Who Gave Brahma and Vishnu Their Diksha — Sadashiva, Parvati as Guru Mata, and the Pranava from the Five Faces

Who are the gurus of Brahma and Vishnu?

The speaker says the avatars of Vishnu have their gurus described in the texts, but the question here is about Narayana himself — when and how he received guru diksha and a diksha mantra, and who Brahma's guru is and when he received diksha. He calls it an excellent subject that ought to be known.

The speaker announces the subject as an extremely fine one. In the avatars of Vishnu, he says, gurus are described; but Bhagavan Shri Narayana himself, Bhagavan Vishnu — when and how did he receive Diksha from a Guru, in what manner did he receive a diksha mantra? The same question is put for Brahma: who is his guru, and when did he receive diksha? It is a subject worth knowing, he says, and one they will go through today.

Why should no distinction be made between Hari and Har?

It has been said that one should not make a distinction within Hari-Har. It is by Mahadev and Bhagavati Mahamaya Jagadamba together — Mahadev and Mahashakti — that Brahma, Vishnu and Rudra come into being.

It has been said, the speaker notes, that one should not create a distinction within Hari-Har. There is Mahadev, and there is Bhagavati Mahamaya Jagadamba"Mother of the World" — an epithet of the Devi.. It is by both of them — Mahadev and Mahashakti — that the origination of Brahma, Vishnu and Rudra takes place.

How does creation begin again after the pralaya?

After the time of pralaya, according to kalpa bheda — when a kalpa ends and a new kalpa begins — the Puranas describe that the composition of creation happens in many different ways.

After the pralaya kaal, once again, according to kalpa bheda — when a kalpa comes to its end and a new kalpa has its beginning — there is a description of this in the Puranas, the speaker says. Creation is composed in many different ways.

Are Brahma, Vishnu and Mahesh persons or positions?

The speaker says the second thing to note is that Brahma, Vishnu and Mahesh are pads — posts composed by Bhagavan Devadidev Mahadev. Indra too is a post. It is by one's own karmas alone, having attained accumulated deeds and punya, that a being reaches a post of this kind.

The second matter, the speaker says, is that Brahma, Vishnu, Rudra — or rather, these are positions composed by Bhagavan Devadidev Mahadev: Brahma, Vishnu, Mahesh. Along with them, Indra is also a post. It is on account of his own karmas alone that a person, having attained accumulated deeds and accumulated punya, arrives at a post of this kind.

How did the quarrel between Brahma and Vishnu lead to the jyotirlinga?

The two fought over the claim "I am superior", and Bhagavan Sadashiva manifested. The Shiv Mahapuran describes how, when he appeared between them in jyotirlinga form, Brahma and Vishnu went upward and downward to find its beginning and its end.

When Brahma and Vishnu, each to establish himself as superior — "I am the greater" — a war takes place between them on this very point, the speaker says. And Bhagavan Sadashiva manifests. The description of this subject comes in the Shiv Puran: how, when he arose between the two in Jyotirlinga form, when Bhagavan Sadashiva manifested, Brahma and Vishnu then went upward and downward to find out the beginning and the end.

The Ketaki gave false witness; Brahma was punished, Vishnu given a boon, and Brahma later restored

Brahma had the Ketaki flower give false testimony; Brahma received punishment and Vishnu received a boon, and then Brahma was again granted boons of many kinds — that he would have no murti and no mandir in the whole world, but that yajna and similar rites would never be complete without Brahma and without his worship, and that he is established in the form of Vishwakarma.

Then, the speaker says, Brahma had false testimony given by means of the Ketaki flower; Brahma received a punishment, Vishnu received a boon, and once again Brahma was given boons of many kinds. That his murtis and mandirs would not exist in the entire world; but that yajna and the like would never be complete without Brahma, without his pujan and so on. The establishment of Brahma in the form of Vishwakarma, and boons of many other sorts, are obtained there.

Sadashiva manifests in the five-faced Panchanan form, and the upadesh comes from those faces

After that, Bhagavan Sadashiva manifests from his Panchanan form, and there is a description of how he appears in that five-faced form; through those five faces the upadesh is given — to Brahma and Vishnu.

After that, the speaker says, Bhagavan Sadashiva manifests from his own Panchanan form. There is a description of how he manifests, through the five mouths, in that Panchanan form — and by him the upadesh is given. To whom? To Brahma and Vishnu.

Why are Rudra and Maheshwar never deluded or punished?

In that upadesh he states that Rudra and Maheshwar, the vibhuti forms of Sadashiva, arise from Sadashiva's own direct and complete form. Mahamaya never deludes them excessively, on account of which their intellect stays steady, and they have never anywhere received a punishment, because they are Sadashiva's very forms.

There, the speaker says, he has stated that Rudra and Maheshwar, the vibhuti forms of Bhagavan Sadashiva, are the higher acts. That is to say, Rudra and Maheshwar are born from the direct and complete form of Bhagavan Sadashiva. But Mahamaya never deludes them excessively, on account of which their buddhi stays steady, and they have never anywhere received punishment — because they are the very forms of Sadashiva.

Why did Brahma and Vishnu quarrel in the first place?

It was said there that on account of time, Brahma and Vishnu had made themselves forget their earlier karmas, or were somewhere deluded by Mahamaya — which is why the fight arose between them, each saying "I am the superior one". For their sake Sadashiva manifests there in the form of a Shivling.

On account of time, the speaker says, this was told there: that Brahma and Vishnu had caused their earlier karmas to be forgotten, or were somewhere or other deluded by Mahamaya. Because of that alone the war arose between the two of them — "I am superior, I am superior". For these two, Bhagavan Sadashiva manifests there in the form of a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples..

The Purana places it in Arunachal Pradesh, and describes the site

The speaker says that concerning this it has been stated that it is situated in Arunachal Pradesh; the Purana carries a description of it. That is the very place where Bhagavan Sadashiva for the first time gave mantropadesh to Bhagavan Vishnu and Brahma.

Concerning this, the speaker says, it has been said that it is situated in Arunachal Pradesh. A description of it occurs in the Purana. And that is the very place at which Bhagavan Sadashiva, for the first time, gives mantropadesh to Bhagavan Vishnu and to Brahma.

The Pranava came first — Omkar as vachak, Sadashiva as vachya

Asked which upadesh was received first of all, the speaker answers that the upadesh of the Pranava was given by Bhagavan Sadashiva. Of the greatly auspicious Pranava that manifested he says: Omkar is the vachak and I am the vachya; this mantra is my very own form; by remembering the Pranava every day, it is I alone who am remembered.

Concerning which upadesh was received first of all, the speaker says, the upadesh of the Pranav is what was given by Bhagavan Sadashiva. Of the greatly auspicious Pranava that manifested, it is said that Omkar is the vachak and I am the vachya. This mantra is my very own form. By continuing to remember the Pranava every day, it is my own remembrance that takes place.

How does the Pranava arise from the five faces?

He states that a-kara arose from the northern face, u-kara from the western face, ma-kara from the southern face, bindu from the eastern face and nada from the middle face. Joined with these five components the Pranava expanded fully and became one syllable, and from that Pranava the whole world came into being.

In it, the speaker says, he told that a-kara arose from the northerly mouth, u-kara from the western mouth, ma-kara from the southern mouth, bindu from the easterly mouth and Nada from the middle mouth. In this way, endowed with five components, the Pranava expanded in its complete form and became one syllable — that is, it became a single akshara. And from that very Pranava the origination of this entire world took place.

Nada comes out of bindu, and the form of bindu is the form of Mahamaya

The speaker says to keep in mind that from bindu comes nada, and that the form of bindu is the form of Mahamaya. When one recites the Devi Atharvashirsha of Bhagavati, it is said there bindu rupena. So Bhagavati herself became manifest from the bindu that Sadashiva produced from the eastern face, composed her lila in that way, and took on the form of Omkar, the Pranava.

From bindu, nada; the form of nada, the form of bindu — it is the form of Mahamaya. Keep this matter in mind, the speaker says. When you recite the AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation. of Bhagavati, the Devi Atharvashirsha, then there it has been said bindu rupena. So the one whom Bhagavan Sadashiva produced in bindu form from the eastern mouth — Bhagavati herself became manifest from there, composed her lila in this manner, and assumed the form of Omkar, that is, of the Pranava.

The separate letters from those five mouths are the Panchakshara, and the matrika varnas with them

From those same five mouths, in sequence, the separate letters that arose are what one will find as Bhagavan Sadashiva's Panchakshara. From this Panchakshara mantra the matrika varnas, which are of five kinds, manifested. If the complete form of Sadashiva — the five faces of Shiva — is described anywhere, the speaker says, it is described in the Panchakshari mantra; the Panchakshara is held to be Shiva himself.

From that set of five mouths, in sequence, came what arose there, and from it the separate letters that were produced — this, the speaker says, is what you will find when you look at Bhagavan Sadashiva's Panchakshara in order. And from this Panchakshari Mantra the matrika varna manifested, which are of five kinds. That is, if the complete form of Shiva's five faces — the complete form of Bhagavan Sadashiva — is described anywhere, it comes in the Panchakshari mantra. Its glory is so particular; the Panchakshara has been held to be Shiva himself.

From that shiro-mantra the Tripada Gayatri through four faces, then the Vedas and crores of mantras

Citing the ninth adhyaya of the Vishweshwara Samhita, he says that from that same shiro-mantra the Tripada Gayatri manifested through four faces; from that Gayatri the entire Vedas manifested, and from those Vedas crores of mantras issued, by which different works are accomplished. Going to the root, the Pranava and the Panchakshara are what is most original.

It is described, the speaker says, that from that same mantra — read the ninth adhyaya of the Vishweshwara Samhita — the Tripada Gayatri Mantra manifested from four faces out of that shiro-mantra. And from that Gayatri the complete Vedas have manifested, and from those Vedas crores of mantras have issued. By those mantras the accomplishment of different works takes place. That is, when you go to the root, you will come to know that the Pranava and the Panchakshara are themselves the most original, the first, and through them all the works of this world can be accomplished.

Five letters from five faces, meeting in sayujya, taking form — and everything accomplished from there

Five letters manifested from five faces; when they all came into sayujya, when they met together, they took a form with shape, the form of the Pranava. Those that stand separate constructed the Panchakshara mantra; from the Panchakshara, through four faces, the Tripada Gayatri manifested; from Gayatri the Vedas, from the Vedas mantras, and from mantras crores of works are accomplished.

Look at it from the beginning once again, the speaker says. Five letters manifested from the five mouths; when they all came into sayujya, when they met together, they assumed a form with shape, the form of the Pranava. And those that stand apart — from these the construction of the Panchakshara mantra took place; and from that Panchakshara it has been said that the Tripada Gayatri manifested from four mouths, and from that Gayatri the Vedas, from the Vedas mantras, and from mantras crores and the like of works are accomplished. That is, that is the root.

Parvati seated as guru mata and Maheshwar as guru, facing north

The description says that Bhagavati Jagadamba Parvati sat in the form of guru mata and Bhagavan Maheshwar in the form of guru, facing north, and gave the subject in that posture. The guru and guru mata sat together, Mahadev faced north, and Brahma and Vishnu also faced north, following the established method and parampara for giving a guru mantra.

Now this same mantra's upadesh, the speaker says, was given by Bhagavan Sadashiva to Bhagavan Brahma and Vishnu. In it comes the description that Bhagavati Jagadamba"Mother of the World" — an epithet of the Devi. Parvati, in the form of guru mata, and Bhagavan Maheshwar in the form of guru, sat facing north and gave this subject — hear how, and when. That the guru and the guru mata sat together and Mahadev turned his face to the north. Facing north, in accordance with the paddhati and the parampara that exists for giving the guru mantra, this is the first time such a description occurs — with Brahma and Vishnu turning their faces to the north.

Veiled by a curtaining cloth, a hand placed on the head, and the mantra spoken slowly three times

They were then covered with a curtaining cloth, that is, veiled; a hand was placed on the head; and pronouncing it slowly, the excellent mantra was given as upadesh. Following the vidhi stated in yantra and tantra, Bhagavan Shiva uttered the mantra three times and gave the disciples — Brahma and Vishnu — the diksha of the mantra. As guru dakshina, the two surrendered their very selves.

Then, the speaker says, having covered them with a curtaining cloth — that is, having veiled them — and placing his hand on the head, pronouncing it slowly, he gave them upadesh of the excellent mantra. Following the vidhi told in yantra and tantra, uttering the mantra three times, Bhagavan Shiva gave those disciples, that is Brahma and Vishnu, the Diksha of the mantra. And as guru dakshina, Brahma and Vishnu surrendered their own selves.

Why does the Shiv Mahapuran call Brahma and Vishnu sons?

Because the first diksha Sadashiva gave was given to Brahma and Vishnu, with Bhagavati Parvati in the form of guru mata. That is why, the speaker says, when you read the Shiv Mahapuran, Sadashiva many times addresses Brahma and Vishnu as sons. Their param guru is Sadashiva himself and Jagadamba Parvati is their guru mata — a description found in the Shiv Mahapuran, and not something fabricated.

So the first diksha Bhagavan Sadashiva gave was given to Brahma and Vishnu, with Bhagavati Parvati in the form of guru mata. That is why, when you read the Shiv Puran, Bhagavan Sadashiva many times speaks of Brahma and Vishnu in the form of sons — repeatedly he addresses them as putra. And those who became the param guru of Brahma and Vishnu were Bhagavan Sadashiva himself, and Jagadamba Parvati is their guru mata. You will find the description of this in the Shiv Mahapuran, the speaker says; this is not something fabricated.

The stuti that followed is in the tenth adhyaya of the Vishweshwara Samhita

After that, stuti and the like were also performed by Brahma and Vishnu, which the speaker says one will find in the tenth adhyaya of the Vishweshwara Samhita. He adds that one should know one's Puranas, because much information will be found there through which ignorance is destroyed and love for Mahadev increases.

After that, the speaker says, stuti and so on were also performed by Brahma and Vishnu. This you will find in the tenth adhyaya of the Vishweshwara Samhita. Therefore know your Puranas, he says: you will receive a great deal of information of the sort by which your ignorance will be destroyed and your love for Mahadev will increase.

What if a devotee of Narayana objects that the Shiv Mahapuran favours Shiva?

Anticipating the objection that the Shiv Mahapuran shows Shiva as superior while the listener is a servant of Narayana and holds Narayana superior, the speaker clarifies: recite the Purana connected with the form to which your attraction and surrender belong. But you should certainly have knowledge — there are 18 Puranas and the Upa-Mahapuranas besides, and through them you should have correct information about all the forms.

A point will be raised here, the speaker says: that you are speaking about the Shiv Mahapuran and so on, where Shiva is shown as superior, whereas we are servants of Narayana and hold Narayana to be superior. He clarifies it right there. Whichever form your attraction and your surrender belong to, recite the Purana and the like connected with that form. But you should certainly have knowledge. There are 18 Puranas, and however many Upa-Mahapuranas there are — through them you should have correct information about all the forms.

Why were the Puranas composed at all if the Vedas exist?

The Puranas were composed precisely so the Vedas could be well understood, because not everyone can perform Veda paath. Not everyone has the adhikara to recite those mantras, and without a particular guru they cannot all be studied correctly — the Veda is a subject of adhyayan. Through the Puranas all those things come to us comfortably, so a person should recite the Puranas connected with his own Sanatan tradition from time to time.

It is for understanding the Vedas well that the Puranas and the like were composed, the speaker says, because not everyone can perform Veda paath. For reciting those mantras not everyone has been granted the AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner. either, and without a particular guru none of them can be studied correctly. The Veda is a subject of adhyayan. So through the Purana all those things reach us comfortably and correctly. Therefore a person should recite the Puranas connected with his own Sanatan tradition from time to time.