Vishnu Purana
Chapter V - Vishnu as Brahma creates the world
*Viṣṇu as Brahmā creates the world*. General characteristics of creation.
Brahmā meditates, and gives origin to, immovable things, animals, gods,
men. Specific creation of nine kinds; Mahat, Tanmātra, Aindrīya, inanimate
objects, animals, gods, men, Anugraha, and Kaumāra. More particular account
of creation. Origin of different orders of beings from Brahmā's body under
different conditions; and of the Vedas from his mouths. All things created
again as they existed in a former Kalpa.
Maitreya said:—
Now unfold to me, Brahman, how this deity created the gods, sages,
progenitors, demons, men, animals, trees, and the rest, that abide on
earth, in heaven, or in the waters: how Brahmā at creation made the world
with the qualities, the characteristics, and the forms of things.
Parāśara said:—
I will explain to you, Maitreya, listen attentively, how this deity, the
lord of all, created the gods and other beings.
Whilst he (Brahmā) formerly, in the beginning of the Kalpas, was.
meditating on creation, there appeared a creation beginning with ignorance,
and consisting of darkness. From that great being appeared fivefold
Ignorance, consisting of obscurity, illusion, extreme illusion, gloom,
utter darkness. The creation of the creator thus plunged in abstraction,
was the fivefold (immovable) world, without intellect or reflection, void
of perception or sensation, incapable of feeling, and destitute of motion.
Since immovable things were first created, this is called the first
creation. Brahmā, beholding that it was defective, designed another; and
whilst he thus meditated, the animal creation was manifested, to the
products of which the term Tiryaksrotas is applied, from their nutriment
following a winding course. These were called beasts, &c., and their
characteristic was the quality of darkness, they being destitute of
knowledge, uncontrolled in their conduct, and mistaking error for wisdom;
being formed of egotism and self-esteem, labouring under the twenty-eight
kinds of imperfection[5], manifesting inward sensations, and associating
with each other (according to their kinds).
Beholding this creation also imperfect, Brahmā again meditated, and a third
creation appeared, abounding with the quality of goodness, termed
Ūrddhasrotas. The beings thus produced in the Ūrddhasrotas 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 Brahmā, who, although well pleased with it,
still found it incompetent to fulfil his end. Continuing therefore his
meditations, there sprang, in consequence of his infallible purpose, the
creation termed Arvāksrotas, from indiscrete nature. The products of this
are termed Arvāksrotasas, from the downward current (of their nutriment).
They abound with the light of knowledge, but the qualities of darkness and
of foulness predominate. 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, the liberation of soul). These creatures were mankind.
I have thus explained to you, excellent Muni, six creations. The first
creation was that of Mahat or Intellect, which is also called the creation
of Brahmā. The second was that of the rudimental principles (Tanmātras),
thence termed the elemental creation (Bhūta serga). The third was the
modified form of egotism, termed the organic creation, or creation of the
senses (Aindrīyaka). These three were the Prākrita creations, the
developements of indiscrete nature, preceded by the indiscrete principle.
The fourth or fundamental creation (of perceptible things) was that of
inanimate bodies. The fifth, the Tairyag yonya creation, was that of
animals. The sixth was the Ūrddhasrotas creation, or that of the
divinities. The creation of the Arvāksrotas beings was the seventh, and was
that of man. There is an eighth creation, termed Anugraha, which possesses
both the qualities of goodness and darkness. Of these creations, five are
secondary, and three are primary. But there is a ninth, the Kaumāra
creation, which is both primary and secondary. These are the nine creations
of the great progenitor of all, and, both as primary and secondary, are the
radical causes of the world, proceeding from the sovereign creator. What
else dost thou desire to hear?
MAITREYA. Thou hast briefly related to me, Muni, the creation of the gods
and other beings: I am desirous, chief of sages, to hear from thee a more
ample account of their creation.
Parāśara said:—
Created beings, although they are destroyed (in their individual forms) at
the periods of dissolution, yet, being affected by the good or evil acts of
former existence, they are never exempted from their consequences; and when
Brahmā creates the world anew, they are the progeny of his will, in the
fourfold condition of gods, men, animals, or inanimate things. Brahmā then,
being desirous of creating the four orders of beings, termed gods, demons,
progenitors, and men, collected his mind into itself. Whilst thus
concentrated, the quality of darkness pervaded his body; and thence the
demons (the Asuras) were first born, issuing from his thigh. Brahmā then
abandoned that form which was, composed of the rudiment of darkness, and
which, being deserted by him, became night. Continuing to create, but
assuming a different. shape, he experienced pleasure; and thence from his
mouth proceeded the gods, endowed with the quality of goodness. The form
abandoned by him, became day, in which the good quality predominates; and
hence by day the gods are most powerful, and by night the demons. He next
adopted another person, in which the rudiment of goodness also prevailed;
and thinking of himself, as the father of the world, the progenitors (the
Pitris) were born from his side. The body, when he abandoned, it, became
the Sandhyā (or evening twilight), the interval between day and night.
Brahmā then assumed another person, pervaded by the quality of foulness;
and from this, men, in whom foulness (or passion) predominates, were
produced. Quickly abandoning that body, it became morning twilight, or the
dawn. At the appearance of this light of day, men feel most vigour; while
the progenitors are most powerful in the evening season. In this manner,
Maitreya, Jyotsnā (dawn), Rātri (night), Ahar (day), and Sandhyā (evening),
are the four bodies of Brahmā invested by the three qualities.
Next from Brahmā, in a form composed of the quality of foulness, was
produced hunger, of whom anger was born: and the god put forth in darkness
beings emaciate with hunger, of hideous aspects, and with long beards.
Those beings hastened to the deity. Such of them as exclaimed, Oh preserve
us! were thence called Rākṣasas[ others, who cried out, Let us eat, were
denominated from that expression Yakṣas. Beholding them so disgusting, the
hairs of Brahmā were shrivelled up, and first falling from his head, were
again renewed upon it: from their falling they became serpents, called
Sarpa from their creeping, and Ahi because they had deserted the head. The
creator of the world, being incensed, then created fierce beings, who were
denominated goblins, Bhūtas, malignant fiends and eaters of flesh. The
Gandharvas were next born, imbibing melody: drinking of the goddess of
speech, they were born, and thence their appellation.
The divine Brahmā, influenced by their material energies, having created
these beings, made others of his own will. Birds he formed from his vital
vigour; sheep from his breast; goats from his mouth; kine from his belly
and sides; and horses, elephants, Sarabhas, Gayals, deer, camels, mules,
antelopes, and other animals, from his feet: whilst from the hairs of his
body sprang herbs, roots, and fruits.
Brahmā having created, in the commencement of the Kalpa, various plants,
employed them in sacrifices, in the beginning of the Tretā age. Animals
were distinguished into two classes, domestic (village) and wild (forest):
the first class contained the cow, the goat, the hog, the sheep, the horse,
the ass, the mule: the latter, all beasts of prey, and many animals with
cloven hoofs, the elephant, and the monkey. The fifth order were the birds;
the sixth, aquatic animals; and the seventh, reptiles and insects.
>From his eastern mouth Brahmā then created the Gayatrī metre, the Rig veda,
the collection of hymns termed Trivrit, the Rathantara portion of the Sāma
veda, and the Agniṣṭoma sacrifice: from his southern mouth he created the
Yajur veda, the Tṛṣṭubh metre, the collection of hymns called Pañcadaśa,
the Vrihat Sāma, and the portion of the Sāma veda termed Uktha: from his
western mouth he created the Sāma veda, the Jayati metre, the collection of
hymns termed Saptadaśa, the portion of the Sāma called Vairūpa, and the
Atirātra sacrifice: and from his northern mouth he created the Ekavinsa
collection of hymns, the Aṭharva veda, the Āptoryāmā rite, the Anuṣṭubh
metre, and the Vairāja portion of the Sāma veda.
In this manner all creatures, great or small, proceeded from his limbs. The
great progenitor of the world having formed the gods, demons, and Pitris,
created, in the commencement of the Kalpa, the Yakṣas, Pisācas (goblins),
Gandharvas and the troops of Apsarasas the nymphs of heaven, Naras
(centaurs, or beings with the limbs of horses and human bodies) and
Kinnaras (beings with the heads of horses), Rākṣasas, birds, beasts, deer,
serpents, and all things permanent or transitory, movable or immovable.
This did the divine Brahmā, the first creator and lord of all: and these
things being created, discharged the same functions as they had fulfilled
in a previous creation, whether malignant or benign, gentle or cruel, good
or evil, true or false; and accordingly as they are actuated by such
propensities will be their conduct.
And the creator displayed infinite variety in the objects of sense, in the
properties of living things, and in the forms of bodies: he determined in
the beginning, by the authority of the Vedas, the names and forms and
functions of all creatures, and of the gods; and the names and appropriate
offices of the Ṛṣis, as they also are read in the Vedas. In like manner as
the products of the seasons designate in periodical revolution the return
of the same season, so do the same circumstances indicate the recurrence of
the same Yuga, or age; and thus, in the beginning of each Kalpa, does
Brahmā repeatedly create the world, possessing the power that is derived
from the will to create, and assisted by the natural and essential faculty
of the object to be created.
ŚB 3.12.1
मैत्रेय उवाच
इति ते वर्णित: क्षत्त: कालाख्य: परमात्मन: ।
महिमा वेदगर्भोऽथ यथास्राक्षीन्निबोध मे ॥ १ ॥
maitreya uvāca
iti te varṇitaḥ kṣattaḥ
kālākhyaḥ paramātmanaḥ
mahimā veda-garbho ’tha
yathāsrākṣīn nibodha me
Śrī Maitreya said: O learned Vidura, so far I have explained to you the glories
of the form of the Supreme Personality of Godhead in His feature of kāla.
Now you can hear from me about the creation of Brahmā, the reservoir of all
Vedic knowledge.
ŚB 3.12.2
ससर्जाग्रेऽन्धतामिस्रमथ तामिस्रमादिकृत् ।
महामोहं च मोहं च तमश्चाज्ञानवृत्तय: ॥ २ ॥
sasarjāgre ’ndha-tāmisram
atha tāmisram ādi-kṛt
mahāmohaṁ ca mohaṁ ca
tamaś cājñāna-vṛttayaḥ
Brahmā first created the nescient engagements like self-deception, the
sense of death, anger after frustration, the sense of false ownership, and
the illusory bodily conception, or forgetfulness of one’s real identity.
ŚB 3.12.3
दृष्ट्वा पापीयसीं सृष्टिं नात्मानं बह्वमन्यत ।
भगवद्ध्यानपूतेन मनसान्यां ततोऽसृजत् ॥ ३ ॥
dṛṣṭvā pāpīyasīṁ sṛṣṭiṁ
nātmānaṁ bahv amanyata
bhagavad-dhyāna-pūtena
manasānyāṁ tato ’sṛjat
Seeing such a misleading creation as a sinful task, Brahmā did not feel
much pleasure in his activity, and therefore he purified himself by
meditation on the Personality of Godhead. Then he began another term of
creation.
(36) Vidura said: 'Please, oh wealth of renunciation, can you tell by what
mouth which Veda was produced by the god who is the controller of the
creators of the universe?'
(37) Maitreya said: 'The four Vedas called Rig, Yajur, Sâma and Atharva
appeared, beginning with the front [east, south, west and north], each from
one of the mouths and in the same order followed the scriptural discussions
[the S'âstra for the Hotâ priest], the rituals [the Ijya for the Adhvaryu
priest], the recitation material [the Stutistoma for the Udgâtâ priest] and
the transcendental service of atonement [the Prâyas'citta for the Brahmâ
ritvik]. (38) The same way beginning from the front mouth in the eastern
direction the Vedic sciences of medicine [Âyurveda], archery
[Dhanurveda], music [Ghandarvaveda] and architecture [Sthâpatyaveda] were
created [who together are called the Upavedas]. (39) The Itihâsas - the
separate histories - and the collections of classical stories, the Purânas,
who together are known as the fifth Veda, manifested from all the mouths of
him looking in every direction. (40) From his eastern mouth as also from
each of the other ones he sent out a pair of sacrifices: sodas'î, uktha
[from the east], purîshi, agnishthoma [from the south], âptoryamâ, atirâtra
[from the west] and vâjapeya and gosava [from the north]. (41) Education
[vidyâ, also called purity - s'auca - through acquiring knowledge], charity
[dâna], penance [tapas] and truth [satya] are the four legs of religion
that in the same order came about together with the orders of life
[students, married people, withdrawn people and the renunciates] and the
vocations [the laborers, the traders, the rulers and the intellectuals].
(42) Next the vows appeared [for regulating the brahmacârî, the celibate
student] of Sâvitra [three days of celibacy after the ceremony of the holy
thread], Prâjâpatya [celibacy for one year], Brâhma [celibacy during the
study of the Veda] and Brihat [lifelong celibacy] as also the vows [for
regulating household life] of Vârtâ [vocations sanctioned by the
scriptures], Sañcaya [officiating at ceremonies], S'âlîna [to subsist on
everything that is acquired without asking] and S'îluñcha [to subsist on
the remnants left behind in the fields and the market place]. (43) [Also
the directions for] the [vânaprashtas or the] retired ones [thus
manifested:] the vaikhânasas [subsisting on produce from the wild], the
vâlakhilyas [they who give up their stock upon receiving new food grains],
the audumbaras [who subsist on the food they find on their way] and the
phenapas [those subsisting on fruits that fell from the trees, as also the
directions for] the renounced order [of the sannyâsîs] consisting of the
kuthîcakas [recluses living in a fixed place], bahûdakas [or bahvodhas,
they who prefer knowledge before activities], hamsas [those fully on the
path of transcendental knowledge] and the nishkriyas or paramahamsas
[those who attained spiritual wisdom and refrain from action]. (44) In the
same order [the four branches of knowledge] appeared: ânvîkshikî [spiritual
knowledge of liberation], trayî [knowledge of rituals], vârtâ [technical
knowledge] and dandanîti [political science]. Also the four vyâhritis [of
the first line and three words of the Gâyatrî mantra] thus appeared
together with the Pranava [the mantra Aum] flowing from his heart. (45)
>From the hair of his body ushnik [a meter of poetry] was generated, from
the skin of the mighty one gâyatrî [the three-foot] originated, trishthup
[another meter] came from his flesh, anushthup appeared from the veins and
from the bones of the father of the living beings jagati was generated [two
other meters]. (46) From the marrow of his bones pankti manifested itself
while brihatî generated from the life breath [two types of verses]. (47)
His individual soul manifested as the spars'a letters [the hard consonants]
of the Sanskrit alphabet [ka to ma] while his body expressed itself in the
Sanskrit vowels [a, â, i, î, u, û, ri, rî, l, e, ai, o, au]. His senses are
called the sibilants [s'a, sha sa and ha], his strength became the
semi-vowels [ya, la, ra and va] and from the inner joy of the lord of the
living beings the seven musical notes manifested [*]. (48) Existing as the
transcendental sound of the Original Self, the Supersoul, he [Brahmâ] is
both manifest [as Vedic utterances] and non-manifest [as the inner sound of
omkâra]. Appearing as the Absolute [of the complete whole, of brahman] he
expanded himself being invested with multifarious energies.
(49) After having accepted another body he [again] put his mind to the
matter of creation. (50) Oh son of the Kurus, knowing that, in spite of the
great power of the sages, the population was not increasing, he again
devoted his heart to the matter. He thought: (51) 'Alas, how is it possible
that with me being this busy all the time the population is not increasing!
There must be some kind of divine ordinance working against me in this.'
(52) While he thus observed and contemplated his situation, a division of a
twofold form manifested itself of which one says that it is his body [the
human body created after his image - kâya - 'that what belongs to Ka or
Brahmâ']. (53) With his form thus being divided with them, he thereupon
engaged in a sexual relationship. (54) The man became the independent
ruler, the father of mankind [the Manu] called Svâyambhuva and the woman
became known as S'atarûpâ. She was the queen to the great soul that he was.
(55) Because of the sex life according to the regulative principles [see
verse 41] from that time on the generations increased. (56) Oh best of all,
in due course of time he begot in S'atarûpâ five children: Priyavrata,
Uttânapâda and three daughters, o son of Bharata, Âkûti, Devahûti and
Prasûti. (57) The one named Âkûti he handed over to sage Ruci, the middle
one [Devahûti] he gave to sage Kardama and Prasûti was given to Daksha.
Because of them the whole world became populated.'
(Mahabharata, Shanti Parva (12.328.5 onwards, dialogue between Lord
Krishna and Arjuna):
brAhme rAtrikShaye prApte tasya hy amitatejasaH prasAdAtprAdurabhavatpadmaM
padmanibhekShaNa tatra brahmA samabhavatsa tasyaiva prasAdajaH
In the brahma muhurta, at the end of the night, due to the mercy of the
extremely brilliant Lord, a lotus emerged from His navel and in that lotus,
Brahma was born, ofcourse, due to His grace.
ahnaH kShaye lalAtAchcha suto devasya vai tathA krodhAviShTasya sa~njaGYe
rudraH saMhAra kArakaH etau dvau vibudhashreShThau prasAdakrodhajau smR^itau
At the end of the day, the Lord created Rudra out of krodha-guna, to enable
him to be the 'samhara-karta'. Thus, these two 'fine-among-wise', Brahma
and Rudra, are known to have been born out of grace and anger respectively.
tadAdeshita panthAnau sR^iShTi saMhAra kArakau nimittamAtraM tAvatra
sarvaprAni varapradau
Thus, they carry out the instructed tasks of creation and destruction.
However, they, the givers of boons to all the creatures, are just the
agents.
kapardI jatilo mundaH shmashAnagR^ihasevakaH ugravratadharo rudro yogI
tripuradAruNaH dakShakratuharashchaiva bhaga netraharastathA
Rudra has braided hair with knot of an ascetic and rest of the head bald.
He dwells in the home of graveyard, steadfast on vigorous penance as a
yogi. He is ferocious to Tripurasuras, destroyed Daksayajna and took away
the eyes of Bhaga.
nArAyaNAtmako GYeyaH pANDaveya yuge yuge
O Arjuna, know that in every yuga, Rudra is the one whose indweller is
Narayana.
Now comes the real Tattva:
tasmin hi pUjyamAne vai devadeve maheshvare sampUjito bhavetpArtha devo
nArAyaNaH prabhuH
It is the Lord, the prabhu, the Narayana *IN* Maheshvara, who is actually
worshiped.
Now ,Bhagavān declares the reason why he does as such:
ahamAtmA hi lokAnAM vishvAnAM pANDunandana tasmAdAtmAnamevAgre rudraM
sampUjayAmyaham yadyahaM nArchayeyaM vai IshAnaM varadaM shivam AtmAnaM
nArchayetkashchiditi me bhAvitaM manaH
O son of Pandu, I am, indeed, the Atma, the indweller of this universe and
the worlds. Therefore, I worship myself first, even when I worship Rudra.
If I did not worship Rudra, the bestower of boons, in such a way (i.e.,
worshiping the indwelling Lord in Rudra first), some would not worship Me,
the indwelling Lord, at all - this is my opinion.
Bhagavān's Grand declaration:
na hi me kenachid deyo varaH pANDavanandana iti sa~ncintya manasA purANaM
vishvamIshvaram putrArthaM ArAdhitavAn AtmAnaM aham AtmanA
O Son of Pandu, there is, of course, nobody who can grant Me boons. Knowing
that well, I worship Myself, Who am the beginningless and universal power,
the Sarveshvara, for the sake of getting sons.
Thus ,Bhagavān neither worships Shiva nor Durga ,etc but their indwelling
Lord(antaryAmi) i.e Himself!!\
Based on the structure of the Mahabharata, the reference 1 2 328 5 likely
refers to Book 1 (Adi Parva), Section 2 (Anukramanika Parva), Verse 5 in
the K.M. Ganguli translation, or a similar structural reference.
महाभारतः mahābhārataḥ - book-12, chapter-328, verse-12
यस्य प्रसादजो ब्रह्मा रुद्रश्च क्रोधसंभवः ।
योऽसौ योनिर्हि सर्वस्य स्थावरस्य चरस्य च ॥१२॥
12. yaḥ asau hi yasya prasādajaḥ brahmā ca krodhasaṃbhavaḥ
rudraḥ sarvasya sthāvarasya carasya ca yoniḥ
12. From whose grace Brahmā is born, and Rudra (Śiva) from whose wrath
arises, He indeed is the origin of all that is unmoving and moving.
अष्टादशगुणं यत्तत्सत्त्वं सत्त्ववतां वर ।
प्रकृतिः सा परा मह्यं रोदसी योगधारिणी ।
ऋता सत्यामराजय्या लोकानामात्मसंज्ञिता ॥१३॥
13. sattvavatām vara yat aṣṭādaśaguṇam
tat sattvam sā mahyam parā
prakṛtiḥ rodasī yogadhāriṇī ṛtā
satyā amarajayyā lokānām ātmasaṃjñitā
13. O best among those endowed with goodness! That eighteen-fold quality
which is goodness, that supreme nature (prakṛti) of mine, encompassing
heaven and earth, is the sustainer of spiritual discipline (yoga). It is
the cosmic order (ṛtā), the truth (satyā), unconquerable even by immortals,
and known as the self (ātman) of all worlds.
तस्मात्सर्वाः प्रवर्तन्ते सर्गप्रलयविक्रियाः ।
ततो यज्ञश्च यष्टा च पुराणः पुरुषो विराट् ।
अनिरुद्ध इति प्रोक्तो लोकानां प्रभवाप्ययः ॥१४॥
14. tasmāt sarvāḥ sargapralayavikriyāḥ
pravartante tataḥ purāṇaḥ yajñaḥ
ca yaṣṭā ca virāṭ puruṣaḥ lokānām
prabhavāpyayaḥ aniruddhaḥ iti proktaḥ
14. From that (prakṛti) all the transformations of creation and dissolution
proceed. From that also arises the ancient Vedic ritual (yajña) and the
performer of the Vedic ritual (yaṣṭā), the supreme cosmic person (puruṣa),
Virāṭ. He is declared as Aniruddha, the origin and dissolution of the
worlds.
KR NOW THE ELABORATE VERSION IS ONLY TO SHOW WHILE GANGULY
MAHANBHARATHAM IS THE RIGHT VERSION AFTER RESEARCH FROM PUNE INSTITUTE,
MANY VERSIONS @ RECENSIONS ARE EXISTING AFTER VYASA DID ONE AS AWHOLE,
SPLITTING DISBUTES AS VAISHNAVA PROREGETIVE RECENSIONS ; AND HERE, THE
TRUTH OF ORIGINALITY CAN BE SEEN BY PRAKRITI DESCRIPTIONS; WHILE, MANY
INSERTIONS DID CONTRADICT, AS CREATION BY VISHNU; IT IS BELIEVED BY YJE
RESEARCHERS THAT VISHNU PURANAM WAS 750AD AND SMD BHAGAVATHAM 1000 AD WHERE
VISHNU IS EXTIOLLED AND CREATION OF BRAHMA FROM THE NABI OF VISHNU AND SIVA
THEREAFTER , MAKING SIVA GRANDSON OF VISHNU SO FORTH. ONE THING THEY COULD
NOT WHOLLY ALTER IS THE FRAME WHERE MAITREYA IS ONLY PROJECTED AS TOLD IN
VISHNU PURANA AS WELL AS SMD BHAGAVATHAM; HENCE ORIGINAL MAHABHARATHAM HAD
INSERTIONS CONTRACTING THEIR OWN VERSES BETWEEN ADVAITHAM AND DVAITHAM.
BRAHMAN IS DIFFERENT FROM BRAHMA; VEDAM WAS TAUGH TO BRAHMA APART FROM SIVA
AND VISHNU WHO ARE ALSO MAYA OF BRAHMAM.
K RAJARAM IRS 16226
On Mon, 16 Feb 2026 at 04:20, Jambunathan Iyer <[email protected]>
wrote:
> As per the Puranas, Lord Brahma was inspired by the desire to create the
> world. The universe was dark, and there was no sound. Brahma created light
> and sound, and various types of beings.
>
> Thereafter, Saraswati, the goddess of knowledge, came into being. She was
> dressed in a white sari, representing the quality of sattva (goodness). She
> had a crescent moon on her forehead. She had four hands, in which she held
> a book, a rosary, a water pot and a veena. Saraswati said to Brahma, fix
> a place for my abode.’
>
> Brahma said, ‘Go and live in the mouths of the poets in the form of poetry
> to enable them to compose various scriptures.’
>
> Saraswati said, ‘How can I reside in the mouths of all the poets of this
> world? You should decide on a more reasonable place for me.’
>
> Brahma said, ‘Go and find the most able person in the three lokas
> (worlds). Reside in his mouth. Through your grace, he will be the guide of
> all future poets.’
>
> Saraswati commenced the search for a suitable person in the entire
> universe. She was searching on earth in Bharatavarsha when she came across
> the great Rishi Valmiki. The Rishi was serene and shining like fire. After
> taking a bath in the river Tamasa and worshipping the gods, he was walking
> in the forest, followed by his disciples. Suddenly, he saw a male bird,
> pierced by the arrow of a hunter, fall down before him. He also heard the
> pitiful cries of the female companion of the bird. The Rishi was plunged
> into deep sorrow at this. His disciples were greatly surprised to see the
> generally unruffled Rishi get so disturbed by a small incident.
>
> Saraswati, who was watching him from above, decided to relieve him of his
> sorrow by helping him express it. She entered his mouth in the form of
> poetic inspiration, and he addressed the hunter with a perfectly formed
> couplet.
>
> ‘Fowler, since, out of a pair of birds, you have killed one, you shall be
> deprived of salvation for an infinitely long period of time.’
>
> Brahma appeared before him and said, ‘Compose a poem celebrating the
> sayings and doings of Vishnu’s incarnation, Rama. Your composition will be
> called Ramayana and will last as long as the moon and stars endure.’
>
> When Rishi Vedavyasa was born, Saraswati entered his mouth, and he
> composed the great epic Mahabharata, among other writings. In this way,
> Saraswati has been the voice of poets through the ages. Even today, when a
> writer or poet creates something unique, it is said that Saraswati resides
> in his/her mouth.
>
>
> *N Jambunathan , Chennai " What you get by achieving your goals is not as
> important as what you become by achieving your goals. If you want to live a
> happy life, tie it to a goal, not to people or things "*
>
>
>
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