Kaal (Brahm) has given information about Creation of Nature in Holy Bhagavad Gita, Adhyay 14 Shlok 3 to 5.
Brahm (Kaal) is saying that Prakriti (Durga) is my wife and I, Brahm (Kaal), am her husband. The three gunas (qualities) [Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiv] along with all the living beings have originated from the union of us two. I (Brahm) am the father of all the living beings and Prakriti (Durga) is their mother. I place the seed in her womb from which all beings are produced. The three gunas (Rajgun Brahma, Satgun Vishnu and Tamgun Shiv) originated from Prakriti bind the living being to a body based on its deeds.
Gita Adhyay 14 Shlok 3
Mm, yoniH, mahat, Brahm, tasmin, garbham, dadhaami, aham, SambhavH, sarvbhootaanaam, tatH, bhavti, bharat ||3||
Translation: (Bharat) Oh Arjun! (mm) my (mahat) Primeval Prakriti i.e. Durga, of all the living beings (yoniH) is the womb, and (aham Brahm) I, Brahm-Kaal (tasmin) in that womb (garbham) seed (dadhaami) place/impregnate (tatH) by that union (sarvbhootaanaam) all the living beings (sambhavH) birth (bhavti) takes place.
Translation: Oh Arjun! My Primeval Prakriti i.e. Durga is the womb of all the living beings and I, Brahm-Kaal, place the seed in that womb. By that union all the living beings are born.
Gita Adhyay 14 Shlok 4
Sarvyonishu, kauntey, moortayH, sambhavanti, yaaH, Taasaam, Brahm, mahat, yoniH, aham, beejprdH, pita ||4||
Translation: (Kauntey) Oh Arjun! (sarvyonishu) in all the wombs (yaaH) whatever (moortayH) embodied beings (sambhavanti) are born (mahat) the Primeval Prakriti (taasaam) of all those (yoniH) is the mother who conceives them and (aham Brahm) I, Brahm-Kaal (beejprdH) the seed-giving (pita) am father.
Translation: Oh Arjun! Whatever embodied beings are born in all the wombs, the Primeval Prakriti is their mother who conceives them and I, Brahm-Kaal, am the seed-giving father.
Gita Adhyay 14 Shlok 5
Satvam, rajH, tamH, iti, gunaH, prkritisambhvaaH, Nibadhanti, mahabaho, dehe, dehinm, avyyam ||5||
Translation: (Mahabaho) Oh Arjun! (satvam) Satvagun (rajH) Rajogun (tamH) Tamogun (iti) these (prkritisambhvaaH) born of Prakriti (gunaH) three gunas (avyyam) eternal (dehinm) soul (dehe) to body (nibadhanti) bind.
Translation: Oh Arjun! Satvagun, Rajogun and Tamogun, these three gunas born of Prakriti bind the eternal soul to body.
This evidence is also present in Adhyay 15, Shlok 1-4 and 16, 17.
Gita Adhyay 15 Shlok 1
Oordhvmoolam , adhHshaakham , ashvttham , praahuH, avyyam,|
Chhandaasi, yasya, parnaani, yaH, tam , ved, saH, vedvit ||1||
Translation: (Oordhvmoolam ) with the roots above in the form of Purna Parmatma Aadi Purush Parmeshwar (adhHshaakham ) the branches below (avyyam ) eternal (ashvttham) is extensive tree, strong like a horse (yasya) whose (chhandaasi) smaller divisions, twigs (parnaani) are leaves (praahuH) are said to be (tam ) that tree of world (yaH) who (ved) knows along with all the parts (saH) he (vedvit ) is completely knowledgeable i.e. is Tatvdarshi.
Translation: With the roots above in the form of Purna Parmatma Aadi Purush Parmeshwar and the branches below, it is an eternal and extensive tree strong like a horse, whose smaller divisions are said to be twigs and leaves. One, who knows that tree of world along with all the parts, is completely knowledgeable i.e. is Tatvdarshi.
Gita Adhyay 15 Shlok 2
AdhH, ch, oordhvam , prsrtaH, tasya, shaakhaH, gunprvrddhaH,
VishayprvaalaH, adhH, ch, moolani, anusanttani, karmanubandheeni, manushyaloke ||2 ||
Translation: (Tasya) that tree's (adhH) below (ch) and (oordhvam) above (gunprvrddhaH) in the form of the three gunas, Brahma-Rajgun, Vishnu-Satgun, Shiv-Tamgun (prsrtaH) extended (vishayprvaalaH) defectslust, anger, attachment, greed, arrogance in the form of shoots (shaakhaH) branches - Brahm, Vishnu, Shiv (karmanubandheeni) of binding the soul to actions (moolani) are the root cause (ch) and (manushyaloke) in the world of men - i.e. Earth (adhH) below - in Hell, 84 lakh births, (oordhvam) above - in heaven etc (anusanttani) have been arranged.
Translation:That tree's three gunas (Brahma-Rajgun, Vishnu-Satgun and Shiv-Tamgun) -like defects (lust, anger, attachment, greed, arrogance) in the form of shoots and branches - Brahma, Vishnu and Shiv, extended below and above, are the root cause of binding the soul to actions, and have been arranged in the world of men - i.e. Earth, below - in hell, 84 lakh births and above in heaven etc.
Gita Adhyay 15 Shlok 3
Na, roopam , asya, ih, tatha, uplabhyate, na, antH, na, ch, aadiH, na, ch, Samprtishtha, ashvattham , enam , suvirudmoolam , asangshastren, drden, chhitva ||3||
Translation: (Asya) this creation (na) neither (aadiH) beginning (ch) and (na) nor (antH) end (na) nor (tatha) such / as described above (roopam) form (uplabhyate) is perceived / found (ch) and (ih) here in this discussion i.e. in the knowledge of Gita being imparted by me, even I do not have full information (na) not (samprtishtha) because even I do not know the proper state of the creation of all the brahmands (enam) this (suvirudmoolam) having a properly stabilized state (ashvattham) the knowledge of the worldlike tree with a strong form (asangshastren) is equipped with complete knowledge (drden) by knowing through the Sukshm Ved i.e. Tatvgyan (chhitva) by slashing i.e. considering the bhakti of Niranjan to be short-lived, one should search beyond Brahma, Vishnu, Shiv, Brahm and ParBrahm, for Purna Brahm.
Translation :This Creation has neither a beginning nor an end and it is also not perceived like its real form. And here in this discussion i.e. in the knowledge of Gita being imparted by me, even I do not have full information because even I do not know about the proper state of the creation of all brahmands. By knowing i.e. slashing the knowledge of this world-like tree which has a properly stabilized state, and a strong form through the complete knowledge of firm Suksham Ved i.e. Tatvgyan which means by knowing that the bhakti of Niranjan is short-lived, one should search beyond Brahma, Vishnu, Shiv, Brahm and ParBrahm, for the Purna Brahm i.e. the Supreme God.
Gita Adhyay 15 Shlok 4
TatH, padam , tat , parimargitvyam , yasmin , gataaH, na, nivartanti, bhooyH,
Tam , ev, ch, aadhyam , purusham , prpadhye, yatH, prvrttiH, prsrta, puraani || 4||
Translation: When one finds the Tatvdarshi saint (tatH) after that (tat) of that Supreme God (padam ) place i.e. Satlok (parimargitvyam) should properly search (yasmin ) in which/where (gataaH) having gone, devotees (bhooyaH) again (na, nivartanti) do not return to the world (ch) and (yatH) Parmatma - Param Akshar Brahm, from whom (puraani) ancient (prvrttiH) creation-nature (prsrta) has originated (tam) ignorant (Aadhyam ) Aadi Yam i.e. I, Kaal Niranjan (Purusham ) of Supreme God (ev) only (prpadhyate) I am in the refuge, and worship Him alone.
Translation: When one finds the Tatvdarshi saint, after that one should properly search for the place i.e. Satlok of that Supreme God. Having gone where, devotees do not return to the world, and the Supreme God/ Parmatma-Param Akshar Brahm, from whom the ancient creation-nature has originated, Ignorant Aadi Yam i.e. I, Kaal Niranjan also am in the refuge of that Supreme God only, and worship Him alone.
Gita Adhyay 15 Shlok 16
Dwau, imau, purushau, loke, ksharH, ch, aksharH, ev, ch,
KsharH, sarvani, bhootani, kootasthH, aksharH, uchyate ||16||
Translation: (Loke) in this world (dwau) two types of (KsharH) perishable (ch) and (AksharH) imperishable (purushau) Gods (ev) likewise (imau) in the loks of these two Gods (sarvani) all (bhootani) the bodies of the living beings (ksharH) perishable (ch) and (kootasthH) the soul (aksharH) imperishable (uchyate) is said to be.
Translation: In this world, there are two types of Gods, Perishable and Imperishable. Likewise, in the loks of these two Gods, the bodies of all the living beings are said to be perishable and the soul, imperishable.
Gita Adhyay 15 Shlok 17
UttamH, PurushH, tu, anyaH, Parmatma, iti, udahrtH,
YaH, loktryam , aavishya, bibharti, avyyaH, iishwarH ||17||
Translation: (UttamH) Supreme (PurushH) God (tu) however (anyaH) is someone else other than the two aforesaid Gods "Kshar Purush and Akshar Purush" (iti) in reality this (Parmatma) God (udahrtH) is called (yaH) who (loktryam ) into the three loks (aavishya) entering (bibharti) maintains / sustains everyone and (avyyaH) eternal (iishwarH) is God (Ishwar means greatest) among the gods i.e. is the Almighty God).
Translation:The Supreme God is, however, someone else other than the two aforesaid Gods "Kshar Purush and Akshar Purush". In reality, He is called God/Parmatma, who by entering into the three loks, nurtures and protects everyone, and is Eternal God (Ishwar means the greatest among the gods i.e. is the Almighty God).
Meaning: God, the giver of the knowledge of Gita, has only told this much that consider this world to be an upside-down tree. The root above (base) is Purna Parmatma. Know the branches etc. below as the other parts. A saint, who distinctly knows the description of every part of this world-like tree, is a Tatvdarshi Saint about whom there is a mention in Gita Adhyay 4 Shlok no. 34. In Gita Adhyay 15 Shlok 2, 3, only this much has been told that the three gunas are in the form of branches. Here in this discussion i.e. in Gita, I (the giver of the knowledge of Gita) cannot give you the full information because I do not have knowledge about the beginning and the end of the creation of this world. For that it is said in Gita Adhyay 4 Shlok no. 34 that, gain knowledge about that Purna Parmatma from a Tatvdarshi Saint. In this Gita Adhyay 15 Shlok 1, the identity of that Tatvdarshi Saint has been mentioned that he will give knowledge about every part of the world-like tree. Ask him only. In Gita Adhyay 15 Shlok 4, it is said that after finding that Tatvdarshi Saint, one should search for that Param Pad Parmeshwar (the Supreme God with Supreme State) i.e. one should do sadhna according to the directions of that Tatvdarshi Saint, by which one attains complete salvation (eternal salvation). It has been clarified in Gita Adhyay 15 Shlok 16, 17 that, there are three Gods; one is Kshar Purush (Brahm), second is Akshar Purush (ParBrahm), and third is Param Akshar Purush (Purna Brahm). Kshar Purush and Akshar Purush are actually not eternal/immortal. That Eternal/Immortal God is someone else other than these two. He only by entering into the three worlds/loks, sustains and nurtures everyone. It has been proved in the above-mentioned Shrimad bhagavad Gita Adhyay 15, Shlok 1 - 4 and 16, 17 that the root of this upsidedown worldly tree is Param Akshar Brahm i.e. Purna Brahm from whom the whole tree gets nourishment. The part of the tree seen just above the ground is called 'trunk' and consider this to be 'Akshar Brahm' i.e. ParBrahm. From that trunk, several bigger branches arise. Consider, one of the bigger branches to be Brahm i.e. Kshar Purush. And from that bigger branch, arise other three smaller branches; consider them to be Brahma, Vishnu and Shiv. Beyond the branches, are the leaves and consider them to be the living beings of this world.
In the aforementioned Gita Adhyay 15, Shlok 16 and 17, it is clear that Kshar Purush (Brahm) and Akshar Purush (ParBrahm) and the material bodies of all the living beings in their loks are perishable and their souls are imperishable; which means that the aforesaid Gods and the living beings under them are perishable. Even though, Akshar Purush (ParBrahm) has been called as imperishable, but, in reality, the Eternal God is someone else other than these two. He, on entering into the three worlds, nurtures and sustains everyone. In the above description, a distinct description of three Gods has been given.
FAQs about Evidence of Nature's Creation in Shrimad Bhagavad Gita
Q.1 Who is attributed with delivering the knowledge of Srimad Bhagavad Gita?
The sacred scriptures of Geeta Ji, in chapter 11 verse 32, and chapter 8 verse 13, mention that the knowledge of Geeta Ji was delivered by Brahm Kaal, who entered the body of Krishna Ji and narrated the knowledge of Shrimad Bhagavad Gita Ji.
Q.2 According to Holy Gita Ji, how are souls entrapped in this world?
As per Shrimad Bhagavad Gita chapter 14 verse 3, the three gunas (qualities) – rajogun represented by Brahma Ji, satogun represented by Vishnu Ji, and tamogun represented by Shiv Ji – bind the souls in the body by influencing their qualities, thus keeping the souls entrapped in the world.
Q. 3 Who is considered an enlightened Saint according to Srimad Bhagavad Gita Ji?
As stated in Srimad Bhagavad Gita Ji chapter 15 verse 1, an enlightened Saint is one who can clearly describe the upside-down hanging world tree and explain its different parts. Such a Saint is known as a Tatvadarshi Saint.
Q.4 What is the significance of the upside-down hanging tree in Srimad Bhagavad Gita?
The upside-down hanging world tree mentioned in chapter 15 verse 1 symbolically depicts the origin of this world and the interconnection between different beings. It is profoundly described by Lord Kabir Ji, who explains this world tree :
Kabir Akshar purush ek ped hai, Niranjan vaaki dar |
Teenon deva shakha hai, Paat roop sansar ||
Q.5 Which main Gods are described in Holy Gita Ji?
According to chapter 15 verses 16 and 17 of Srimad Bhagavad Gita Ji, mainly three types of gods are mentioned:
- Kshar Purush (mortal beings)
- Akshar Purush (mortal beings)
- Param Akshar Purush (Supreme God).
The Param Akshar Purush is the eternal and supreme God, identified as God Kabir, the creator of the entire universe, mentioned in chapter 8 verse 3.
Q.6 How is nature created according to Srimad Bhagavad Gita Ji?
Srimad Bhagavad Gita Ji, in chapter 14 verses 3 & 4, explains the creation of 21 universes of Kaal Brahm. It states that Prakriti (Durga Ji) is the womb of all living beings, and Brahm (Kaal Brahm) places the seeds through union with Durga Ji, leading to the birth of all living beings in the 21 universes.
Q.7 Knowledge giver of Srimad Bhagavad Gita Ji is in the shelter of which God?
In chapter 15 verse 4, the knowledge giver of Srimad Bhagavad Gita Ji, Kaal Brahm, states that he is under the shelter of that supreme God from whom the ancient creation of nature originates. Upon finding an enlightened saint, one should seek refuge in that eternal abode of the Supreme God (God Kabir) going where the cycle of birth and death ends.
Q.8 Which God nurtures and protects everyone in the three realms (lokas)?
According to chapter 15 verse 17 of Shrimad Bhagwat Geeta Ji, the God who nurtures and sustains living beings in the three realms (lokas) is distinct from the gods described in verse 16. That Almighty God is identified in Holy Gita Ji chapter 8 verse 3 as Param Akshar Brahm, whose name is described in chapter 8 verse 9 as Lord Kabir.
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Gautam
Is Lord Krishna the narrator of pious Gita's knowledge the àll powerful God.
Satlok Ashram
Almighty KavirDev is all powerful God. He is the creator of entire universes. Moreover Lord Krishna is not the knowledge giver of Gita rather it was Brahm Kaal the father of Lord Vishnu whose Incarnation was Lord Krishna who entered in the body of Krishna like a ghost during Mahabharat war and gave Gita's Knowledge.
Suryakanta
Why is it that Krishna is positively the Supreme Lord of all?
Satlok Ashram
Lord Krishna was the incarnation of Lord Vishnu who is in the cycle of birth and death. He is mistakenly portrayed as supreme God. Supreme God is one and only KavirDev.
Neelam Varshney
Who is God in Bhagavad Gita?
Satlok Ashram
Almighty KavirDev is God. All holy scriptures of all religions provide evidence. He is the creator of entire universes.
Bimla Devi
What is the main message of the Bhagavad Gita?
Satlok Ashram
Evidence in Gita Chapter 15 Verse 1 -4 and 16, 17 talks about the upside down hanging world like a tree which tells about the creation of the universe and what is the setup of all worlds? The roots is Param Akshar Brahm, the thick trunk denotes Akshar Purush and the trunk below it is Brahm Kaal then branches, twigs and leaves denote the set up of Kaal's world. The main message of Gita is humans should do true worship of roots means eternal supreme God so as to attain salvation.