To facilitate the measurement of Time, Kaala Swarupa Vishnu Bhagavan created the concept of  ‘Kaala’ or Time beginnining from a Nimesha or blink of an Eye: fifteen Nimeshas make on Kashtha, thirty kashtaas make one Kala, thirty Kalas make one Muhurta, thirty muhurtas make a day-night, fifteen day-night make one one paksha (fortnight), two Paksahas-Sukla Paksha and Krishna Paksha make oneMaaasa, six months make one Ayana viz. Dakshinayana or the night of Devatas and  Uttaraayana or their day, twelve months make one Varsha, one Varsha is a day-night to Devas, hundred years of human beings make a Divya Varsha, Satya Yuga comprises of Four thousand Divya Varshas, Treta Yuga comprises three thousand Divya Varshas, Dwapara Yuga comprises of two thousand Divya Varshas, Kali Yuga comprises of  one thousand  Deva Varshas; one Maha Yuga consists of the total of all the twelve Yugas, thousand Chatur yugas account for one day of Brahma andeach day of Brahma comprises of Fourteen Manvantaras. Approximately, each Manvantara consists of eight lakh fifty two thousand Divya Varshas and as per human years each Manvantara consistsof thirty crore sixty six lakh twenty thousand years. Fourteen such Manvantaras make a Brahma Day and after such time or at the end of each Brahma day, there would be a Naimittika Brahma Pralaya. Now, Prathama Paraarthaa of Brahma having been completed at Brahma’s half age of Fifty years, the Dwiteeya Paraartha commenced as Varahaka Kalpa is in progress!

In the context of Sarga, Brahma first resorted to Tamasika Srishti of Pancha Avidyas viz. Tamas or Ajnaana( Ignorance), Moha (Passion), Maha Bhoga ( Obsession), Taamistra (Krodha / Anger), Andha Tamishra (Extreme and Blind Perversion). Then emerged Jnaana Shunya- Tamomaya and Jada Swarupa Srishti or Creation of Unenlightened, gloomy and desolate material of Five kinds of Vriksha or Trees- Lataa  or creepers and Truna or grass forms of no consequence. As the first faltering steps in Srishti were inconsequential, Brahma performed Tapasya with concentration and resolve and created Tiryak- Shrota Srishti in which Pashu-Pakshi-Mriga Swarupa humans or cattle,  birds, animals and Stupid Human Beings  full of Ahamkaara or ego- Abhimaan or misplaced self-respect and  Avivekata or ignorance. Still dissatisfied with the second attempt, Brahma kept on sharpening his trials: the second trial resulted in Bhuta Sarga, the Third one led to Vaikaarika Sarga which essentially was Aindrayika or Indriya Sambandhi or related to attachment of Physical Parts; the Fourth one was of Prakrutika Nature or Buddhi- Purvaka quality which was a Mukhya Sarga related to Parvata-Vriksha-Sthavaraas; the fifth Sarga of Keeta-Patangaas or worms and birds; the sixth Sarga was called Deva Sarga, the seventh Sarga was of Manushya’s Creation; the seventh  and eighth Sargas were of Praakrita Sarga, the Ninth one was Kaumara Sarga which was both Prakritiha and Vaikritika Sarga. Then followed the Srishti of Deva-Asura-Pitrugana-Manushyas and of water for which Brahma utilised his body-parts: from his janghas emerged Asuras; from his face were created  Sarva Pradhana Devatas; Pitruganas from his body-sides; then by quickly changing his bodies each and every time, created Jyotsna, Pratah kaala, Syamkaala, and in the nights created Rakshasaas and Yakshas, Sarpas and so on. As Brahma was enjoying singing Gandharvas were  created. There after he created wolves  from his Vaksasthala of chest, goats from his face, cows from his belly; horses, elephants, donkeys, camels and innumerable animals from his feet,and fruits and Aoushadhis from his body hairs. From Brahma’s Prathama / Poorva Mukha emerged Gayatri, Rig Veda, Tivrut Soma Rathantara and Agnishtoma Yagna; from his Dakshina Mukha were materialised Yajur Veda, Traishthup Chanda, Pancha Dashastoma, Brihat Saama, and Ukthiki; from Brahma’s Western Face came SaamaVeda, Jagati Chhanda, Sapta dashastoma, Vairupa, and Atiraatra and finally from his  Uttara Mukha were materialised Eka Vimshati –stoma, Atharva Veda, Aaptoryaamaana, Anushthup Chhanda and Vairaaja. Thus, various body parts of Brahma were created Pishacha, Apsara, Kinnara, and innumerable Sthavara Jangamaas!Brahma then created Varnaashrayaas viz. Brahmanas from his face, Kshatriyas fromhis chest, Vaishyas from his knees and others from his feet; fulfillment of the prescribed duties of the Varnas were that Karma Nishtha Brahmanas would attain Pitru Loka, Kshatriyas who never leave the battle field and either win or get bruised or killed would attain Indraloka, Vaishyas following their Varna Dharma would secure Vaayu loka and others the Gandharvaloka. Gurukula vaasi Brahmacharis qualify for Urthvaloka Muni loka, Virtuous Grihastaas attain Pitruloka,Vanaprasthaas achieve Saptarshi loka and Sanyasis accomplish Brahma loka! Brahma’s Maanasa Putras were Bhrigu, Pulastya, Pulaha, Kratu, Angira, Marichi, Daksha, Atri and Vasishtha considred as Nine Brahmas. Khyati, Bhuti, Sambhuti, Kshama, Preeti, Sannati, Urja, Anasuya and Prasuti were Brahma’s daughters and were named as the wives of the above husbands respctively. Sanaka, Sanandana, Sanatana and Sanat Kumaras were also the Brahma Manasa Putras and refused to get married and beget progeny; Brahma got angry and frowned and thus Rudra Deva got materialised; half of Rudra’s body was of male and another half was of a female; the male part got divided as eleven parts and the female part too got divided as Sowmya, Krura, Shanta, Ashanta, Shyama, Goura and such other Rupaas.Brahma also created Saamyambhu Manu as the Prajaapati and the latter married Shatarupa; together they gave birth to two sons Pravrata and Uttanapaada; they also begot  two daughters viz. Prasuti and Aakruti who were married to Daksha and Ruchi Prajapatis respectively. Daksha and Prasuti begot twenty four Kanyas viz. Shraddha, Lakshmi, Dhruti,Tushti, Medha, Pushti, Kriya, Buddhi, Lazza,Vapu, Shanti,Siddhi and Kirti who were all married to Dharma; eleven more kanyas viz. Khyati, Sati, Sambhuti, Smriti,Preeti, Kshama, Santati and, Anasuya and these were married respectively to Bhrigu, Shiva, Maricha, Angira, Pulastya, Pulaha, Kratu, Atri and Vasishtha while Swaha and Swadha were wedded to Agni and Urjja to Pitaras.Akriti and Ruchi Prajapati gave birth to twin girls viz. Yajna and Dakshina.

Having described Tamasika Srishti, Parashara Muni gave an account of  Roudra Srishti  at the Kalpa’s beginning. As Brahma was desirous of creating a son like himself, he found a boy on his lap with Nilalohita Varna and as the child kept on crying non-stop, he said:

Kim twam rodishi tam Brahmaa rudantam praatyuvaachah,

Naama deheti tam sotha pratyu –vaacha Prajapatih,

Rudrastwam Deva naamnaasi maa ropdirdhairyamaavacha/

Ekamutmam punah sotha saptakrutyo rurodavai/

Tatonyaani dadou tasmai sapta naamaani vai Prabhuh,

Sthaanaani chaishaamashtaanaam parni putraamscha sa Prabhuh/

Bhavam Sharvameshaa -naam tathaa Pashupatih Dwija,

Bheemamugram Mahadevamuvaacha sa Pitaamahah                

( Why are you crying away my child; the child asked: keep my name; Brahma said: your name shall be Rudra and now don’t you cry again; but the child cried seven times again and thus Brahma gave the child seven more names and at those eight more places decided the names of the child’s women and progeny too; the seven more names were Bhava, Sharva, Ishaana, Pashupati, Bheema, Ugra and Mahadeva) Brahma also decided their  Positions along with Surya, Varuna, Prithvi, Vaayu, Agni, Aakasha, Yagna dikshita Brahmana and Chandra. Along side,  the names of Surya’s wives also were decided by Brahma and they were Suvarchala, Usha, Vikeshi, Apara, Shiva, Swaha, Disha, Diksha, and Rohini. Also Surya’s sons names were also given as Shanaischara, Shukra, Lohitanga, Manojava, Skanda, Sarga, Santana and Budha. Bhagavan Rudra married Sati who was  annoyed with her father Daksha and self-immolated in Daksha Yagna and subsequently got married to Uma Devi the daughter of Himavanta and Devi Mena.

Mutual Affinity of Vishnu and Lakshmi : The couple of Bhrigu Muni and Khyati gave birth to Devi Lakshmi who was wedded to Vishnu. In this context, Maitreya Muni interjected and sought an explanation from Paraashara Maharshi as to how Lakshmi Devi who surfaced at the time of Samudra Mathana by Deva-Danavaas for Amrita was supposed to have been born to Bhrigu-Khyati couple! Maharshi Parashara replied as follows in extolling Lakshmi:

Nithaivaishaa Jaganmataa Vishnoh Shriranapaayani,

Yathaa Sarvagato Vishnusthathai -veyam Dwijottama/

Artho Vishnuriyam Vaani neetireshaa nayo Hari,

Bodho Vishnuriym Buddhirdharmosou Satkriyaa twiyam/

Srashtaa Vishnuriyam Srushtih Shrir Bhumirbhudharo Harih,

Santosho Bhagavaam Lakshmistushti Maitreya Shaswati/

Icchaa Shrir Bhagavan kaamo Yagnesou Dakshinaa twiyam,

Aarjaarhutirasou Devi Purudaasho Janaaradanah/

Patneeshaalaa Muney Lakshmih Praagvamsho Madhusudanah,

Chitir Lakshmir Hariryupa Idhmaa Shrirbhagavaankushah/

Saama Swarupi Bhagananudgeetih Kamalaalaya,

Swahaarlakshmir Jagannatho Vaasudevo Hutaashanah/

Shankaro BhagavaancchorirGauree Lakshmirdwijottama,

Maitreya Keshavah Suryastatprabhaa Kamalaalaya/

Vishnuh Pitruganah Padmaa  Swadhaa Shaswata Pushtidaa,

Dyouh Shreeh Sarvaatmako Vishuravakaashoti vistara/

Shashaankah Shridharah Kaantih Shristathaivaana paayani,

Dhrutir Lakshmeerjagaccheshtaa Vaayuh Sarvatrago Harih/

Jaladhidwija Govindastadwelaa Shrirmaha Muney,

Lakshmi Swarupamindraani Devendro Madhusudanah/

Yamaschakradharah Saakshaat Dhumrernaa Kamalaalayaa,

Ruddhih Shtih Shridharo Devah Swayameva Dhaneshwarah/

Gauri Lakshmeermahaa bhaagaa Keshavo Varunah Swayam,

Shrirdevasenaa Viprendraha Devasenaapatir Harih/

Avashtambho Gadaa paanih Shaktir Lakshmirdwijottama,

Kaashthaa Lakshmir nimeshaasou kalaa twiyam/

Jyotsnaa Lakshmih pradiposow sarvah Sarveswaro Harih,

Lataabhutaa Jagan maataa Shri Vishnurdruma sanjnitah/

Vibhavari Shrirdivaso Devaschakra gadaa dharah,

Varaprado Varo Vishnurvadhuh Padmavanaalkayaa/

Nadaswarupi Bhagavaan-chhirnadi rupa samstitaa,

Dwajascha Pundareekaakshah Pataakaa Kamalaalaya/

Trishnaa Lakshmir Jagannaadho lobho Narayanah parah,

Rati Raagascha Maitreya Lakshmi Govinda yevacha/

Kim chaati bahurnoktena Sankshepyaadou muchyatey/

Deva tirya Manushyaadou Putraanaa Bhagavaan Harih,

Streemaani Shricha vigneya nanayorvidyatey param)

(Hey Dwijottama! Devi Lakshmi who never leaves Vishnu is as permanent as Vishnu and is Sarva Vyapi as Vishnu. Lakshmi is the meaning and definition of Vishnu, his voice, his descipline, his morality, his teachings, his mental status, his dharma or virtuosity, and his deeds.Vishnu is the Srashta or the Creator and Lakshmi is the Creation par excellence. Srihari is the ‘Bhudhara’ and Lakshmi is Bhumi. Bhagavan is Santosha or the Essence of Happiness and Lakshmi is the incarnation of Tushti or Contentment. Bhagavan is ‘Kaama’ or desire and Lakshmi is the goal of desire. He is Yagna and she is Dakshina. He is the Purodasha and she is Ajyaahuti or the offering of Ghee. Madhava is Yajamana Griha or the House of the Master and Lakshmi is the Patni shaala or the Private Residence of the wife. He is ‘Yupa’ or the Sacrificial Post and she is ‘chita’ or the Sacrifice herself; He is the Kusha or the grass used for all Sacred Deeds and she is the ‘Idhma’ (piece of Sacrificial wood); He is Saama Veda Swarupa andshe is the Udgati or the Cantor/ Mantra;  and Bhagavan is Hutaashana or the receiver of Homa while Lakshmi is Swaha or the offering. Bhagavan Vishnu is Shankara while Lakshmi is Gauri. Keshava is Surya while Lakshmi is Prabha; Vishnu is Pitruganaand Lakshmi is Swadha; and He is Aakasha and She is Swargaloka! Hari and Lakshmi respectively are Chandrama and Kaanti; Vaya and Gati /Speed and  Dhruti or Adhara /the hold; Samudra and Taranga or the wave; Indra and Indrani; Yama Dharma and Dhumorna; Kubera and Ruddhi; Kartikeya and Devasena; Gadadhara and Shakti; Nimesha-Kashtha; Muhurta-Kala; Deepaka and Jyoti; Vriksha and Lata; Dina-Ratri; Vara- Vadhu; Nada and Nadi; Dhwaja and Pataka; Lobha and Trishna; Rati and Raaga; in brief: he is the symbol of mansculinity and she is the emblem of femininity!).