VIII:19-21 The Day and Night of Brahmā, Part 2

Having come to be again and again in the Day of God, all beings are reabsorbed into the Night of God, only to become manifest again at the arrival of the Day. But there is something beyond all this that is eternal, where one is relieved of the trials of death and rebirth, and never parishes. This is the Highest Goal. 

Having come into manifestation again and again, the multitude of beings are spontaneously reabsorbed at the arrival of night, Son of Pritha, arising again at the arrival of day.

  • Beings: The word for ‘beings’ also means ‘existences, occurrences, material existences’.

In addition to our discussion on Day and Night in the previous installment, another meaning is this: Day is when the Life Energy’s warming aspect is predominant, and night is when its cooling aspect is predominant. 

  • Sunprana, the upward warming cycle of the Life Energy, usually translated as ‘ingoing breath’. 
  • Moonapana, the downward cooling cycle of the Life Energy, usually translated as ‘outgoing breath’. 

You may notice that, at any given time, one nostril is more open than the other to greater and lesser degrees. When the the right nostril is predominantly open, the warming sun is up. When the left nostril is predominantly open, the cool of the moon predominates and it is night.

If “reabsorbed at the arrival of night” puts you in mind of doomsday, consider another meaning of this as the spectacular union of these two energies, prana and apana. When these two energies come clashing together in the body, the evolutionary force, Kundalini, is awakened. Arjuna, who is listening to all this as Krishna speaks, is positioned at this very point and having a hard time of it. It is doomsday alright. It is the beginning of the end of life as he has known it up to this point.

But beyond this un-manifest state, there is another, different non-manifest that is higher and eternal in which, when all beings perish, does not perish.

Ah. So there is another non-manifest that is always there and always has been. It doesn’t come and go or come to an end. This non-manifest is different from the “night of Brahmā” which comes to an end with the “day of Brahmā”.   

This non-manifest is called the Imperishable, and is considered to be the Highest Goal. By attaining it, one does not return. This is My Highest Abode.

Rather than returning to other worlds, it is possible to reach this non-manifest that doesn’t come to an end. This successfully ends the cycles of death and rebirth into lesser, more difficult, worlds. 

This other non-manifest state that exists eternally is called the ‘Imperishable’ for a reason. Imperishable means ‘enduring forever, indestructible, deathless’. This chapter, continuing from the last verses of chapter seven, is providing us with what we need to know in order to reach this deathless state, ourselves.

Equanimity (samadhi) can only be achieved through the union of day and night by “day and night knowing people [previous post].” This is yoga—the union of prana and apana, the sun and the moon, the day and the night—the activation and acceleration of the evolutionary force (Kundalini awakens) within the individual.

This stage of spiritual development is called Hatha Yoga, ‘sun-moon union’. But the show is not over at this point, for there is another stage beyond this that is attained through the union of you and Kundalini, you and God. At this stage, Kundalini fully awakens, and the Imperishable Absolute can now be reached. This is Raja Yoga, royal union. 

These teachings on The Day and Night of Brahmā are presented in apocalyptic terms in some scriptures, and interpreted as armageddon and the end of the world. But there is another interpretation that does not require the usual doomsday scenario:

The Imperishable, Krishna’s Highest Abode, is reached, liberation attained, and the world as you have known it ends. You dwell with Lord Krishna and others like Him, in the Eternal Happiness of the Imperishable. 

  • Apocalypse – Revelation, the disclosure of knowledge of something hidden.
  • Armageddon – The full awakening of Kundalini:

    From the Hebrew: ‘Hill of Megiddo’, a Canaanite city. The verb root (gad) indicates cutting with the distinct purpose of revealing a treasure. This is khechari mudra, ‘flying through the air seal’, which evolves from jalandhara bandha (‘throat lock’) and awakens the evolutionary force, kundalini, in a full and accelerated manner.

    From the dictionary: “The last battle between good and evil before the Day of Judgment and the termination of life.” Meaning: At the last clashing together of sun and moon energies before the dawning of Kundalini when She fully asserts Herself, the past will be dead and you’ll never be the same again.

Namaste (I bow to the Divine One that You really are),
Durga Ma

6 thoughts on “VIII:19-21 The Day and Night of Brahmā, Part 2

  1. Katrine Browne

    Dear Durga Ma,

    I am sorry I have not been able to find the correct place to add a comment that pertains specifically to an entry you have made. My ability to negotiate websites is severely limited, as is my ancient computer and system which I hope to replace in the next year.

    Referring back to having a single object in meditation – God – there is an ongoing changing form of God in my meditation, i.e., sometimes it is Shiva, sometimes Lakulisha, sometimes Jesus. And often it is the absolute devotion that St. Teresa of Avila had for Jesus. There is the thought that it doesn’t really matter, that all forms of the absolute God are the Truth, but I find it unsettling that in meditation the form does not remain the same, as it did with St. Teresa. Her complete and total absorption in Jesus seems to be what allows union to occur and there is no doubt that that has occurred for her. There is no separation, no sense of self at all. This is my experience when absolute devotion happens; it seems it is not so much the object itself (Jesus or Teresa), but the quality of absolute devotion that is “it.”

    In meditation we do not force or resist what is happening, yet is it a matter of concern that my focus on a single object does not remain constant?



    1. Dear Ritam,

      There are two forms of samadhi because there are two forms of ‘steady’ (re attention/prana) in meditation. One form involves change but the subject doesn’t change (like a yogic dream in which the script is cohesive, not flipping around like ordinary dreams). The other form involves no change because one goes beyond objects that can change (the Absolute Itself is the only unchangeable there is). Krishna says in the Gita that no matter what god you worship (surrender to) with faith (you’re trusting the process) you are worshipping Him—and at this point He has identified himself as the Absolute.

      Also, in more advanced stages of sadhana, such as your own, these teachings about ‘a single object’ refer to the sacrificial offering. During this phase of meditation, one is effortlessly drawn into the ‘single object’ through asana and pranayama.

      So you can’t go wrong. Now you can relax and not be concerned about this. You are doing wonderfully well.

      Durga Ma


      1. Katrine Browne

        Dear Durga Ma,

        The Grace that you give me in your reply increases my faith by leaps and bounds and for this I am immensely grateful. I do (am able to) accept that my sadhana is going all right, because that is what is actually happening, and I am as I am and especially that you say so. Blessings! May God never be forgotten!!

        Sometimes I find it difficult to find my place in the stages and levels of sadhana, for example referring to “the “sacrificial offering”: this occurs almost never now. In the beginning after receiving and understanding that teaching it did; now and for some time I find I am unable to surrender to the teaching that allows this to occur. My understanding is that this happens, if not spontaneously then with surrender, knowing that this is the teaching, and one surrenders to God as That, the teaching. I find that being “effortlessly drawn” to that particular single object is very infrequent. There has been resistance, lack of willingness to abandon the outcome, preconceived ideas about the outcome based on past experience, etc., etc.. Well, I hear my mind working a lot. And so it seems there is nothing to do but continuing to surrender in meditation and let what happens happen, and if the “sacrificial offering” is not occurring, perhaps there is just more purification that needs to happen.

        I’ve understood that Sw. Kripalu says that occurs all the way until the end of yog sadhana, so my spirits plunge a bit when I observe my surrender is flagging in this area.

        Your words are encouraging, and I take heart in your thoughts and comments for my sadhana, and mostly I experience that the brilliance of your work shines of it’s own volition as God, Truth, Divine Love.

        Thank you! Namaste!



        1. Dear Ritam,


          I believe that we look to ourselves as wanting where this is concerned. But this is not true. We don’t really know that this isn’t just perfect, that even God gets full! All those things in the mind are just things in the mind, and are inevitable. Once we surrender we’re out of the way. What have these thoughts to do with us? I don’t believe that these mental activities have to mean anything. And after so many years of sadhana there are bound to be many changes, and this may be one of them.

          Once again I think of the differences between the male and the female where this sadhana is concerned. It involves the body, so there are going to be differences because of the differences in our bodies and our brains. This is probably one of them. If you recall YM’s slide show, he only addresses transformation in a male context that is not even possible with a female body. We women are still investigating this (if we’re smart), and the best means of investigation is the sadhana itself, and trusting it to reveal what we need to know, along with scripture translated and interpreted with ourselves (women) in mind.

          Nowadays, when I catch my mind trying to convince me of some flaw in the sadhana that is all my fault, I tell my mind to take a hike. I no longer claim any responsibility whatsoever that I don’t respond to in this way. I have surrendered myself, my sleep, my life and my sadhana to God, so God’s going to have to run the show.

          Durga Ma


  2. geraldo fernandes

    hello I am not able to contact or send e mail to Ma, there is something wrong with the program, can you give me the e mail address for ma, so i can send a mail.


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