact date obtained from our familiar calendar.

This is about why we say “ashtavimshati tame Kaliyuge”. This is the first time I

have come across some kind of a justification for this statement.

Ashta means eight and vimshati means 20 and so ashtavimshati means 28. Hence,

the statement "Ashtavimshati tame Kaliyuge" means that we are in the 28th

Kaliyuga during the reign of our Manu - who is named as Vaivaswata Manu -

being descended from Visvaswan, the sun god.

Canto 9, chapter 1, begins with the question posed by King Parikshit to

Shukaacarya where he requests the sage to tell him more about our Manu. In the

previous day, or kalpa, of Brahma (in each kalpa there are 14 Manus), it is stated

that our Manu was born as a Rajarshi named Satyavrata. It is also mentioned that

he was born in Dravida desham (Canto 9, chapter 1, verse 2).

He is called Dravideshwara by Parikshit. It is this Rajarshi (royal sage) who is

Page 29 of 36

now our Manu and is named Vaiswasvata. He was reborn in the NEXT kalpa

of Brahma (i.e., our present kalpa). Parikshit wants to know more about this

Manu, the past, present, and future.

The narration continues through chapter 3 of Canto 9, with the listing of the names

of various generations of descendants. Finally, we find the story of the King

Kakudmi, a descendant in the lineage of our Manu. Kakudmi was descended

immediately from King Sharyati. Kakudmi's daughter Revati was named after her

grandfather who was called Revat. (I recall this name Revat in use even today,

especially in North India.)

Now Shukaacarya tells the story of Revati, who was incredibly beautiful. (Of

course, even today, many baby girls are named Revati. There is also a nakshatram

named Revati, the last one in the list of 27 nakshatrams. May be that is all related

to this story.)

There is a reason why Revati's story is being told, as we will see shortly. Revati is

an important personality. Her father Kakudmi wanted a suitable match for her and

decided to visit Brahmaloka and seek the advise of Brahma himself. Shukaacarya

also points out that in those times (it was Kruta yuga then) there was no problem

with such travel and it could be accomplished very easily.

Kakudmi went with his daughter Revati to Brahmaloka. When he reached

Brahmaloka, there was a big celebration going on with a lot of heavenly music and

dancing - as we say Gandharva gaanam - but this was really the Gandharvas

singing and dancing. Hence, Kakudmi could not talk to Brahma immediately and

had to wait for a while - sthiOlabdha-kshaNah kshaNam, verse 30.

The exact term used is "kshNam" which usually means a very small time duration.

Alabdha-kshaNah means not able to get a "kshaNa" for audience with Brahma.

SthiOlabdhakshah means Kakudmi waited for a "kshaNam" since he could not

attract Brahma's attention immediately (in spite of the incredibly beautiful Revati

being with him! )

When Brahma finally turned to Kakudmi and heard his request, Brahma smiled

(verse 31) and spoke, as follows. It is actually very interesting what Brahma says.

"O King, all those suitors who you had wished for in your heart (hrudi ye

krutaahaa) have already died (literally 'tied up' by time, or death, niruddhaah te

kaalena). Not only do we not hear about their sons (putraah), grandsons

(pautra), or great grandsons (naptru) - remember Vyaasam Vashishta

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naptaaram from Vishnu Sahasranamam, meaning Vyasa, the great grandson of

Vashishta - we do not even hear anymore about their gotras." (verse 32).

Then Brahma adds, "A time duration of tri-nava, three times nine, i.e., twenty-

seven, Chaturyugas have now elapsed. So, O King, go now and find the mighty

Baladeva, who is an amshaavatara of the Supreme - devadevaamshO BaladevO

Mahaabalahaa" (verse 33).

Brahma continues, "Give this kanyaratnam (gem of a daughter) of yours in

marriage to that great Divine among men (Naradevaaya). He is now on earth, along

with Bhagavan to reduce the burden of Mother earth." (verse 34).

In the next sloka, Shukaacarya says that the Punya-shravaNa-kirtanah (i.e., the

hearing of whose glories and the singing of whose glories are purifying) Bhagavan

has now incarnated. Kakudmi touches the feet of Brahma and returns to his

kingdom but everyone had scattered away. He then found Balarama and offered his

daughter Revati in marriage.

In summary, King Kakudmi was born in the first Chaturyuga, when it was still

Kruta yuga, the first of the four yugas. He traveled to Brahmaloka and waited there

for a "kshaNam". Such travel could be easily accomplished in that yuga. But, 27

Chaturyugas had elapsed in the "kshaNam" that Kakudmi spent in Brahmaloka to

speak with Brahma. This means that when Kakudmi returned it was the 28th

Chaturyuga and since Balarama and Krishna were present, it was the Dwaapara

yuga of that Chaturyuga.

This also means that Krishna was present in the 28th Dwaaparayuga of our

Vaivaswata Manu. This also confirms the yuga count in our sankalpam recitation.

The most amazing statement here made by Brahma is, however, that even gotras

of the suitors who Kakudmi had considered for his daughter were no longer

existent when he returned to earth.

As I had noted in an earlier email, the connection between our currently used

"Western" calendar and our notions of cosmic timescales is made via the

Panchangam (see http://www.scribd.com/doc/89443432/Cosmology-Lessons-

from-The-Bhagavad-Gita ).

Great seers will arrive when it is time to change the details in the sankalpam - such

as the count of the yugas, or the name of the manu, or the name of the kalpa of

Page 31 of 36

Brahma in which we live, see http://www.indiaheritage.org/rendez/article1.htm.

Finally, parents who are worried about long delays in getting daughters married

can take heart from this story. Revati's marriage was delayed for an incredibly long

time of 27 Chaturyugas. Ultimately, she was married to Balarama. It may all be for

the very good, that we do not fully comprehend. No wonder, they say, marriages

are made in heaven, or Brahmaloka.

Very sincerely

V. Laxmanan

April 29, 2012

ow, let’s think about the statement of “ksha am” here. Brahma’s daytime lasts

for 1000 Chaturyugas and Brahma tells Kakudmi that 27 Chaturyugas have elapsed

since he arrived. That means 27/1000 = 0.027 of Brahma’s day has passed. This is

the meaning of “ksha am” in Brahmaloka. Using the same divisions of the day we

use (12 hours of daytime, 60 minutes per hour), we can calculate 0.027 of

Brahma’s day equals 19.44 minutes, or about 20 minutes, of Brahma’s day had

elapsed. So, Kakudmi did wait for a significant time, even by Brahma’s standards.

These kind of stories got popular after Einstein’s theory of relativity – the twin

paradox as it is called. The traveling twin returned and found that the stay-at-home

twin had aged – presumably because the clock had slowed down for the traveling

twin. If t’ is the clock time for the traveling twin and t for the stay-at-home twin,

Einstein’s theory gives the relation for their times as t’ = λt where λ = √1 – (U2/c

2).

Here c is the speed of light and U is the speed at which the traveling twin/clock is

moving. The time difference shown by the two clocks can be calculated and was

done by Einstein in his famous 1905 paper. t’ = λt + t – t = t – (1 – λ)t. Yes,

Einstein takes us through these steps of adding and subtracting t in the equation for

t’. Then he uses the binomial approximation λ ≈ 1 – ½ (U2/c

2) which restricts us to

small values of U/c. Hence, Einstein concludes that t’ ≈ t - ½ (U2/c

2)t which means

the clock for the traveling twin has slowed by ½ (U2/c

2)t, to a first approximation.

The higher the value of U, the bigger will be the time difference. Also, the higher

the value of t, the bigger will be the time difference. So, to conclude Einstein says

in his 1905 paper, all we need is two identical clocks. Just place one on the

South Pole and the other on the equator. Let them keep ticking to test his

theory of relativity! Unfortunately, this simple and very direct test has NOT

yet been made. t ould e the most eloquent test of the “relativity”of time.

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Why did Brahma Laugh?

Why do gotras disappear?

Dear All:

In the story about Kakudmi and Revati from Srimad Bhagavatam and their trip to

Brahmalokam, it was stated that:

a. Brahma pointed out that 27 Chaturyugas had elapsed since Kakudmi came to

visit him.

b. Brahma laughed when Kakudmi sought his advise about a suitable groom

for his daughter Revati.

c. Brahma said, “….even the gotras (of the suitors Kakudmi had in mind) do

not exist anymore.”

Why did Brahma laugh? Why did even the "gotras" of the potential grooms for

Revati disappear? This too can be understood in terms of the Cosmology Lessons

from chapter 8.

As we have learnt already, Brahma's daytime lasts for 1000 Chaturyugas with 14

Manus having lordship during this time. Hence, the rule of each Manu lasts for

1000/14 = 71 + (6/14) Chaturyugas. So, one Manvantara (period of one Manu)

lasts for about 71.5 Chaturyugas. With each new Manu, there is a new Indra and

also new devatas and the saptarishis also change. This is mentioned in Canto 8 in

different places (chapters 1, 8, and 13), in bits and pieces, by Shukaacarya. I have

summarized this below.

1. In Canto 8, chapter 1, verse 4, it is stated clearly that in the present kalpa

of Brahma, six Manus have already completed their reigns. He names

Swayambhu and adds others, meaning Swayambhu was first Manu. Then

in verse 20, he says that Swarocisha was the second Manu. The third

Manu was Uttama (verse 23). The fourth Manu was Taamasa (verse 27).

In between he is providing some details. Then the story of Gajendra is

narrated. After the Gajendra story, in chapter 5, the names of Manus are

again mentioned.

2. In Canto 8, chapter 5, the Raivata is mentioned as the fifth Manu (verse

2). The names of a few of the rishis are mentioned. Shukaacarya also

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says that Bhagavan created Vaikunta, at Mahalakshmi's request during

this Manvantara. Bhagavan was incarnated from the womb of Vikuntaa,

who was the wife of one of the Manvantara rishis named Shubra. Hence,

Bhagavan Himself was called Vaikunta, or Vaikuntanaatha, and He

created Vaikuntadhama (verse 5).

3. In verse 7, the name of the sixth Manu is given as Caakshusha.

Havishyamaan, Veerak, and others were the saptarishis.

4. Then in the same Canto 8, chapter 13, Shukaacarya talks about and lists

all the seven rishis for the present Manvantara. They are given as

Kashyapa, Atri, Vashishta, Vishwamitra, Gautama, Jamadagni and

Bharadwaja. (This might differ from what we recite during Gayatri

Japam. In what I was taught, the list goes as Atri, Bhrugu, Kutsa,

Vashishta, Gautama, Kashyapa, Angirasa rushyahaa.)

As we know, the names of gotras (family lineages) are tied to the rishis. When

creation begins, the daughters of the first Prajapatis (the Manus) are offered to the

rishis, hence we trace all of our family lineages to the rishis. (More later as we

learn about the story of creation.) The Bharadwaja gotram is one of the largest and

I often hear this mentioned when I attend various poojas and sankalpams are taken

by the families. Atreya gotra is another such large one. My own father and mother

belonged to these two gotrams, respectively.

When Brahma says gotrams themselves have vanished, it implies that there must

also have been a change of Manu during the time Kakudmi was in Brahmaloka,

although he was there for only 27 Chaturyugas. This is the only way to rationalize

this statement. The differences we see in the Gayatri japam, etc. are indicative also

this "disappearance" of the gotrams, at least in different parts of India.

Why did Brahma laugh? Kakudmi was in Brahmaloka for 27/1000 = 0.027 of

Brahma's day. If we divide this day into 12 hours and each hour into 60 minutes,

like we do with our own time frames, it can be shown that Kakudmi had spent

19.44 minutes, or about 20 minutes to round things off in Brahmaloka. That is a

significant time, although word used is "kshaNam" to describe it.

But, it looks like Kakudmi did not realize that he was in Brahmaloka for a very

LONG time - based on where he had come from. This is why Brahma laughed.

We don't have to invoke 20th century ideas like Einstein's theory of relativity to

understand this. It was Indian born astrophysicists like Narlikar who found it

appealing to attach the theory of relativity to this story. This story was being told

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for centuries before Newton, Einstein, or Narlikar. What this story tells us is that

humans, if they are transported to Brahmaloka, will simply "adjust" to that

environment.

What is "adjust"? This means our biological clocks will start ticking at a different

rate when we are in the appropriate lokas, just like we have to adjust our habits

depending on the place we live (when we get up, how we drive - cannot do what

we were doing in India - food habits, even prayer habits - there were hardly any

temples in the USA when I arrived here... and so on).

This same argument of biological clocks ticking at different times (if we travel at

or close to the speed of light) was made by relativity enthusiasts, without offering

any concrete experimental evidence. In the western world, this gave rise to the

famous twin paradox, in the 20th century, where the twin who traveled supposedly

came back from a space trip to find the stay-at-home twin had aged and was

enjoying time with the grandchildren! There is no proof this will happen. It was

also just fun speculation based on the firm belief that Einstein's math is correct.

Just like we mention Kakudmi and Revati's trip to Brahmaloka.

I can read Kakudmi's story today as a layperson, without knowing anything about

Einstein and his relativity. What do I get from that? First, I can travel to these

places, if I were born in that yuga. Interesting, isn't it? Second, it means "time", as I

understand, is not the same in our loka and in Brahmaloka. Why do we need a

theory, any scientific theory, to understand this?

All the rest of the psuedo-science is just intellectually pleasing. It is no different

from what Krishna warns us about the Vedas in chapter 2, verses 42 to 46, which

precede the famous KarmaNyeva adhikaras te. Krishna tells us that people tend to

get deluded by the flowery language of the Vedas and derive pleasure from

forcefully expressing themselves by citing the authority of the Vedas (verse 42,

pushpitaam vaacam, vedavaadarataah). Krishna tells us that one has to be careful

about such extreme attachments, since they takes us away from the ideal - do your

duties (karmas) without any attachment to or claims on (that is what adhikara

means) the fruits of the labor.

The same goes for all the so-called scientific rationalizations of the story we find in

our puranas. When I talk about exoplanets, the speed of light, testing Maxwell's

speed of light equation, or Einstein relativity ideas near these planets, it only shows

how we can get all emotionally tied to our own understanding. We have to rise

above that.

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The Rasa-lila described in Canto 10, chapters 29 to 33, lasted for a night as long as

a night of Brahma. To me, that is the most significant statement of all from our

scriptures.

We do not have to go to Brahmaloka to experience Brahma's time or the 27

Chaturyugas like Kakudmi and Revati did. We can experience ALL of 1000

Chaturyugas - the time duration for Brahma's night - right here on earth - in

Vrindavana, or Vraja bhoomi - with Krishna present. Did the Rasa-lila actually last

for 4.3 billion years? Or, did it last for just one night?

The MarkaNdeya story says that the great rishi experienced Pralaya (the

dissolution at the end of Brahma's lifetime), suffered tremendously as he was being

tossed around in the waters of Pralaya, and then saw baby Krishna in the Vataparta

shaayee form (lying on the leaf of a banyan tree or a fig leaf). Then everything just

disappeared and he returned to his ashrama and all was the same as before, as if

nothing had happened. The same with Rasa-lila experience.

These are stories but they are also humble attempts to tell us about the Divine.

When great seers and realized souls came back (like Buddha did in recent times)

and want to share their experience, and that knowledge that has no comparison

(jnaanam adwayam), that deep and essential principle and philosophy (tatvam),

they try hard to compose words and utter some sounds so that they can describe

what they learned during their meditations. And the sounds that emanate from their

mouths are "Brahma (short vowel), Paramaatma, Bhagavan..." These are just our

limited attempts, as stated eloquently at the start of the Bhagavatam narration.

Vadanti tat tadvidah tatvam yajjnaanam adwayam l

Brahmeti Paramaatmeti Bhagavan iti shabdyate ll 1.2.11 ll SB

Shabdyate means trying to make a sound. We also encounter the same in the final

verses of Vishnu Sahasranamam (samkeetrya Narayana "shabda" maatram vimukta

dhuhkhaa sukhino bhavanti). When Uddhava finally surrenders, he concludes with

Naryanam Narasakham sharaNam prapadye. The He received Divine knowledge

from Bhagavan Himself. This is the ultimate purpose.

It can also happen in a temple here on earth - through the arca vigraham (statues

that we worship, I try to avoid use of the term "idol" which in the English language

is a derogatroy one - ok, my annual complaint about this is over now!) - like we

find from the message received by Ramanujaacarya through Thirukkatchi Nambi.

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Varadaraja Perumal would talk to Nambi while enjoying the chamara seva (when

the fan, or chamaram, is waved) during the poojas (Thirumanjanam) and responded

to Ramanujaacarya's questions.

Very sincerely

V. Laxmanan

April 30, 2012