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    The Revelation of Creation
    The Revelation of Creation
    The Revelation of Creation
    Ebook1,031 pages12 hours

    The Revelation of Creation

    By Ajai Kumar Chhawchharia

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    This book titled 'The Revelation of Creation': explains in English this mysterious phenomenon as it has been understood and expounded in the Upanishads. All the Upanishads that describe this cosmic process have been brought together under one cover in this wonderful book that seeks to unravel this puzzling phenomenon. The Upanishads have been grouped under separate Chapters according to the Vedas they belong to. Some interesting part of the Holy Bible relevant to this theme is also included in the beginning of the book.  

                This subject has perplexed human kind since the dawn of civilization, and our ancient sages and seers have attempted to answer and explain the various facets of this cosmic process in great and logical detail in the Upanishads which are renowned for their methodical approach towards any subject they deal with, systematically analyzing things and being comprehensive in their exposition.  

                This book will fill a great void on this subject, and since all the relevant Upanishads are included, it will be comprehensive as well. Only the English rendering of the Upanishads are included as this book is primarily meant for English speaking world where the original language used in the texts, i.e. Sanskrit, is unreadable, and hence irrelevant.

    LanguageEnglish
    PublisherAjai Kumar Chhawchharia
    Release dateMar 24, 2017
    ISBN9781386547563
    The Revelation of Creation
    Author

    Ajai Kumar Chhawchharia

                                                     About the Author Ajai Kumar Chhawchharia left home when he was approximately 29 years of age due to an inner call of his heart that told him to devote his life in the service of his beloved Lord God, Sri Ram. Worldly attractions did not enchant him at all. So, he didn’t marry, and after his father’s death he came and settled permanently in Ayodhya, the holy town in India associated with Lord Ram. Presently he works as an honorary manager of a world famous Kanak Bhavan Temple at Ayodhya, and spends his time writing in English so that the world can access the wonderful nectar of metaphysical, spiritual and devotional philosophy that is contained in Indian scriptures for which they are so renowned. Genre of Writing: Spiritualism, Philosophy, Metaphysics, Religious, Devotional and Theological. Contact details of Ajai Kumar Chhawchharia—                                                   Postal address:-36-A, Rajghat Colony, Parikrama Marg, P.O.—Ayodhya, Pin—224123, Distt. Ayodhya (Faizabad), U.P. India. Phone:—(India) +919451290400; +919935613060. Website: < www.tulsidas-ram-books.weebly.com > Email of Author: (i) < ajaichhawchharia@gmail.com >                                  (ii) < ajaikumarbooks@gmail.com > Archive.org: < https://archive.org/details/@ajai_kumar_chhawchharia > Facebook ID < www.facebook.com/ajaikumarchhawchharia8 > Linkedin: < www.linkedin.com/AjaiKumarChhawchharia >

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      Book preview

      The Revelation of Creation - Ajai Kumar Chhawchharia

      Author:

      Ajai Kumar Chhawchharia

      Ayodhya (Faizabad, U.P.)

      © By Author—All rights reserved by the author. No part of this book may be reproduced in any form or by any means without permission of the author-Ajai Kumar Chhawchharia.

      Language: English.

      Contents

      Dedication

      Preface   

      Chapter 1: (a) The Holy Bible—The Book of Genesis: 1-3. 

      (b) The Psalms 

      Chapter 2: Upanishads of the Rig Veda tradition: 

      (a) Aiteriya Upanishad

      (b) Mudgal Upanishad, Canto 2-4  

      ––––––––

      Chapter 3: Upanishads of the Sam Veda tradition: 

      (a) Chandogya Upanishad, Canto 3, Section 19; Canto 4, Section 17, verse nos. 1-3; Canto 6, Section 2-10

      (b) Maha Upanishad, Canto 1, verse nos. 1-14; Canto 2; Canto 5, verse nos. 135-163

      ––––––––

      Chapter 4: Upanishads of the Shukla Yajur Veda tradition: 

      (a) Trishikhi Brahmin Upanishad, Canto 1

      (b) Paingal Upanishad, in its Canto 1 and Canto 2

      (c) Subaal Upanishad, Canto 1-8 = Page: 103

      (d) Brihad Aranyak Upanishad, Canto 1, Brahman 1-2, 4-5; Canto 6, Brahman 4

      ––––––––

      Chapter 5: Upanishads of the Krishna Yajur Veda tradition: 

      (a) Varaaha Upanishad, Canto 1; Canto 2, verse no. 54; Canto 5, verse nos. 71-72

      (b) Kath-rudra Upanishad, verse nos. 17-26

      (c) Shwetashwetar Upanishad, Canto 4; Canto 5, verse no. 5; Canto 6, verse no. 1-3

      (d) Taittiriya Upanishad, Valli 1, Anuvak 7; Valli 2, Anuvak 1-2 and 7

      (e) Yogtattva Upanishad, verse no. 10-11

      (f) Yogshikha Upanishad, Canto 1, verse no. 8-12; Canto 6, verse nos. 58-61, 70

      (g) Shaarirka Upanishad , verse nos. 1-6, 16-20

      (h) Yog Kundalini Upanishad, Canto 3, verse nos. 20-23

      (i) Narayan Upanishad in all its paragraphs give a graphic account of how the creation came into being from Narayan or Lord Vishnu as the Viraat Purush

      (j) Saraswati Rahasya Upanishad, verse no. 47 describes the genesis of Prakriti (nature of a creature), and verse nos. 58-59 narrates the five components of creation

      (k) Pancha Brahm Upanishad

      ––––––––

      Chapter 6: Upanishads of the Atharva Veda:  

      (a) Narsingh Purva Tapini Upanishad, verse no. 1-4, 8

      (b) Prashna Upanishad, Canto 1, verse no. 4, Canto 2, verse no. 2-3, Canto 6, verse no. 4

      (c) Mundak Upanishad, Mundak (Canto) 1, section 1, verse no. 8; Mundak 2, section 1, verse nos. 3-10

      (d) Atharvashir Upanishad, Kandika 6 (later half)

      (e) Tripadvibhut Maha Narayan Upanishad, Canto 2, paragraphs 9-12

      (f) Gopal Purva Tapini Upanishad, verse/paragraph no. 18, 20-21

      (g) Gopal Uttar Tapini Upanishad, verse/paragraph nos. 8, 23-24, 26

      (h) Tripura Tapini Upanishad, Canto 1, verse no. 3

      (i) Ram Purva Tapini Upanishad, Cantos 2-3 

      (j) Ram Uttar Tapini Upanishad, Canto 3, verse nos. 1-4

      (k) Atharva-shikha Upanishad, Kandika 1

      ––––––––

      Chapter 7, Part 1: The ‘Creation of the Vedas’:  

      Sita Upanishad of Atharva Veda, verse nos. 24-32. 

      ––––––––

      Chapter 7, Part 2: The revelation of the ‘Spoken word or speech’: 

      Yogshikha Upanishad of the Krishna Yajur Veda, Canto 3, verse nos. 1-11. 

      ––––––––

      Chapter 7, Part 3:  The retrogression/conclusion of creation: 

      (a) Shukla Yajur Veda = Paingal Upanishad, Canto 3, verse  no. 6

      (b) Atharva Veda = Tripadvibhut Maha Narayan Upanishad, Canto 3, paragraphs 7-16 while describing the life spans of Brahma, Vishnu, Viraat and Adi-Narayan; Param Hans Parivrajak Upanishad, verse no. 3  

      ––––––––

      Chapter 7:  APPENDIX 

      About the Author   

      ——————-********—————

      DEDICATION

      I dedicate this Book to Lord Sri Ram who is my dearest of dear, most beloved, the essence of my life and being, and for whom, and for whose pleasure, and on whose behest, and on whose divine mission, this book is dedicated.

      Nothing that I write is of my own creation. It is the Lord who is getting it done. So I deserve no credit. However, being an ordinary man like the rest of us, I may have committed errors, and for those I beg forgiveness. I hope this book will help to continue the great tradition of singing the glories of the different aspects of same indivisible one Divinity in order to meet diverse needs of the Soul, the Spirit, one such being to find peace and happiness amidst the surrounding turmoil of the world by being able to spend some time in the thoughts of the Divine Being, the same ‘Parmatma’, the same Lord known by different names in different tongues.

      No creature is perfect; it’s foolhardy to claim so. The best of paintings cannot replace the original; the best of words cannot express the original emotions and sentiments. Even the Lord was not satisfied by one flower or one butterfly—he went on endlessly evolving and designing newer forms. So, I have done my best, I have poured out my being in these books. Honestly, I am totally incompetent—it was the Lord who had done the actual writing and had moved my fingers as if they were merely an instrument in his divine hands. But nonetheless, it’s a tribute to the Lord’s glory that he does not take the credit himself, but bestows it to them whom he loves as his very own. And to be ‘his very own’ is indeed an unmatched honour. However, I still beg forgiveness for all omissions, commissions and transgressions on my part that I may have inadvertently made. It’s the Lord’s glories that I sing, rejoice in, write on and think of to the best of my ability. I hope my readers will also absorb the divine fragrance effusing from the flowers representing the Lord’s books, enjoy the ambrosia pouring out of them and marvel at the Lord’s stupendous glories.

      I submit this effort at holy feet of my beloved Lord Ram whom even Lord Shiva had revered and worshipped. And surely of course to Lord Hanuman who was a manifestation of Shiva himself. Finding no words to express my profound gratitude to Ram, I just wish to remain quiet, and let my silence do the speaking and praying on my behalf.

      I hope the reader will find my book useful and interesting. Since English is an international language, this book will help the English speaking world to access this masterpiece of classical Indian scriptural text.

      "He leadeth me! O blessed tho't! 

      O words with heav'nly comfort fraught! 

      What-e'er I do, wher-e'er I be, 

      Still 'tis God's hand that leadeth me!" [A Hymn by: Joseph Henry Gilmore in 1862.]

      Ajai Kumar Chhawchharia 

      Author

      ––––––––

      THE REVELATION OF CREATION 

      As envisioned in the Upanishads

      ––––––––

      PREFACE

      From the Tapa (the penance), that the manifested form of the Supreme Being (as Viraat Purush, the cosmic gross body of the supreme transcendental Brahm) did, was born the virtues of righteousness and truth. From these arose the night and the day, and thence from them came into being the ocean of water—The Rik/Rig Veda, 10/190/1.

      ––––––––

      The ‘Revelation of Creation’ has been elaborately described in the different Upanishads that are part of the ancient scriptures known as the ‘Vedas’. In this book we shall read how this cosmic process has been envisioned in these Upanishads.

      All the relevant Upanishads that describe this mysterious and esoteric cosmic process by which the entire creation, consisting of both the animate as well as the inanimate world, has come into being have been included in this book.

      We will pick up each of these Upanishads one by one and list them under the respective Vedas to which they belong.

      Since this Book is primarily meant for English-speaking readers who may not be able to read the original texts in Sanskrit or may not be interested in it either, only the English rendering of the Upanishadic verses are included here.

      Further, the Upanishads cover a wide variety of subjects related to the philosophy of metaphysics and spirituality, and therefore even if they cover the theme of the ‘Revelation of Creation’ it is the context of the wider subject that they are dealing with in a comprehensive manner. Since the subject matter of our present book is to describe the process of the ‘Revelation of Creation’, we shall restrict ourselves to only those Upanishads, and even in these only those parts, that are relevant to our topic—viz. ‘The Revelation of Creation’.

      Therefore, only those specific verses that describe the Revelation of Creation in the overall context of the metaphysical philosophy of the Upanishads have been selected for the purpose of this book.

      The Upanishads are highly evolved intellectual products of extremely enlightened and wise minds of ancient sages and seers who had the mental capacity to have deep insight into the most mysterious aspects of creation, analyse them and deduce facts not apparent to ordinary persons. Their language was however a bit difficult to understand or decipher because they spoke in a language they were accustomed to but beyond the reach of the un-initiated. It is just like the case of a learned university professor giving a lecture on some technical subject that only his students who are versed in the technical terms can understand. So, mostly, what these great sages and seers said or preached remained mystery down the ages.

      We will first read how the Holy Bible narrates this event in the Old Testament, the Book of Genesis, and then move on to the reading some of the selected verses of the Psalms which also reflect on the theme that the ‘Lord’ is the Supreme One in this creation, that He is the one who is the Lord God of this entire Universe.

      One very important thing is to be noted here—and it is that the Supreme Being whom the Bible refers to as the ‘Lord’, the Upanishads call Him ‘Brahm’.

      Remember: All the scriptures speak of the same Truth and the same Lord, though they use different words and imagery to explain and drive home the same point.

      My attempt in this wonderful Book of The Revelation of Creation is to unravel this mystery as envisioned in the Upanishads in simple English language so that even a common man may have an idea of what may have happened at the time of Creation, and then how the initial process rolled on to give rise to the complex world we see today. It will help the reader to understand the mysteries of our complex creation and the complexities involved in this cosmic process.

      Finally, I want to say one humble word: I am not a scholar by even the wildest of imagination. I am merely an instrument, say a ‘pen’, in the hands of the Divine Lord, and just do the bidding of the Lord who is the ‘Primary Author’ of these Holy Books. A ‘pen’ deserves no credit; the praise goes to the ‘Author’ who in the case of all the books written by ‘me’ is Lord God known by the name of RAM. Well yes, the Lord has thousands of names, and all the names indicate the same Lord, but for me he is known as RAM. And surely it’s a wonder of wonders how the Lord has got these books written through a dumb man as me: and this itself is a great mystery indeed. But nevertheless, the Lord who created this magnificient creation from nothing, from nowhere, can do wonders which are beyond the ability of the mind to grasp and comprehend.

      Therefore, let us not forget that what we read in this book is merely a ‘peek’ into the unknown and the un-knowable! And while doing so we must raise our hands in salutation for the Supreme Lord of Creation who has given us a wonderful world to live in!!

      AMEN.

      Author: Ajai Kumar Chhawchharia.

      Date: 1st September, 2015.

      ——————-***********——————

      THE REVELATION OF CREATION

      (As envisioned in the Upanishads)

      ––––––––

      Chapter 1

      To start with our present narration, we shall first read how the Holy Bible conceives this process in the Old Testament in the Book of Genesis: 1-3, and how it asserts in the Book of Psalms that the Lord is the Supreme Being who is the Lord God and the Supreme Controller of the entire creation.

      It ought to be noted here that the Supreme Being whom the Bible addresses as the Lord, has been addressed as Brahm in the Upanishads.

      (a) The Holy Bible, the Old Testament

      Genesis 1

      1: In the beginning God created the heaven and the earth.

      2: And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

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

      4: And God saw the light, that it was good: and God divided the light from the darkness.

      5: And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

      6: And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.

      7: And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.

      8: And God called the firmament Heaven. And the evening and the morning were the second day.

      9: And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.

      10: And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.

      11: And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.

      12: And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.

      13: And the evening and the morning were the third day.

      14: And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:

      15: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.

      16: And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.

      17: And God set them in the firmament of the heaven to give light upon the earth,

      18: And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.

      19: And the evening and the morning were the fourth day.

      20: And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.

      21: And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.

      22: And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.

      23: And the evening and the morning were the fifth day.

      24: And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.

      25: And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.

      26: And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

      27: So God created man in his own image, in the image of God created he him; male and female created he them.

      28: And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

      29: And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.

      30: And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.

      31: And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

      Genesis 2

      1: Thus the heavens and the earth were finished, and all the host of them.

      2: And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

      3: And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

      4: These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

      5: And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

      6: But there went up a mist from the earth, and watered the whole face of the ground.

      7: And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

      8: And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

      9: And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

      10: And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

      11: The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;

      12: And the gold of that land is good: there is bdellium and the onyx stone.

      13: And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.

      14: And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

      15: And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

      16: And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

      17: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

      18: And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

      19: And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

      20: And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

      21: And the LORD God caused a deep sleep to fall upon Adam and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

      22: And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

      23: And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

      24: Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

      25: And they were both naked, the man and his wife, and were not ashamed.

      Genesis 3

      1: Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

      2: And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:

      3: But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

      4: And the serpent said unto the woman, Ye shall not surely die:

      5: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

      6: And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

      7: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

      8: And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

      9: And the LORD God called unto Adam, and said unto him, Where art thou?

      10: And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.

      11: And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?

      12: And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.

      13: And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

      14: And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:

      15: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

      16: Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

      17: And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;

      18: Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

      19: In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

      20: And Adam called his wife's name Eve; because she was the mother of all living.

      21: Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.

      22: And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:

      23: Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.

      24: So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

      —————**********————

      (b) The PSALMS

      (1) Psalm no. 8, verse nos. 3-9:

      3: When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;

      4: What is man, that thou art mindful of him? and the son of man, that thou visitest him?

      5: For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.

      6: Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:

      7: All sheep and oxen, yea, and the beasts of the field;

      8: The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.

      9: O LORD our Lord, how excellent is thy name in all the earth!

      (2) Psalm no. 33, verse nos. 6-22:

      6: By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.

      7: He gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses.

      8: Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him.

      9: For he spake, and it was done; he commanded, and it stood fast.

      10: The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect.

      11: The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.

      12: Blessed is the nation whose God is the LORD: and the people whom he hath chosen for his own inheritance.

      13: The LORD looketh from heaven; he beholdeth all the sons of men.

      14: From the place of his habitation he looketh upon all the inhabitants of the earth.

      15: He fashioneth their hearts alike; he considereth all their works.

      16: There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.

      17: An horse is a vain thing for safety: neither shall he deliver any by his great strength.

      18: Behold, the eye of the LORD is upon them that fear him, upon them that hope in his mercy;

      19: To deliver their soul from death, and to keep them alive in famine.

      20: Our soul waiteth for the LORD: he is our help and our shield.

      21: For our heart shall rejoice in him, because we have trusted in his holy name.

      22: Let thy mercy, O LORD, be upon us, according as we hope in thee.

      (3) Psalm no. 65, verse nos. 6-13:

      6: Which by his strength setteth fast the mountains; being girded with power:

      7: Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people.

      8: They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice.

      9: Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water: thou preparest them corn, when thou hast so provided for it.

      10: Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof.

      11: Thou crownest the year with thy goodness; and thy paths drop fatness.

      12: They drop upon the pastures of the wilderness: and the little hills rejoice on every side.

      13: The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing.

      (4) Psalm no. 66, verse nos. 5-12:

      5: Come and see the works of God: he is terrible in his doing toward the children of men.

      6: He turned the sea into dry land: they went through the flood on foot: there did we rejoice in him.

      7: He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah.

      8: O bless our God, ye people, and make the voice of his praise to be heard:

      9: Which holdeth our soul in life, and suffereth not our feet to be moved.

      10: For thou, O God, hast proved us: thou hast tried us, as silver is tried.

      11: Thou broughtest us into the net; thou laidst affliction upon our loins.

      12: Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place.

      (5) Psalm no. 97, verse nos. 1-6:

      1: The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof.

      2: Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.

      3: A fire goeth before him, and burneth up his enemies round about.

      4: His lightnings enlightened the world: the earth saw, and trembled.

      5: The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth.

      6: The heavens declare his righteousness, and all the people see his glory.

      (6) Psalm no. 113, verse nos. 1-9:

      1: Praise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD.

      2: Blessed be the name of the LORD from this time forth and for evermore.

      3: From the rising of the sun unto the going down of the same the LORD's name is to be praised.

      4: The LORD is high above all nations, and his glory above the heavens.

      5: Who is like unto the LORD our God, who dwelleth on high,

      6: Who humbleth himself to behold the things that are in heaven, and in the earth!

      7: He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill;

      8: That he may set him with princes, even with the princes of his people.

      9: He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the LORD.

      (7) Psalm no. 148, verse nos. 1-13:

      1: Praise ye the LORD. Praise ye the LORD from the heavens: praise him in the heights.

      2: Praise ye him, all his angels: praise ye him, all his hosts.

      3: Praise ye him, sun and moon: praise him, all ye stars of light.

      4: Praise him, ye heavens of heavens, and ye waters that be above the heavens.

      5: Let them praise the name of the LORD: for he commanded, and they were created.

      6: He hath also stablished them for ever and ever: he hath made a decree which shall not pass.

      7: Praise the LORD from the earth, ye dragons, and all deeps:

      8: Fire, and hail; snow, and vapour; stormy wind fulfilling his word:

      9: Mountains, and all hills; fruitful trees, and all cedars:

      10: Beasts, and all cattle; creeping things, and flying fowl:

      11: Kings of the earth, and all people; princes, and all judges of the earth:

      12: Both young men, and maidens; old men, and children:

      13: Let them praise the name of the LORD: for his name alone is excellent; his glory is above the earth and heaven.

      ——————-**********———————

      Chapter 2

      The Revelation of Creation according to 

      The Upanishads of the Rig/Rik Veda

      ––––––––

      2. (a)   Aeiteriya Upanishad:—

      The supreme Soul (Parmatma) desires to create the cosmos or the universe. He creates the various Lokas (worlds) as well as their patron Gods or guardians to look after them. From ‘Hiranyagarbha’ is first created the ‘Viraat Purush’, and from the latter’s body are created the various Gods.

      ––––––––

      Canto—1/Section—1

      1. At the very beginning of the creation or even prior to it, there was only the supreme Soul in a primordial form. Besides it, there was nothing that can be called conscious or live (i.e. there was no life or any efforts towards producing it as such). Then, that entity (the supreme Soul) thought that it should create the myriad, fascinating world and the vast cosmos (i.e. it decided to ‘create’, it thought of ‘doing something’ and the cosmos was a result of his decision or determination to do so) (1).

      2. Deciding thus, the supreme Soul first created the four ‘Lokas’ (i.e. 4 levels of abodes for different types of creatures that would eventually inhabit and populate them when the creation comes into existence).

      These 4 Lokas were the following— (i) Ambh— the area of the vast space or cosmos lying between the Devaloka (the abode of Gods) and the Swarloka (i.e. the heaven, the place where exalted souls will find rest after their liberation and ultimate salvation from this world; the deep recesses of space, millions of light years away from earth and from where no visible stars etc. are seen). (ii) Marichi— that area of the open and vast space where all the stars, planets, the Sun, the Moon etc. are the present (i.e. the visible galaxy). (iii) Martyaloka— the earth where mortals would eventually live, and (iv) Apaha— the space below the surface of the earth, i.e. the subterranean world or the netherworld where water is present. [According to this theory, the earth is supposed to be hypothetically flat] (2).

      3. Having created the various abodes or Lokas, the supreme Soul (Brahm) thought that now he should create the various ‘Lokpals, i.e. the custodians or guardians of these Lokas to look after and take care of them (i.e. to protect, sustain them). Thus, from the undefined, shapeless, primordial fluid or jelly-like egg, he first created the very first signs of life in the form of an embryo-like entity called ‘Hiranyagarbha’, and it was eventually given a shape (or was moulded into an image) of a ‘Purush’ (a male form and he was called ‘Viraat’) (3).

      [Note :- Hence, ‘Viraat Purush’ was the first living entity created by the supreme soul called Brahm or Ishwar (or Eshwar); it had a definitive macrocosmic form and shape; he was the first male that appeared in creation. We must note that the ‘Viraat Purush’ was the gross form of Brahm. It was the macrocosmic body of the cosmos. This ‘Viraat’ body had the macrocosmic subtle body which was called ‘Hiranyagarbha’, and Brahm who was the soul of the ‘Viraat Purush’ was called Ishwar.]

      4. As a next step, the supreme Soul (Brahm, Parmatma, Ishwar or the macrocosmic soul or consciousness) did severe Tapa (i.e. did penances and made a firm resolve) to finally give shape to various organs of ‘Hiranyagarbha’ so that it can lead a ‘life’.

      [That is, the supreme Soul thought that it must shape the newly formed image of ‘Hiranyagarbha’ in such a way that it can sustain itself independently and lead an independent life. It also ensured that ‘Hiranyagarbha’ will lead a life which will ultimately come to an end at the end of its tenure; this was done to maintain the equilibrium of Nature and to prevent it from superseding the supreme Brahm in some distant time in future and usurping the latter’s ultimate supremacy in creation.]

      As a result of that strong resolve (Tapa), a rounded hole appeared in ‘Hiranyagarbh’ which was to become his mouth. From the mouth emerged the organ of speech (tongue), and from the speech evolved the ‘Fire God’ who is the patron God of speech. Then the holes representing the nostrils appeared, and from these nostrils emerged ‘Pran’, i.e. the vital wind or breath which is synonymous with life. Its patron guardian was the ‘Wind God’. After that emerged the eyes, and from the eyes came the power to see and observe. Thence emerged their patron God, the Aditya (the Sun God). Ears came next, followed by the power to hear as well as the various directions of the universe. After the ears, appeared the skin (to enclose or sack the already produced organs and give them a definite shape). From the latter appeared the hairs which in turn produced the various vegetations and herbs.

      Next in the sequence of evolution came the heart; from the heart came the mind, and from the latter emerged the ‘Moon God’. The navel made its appearance next, followed by ‘Appan’ (the wind force pressing down the intestines). From the latter appeared death or the ‘Death God’.

      Finally came the genitals, and from them the semen, and from the latter came the vital spark of life represented by the sperms (i.e. the fluid semen contained sperms which were infused and empowered with the divine and magical powers to create new life) (4).

      [Note :- (i) The last sentence is very important. The ‘Hiranyagarbha’ or the macrocosmic subtle body of the ‘Viraat’ was created from the primordial fluid (verse no. 3) and now it has been empowered to create fresh life on its own and thereby set-off the chain reaction through its own life-creating fluid called semen— the fluid which left to itself is nothing but a shapeless mass or globule of mucous, but has the magical and stupendous potential to recreate its parent body. The initial spark of life provided by the supreme Soul or Brahm in order to initiate the process of creation as in verse no. 1-4 is carried further on endlessly till the time everything merges back into the original primordial entity as in verse no. 1.

      For all practical purposes, the role of the supreme Brahm ends with the creation of ‘Hiranyagarbha’ or Brahma. Now henceforth, the propagation of this vast and myriad creation is the job of ‘Hiranyagarbha’ or Brahma. The word ‘Brahma’ means ‘the one who is the result of a wish made by Brahm, the parent’. The fully formed ‘Hiranyagarbh’ is also called the ‘Viraat Purush’ or the vast, macrocosmic primary Male who is the male-parent aspect of the creation.

      (ii) Water is the basic and the first requirement for life to evolve. Scientists search for traces of water molecules as an indication of life in the cosmos. This Upanishad also supports this theory.

      (iii) The jelly-like, viscous, primordial globule-like mass from which the first signs of the forthcoming creation became apparent has a nearest analogue in the zoological kingdom— and it is the single sell creature called ‘Amoeba’ or other microbes. Any student of biology knows how an Amoeba reproduces— it simple splits into two and the second Amoeba is an exact replica of the first so much so that it is impossible to differentiate between the two. This allegory will explain how and why Brahm and its creation are synonymous and identical with each other.

      Canto 1/Section 2

      The human body was created as a symbolic abode for various Gods. Food etc. were created for quenching hunger, thirst etc., or to sustain those Gods.

      1. The various Gods (such as fire, moon etc. described previously in section 1) created by the supreme Soul (Brahm) fell into this vast and fathomless great ocean symbolising the cosmos. They were provided with basic traits of life such as having hunger and thirst. They asked their creator (Brahma) to create and provide them with a habitat from where they can get their meals to survive or can acquire such things that can satisfy their basic needs of food and drink to satisfy their natural and inherent tendency of being hungry and thirsty (1).

      2. On their request, the supreme Lord created the body of the cow. The Gods said, ‘It is not sufficient or appropriate for us’. Then the Lord created the body of the horse. Seeing it, they said, ‘This is also not sufficient or appropriate for us’ (2).

      3. Then the supreme Lord created the human body and showed it to them. The God expressed their pleasure at it and observed that it was very beautiful. Verily, the human being is the best in the entire creation. The supreme Lord said to the Gods, ‘All of you enter this human body at your designated places and make it your abode’ (3).

      [Note :- Though not explicitly mentioned, the human body must have been made from the same fluid which was used to create ‘Viraat Purush’ because that was the only ‘raw material’ available with Brahma at the time of creation. He even created food from it— see section 3 verse no. 2.]

      4. The Fire God assumed the form of speech and entered the mouth; the Wind God became vital wind forces of life called ‘Pran’ and entered through the nostrils. The Sun God transformed into sight (light) and entered the human body through the eye-balls; the various directions entered the hole of the ears in the form of powers to hear; the vegetations and herbs assumed the shape of hairs and took abode on the skin (or they planted themselves on the soil represented by the skin of the body); the Moon God became ‘Mana’ (the mind and its inclinations, tendencies, ideas, dispositions, attractions etc.) and entered the heart; the Death God became the wind force called ‘Apaan’ (that wind which passes through the intestines and the anus) and entered through the hole of the navel; the Lord’s creative, generative, vital energy representing the Lord himself (and his vitality, his stupendous creative powers and unimaginable potential which are maverick and magical, unique and stupendous, fascinating and unprecedented in nature) entered through the genitals in the form of semen (4).

      [Note :- (i) This semen was physically like the viscous primordial fluid from which the cosmos originally evolved. Hence, the semen is symbolically synonymous with the primordial cosmic fluid which had the stupendous and magnificent powers to generate and regenerate itself again and again. The sperm in the semen is the microcosmic counterpart of the macrocosmic Lord’s creative energy, the so-called vital spark of life that ignited the chain reaction leading to the unfolding of this myriad vast cosmos. Whether that unfolding was a consequence of a single huge cosmic explosion, the big bang theory of creation, or was a gradual, subtle, imperceptible process like the slow development of an embryo in a mother’s womb, is beside the point. The fact is that the initial process was started by the ‘cosmic sperm’ that floated in the ‘cosmic semen’ or the ‘cosmic gel’ and infused some life into it by its mere movement which represented the ‘desire or wish’ of the supreme Soul to create, and to show signs of life by its mere movement.

      (ii) It is to be noted here that the various Gods that emerged from the various parts of the body of the ‘Viraat Purush’ as described in section 1 of this Canto made their abodes in a corresponding part of the body of the human being as described in this section. For example, the Fire God emerged from ‘Viraat Purush’s’ mouth and he found abode in the mouth of the man. If we extend this corollary further, we conclude that the human body is also nothing else but an image of the ‘Viraat Purush’.]

      5. Then ‘hunger’ and ‘thirst’ said to the supreme Lord, ‘Make arrangements for our shelter also as you have done for the other Gods’. The Lord replied, ‘I shall bestow you with your share from amongst that of the Gods. Whatever offering is ever made to the Gods in the form of food, water, oblations during the fire sacrifice etc., both of you (hunger and thirst) shall have a share in them.’

      [That is why, when the body gets nourishment in the form of food and drink, these two entities are also satisfied, though hunger and thirst are very necessary for the body because it enables it to desire to eat or drink at all in the first place. Another noteworthy point here is that the hunger and thirst were not assigned any specific organs. They were present as a natural phenomenon in all the organs of the creature. All the organs and tissues require nourishment, they feel the need for food, and this feeling of the need to replenish energy is manifested in the form of hunger and thirst.] (5).

      [Note :- ‘Who in the rainbow can draw the line where the violet tint ends and the orange tint begins? Distinctly we see the difference of colours, but where exactly does the first one blindingly enters into the other?’— Herman Melville.

      How true! Though the Gods were assigned separate shelters in specific organs of the human body as their abode and domain, but a drawn line demarcating their areas of operation is impossible for they are blurred and overlapped at their fringes. For example, the Fire God entered the mouth, but it is the fire that digests the food, keeps the body worm and ignites the functioning of the ‘Pran’. It is essential for the body as a whole to live. Any foolish utterance from the mouth can create a backlash which makes the whole body suffer. Nevertheless, we assign separate duties to the Gods and their habitats that are the different organs of the body just for the sake of convenience of understanding. The Gods do not function in water tight, separate compartments. Their functions overlap and coalesce with each other, and they are interdependent and work in concert for the proper functioning of the body.]

      ––––––––

      Canto 1/Section 3

      The life forces are sustained by the intake of food; the entry of the supreme Brahm (the macro cosmic Soul) himself inside the human body; the query of the man about his true identity and his experiencing of the true nature of his pure self leading to contentedness and bliss— all these are described in this section.

      1. The supreme Lord thought to himself, ‘The entire cosmos (here referring to the habitat world) and its guardian patron Gods have been created (or established) by me. Now it is necessary to create food for them, for their sustenance.’ (1).

      2. Deciding thus, the supreme Lord heated the primordial fluid (vi~—literally, ‘water’) consisting of the 5 basic (nutritional) elements present in its viscous jelly like form. The heating process activated these elements, and from the formless/shapeless fluid took shape what was to become the food for the Gods. This food had a physical, gross and tangible form (2).

      [Note :- (i) It is to be noted here that the first creation made by the supreme Soul was also out of the shapeless and formless jelly-like primordial viscous fluid which was injected with the cosmic life-providing energy. It gradually condensed or coagulated to form the macrocosmic subtle body of the first embryonic cosmic male called ‘Hiranyagarbh’ who later developed various parts of the macrocosmic gross body called ‘Viraat Purush’. Here it is evident that both the man as well as the food was created by the supreme Lord out of the same primordial fluid which was used by him to create ‘Hiranyagarbha’ and ‘Viraat Purush’. Hence, the basic ingredients of the vast cosmos (the macrocosm) as well as the individual man and the food on which he survives (the microcosm) are absolutely the same and identical.

      (ii) To understand and visualise the basic physical process involved in what might have happened in the beginning, a layman can take the example of the water which is the very first requirement of life. When the stagnant water is heated, it shows signs of activity because the water molecule nearer to the source of heat rise up and the colder portion of the water sinks to the bottom; these are the convection currents in water on being heated. This will help explain the initial process as described in the verses which refer to the heating of the primordial fluid. Next, when the water is cooled towards the freezing point, it begins to become more viscous and thicker in its texture, and ultimately it solidifies as ice which symbolically represents the gross body of the creature. By extension, when ice melts, it reverts back into its primary form of water. Similarly, upon death, the gross body of the creature disintegrates into the 5 basic elements from which it was formed. Again, even as further analysis of water shows that it basically consists of 2 atoms of hydrogen and 1 atom of oxygen (H2O), the primordial cosmic fluid also consisted of the 5 basic elements such as earth, fire, water, wind and space.]

      3. Fearing that the Gods would annihilate it by eating it and hence destroying its very existence, the food created by the Lord tried to escape from their clutches by running away from the Lokpals to escape extinction and death. Consequentially, when the man (human being), who was a gross manifestation of the cosmic conscious soul, tried to catch and eat it through his faculty of speech (i.e. through his tongue), he failed to do so.

      Had he been successful in doing so then, even today a man would have quenched his hunger by merely uttering the name of a particular food he wished to eat, instead of physically eating it and getting his appetite (hunger) satisfied (3).

      4. Then that man tried to catch hold of food by his vital wind forces (i.e. by his breath; he tried to smell it, suck the food in through his nostrils and feel satisfied of hunger), but failed again. Had he been successful in his endeavour then, even today a man would have been able to quench his hunger and thirst simply by smelling the food or drink, instead of physically eating or drinking it respectively (4).

      5. Then the man tried to partake food by simply seeing it (i.e. he attempted to get nourishment and energy by just looking at his desired food items), but he failed once again. Had he been successful in doing so then, he would have derived the satisfaction and nourishment provided by food or drink simply by looking at them even today (5).

      6. Again, he tried to eat through his ears, but failed to do so once more. Had that first human being been successful in eating food though his faculty of hearing (i.e. through his ears), even today people would have felt satisfied by simply hearing about food, instead of actually eating it (6).

      7. Thereafter that man tried to accept food through his skin and was unsuccessful again. Had his efforts being successful then, even today people would have derived satisfaction, nourishment and strength simply by touching the food and drink (7).

      8. Then the man tried to grab his food through his heart and mind, but his efforts to do so proved in vain. Had he been able to do it then, even today people would have had the benefit of deriving satisfaction and nourishment from food and drink simply by thinking of them (8).

      9. Then the man tried to accept food by the means of his excretory and genital organs, but it proved to be a futile exercise. Had he been successful then, even today a man would not have felt contented and relieved after having expelled the ingested food items through his anus as stools, through his urinary organs as urine, and through his genitals as sperms (9).

      10. At last, the man tried to take in food through his mouth using the ‘Apaan Vayu’ (i.e. the wind force which passes through the intestines from the mouth right up to the anus; it helps in moving the food down through the intestinal tract by the peristaltic movement).

      He was successful in ingesting food through this medium. Hence, it is the ‘Apaan Vayu’ which is responsible for the intake of food and drink, and thereby sustaining and protecting the life of the creature (10).

      [Note :- This vital wind called ‘Apaan’ is also known as ‘Annayu’ meaning ‘the wind which enables the creature to protect its life through the medium of food and drink’. Sage Shankaracharya has described ‘Apaan’ as ‘the opening of the mouth’.]

      11. The supreme Lord, who had created the first man, thought to himself, ‘If this man is able to speak with his faculty of speech (tongue), is able to smell with his wind forces called ‘Pran’ (the breath passing through the nostrils), is able to see with his eyes, hear with his ears, touch and feel with his skin, think with his mind, ingest food with his ‘Apaan’ wind force (through his mouth) and complete his excretory functions through his excretory organs (such as anus, urinary and genital organs)— say, then, what function will I be left with to do (i.e. what will I do if everything is controlled by the man himself or the patron Gods of his organs; how will I control him? He might become a monster and supersede my authority. I will become secondary, subservient and subordinate to my own creation. This will create a ridiculous situation which will be preposterous for the whole creation).

      Hence, from where should I enter him (or how should I manage to somehow sneak in and sit in the driver’s seat to control and drive this vehicle from getting reckless and belligerent and head towards a catastrophic accident)? That is, how should I make my entry in the body of the man like the other Gods have done, and control his activities from there? (11)

      12. Wandering thus, the supreme Lord (Brahm) decided to enter the body of the man through his head (skull) at a point call Brahma-randhra by splitting it into two to create a hair-line crevice for his entry. It is therefore called the ‘split entry point’ (Vidriti). It is this part of the body of a man which enables him to experience the supreme bliss of God-realisation. This is the place where the supreme Brahm resides. In other words, Brahm is to be found no where else besides the very body of the creature itself (i.e. the man himself). The location of Brahm’s habitat on the top of the head (i.e. the top of brain) indicates that he (Brahm) is like a crown of the body of a man— the glory, majesty, exalted stature, importance and intellectual reach and prowess of a man is due to the presence of the supreme Brahm in his head like a crown on the head of a king, and this differentiates an enlightened, wise,  sagacious, adroit and erudite man  from a morally depraved, mentally pervert and intellectually bankrupt and degenerate man who is nothing less than a monster, a beast, as it were. This factor also differentiates a wise man from an animal (12).

      [Note :- The metaphysical habitat where the supreme Brahm can be symbolically found are the following—

      (i) The navel representing the physical body of the creature because it is here that the umbilical cord of an embryo is attached to its mother at the time of its creation in the womb.

      (ii) The heart representing the pulsating, vibrant cosmos; also called the ‘Mana’.   (iii) The mind or the brain representing the casual body of the creature.

      (iv) The top of the head which represents the heavens, or the fathomless space of the cosmos. We must also note that the residence of Brahm in the heart is in a divine lotus whose filament is bent like an inverted ‘U’, while that in the top of the head is in the shape of a cloud which fills the whole space available to it. These are the various approaches to understand the same entity depending upon the mental caliber of the student/aspirant/seeker. Those who are more emotional than rational see Brahm in their heart, while those who have an opposite tendency, i.e. who apply their logic and rationale to judge anything, see Brahm in the head.

      Further, the creature has three levels of existence—

      (i) The waking state in which the Atma/soul interacts with the external world through the gross body of the creature,

      (ii) The dream state in which the Atma interacts with the mind-intellect complex of the creature called the subtle body while the external world ceases to exist for all practical purposes, and

      (iii) The deep sleep state where the Atma withdraws itself even from the mind-intellect apparatus and remains secluded within its own confines called the casual body of the creature.]

      13. When that man observed the spectacularly myriad and vast world around him, he was astonished and dumb founded. He wondered who had created it, because it was surely not his own creation. Therefore, there must be someone, the man reasoned to himself, who must have created this stupendous and marvelously magnificent cosmos. And since the basic elements of the creation were the same elementary building blocks of life which were used to create the man himself, he concluded that there was an inherent similarity with him and the cosmos. He also concluded that the supreme authority that created all this is the supreme Brahm, and he observed that since no other animate or inanimate part of the creation was as enlightened, wise, capable and potent as him, the man deduced that he (the man) was that supreme Braham. This realisation filled him with thrill and exhilaration, contentedness and bliss (13).

      [Note :- Such a realised man wasn’t a hypocrite; he wasn’t egoistic or haughty or arrogant. He merely realised the basic truth of creation, and this filled him with humility. But those with pervert and lowly intellect became otherwise; they became arrogant and haughty, leading to their ultimate downfall.]

      15. Thus, the conscious soul, which had assumed the form/body of a human being, was able to realise who the supreme Brahm was (i.e. it realised its true identity, nature and origin). Hence, the first man (or man-like entity) was called ‘Idandra’ meaning ‘I have seen and observed it’. [That is, I have realised the truth.] But the ‘Gods’ began calling him Indra for the sake of convenience because they prefer to remain subtle and hidden from view (14).

      [Note :- This verse indicates that the first God who would be Lord of all other Gods and to whom all of them would be subordinate, was called Indra. The man was called Indra because he was the most evolved of the entire creation that the Lord had created.]

      Canto 2:

      Sage Vamdeo experiences the cycle of birth and death; entry of the creature in a mother's womb, its birth as an living being, and his re-entry into another womb after death.

      1. The creature's first appearance is in the form of sperms floating in the primordial fluid of the semen present inside the body of the male. This semen is the extract (juice, essence) from all the parts of the father and it is endowed with

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