The Mystery of the Sacred Puranas

To understand the Puranas, it's important to note that the Shri Brahma Puran, Shri Vishnu Puran, and Shri Shiv Puran commence with the leela (divine play) of Brahm, referred to as the Pratham Avyakt, or 'First Unmanifested,' in Gita Chapter 7 Verse 25. In Gita Chapter 11 Verse 32, this Brahm states, "I am Kaal." He is also known as Kshar Purush and Jyoti Niranjan, and is often identified as SadaShiv, the Kaal-form Brahm.

This Kaal Brahm resides in the upper part of Brahmlok within a brahmand, where he is known as MahaVishnu, MahaBrahma, and MahaShiv. The region is referred to as Kashi. In this realm, he creates three domains—Rajgun-dominated, Satgun-dominated, and Tamgun-dominated—alongside his wife Durga (MahaLakshmi), leading to the birth of three sons: Rajgun Shri Brahma Ji, Satgun Shri Vishnu Ji, and Tamgun Shri Shiv Ji, whom he keeps in an unconscious state.

When they mature, he awakens them: Shri Brahma Ji on a lotus flower, Shri Vishnu Ji on a snake bed, and Shri Shiv Ji on Mount Kailash. These three deities remain unaware of their originator. Kaal Brahm assumes the form of Vishnu, producing a lotus from his navel to support and awaken Shri Brahma Ji. He can appear as Shri Brahma, Shri Vishnu, or Shri Shiv whenever he wishes, yet he never reveals his original form, as described in the Shrimad Bhagavad Gita.

In Gita Chapter 10 and 11, it is stated that no one has seen this original Kaal-form before, nor will anyone see it in the future, except for Arjun, who was granted this vision as a favor. This Kaal Brahm, with his thousand arms and eyes, cannot be perceived through the methods such as yagya (sacrificial rituals), jaap (chanting), or 'Om' naam as prescribed in the Vedas.

The implication is that God cannot be attained through the methods outlined in the Vedas. Consequently, Rishis and Maharishis, believing that the 'Om' naam was the path to God, performed intense sadhnas involving yagya and jaap but failed to realize 'Brahm.' Some glimpsed the light of the kamals (lotuses), while others perceived the 'Jyoti' (light) within themselves, mistaking it for Kaal's (Brahm's) trick. Some, upon seeing the light from the thousand jyotis of the Sahasr Kamal (a lotus with a thousand petals), considered it the attainment of God. This is akin to observing a thousand bulbs of the same color lit together in a circle; from a distance, it appears as a single source of light, but upon closer inspection, one realizes it is merely the glow of individual bulbs.

Similarly, some worshippers, by concentrating within the body through hathyog, mistake fleeting sensations—like fireworks—for the attainment of God. By interpreting the web of Kaal as bliss, they squander their precious lives. The Vedas clearly state that Supreme God has a form, as evidenced in Yajurved Chapter 1, Mantra 15, and Chapter 5, Mantra 1, which affirm:

This translates to: Supreme God has a body. This Eternal Purush (SatPurush) possesses a form for nurturing, indicating that Supreme God exists in a tangible form. As a result, sages engaged in intense sadhnas to perceive God. However, God cannot be attained through the methods outlined in the Vedas. Consequently, throughout history, many worshippers and sages have authored texts based on their experiences, which often contradict Vedic knowledge. Today, the devotee community largely relies on these experiential accounts rather than the teachings of the Holy Vedas.

Brahm, the source of the knowledge in the Holy Vedas and Shrimad Bhagwat Gita, declares that the three gunas—Rajgun (Brahma Ji), Satgun (Vishnu Ji), and Tamgun (Shiv Ji)—are unworthy of worship as deities. These deities are also perishable and yield results based on destiny; they cannot forgive or erase sins, leaving their worshippers to endure their predetermined sufferings. While devotion to these three gods may provide temporary worldly pleasures, true salvation remains elusive. Those who seek short-lived benefits from Brahma Ji, Vishnu Ji, and Shiv Ji are often filled with a demoniac nature and fail to recognize Kaal (Brahm) as the true source of liberation, as highlighted in Shrimad Bhagwat Gita, Chapter 7, Verses 12 to 15.

Kaal claims to offer greater relief than the three gods. However, Brahmlok and Kaal (Brahm) are also impermanent. Gita, Chapter 8, Verse 16, states that all realms up to Brahmlok are destructible. Additionally, Gita, Chapter 2, Verse 12, and Chapter 4, Verse 5, reveal that Brahm himself is subject to birth and death, thus perishable. Consequently, in Gita, Chapter 7, Verse 18, it is stated that the fourth category of worshippers—Gyani—realize, through Vedic knowledge, that only one Supreme God is worthy of worship. This Supreme God is the true destroyer of sins and the giver of complete salvation. The human body has been bestowed for the purpose of attaining God.

These wise individuals deduced from the Vedas that 'Om' is the sole mantra for realizing God. Many sacrificed their bodies through intense sadhnas using this mantra for thousands of years, yet they did not encounter God; instead, they gained other achievements, such as siddhis (supernatural powers) and high positions in Heaven. However, once their good deeds and the benefits of worship were depleted, they faced rebirth, death, and the intense sufferings of the 84 lakh life forms, along with the consequences of their sinful actions in hell.

In Holy Yajurved, Chapter 40, Mantra 10, and Holy Gita, Chapter 4, Verse 34, Brahm, the source of knowledge in both scriptures, declares that he (Kaal-form Brahm) lacks complete understanding of the Supreme God. For a comprehensive understanding of this Supreme God, referred to as Tatvgyan, and for the method to attain Him—i.e., the path to complete salvation—one must seek out Tatvdarshi saints. Follow the worship methods they prescribe, and strive to discover the Param Pad of Parmeshwar (Supreme State of the Supreme God).

Reaching this state, worshippers will not return to the material world; they will be liberated from the cycle of birth and death, the sufferings of 84 lakh life forms, and the pains of hell. Attaining complete peace, they will enter the Eternal Lok (Shaashvatam Sthanm), known as Satlok, as evidenced by Gita, Chapter 15, Verses 1 to 4, Gita, Chapter 18, Verse 62, and Rigved, Mandal 1, Sukt 24, Mantras 1-2.

The absence of a Tatvdarshi saint leads all sages, despite their adherence to Vedic practices, to endure intense suffering. In Gita, Chapter 7, Verse 18, it is noted that knowledgeable (Gyani) souls are indeed noble because they engage in sadhna for the attainment of God with their body, mind, and wealth as prescribed by the Vedas. However, they remain reliant on the limited benefits derived from Kaal, Brahm's undesirable state of sadhna, preventing them from achieving complete liberation. Consequently, the cycle of birth and death, along with the sufferings experienced in various life forms and hell due to their deeds, persists.

Jyoti Niranjan (Kaal Brahm) has vowed never to reveal His true Kaal form through any method of worship. Instead, Kaal Brahm appears in the guise of His sons—Brahma, Vishnu, and Shiv—performing different roles. This leads people to attribute various divine acts to God Vishnu, Shri Brahma, or Shri Shiv. For instance, it is commonly said that Shri Brahma Ji emerged from the navel of Shri Vishnu Ji while Kaal, in the form of Shri Vishnu Ji, manifested the lotus from His navel.

In the Brahma Puran, specifically in the chapter titled 'Srishti Ka Varnan' (Description of Creation), Shri Lomharshn Rishi (also known as Soot Ji) recounts knowledge received from his guru, Shri Vyas Rishi. Shri Vyas Ji, in turn, learned this from Shri Narad Ji, who obtained it from his father, Shri Brahma Ji. Interestingly, Shri Brahma Ji himself is unaware of his origin, as noted in the Shri Devi Maha Puran, Third Skand. This does not imply that the knowledge contained in the Puranas is incorrect; rather, the information provided by Shri Brahma Ji, once he gained consciousness, is accurate up to that point. However, the accounts regarding events prior to his awakening are considered baseless stories (lokved).

The true Tatvgyan and understanding of nature's creation were imparted by Supreme God in the form of a Tatvdarshi Saint named Sat Sukrit during the first Satyug. However, Shri Brahma Ji and Shri Manu Ji disregarded this knowledge. When the descendants of Shri Brahma Ji began to inquire, he presented a modified version of this hearsay knowledge, leading to inconsistencies across the Puranas. Some texts claim that Shri Vishnu Ji originated from Shri Brahma Ji, while others assert the opposite—that Shri Brahma Ji emerged from Shri Vishnu Ji. This discrepancy has resulted in confusion among all sages, as well as among the deities Brahma, Vishnu, and Shiv.