Creation of Universe in Rigved

Evidence of Creation of Universe in Rigved

Rigveda Mandal 10 Sukt 90 Mantra 1

Sahasrsheersha PurushH sahasrakshH sahasrpaat |
Sa bhumiM vishwatoM vritwatyatishthatdashangulam ||1||

Sahasrsheersha – PurushH – sahasrakshH – sahasrpaat – sa – bhumim vishwatH – vritwa – atyatishthat – dashangulam |

Translation: (PurushH) Viraat-form Kaal God i.e. Kshar Purush (sahasrsheersha) who has thousand heads (sahasrakshH) who has thousand eyes (sahasrpaat) thousand feet (sa) that Kaal (bhumim) the twenty-one brahmands of the Earth (vishwatH) from all sides (dashangulam) with the ten fingers i.e. by fully controlling (vritwa) by encircling them (atyatishthat) is also situated above this, that is, lives separately in his Kaal Lok in the twenty-first brahmand.

Translation: The Viraat-form Kaal, or Kshar Purush, with a thousand heads, eyes, and feet, envelops and fully controls the twenty-one brahmands of the Earth with his ten fingers. Beyond this, Kaal resides in his distinct Kaal Lok, situated in the twenty-first brahmand, separate from the rest.

Meaning: – This mantra describes the Viraat form of Kaal (Brahm), which is also detailed in the Bhagavad Gita, Chapter 10, Verse 11. In Chapter 11, Verse 46, Arjuna requests the deity with a thousand arms (Sahasrabahu) to reveal His four-armed (Chaturbhuj) form. The Viraat-form Kaal, with a thousand heads, eyes, feet, and ears, exercises full control over the twenty brahmands by encircling them. He himself resides separately in the twenty-first brahmand.

Rigveda Mandal 10 Sukt 90 Mantra 2

Purush evedM sarvM yadbhootM yachch bhaavyam |
Utaamrtatvasyeshaano yadannenaatirohti ||2||

Purush – ev – idam – sarvam – yat – bhootam – yat – ch – bhaavyam ut – amrtatvasya – ishaanH – yat – annen – atirohti |

Translation: (Ev) similarly, he who is somewhat (Purush) God, he is Akshar Purush i.e. ParBrahm (ch) and (idam) he (yat) who (bhootam) has taken birth (yat) who (bhaavyam) will be born in the future (sarvam) all (yat) by effort i.e. hardwork (annen) through food grain (atirohti) develops. This Akshar Purush also (ut) doubtful (amrtatvasya) of salvation (ishaanH) is master; which means that, even Akshar Purush is somewhat God, but is not a giver of complete salvation.

Translation: Similarly, Akshar Purush (ParBrahm) is considered a divine entity, but even he is not the ultimate source of complete salvation. Those who are born or will be born, develop through their efforts and sustenance, primarily through hard work. Despite being a significant divine figure, Akshar Purush is not the ultimate provider of complete salvation.

Meaning: – This mantra describes ParBrahm (Akshar Purush), who possesses certain divine qualities but does not grant complete salvation. Unlike Kaal, ParBrahm does not consume food after roasting on tapatshila, but in his realm, beings must still work hard and are rewarded based on their actions (karmas). Even though the cycle of birth and death in ParBrahm's world is longer than in Kaal's realm, suffering, reproduction, and the cycle of life in the 84 lakh species remain inevitable. Thus, ParBrahm is considered a partial giver of salvation.

Rigveda Mandal 10 Sukt 90 Mantra 3

Etavansya mahimaato jyaayaanshch PurushH |
Paadoasya vishwa bhootani tripaadasyaamrtM divi ||3||

Etavan – asya – mahima – atH – jyaayaan – ch – PurushH – paadH – asya – vishwa – bhootani – tri – paad – asya – amrtam – divi |

Translation: (Asya) this Akshar Purush i.e. ParBrahm has (etavan) only this much (mahima) supremacy (ch) and (PurushH) that Param Akshar Brahm i.e. Purna Brahm / Complete God (atH) than him (jyaayaan) is greater (vishwa) all (bhootani) Kshar Purush, Akshar Purush and all the living beings in their loks and in Satyalok (asya) of this Complete God / Param Akshar Purush (paadH) are one foot i.e. are just a small part of Him (asya) this Complete God’s (tri) three (divi) divine loks like, Satyalok – Alakh lok – Agam lok (amrtam) eternal (paad) are the other foot, that is, whosoever has originated in all the brahmands is a part or organ of SatyaPurush / Complete God only.

Translation: ParBrahm (Akshar Purush) holds a certain supremacy, but the Param Akshar Brahm (Purna Brahm) or Complete God surpasses him. All entities, including Kshar Purush, Akshar Purush, and all living beings within their realms and Satyalok, are merely a small part of this Complete God. The three divine realms—Satyalok, Alakh Lok, and Agam Lok—represent other eternal aspects of this Complete God. Thus, everything that exists in the brahmands is ultimately a part or extension of SatyaPurush (Complete God).

Meaning: – In Mantra 2, Akshar Purush (ParBrahm) is shown to have a certain grandeur, but the Complete God, Kavir Dev, surpasses him in greatness and is truly Almighty. All the brahmands are just a small part of His vast existence. This Mantra describes three loks because the fourth, Anami (Anamay) lok, predates all other creations. The distinctions among these three—Kshar Purush, Akshar Purush, and Param Akshar Purush—are elaborated in Shrimad Bhagavad Gita, Chapter 15, Verses 16-17.

Respected Garib Das ji gives the same evidence in his speech: –

Garib, jaake ardh room par sakal pasaara êaisa Puram Brahm hamaara ||
Garib anant koti brahmand ka, ek rati nahin bhaar |
Satguru Purush Kabir hain, kul ke sirjan haar ||
Respected Dadu Sahib ji is giving the same evidence: –
Jin moku nij naam diya, soi Satguru hamaar |
Dadu doosra koi nahin, Kabir Sirjanhaar ||

Respected Nanak Sahib ji gives its evidence: –

Yak arj guftam pesh to dar koon Kartaar |
Hakka Kabir karim Tu beaeb Parvardigaar ||

(Shri Guru Granth Sahib; Page no. 721, Mehla 1, Raag Tilang)

The meaning of ‘Koon Kartaar’ is ‘the Creator of all’, that is, Shabd Swaroopi God who does creation by the power of word/shabd. ‘Hakka Kabir’ means ‘Sat (Eternal) Kabir’, ‘karim’ means ‘kind’, ‘Parvardigaar’ means ‘God’.

Rigveda Mandal 10 Sukt 90 Mantra 4

Tripaadoordhv udaitPurushH paadoasyehaabhavtpunH |
Tato vishv navykraamatsaashnaanashne abhi ||4||

Tri – paad – oordhvH – udait – PurushH – paadH – asya –ih – abhavat punH – tatH – vishvana – vyakraamat – saH – ashnaanashne abhi |

Translation: (PurushH) this Param Akshar Brahm i.e. Eternal God (oordhvH) above (tri) three loks {Satyalok – Alakh lok – Agam lok}-like (paad) foot i.e. the upper part (udait) appears i.e. is seated. (asya) this very Complete God’s / Purna Brahm’s (paadH) one foot i.e. one part, in the form of the Universe, (punar) then (ih) here (abhavat) appears (tatH) therefore (saH) that Eternal Complete God (ashanaanashne) even eater-Kaal i.e. Kshar Purush and non-eater ParBrahm i.e. Akshar Purush (abhi) above (vishva) everywhere (vyakraamat) is pervasive; which means, His supremacy is over all the brahmands and all the gods. He is the Master of the lineage who has extended His power over everyone.

Translation: The Param Akshar Brahm, or Eternal God, is present in the three divine loks—Satyalok, Alakh lok, and Agam lok—representing His uppermost aspect. This Complete God’s essence extends to form the Universe, manifesting as one part or "foot" of His vast being. Consequently, this Eternal and Immortal God pervades everywhere, even surpassing the eater Kaal (Kshar Purush) and the non-eater ParBrahm (Akshar Purush). His supremacy encompasses all brahmands and deities, establishing Him as the ultimate Master and source of all power.

Meaning: –

This Supreme God, the Creator of all Nature, manifests in three distinct forms, residing in the three upper realms: Satlok, Alakh lok, and Agam lok. The Anami lok is not mentioned here as it predates all creation and remains uncreated. From Satlok, the realms of Brahm and ParBrahm emerge. This Complete God pervades all existence, transcending both the eater Brahm (Kaal), who consumes one lakh beings daily due to a curse, and the non-eater ParBrahm (Akshar Purush), where the cycles of birth, death, and karmic consequences continue. Thus, this Complete God’s supremacy extends over all beings and realms.

Just as the sun radiates its light universally, or a mobile tower extends its signal across various areas, the Complete God Kabir, Master of the lineage, exercises His boundless power and control over all brahmands from a singular, eternal position.

Respected Garib Das ji Maharaj is giving its evidence: –

(Amritvaani Raag Kalyan)

Teen charan Chintamani saheb, shesh badan par chhaaye |
Maata, pita, kul na bandhu, naa kinhe janani jaaye ||

Rigveda Mandal 10 Sukt 90 Mantra 5

Tasmaadviraatajaayat viraajo adhi PurushH |
Sa jaato atyarichyat pashchaadabhoomimatho purH ||5||

Tasmaat – viraat – ajaayat – viraajH – adhi – PurushH – sa – jaatH – atyarichyat – pashchaat – bhoomim – athH – purH |

Translation: (Tasmaat) thereafter, from the word-power of that Complete God SatyaPurush (viraat) Viraat, that is, Brahm who is also known as Kshar Purush and Kaal (ajaayat) originated (pashchaat) after this (viraajH) than Viraat Purush i.e. Kaal God (adhi) greater (PurushH) Purna Brahm / Complete God (bhoomim) the loks of the Earth, loks of Kaal-Brahm and ParBrahm (atyarichyat) properly created (athH) then (purH) other small loks (sa) that Purna Brahm only (jaatH) created i.e. established.

Translation: Subsequently, Viraat, also known as Brahm, Kshar Purush, or Kaal, emerged from the word-power of the Complete God. This Complete God, who transcends Viraat Purush, then meticulously created the various loks: the realms of Earth, Kaal-Brahm, and ParBrahm. Following this, the Complete God further established and organized the smaller loks, continuing His creation.

Meaning: – After creating the three loks—Agam Lok, Alakh Lok, and Satlok—mentioned in Mantra 4, the Complete God, Purna Brahm KavirDev (God Kabir), gave rise to Jyoti Niranjan (Brahm), also known as Viraat or Kaal. This is corroborated in Gita Chapter 3, Verse 15, which states that Brahm originated from the Akshar (Eternal) God. Similarly, Atharvaveda Kaand 4 Anuvaak 1 Sukt 3 confirms that Brahm originated from Purna Brahm and that this Complete God created all the worlds, both large and small, including Earth. Purna Brahm is greater than Viraat (Brahm) and is thus considered his Master.

Rigveda Mandal 10 Sukt 90 Mantra 15

SaptaasyaasanparidhayastriH sapt samidhH krtaH |
Deva yadhyagyaM tanvaana abadhnanPurushM pashum ||15||

Sapt – asya – aasan – paridhayH – trisapt – samidhH – krtaH – deva – yat – yagyam – tanvaanaH – abadhnan – Purusham – pashum |

Translation: (Sapt) seven sankh brahmands of ParBrahm and (trisapt) the twenty-one brahmands of Kaal/Brahm (samidhH) tortured by the fire of the sufferings of the punishment of sinful deeds (krtaH) which does (paridhayH) in the circular boundary (aasan) is present (yat) who (Purusham) of the Complete God (yagyam) offers religious service according to the ordinances i.e. worships (pashum) bound in the trap of Kaal to the bondage of actions like a sacrificial animal (deva) devout souls (tanvaanaH) from the web of the bondage of sinful actions created, that is, spread by Kaal (abadhnan) liberates, that is, is the liberator of the bondage Bandichhor.

Translation: The seven sankh brahmands of ParBrahm and the twenty-one brahmands of Kaal/Brahm, encircled by a boundary, are realms where beings endure the torment of suffering and punishment for sinful deeds. The Complete God, when worshipped according to divine ordinances, liberates devout souls who are trapped in this cycle of suffering and action. He releases them from the bondage created by Kaal, acting as their liberator and thus being known as Bandichhor (the liberator from bondage).

Meaning: – The Complete God reveals the true path of worship to those souls trapped within the seven sankh brahmands of ParBrahm and the twenty-one brahmands of Brahm, who are suffering from their sinful actions. He guides them in the correct way of worship, which leads to their liberation. By breaking the cycle of torment and rebirth, symbolized by the tapatshila (a hot griddle on which Kaal roasts the immaterial bodies of countless souls) and the endless cycle of birth and death, He frees His devotees from the bondage of their actions. Thus, He is known as Bandichhor, the liberator from bondage.

This is supported by Holy Yajurved Chapter 5, Mantra 32, which states: "Kaviranghaariasi"—Supreme God Kabir is the enemy of sins, meaning He destroys all sins. Additionally, "Bambhaariasi"—He is the liberator from bondage, also known as Bandichhor, signifying that Supreme God Kabir is the ultimate liberator.

Rigveda Mandal 10 Sukt 90 Mantra 16

Yagyen yagyamayajant devaastaani dharmaani prthmaanyaasan |
Te ha naakaM mahimaanH sachant yatr poorve saadhyaH santi devaH ||16||

Yagyen – yagyam – a – yajant – devaH – taani – dharmaani – prthmaani – aasan – te – ha – naakam – mahimaanH – sachant – yatr – poorve – saadhyaH – santi – devaH |

Translation: Who (devaH) flawless god-like devout souls (ayagyam) instead of the incomplete wrong religious worship (yagyen) on the basis of the religious act of true worship (yajant) worship (taani) they (dharmaani) enriched with the religious power (prthmaani) are main i.e. superior (aasan) are (te ha) they only in reality (mahimaanH) equipped with the great power of bhakti (saadhyaH) successful devout souls (naakam) the complete happiness-giving Supreme God (sachant) on the basis of bhakti i.e. the earnings of true bhakti, attain. They go there (yatr) where (poorve) of the earlier creation (devaH) sinless god-like devout souls (santi) live.

Translation: Those devout souls who, rather than following incomplete or incorrect worship practices, adhere to the true principles of bhakti (devotion) are considered superior. These successful devotees, endowed with the profound power of genuine devotion, attain the Supreme God and experience ultimate happiness through their sincere bhakti. They reach the realm where the pure, god-like souls from previous creations reside.

Meaning: – Flawless, god-like souls who, having abandoned meat, alcohol, and tobacco, and freed themselves from other vices, practice worship according to scriptural injunctions, attain superior status. By embracing true bhakti, they accumulate spiritual wealth and become liberated from the influence of Kaal. These devoted souls reach the Supreme God, residing in Satlok, where the sinless, god-like souls of the earliest creation dwell.

Some souls, ensnared by Kaal’s (Brahm’s) trap, came here, while others arrived with ParBrahm to his seven sankh brahmands. Yet, countless souls whose unwavering faith in the Complete God remained intact and who did not falter in their devotion were able to remain in Satlok. This truth is corroborated by the Vedas and supported by Gita Chapter 8, Verses 8 to 10, which state that a devotee who practices true worship of the Complete God according to scriptural injunctions will, through the power of their bhakti, reach the Supreme God and attain Satlok.

This proves that there are three Gods – Brahm, ParBrahm and Purna Brahm. These are also known by synonyms like

Brahm – Ish – Kshar Purush,
ParBrahm – Ishwar – Akshar Purush – Akshar Brahm
Purna Brahm – Param Akshar Brahm – Parmeshwar – SatPurush and Param Akshar Purush.

It is evident from Rig Ved Mandal 9, Sukta 96, Mantras 17 to 20, that the Supreme God KavirDev (God Kabir) manifests as a child and imparts His pure knowledge (Tatvgyan) to His followers through His divine speech (KavirgirbhiH). KavirDev is seated in human form in the third Ritdhaam (Satlok) of Purna Brahm (Param Akshar Purush), distinct from the abodes of Brahm (Kshar Purush) and ParBrahm (Akshar Purush). The fourth lok, Anami lok, also houses KavirDev (Supreme God Kabir) in a visible human-like form as Anami Purush.

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