Creation Is Still Going On

जन्माद्यस्य यतोऽन्वयादितरतश्चार्थेष्वभिज्ञः स्वराट् तेने ब्रह्म हृदा य आदिकवये मुह्यन्ति यत्सूरयः।
तेजोवारिमृदां यथा विनिमयो यत्र त्रिसर्गोऽमृषा धाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि॥

The first shloka of Srimad Bhagavata, we have already seen the broad meaning of this.

This is a meditation upon Parabrahma.

And also we have seen how this shloka is the meaning of Gayatri Mantra and also how parts of this shloka connect directly to parts of Gayatri Mantra.

Like जन्म to Savita in Gayatri Mantra;

निरस्तकुहकम् to Bharga in Gayatri Mantra;

धीमहि to प्रचोदयात् in Gayatri Mantra.

Now, a little more deeper into the shloka.

जन्माद्यस्य - जन्म आद्यस्य।

Aadya means akasha, space.

Before any object is created, you need to create a space where the object would sit.

This space is called akasha.

You are buying a big cupboard for your home.

First, you will see whether there is enough space at home where this cupboard can be kept, in all three directions; length, breadth, and height.

So before bringing anything into existence, before creating anything, the creator's concern is also the same.

Where will I keep it, keep them?

So he creates space or akasha first.

Now, we know that anything that is created has to go also after some time.

The time in between, it has to be managed.

This is srishti-stiti-samhara.

It begins with srishti and ends with samhara.

But if you look at it, both stithi and samhara are built into the process of creation itself.

These days we have dissolvable sutures, stitches, self-absorbing stitches.

When a surgery is done, let's say, inside the abdomen, stitches are put using materials that will dissolve and disappear after some time.

After the time it takes for the wound to heal; say five days or seven days.

These five days is the period of stithi, and then its dissolution, samhara happens.

The suture is coming with both stithi and samhara built into it.

You don’t have to do anything from outside.

Once the universe is created, it comes with the power which will manage it for a certain time and also the power which will destroy it after the time for which it is meant to exist.

So, it is not even that Vishnu manages the universe created by Brahma, and Shiva destroys the universe created by Brahma.

At the process of creation itself, all three are there, built into it.

So, even though we say Brahma created this world, the creator created this world, is it something that happened in the past, some long time in the past?

Not necessarily.

You should look at it like this.

Take the ocean.

A calm unmoving mass of water.

This is Paramatma.

Then, in a small area of the ocean, near the shore, let's say, waves start forming.

Each wave has its own size, shape, volume, mass.

It grows, it changes shape, it moves.

They exist for some time, then they fall back into the ocean, and merge with it again.

Let's say there are thousand such waves right now.

They are like what we see around us now: trees, birds, mountains, humans, buses, trains.

But then what about people who are not born yet, Who are yet to be born?

Or who took birth and died 1000 years before?

We don’t see them now.

So, universe is not just what we see around us now.

Brahma's creation was not a process that took place over a few days or a few months or a few years.

The process of creation is still on.

Even though he may not be doing it directly now.

From creation, it has become procreation.

But still, it is still an ongoing process, sustenance or stithi is an ongoing process, samhara is an ongoing process.; even though the creation of the universe as a whole and its dissolution can be marked as two events spread apart by 4.32 billion years.

It is like you get a new aquarium, fill it with water and start rearing fish.

First, you put a few fish in there.

They grow and multiply, many die.

After a few months, if you see, the original fish which you had put are not there, they have all died, new ones are swimming around.

Individuals come and go; but the aquarium as a whole sits there as it is.

Only what is inside it is changing.

Then after a couple of years, you lose interest.

You lift and drop it on the ground.

Everything is gone.

This is what srishti, stithi, and samhara also are like.

So broadly, if you see, the universe is just a small part of Parabrahma, which is like a small area near the shore of the ocean where waves come and go.

How are waves formed?

Due to wind.

No wind means no waves.

Wind blows for some time, waves are formed.

Then winds stop and waves also stop.

Like this, the world manifests for some time.

During this manifestation also, it is not static.

Waves keep on moving and changing, forming and disappearing.

Like this, a small part of Brahman, Parabrahama turns into the manifested world.

Even that, at any point of time only a part which is visible and a part of that is not visible.

Some of it gone, some of it is yet to come.

Knowledge Bank

Justification of Kaikeyi's Actions in the Ramayana

Kaikeyi's insistence on Rama's exile was crucial for the unfolding of significant events. The Supreme God incarnated in response to the prayers of gods distressed by Ravana. If Kaikeyi had not insisted on Rama's exile, the series of events that followed, including Sita's abduction, would not have occurred. Without Sita's abduction, Ravana's defeat wouldn't have happened. Thus, Kaikeyi's actions were instrumental in the divine plan.

Agni-dagdhas and Anagni-dagdhas

Those pitrus whose death rites have been performed with fire as per shastra are called Agni-dagdhas. In some cases due to neglect or the relatives unable to get the body, proper cremation is not done. Such pitrus are called Anagni-dagdhas.

जन्माद्यस्य यतोऽन्वयादितरतश्चार्थेष्वभिज्ञः स्वराट् तेने ब्रह्म हृदा य आदिकवये मुह्यन्ति यत्सूरयः। तेजोवारिमृदां यथा विनिमयो यत्र त्रिसर्गोऽमृषा धाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि॥ The first shloka of Srimad Bhagavata, we have alr....