A Classical Dictionary of Hindu Mythology and Religion, Geography, History, and Literature c5.295.3

c5.295.3

hence he is called Nābhi-ja, ‘navel-born;’ Kanja, ‘the lotus;’ Sarojin, ‘having a lotus;’ Abja-ja, Abja-yoni, and Kanja-ja, ‘lotus-born.’ This is, of course, the view taken by the Vaishnavas. The same statement appears in the Rāmāyana, although this poem gives Brahmā a more prominent place than usual. It represents Brahmā as informing Rāma of his divinity, and of his calling him to heaven in “the glory of Vishnu.” He bestowed boons on Rāma while that hero was on earth, and he extended his favours also to Rāvana and other Rākshasas who were descendants of his son Pulastya. In the Purānas also he appears as a patron of the enemies of the gods, and it was by his favour that the Daitya King Bali obtained that almost universal dominion which required the incarnation of Vishnu as the dwarf to repress. He is further represented in the Rāmāyana as the creator of the beautiful Ahalyā, whom he gave as wife to the sage Gautama. Brahmā, being thus inferior to Vishnu, is represented as giving homage and praise to Vishnu himself and to his form Krishna, but the Vaishnava authorities make him superior to Rudra, who, they say, sprang from his forehead. The Saiva authorities make Mahā-deva or Rudra to be the creator of Brahmā, and represent Brahmā as worshipping the Linga and as acting as the charioteer of Rudra.