The Mother Divine
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Edited, compiled, and translated by VDN Rao

Chapter V
Brahman’s forms of Tri Murtis:

1. Atha yatheyam Kautsyaayani stutih/ Tvam Brahmaa tvaan cha vai Vishnustvam Rudrastvam Prajaapatih, tvam Agnir Varuno Vaayustvam Nishaakarah: tvam annastvam Yamah tvam Prithvi tvam Vishwam tvam athaachyutah, swaarthe swaabhaavikerthe cha bahudhaa samsthitatrayi: Vishveshvarah namastubhyam Vishwaatmaa Vishwakarma krit Vishwabhug Vishwa -maayushtvam vishvakreedaarati prabhuh: namah shaantaatmane tubhyam, namo guhyaatmaaya cha, achintyaaprameeyaa anaadini dhanaayacha/

Maharshi Kutsyaayana’s hymn of praise states as follows: You the unknown and unimaginable Paramatma! You are indeed in the form of trimurtis viz. Vishnu-Rudra- Prajapati! You are also Agni-Varuna-Vaayu-Indra-Nishaakara or the combined form of Surya-Chandra! You are the swarupa of food and Yama Deva or the sustainer and demolisher of the beings in the universe. You are the earth and other pancha-bhutas (five elements) and surely the ever indestructible Supreme too. You are the totality of the universe and the never-ending flow of joy as albeit in a minute way at times by all the Beings in ‘Srishti’. Our prostrations and venerations to You, the manifestation of tranquillity and the deeply hidden achintyaaprameeyaa anaadinidhanaayacha (the Blissful-Incomprehensible-Endless Eternity!

2. Tamovaa idam agra aaseed ekam, tat pare syaat tat tat pareneritam vishamatvam prayaati, etad rupam vai rajas, tad rajah khalveeritam vishvamatvam prayaati, etad vai satvasya rupam, tat sattvam everitam rasah sampaasravat somishoyam yaschetaamaatrah prati purushah kshetragjnaah samkapaadhyava saayaabhimaana lingah prajaapatrir vishveti, asya praagyukta etas tanavah, atha yo ha khalu vaa vaasya taamasomshosau a brahmachaarino yoyam brahmaatha yo khalu vaa vaasya saatvikoshoshau sa brahmachaarino yoyam vishnuh; sa vaa esha ekas tridhaa bhutostadhaikaa - dashaadhaa parimitadhaa vodbhuta, udbhutavaad bhutam, bhuteshu charati pravishthah, sa bhutaanaam, adhipatir babhuvaa iti asaa atmaantar bahischaantarbahishcha/

At the very initial stage of universal existence, there was utter darkness and only the Supreme Paramatma was present and desired to commence the process of differentiation.
This desire intensified from which emerged passion and from there Vishva or Prajapati was manifested. The latter having realised darkness had intensified as passion which was self-created as Shiva, representing Tamoguna. Vishva then visibly marked the need for awareness or knowledge and thus self-manifested as Brahma, representing Satvaguna. Then Vishva Deva realised the need for sustaining them and preserving them with qualities of sacred knowledge and virtue, hence, Vishnu self-manifested as Rajoguna.

Having thus self-manifested as the trimurthis, Vishva Prajapati manifested Himself eightfold as Praana-Surya-Chandra alongwith stars and the pancha-bhutas. Then the Vishva Rupa further extended His own form as eleven folded comprising Pancha Jnaanendriyas, Pancha Karmendriyas along with their interactions, and mind. The twelfth fold then was added as action viz. Karma. Thus Vishva Prajapati provided the basic infrastructure to the universe with the directive to Brahma to further the process of Srishti with the underlining principle of truth and virtue.
Chhandogya Upanishad vide states:

Asadvaa idam agra aaseet, tato vai sadajayata, tadaatmaanam svayam akuruta, tasmaat tat sukrutam uchyate/ Yad vai tat sukrutam, raso vai sah, rasam hi evaayam labhvaanandi bhavati, ko hyo-vaanandayaati, yadaa hyevaisha etasminnadrushye naatmye nirukte nilayebhyam pratishtham vindate athasobhyam gato bhavati, yadaahi evaishaetasminn udaram antaram kurute, atha tasya bhayam bhavati, tatveva bhayam vidusho manvaanasya/

Before the very beginning of creation, there was Brahman alone and as He created everything, He was titled as the Self-Creator as there was absolute nothingness. The expression of sukrutam is to be interpreted as svakrutam as also sakrutam as an exceedingly well performed act of creation. Both these expressions firmly establish the pre-existence of Brahman. That this unique act of creation is without doubt the source of joy who in any case what Brahman is, but also the beings in creation for their very existence. The process of breathing by way of inhaling and exhaling provides life to the beings created, and consequently gives a state of security and fearlessness as long as the breathing continues. As long as the state of joy and fearlessness continues, the big cover of security prevails. On the contrary, once a person feels even a slight change in the balance of one’s physique, the psyche and consciousness undergoes a gradual metamorphosis and the fear and denial of wellbeing creeps in. That is the state when the beings view Brahman as not only the power centre of joy but also of awe and even terror when the situation of joy and freedom changes to the fear of Brahman and carefulness to alert the consciousness within to refrain from curves instead straight lines in one’s deeds and thoughts! Hence the ideas of enlightenment versus ignorance guide one’s actions of virtue or vice! Once the cycle of life and death is bailed out, the bouts of ups and downs are terminated forever and safe sailing reaches the shores of Brahman of bliss and fearlessness for ever!