Brahama

The allegation that Lord Brahma, the creator deity in Hindu mythology, married his own daughter is a grave distortion of the sacred Hindu scriptures and traditions. This spurious claim not only demonstrates a profound lack of understanding of the symbolic and metaphorical nature of Hindu sacred texts but also undermines the fundamental ethical and moral principles that are deeply ingrained in the Hindu dharma.

At the heart of this controversy lies a gross misinterpretation of certain symbolic narratives and references found in the Puranas, particularly the Bhagavata Purana, one of the principal Hindu scriptural texts. It is imperative to understand that the Puranas, like many other Hindu sacred texts, are replete with intricate symbolism, allegories, and metaphorical narratives that convey profound spiritual and philosophical truths. Interpreting these narratives in a literal or superficial manner would not only lead to gross distortions but also undermine the very essence of the profound wisdom contained within these ancient texts.

The specific reference to Lord Brahma's alleged marriage to his daughter is found in the third Skanda (chapter) of the Bhagavata Purana. In this narrative, it is described that Brahma, the creator deity, in his desire to create beings, gave birth to various beings from different parts of his body. From his mind, he created the mind-born sons, known as the Manasputras, who later became the Prajapatis (progenitors of beings).

One of these Manasputras, named Vāc or Vāk, is symbolically referred to as Brahma's "daughter." However, this is not to be taken literally, as Vāc represents the personification of the sacred speech or the divine word (Vāk means "speech" in Sanskrit). In Hindu cosmology, Vāc is revered as the creative power that manifests the universe through the utterance of sacred mantras and the vibrations of sound.

The revered Hindu scholar and commentator, Sayanacharya, in his commentary on the Rig Veda, explicitly states that the references to Brahma's "daughter" are symbolic and should be understood in the context of the creative process and the manifestation of the universe. He writes:

"Vāc, the daughter of Brahma, is not to be taken literally as a physical daughter, but rather as the personification of the sacred speech, the divine word through which the universe was created." (Sayanacharya's commentary on Rig Veda 1.164.37)

Similarly, the renowned Hindu philosopher and exponent of Advaita Vedanta, Adi Shankaracharya, in his seminal work, the Brahma Sutra Bhashya, clarifies that the symbolic narrative of Brahma's "marriage" to Vāc is a metaphorical representation of the union between the divine consciousness (represented by Brahma) and the creative power of speech (represented by Vāc). This union symbolizes the manifestation of the universe through the uttering of the sacred word, and it is not to be interpreted as a literal marriage between a father and daughter.

In his commentary on Brahma Sutra 1.3.28, Adi Shankaracharya states:

"The reference to Brahma's marriage to his daughter Vāc is not to be taken literally, but rather as a metaphorical representation of the union between the Supreme Consciousness and its creative power, which gives rise to the manifestation of the universe." (Adi Shankaracharya's Brahma Sutra Bhashya, 1.3.28)

Furthermore, the very notion of a father marrying his daughter is antithetical to the core ethical and moral principles upheld by Hinduism. Hindu scriptures and traditions strictly prohibit incestuous relationships and consider them to be grave sins that disrupt the natural order and cosmic harmony.

The revered Hindu lawgiver, Manu, in his seminal work, the Manusmriti, explicitly condemns incestuous relationships and prescribes severe punishments for those who engage in such acts. In verse 3.5, Manu states:

"For the two beings, husband and wife, who are united in bodily union, are indivisibly connected in the life eternal. They are nothing more than a single embodied spirit engaged in purely mental devotions." (Manusmriti 3.5)

Manu further emphasizes the sanctity of the marital bond and the importance of maintaining purity in relationships, stating:

"A virtuous wife should constantly serve her husband like a god, even if he behaves badly, freely indulges his lust, and is devoid of good qualities." (Manusmriti 5.154)

These verses clearly illustrate the reverence and sanctity accorded to the marital bond in Hindu traditions, and the abhorrence towards any form of incestuous or immoral relationships.

Moreover, the vast corpus of Hindu literature, spanning thousands of years, is replete with examples of revered sages, saints, and spiritual leaders who upheld and propagated the highest moral and ethical standards, condemning any form of incestuous relationships or immoral conduct.

One of the most renowned and respected Hindu texts, the Ramayana, written by the sage Valmiki, extols the virtues of Rama, the central figure, who is celebrated as the embodiment of dharma (righteous conduct) and moral excellence. Throughout the epic, Rama's unwavering commitment to upholding ethical principles and his steadfast adherence to moral values are repeatedly emphasized.

In the Ayodhya Kanda (book) of the Ramayana, Rama's profound respect for familial bonds and his reverence for social norms and traditions are highlighted. When faced with the prospect of ascending the throne, Rama exhibits a deep sense of duty and responsibility towards his father, King Dasharatha, and the kingdom, exemplifying the virtues of filial piety and dharma.

Similarly, the Mahabharata, another epic Hindu scripture, is replete with examples of virtuous characters who uphold the highest moral standards and condemn any form of unethical or immoral conduct. The Bhagavad Gita, a sacred Hindu scripture that forms part of the Mahabharata, is renowned for its profound philosophical and ethical teachings, emphasizing the importance of righteous action (karma), selfless duty (dharma), and the pursuit of spiritual liberation.

In the Anushasana Parva (book) of the Mahabharata, the sage Bhishma, revered for his wisdom and moral integrity, provides extensive guidance on the principles of dharma and the virtues that should be cultivated by individuals. He emphasizes the importance of truthfulness, non-violence, compassion, and self-control, while condemning any form of unethical or immoral behavior.

Furthermore, the rich tradition of Hindu philosophical schools, such as Advaita Vedanta, Vishishtadvaita, and Dvaita, have consistently upheld the highest ethical and moral principles, firmly rejecting any notion of incestuous or immoral relationships.

The revered Hindu philosopher and proponent of Advaita Vedanta, Adi Shankaracharya, in his seminal work, the Vivekachudamani, emphasizes the importance of cultivating virtues such as truthfulness, non-violence, and self-control, while condemning vices such as lust, greed, and attachment. He states:

"Abandoning all attachment to the unreal, and taking refuge in the Supreme Self, the stainless one attains immortality." (Vivekachudamani, verse 14)

Similarly, the renowned Hindu philosopher and proponent of Vishishtadvaita, Ramanujacharya, in his commentary on the Brahma Sutras, emphasizes the importance of following the path of dharma and upholding moral and ethical principles as prescribed in the Vedas and the Smriti texts.

In conclusion, the false narrative of Lord Brahma marrying his own daughter is a grave distortion of Hindu scriptures and traditions, stemming from a profound lack of understanding of the symbolic and metaphorical nature of Hindu sacred texts. The core teachings of Hinduism, as expounded by revered scholars, saints, and philosophers, uphold the highest ethical principles, strictly prohibiting incestuous relationships and promoting moral conduct, righteousness, and the pursuit of spiritual liberation. The rich tapestry of Hindu literature, spanning thousands of years, is a testament to the unwavering commitment to upholding ethical and moral values, and the condemnation of any form of unethical or immoral behavior.

According to Hindu mythology, Saraswati is not portrayed as the daughter of Brahma whom he married. Rather, she is considered Brahma's consort or wife.

Here are some key points about the relationship between Saraswati and Brahma:

1) Saraswati is the Hindu goddess of knowledge, learning, wisdom, arts and eloquence. She is revered as the embodiment of creative intelligence.

2) In the Hindu trinity (Trimurti), Brahma is the creator god. Saraswati is described as his female counterpart or shakti (energy/creative force).

3) The Puranas and other Hindu texts depict Saraswati as the wife and lover of Brahma, not his daughter. They are said to complement each other in the process of creation.

4) Saraswati emerged during Brahma's creation of the universe, born from his powers of thought, knowledge and creativity. This symbolic 'birth' does not make her his literal daughter.

5) Their union represents the synergy of masculine and feminine energies in the creative process. Brahma is pure consciousness while Saraswati provides the ability to manifest the conceived.

6) In iconography, Saraswati is usually shown seated beside or on the same pedestal as Brahma, signifying their inseparable partnership.

7) Saraswati is also sometimes referred to as Brahma's mouth-born daughter (Vagdevi), symbolizing her as the divine speech that issued forth from Brahma during creation.

So in essence, the mythological portrayal is of Saraswati being the intimate consort and energizing force behind Brahma the creator, not literally his daughter that he married, which would be considered an abhorrent taboo in Hindu dharma. Their relationship is symbolic of the synergy of consciousness and manifesting energies underlying all existence.

According to the Bhagavad Gita and many other Hindu scriptures, there is no definitive ranking or hierarchy among the trinity of Brahma, Vishnu, and Shiva in terms of "greatness." They are considered co-equal and co-eternal aspects or manifestations of the one Supreme Brahman or Absolute Reality.

However, the Bhagavad Gita does seem to place special emphasis on Lord Krishna, an avatar of Vishnu, as the Supreme Godhead or Purushottama. Here are some key points:

1) In Chapter 10, verse 12, Krishna emphatically declares - "I am the Supreme Brahman." This indicates that Krishna is identifying Himself as the Absolute Reality from which everything emanates.

2) In Chapter 11, Arjuna has the vision of Krishna's Vishwaroopa or Universal Form, which Krishna states contains all the gods, all the worlds, and the entire cosmos within it. This depicts Krishna as the source and substratum of all existence.

3) Throughout the Gita, Krishna repeatedly stresses that devotion, surrender, and exclusive focus on Him leads to moksha or liberation from the cycle of rebirth.

4) Verses like 18.66 highlight that even those solely devoted to other gods ultimately reachKrishna, implying He is the Supreme Goal.

So from the perspective of the Bhagavad Gita, while not explicitly decrying Shiva or Brahma, Krishna as the avatar of Vishnu is unmistakably projected as the Supreme Lord and the complete embodiment of the Absolute Brahman. This interpretation has led many schools like the Gaudiya Vaishnavas to consider Vishnu (and His avatars) as the greatest manifestation of the Godhead.

However, other schools view the trinity as perfectly co-equal, integral aspects of the One Brahman performing complementary functions of creation, preservation and dissolution. Shiva is aussi considered the Adi Deva or Supreme God in His aspect as the Destroyer and Regenerator.

Ultimately, while the Gita focuses on Vishnu/Krishna as the Supreme, Hinduism has an overarching pluralistic view allowing different denominations to choose their own Ishta Devata or preferred form of the Absolute as per their tradition, without necessarily diminishing other aspects. The Ultimate Reality is considered amenable to an infinite variety of paths and spiritual approaches.

According to the Bhagavat Purana and other major Hindu scriptures, there is not just one Brahma, but rather there are multiple Brahmas over the cyclical process of creation, sustenance and dissolution of the universe.

Specifically, the scriptural accounts describe the following about the Brahmas:

1) In each mahā-kalpa (a cosmic day of Brahma spanning 4.32 billion human years), there are innumerable creations and dissolutions of innumerable universes.

2) For each universe, there is one Brahma who is the first created being and the secondary creator of that particular universe under the supervision and power of the Supreme Lord.

3) The current Brahma, who resides in the highest planet of the universe called Brahmaloka, is just one out of many Brahmas that have existed over the infinite cycle of creation.

4) The Bhagavata Purana (3.9.32-33) states there are innumerable Brahmas rising up like bubbles in the cosmic waters at the beginning of each new kalpa.

5) It is said that Brahma lives for one parārdha (the life span of Brahma equaling 311 trillion human years) and then dies, only to be reborn in the next cosmic cycle under a new identity.

6) Each Brahma is invested with the creative potency by the Supreme Lord and oversees the formation, maintenance and progression of that universe over its lifecycle until its dissolution.

7) The Bhagavad Gita (8.17) also affirms there are many thousands of Brahmas over the unmanifest duration called the avyakta before creation again occurs.

So in essence, while there is one Brahma per universe who is the chief creator, the Hindu scriptures describe multiple, virtually unlimited Brahmas over the endless cosmic cycles rather than just a single, solitary Brahma figure. This concept emerges from the core Hindu idea of the cyclicity and infinite repetition of the universe's manifestation and dissolution.

There are several reasons why Brahma, despite being one of the supreme Hindu trinity gods, is not widely worshiped compared to Vishnu and Shiva:

1. Mythology and Lore

According to certain Puranic stories, Brahma incurred a curse that restricted his ability to be directly worshiped by humans. Some myths blame Brahma's infatuation with his own daughter (symbolic of the Soul's obsession with Maya/Illusion) as the reason behind the curse.

2. Role as Creator

Brahma's primary role is that of the creator in the cosmic cycle. His creative duties are considered accomplished after the initial creation. Vishnu as the preserver and Shiva as the destroyer have more interactive roles, making them more relevant for devotees.

3. Impersonal Aspect

While Vishnu and Shiva have many personal incarnations and manifestations, Brahma represents the impersonal, cosmic infinite Brahman more directly. This makes Brahma less relatable as a personal deity for worship.

4. Symbolism 

Brahma symbolizes the expansive, creative energy and is not as strongly associated with the emotional, devotional aspects of spirituality that attract widespread worship.

5. Temples and Iconography

There are very few temples exclusively dedicated to Brahma compared to the countless Vishnu and Shiva shrines. His iconography and visual representations are also not as widespread.

6. Sectarian Traditions

The two major sects of Hinduism - Vaishnavism and Shaivism - focused their theological development and temple traditions around Vishnu and Shiva respectively, minimizing the centrality of Brahma worship.

However, Brahma is still acknowledged as the sublime creator force in Vedic rituals. He is respected through symbolic worship during ceremonies like the Upanayana (Sacred Thread) and is invoked through Vedic hymns. But direct, congregational worship is an exception rather than the norm for the least popularized deity of the Hindu trinity.