Question 171: All these creations, all these worlds of Brahma

MultiverseThe young Rama is asking questions about different centres of creation of Brahma, such as lotus, akash, egg and water. He wants to know how this differentiation occurs and why. He is told, “The universe is created at times by Sada Shiva, or by Brahma or Vishnu.”

Brahm-tattva the principle of Brahman, Pure Consciousness

brahman, brahma San. N. the impersonal Absolute – a supreme, unmeasurable and transcendent essence that exists simultaneously with all of creation; the ultimate Reality, the Source, Consciousness not aware of itself, all-pervasive and self-existent. (V. 663) Brahman envelopes and permeates everything: ‘Brahman is all there is’ (sarvam brahman-mayam). Creation is but a reflection in brahman.


Question 171: Sir, in the rajasic and sattvic creation of a universe, you mentioned different centres of creation of Brahma, such as lotus, akash, egg and water. I have doubts about it. Kindly elucidate further to me.

Answer: Ramji, there have been numerous Brahma’s, Vishnu’s and Rudra’s who are functioning in various ways in numerous cosmos, and will continue to do that in future and will sport according to their individual ideations (sankalpa). The creation of Brahma, you are enquiring, is of various types. The universe is created at times by Sada Shiva, or by Brahma or Vishnu. There are also instances of creations by sages. There are innumerable creations. At times only hills, or trees and plants are created, and at other times mobile jivas. In this manner numerous creations arise in Pure Consciousness (Brahm-tattva) and then they merge into it. Just as waves exist in an ocean, or fragrance exists in a flower, so do infinite universes exist in Paramatma. Just as Atma is without a beginning, so are the creations, and these are infinite. As long as there is forgetfulness of Atma (your true Self), faults like names and forms are manifested. All illusions vanish with the realisation of the Self. Creations are neither real (sat), nor unreal (asat), but are only illusory.

Ramji, there is no distinction between a universe and Brahman; the distinction is experienced due to ignorance (avidya) and it vanishes on enquiry and contemplation. A universe with multifarious names and forms arising in Atma is not separate from Atma. Just as a tree (roots, trunk, branches, leaves, etc) created out of a seed is in essence the seed out of which it manifests itself, so is a universe a manifestation in Atma. It shows that a universe which is cognised as distinct from Atma is really not distinct from it but is an aspect of it. Not only this particular universe but all universes in creation, have arisen from Atma and are aspects of Atma. The entire creation is maya and appears true like a dream. All creations, from a tiny insect to Brahma, are illusory and perishable. Just as a person with defective vision may see two moons in the sky, so are Atma and the universe conceived as distinct due to the ideation.

O Ramji, Atma is omnipotent, and as is the nature of a potency arising in it, so is a form cognised. A wise one who is always established in the Self, understands a world as the greatest dissolution, but an ignorant person who always understands the world as real and is ever established there, wanders in the cycle of rebirths. In the context of Atma, there is neither birth nor death, but the illusion of rebirth persists among the ignorant because of the sense of reality of the universe which they have.

Ramji, all objects seen in a universe may not appear as unreal (asat), but all these are perishable, hence they are said to be unreal (asat). Truth (sat) is neither perishable nor subject to change. Therefore, abandon the idea of a universe, and strive to be established in the True Self.


When quite young, Mohandas Karamachand Gandhi witnessed along with his mother a drama on “Sravana and his devotion to his parents” and he resolved that he must also become a Sravana. He witnessed a play on Harischandra and that drama impressed him so deeply that he resolved to become as heroically devoted to virtue as Harischandra himself. These transformed him so much that he became a Mahatma. Gandhi had a teacher when he was attending school who taught him wrong paths. But Gandhi did not adopt his advice. As a consequence, he was able to bring freedom (Swaraj) to the country. There are in this land of Bharath (India) thousands and thousands of prospective Mahatmas. The examples we have to hold before them are of those men and women who have learnt and practised spiritual education (Atma Vidya).

The ancient culture of Bharath (India), the Sanathana Dharma (the eternal righteousness), is acclaimed as of supreme value, not merely by Bharathiyas (people of this country) but by people of all lands. The reason for its universal renown is that it is based on the Vedas. “Vedokhilo dharma moolam.” The Vedas are the source of all the principles of morality or Dharma. Dharma implies all the prescriptions for actions and attitudes that are needed to preserve man in the status he has gained as the highest among animals and living beings. The Vedas are the treasure-chests which contain all the duties and obligations, rights and responsibilities that man has to accept and abide by in life.

In the ancient hermitages (Gurukulams), after the pupil had finished his studies under the Guru, the Guru gave him such exalted advice as no pupil in any other country received from his master: “Mathru Devo Bhava (May the mother be your God), Pithru Devo Bhava (May your father be your God), Aacharya Devo Bhava (May your preceptor be your God),” “Sathyam Vada (Speak the Truth),” “Dharmam Chara (Act righteously),” No Itharaani (Do not adopt other ways).” These were the commands. “Stop all acts that are unrighteous. Engage yourselves only in such activities as would promote your progress.” This was the advice. The Vedas and the Upanishads refer to these commands only when they lay down that we should utter Shanti, Shanti, Shanti, praying for peace. (Vidya Vahini)




Hamsa Gayatri
Om Hamsaaya Vidmahe
Paramahamsaya Dheemahi
Tanno Hamsa Prachodayat

“May we realise Hamsa that is our own Self as the Swan. Let us meditate on that Paramahamsa, the Supreme Self. May Hamsa illumine us.”

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