The world was produced from Vishńu. It exists in him. He is the cause of its continuance and cessation;


OM! GLORY TO VISHŃU, who is known as heart of hearts, creator of the universe, lord of the senses, supreme spirit and living soul. Lord Vishńu, spirit of Brahma and Íśwara, Being and Non-Being, may you bestow upon us understanding, abundance, and final emancipation.

Maitreya asks “Master Paráśara – What is the substance of the world, oh teacher, and whence proceeded animate and inanimate things? How were the elements manifested? Tell me of the oceans, the mountains, the earth, the sun, and the planets? And the four ages? Incline your thoughts benevolently towards me, so that, by your favour, I may be informed.”

Paráśara replied: Well inquired, pious Maitreya. Your questioning has induced in me the memory that was once narrated by my father’s father, Vaśisht́ha, and originally imparted by the great father of all.

Glory to the supreme Vishńu, the cause of creation, existence, and the end of this world; who is the root of the world, and who consists of the world. He is the smallest of the small, in all created things. He is the unchanging, imperishable, eternal and incorrupt, known by the manifold forms he takes. He is both subtle and corporeal, indiscrete and discrete.

The world was produced from Vishńu. It exists in him. He is the cause of its continuance and cessation; he is the world. Who can describe him, who cannot be apprehended by the senses, the ultimate, supreme self-existent soul? He who is exempt from birth, vicissitude, death, or decay? He who is the eternal oneness? He who abides in all things, and in whom all things dwell? He is Vishńu, Brahma, lord eternal.

There was neither day nor night, earth nor sky, darkness nor light, save only One, inapprehensible by the intellect. Brahma is the essence of Vishńu and from this one essence came the forms: Spirit, Time, Nature and Substance, and from these four forms, in their due proportions, came all the phenomena of creation.

The supreme Brahma, the universal soul, entered into and agitated matter and spirit.  In the same manner as fragrance affects the mind, so the Supreme influenced creation.  Creation is both the agitator and the agitated; matter and spirit are present in both the contracted and expanded forms. 

The mother of the visible world is endless and formless and is the foundation of creation. Out of the Creative Force came the Polarity of Being, which gave rise to the power of Vibration. This was the origin of the subtle elements, and of the organs of sense. Sound produced Ether. From Ether came Touch; from Touch originated Wind; Wind produced Colour; Colour and Touch combined with the Wind, and Light was formed. Light produced Taste; from Taste came Water; from Water came Smell; and from Smell came Earth.

Once formed, Ether, Air, Light, Water, and Earth combined together with the properties of Sound, Touch, Sight, Taste and Smell, and became a vast egg, an undifferentiated oneness, which gradually expanded like a bubble of water, and was the natural abode of Vishńu in the form of Brahmá.

There, the lord of the universe assumed a perceptible form. This egg-womb was composed of continents and seas, stars and planets, gods and demons, and creatures of the world. The mighty oceans filled its cavity. Around the egg were seven natural layers, like a coconut covered by husk and rind. Water, Air, Fire, Ether, Vibration, Polarity, and the Creative Force surrounded the whole. Inside, the Earth, and the whole universe of forms, was incubating.

The lord of all, himself becoming Brahmá, engaged in the creation of the universe. The supreme Vishńu is both the creator and the preserver of all, through successive ages, until the close of each Kalpa, when the same mighty deity, invested with the quality of darkness, assumes the awful form of Rudra, and swallows up the universe. Having thus devoured all things, the Supreme reposes on his serpent couch, to sleep a Brahmá night; when Vishńu awakes, once again he becomes the author of creation. Thus the Supreme Lord takes the designation of Brahmá, Vishńu, and Śiva, accordingly as he creates, preserves, or destroys.

Vishńu as creator, creates himself; as preserver, preserves himself; as destroyer, destroys himself at the end of all things. 

He is the object and author of creation. Vishńu is infinite form: he is the supreme, the fountain of all being.

Maitreya: “How can one who is without qualities, limitless, pure, and free from imperfection be inspired to create?”

Pasaras: The infinity of forms of Brahma are inseparable from his essence, as heat is inherent in fire. Time is one of the four forms of Vishńu; this is how it is applied to measure the duration of Brahmá. Each year for the gods consists of three hundred and sixty mortal years. The four yugas (Krita, Tretá, Dwápara, and Kali) combine to make one Kalpa, or great age, of twelve thousand divine years (4.32 million years).  One thousand great ages make one day of Brahmá.  At the end of this day the universe is dissolved, and all worlds are consumed by fire. Brahmá sleeps upon his serpent-bed for a night of equal duration to his day; at the close of which he creates anew. Of such days and nights is a year of Brahmá composed; and a hundred such years constitute his whole life.

Brahmá is the instrumental cause of all of creation; the things themselves arise from nature as a common material cause.Thus the one instrumental cause is the cause of causes; imperceptible substance becomes perceptible substance according to the powers with which it is originally imbued.

When Brahmá was first meditating on creation, there appeared the world of immovable things. It consisted of ignorance, obscurity, illusion and darkness, without intellect or reflection, void of perception or sensation, incapable of feeling, and destitute of motion. Brahmá, beholding that it was defective, designed another; and whilst he thus meditated, the second creation came into being. This animal creation also had the quality of darkness. These beings were destitute of knowledge, uncontrolled in their conduct, and mistook wisdom for error. Beholding this creation also imperfect, Brahmá again meditated, and a third creation appeared, abounding with the quality of goodness. The beings thus produced in the third creation were endowed with pleasure and enjoyment, unencumbered internally or externally, and luminous within and without. This, termed the creation of immortals, was the third performance of Brahmá, who, although well pleased with it, still found it incompetent to fulfill his end. Continuing therefore his meditations, there sprang, in consequence of his infallible purpose, the fourth creation from indiscrete nature, the products of which abounded with the light of knowledge, but the qualities of darkness and of ignorance predominated. Hence they are afflicted by evil, and are repeatedly impelled to action. They have knowledge both externally and internally, and are the instruments of accomplishing the object of creation, that is the liberation of soul. These creatures were mankind.

I have thus explained to you, excellent Maitreya, the six creations. The first was the creation of Brahmá. Thence came the elemental creation. The third was the creation of the senses. These three were the developments of indiscrete nature, which flowed forth from the oneness. The fourth or fundamental creation (of perceptible things) was that of inanimate bodies. The fifth creation was that of animals. The sixth creation was that of the divinities. The seventh creation was that of man. There is an eighth creation, which possesses both the qualities of goodness and darkness. And there is a ninth, in which spirit and matter are reunited. These are the nine creations of the great progenitor of all.

When the Goddess Earth beholds Brahmá, come to re-create her anew, at the commencement of each Kalpa, or Brahmá day, this is her prayer:

Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may be discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge. Triumph to the essence of all wisdom, to the unchangeable, the imperishable; triumph to the eternal; to the indiscrete, to the essence of discrete things; to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph! Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee!

H.H. Wilson. The Vishńu Puráńa. Vol. 1. London: Kegan, Paul, Trench, Trubner, 1864.