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+ float: left; + margin-right: 1em } + +.align-right { clear: right; + float: right; + margin-left: 1em } + +.align-center { margin-left: auto; + margin-right: auto } + +div.shrinkwrap { display: table; } + +/* SECTIONS */ + +body { margin: 5% 10% 5% 10% } + +/* compact list items containing just one p */ +li p.pfirst { margin-top: 0; margin-bottom: 0 } + +.first { margin-top: 0 !important; + text-indent: 0 !important } +.last { margin-bottom: 0 !important } + +span.dropcap { float: left; margin: 0 0.1em 0 0; line-height: 1 } +img.dropcap { float: left; margin: 0 0.5em 0 0; max-width: 25% } +span.dropspan { font-variant: small-caps } + +.no-page-break { page-break-before: avoid !important } + +/* PAGINATION */ + +@media screen { + .coverpage, .frontispiece, .titlepage, .verso, .dedication, .plainpage + { margin: 10% 0; } + + div.clearpage, div.cleardoublepage + { margin: 10% 0; border: none; border-top: 1px solid gray; } + + .vfill { margin: 5% 10% } +} + +@media print { + div.clearpage { page-break-before: always; padding-top: 10% } + div.cleardoublepage { page-break-before: right; padding-top: 10% } + + .vfill { margin-top: 20% } + h2.title { margin-top: 20% } +} + +</style> +<title>A Study of the Bhâgavata Purâna</title> +<meta name="PG.Rights" content="Public Domain" /> +<meta name="PG.Rights" content="Public Domain" /> +<meta name="PG.Title" content="Study of the Bhâgavata Purâna" /> +<meta name="PG.Producer" content="Bhakta Jim" /> +<link rel="coverpage" href="images/bhagap_cover.jpg" /> +<meta name="PG.Credits" content="This file was produced from page images at the Internet Archive." /> +<meta name="DC.Creator" content="Purnendu Narayana Sinha" /> +<meta name="DC.Created" content="1901" /> +<meta name="PG.Id" content="39442" /> +<meta name="PG.Released" content="2012-04-12" /> +<meta name="DC.Language" content="en" /> +<meta name="DC.Title" content="A Study of the Bhâgavata Purâna or Esoteric Hinduism" /> + +<link href="http://purl.org/dc/terms/" rel="schema.DCTERMS" /> +<link href="http://id.loc.gov/vocabulary/relators" rel="schema.MARCREL" /> +<meta content="A Study of the Bhâgavata Purâna or Esoteric Hinduism" name="DCTERMS.title" /> +<meta content="bpurana.rst" name="DCTERMS.source" /> +<meta content="en" scheme="DCTERMS.RFC4646" name="DCTERMS.language" /> +<meta content="2012-04-13T04:33:33.803253+00:00" scheme="DCTERMS.W3CDTF" name="DCTERMS.modified" /> +<meta content="Project Gutenberg" name="DCTERMS.publisher" /> +<meta content="Public Domain in the USA." name="DCTERMS.rights" /> +<link href="http://www.gutenberg.org/ebooks/39442" rel="DCTERMS.isFormatOf" /> +<meta content="Purnendu Narayana Sinha" name="DCTERMS.creator" /> +<meta content="2012-04-12" scheme="DCTERMS.W3CDTF" name="DCTERMS.created" /> +<meta content="width=device-width" name="viewport" /> +<meta content="EpubMaker 0.3.19b4 by Marcello Perathoner <webmaster@gutenberg.org>" name="generator" /> +<style type="text/css"> +.pageno { position: absolute; right: 95%; font: medium sans-serif; text-indent: 0 } +.pageno:after { color: gray; content: '[' attr(title) ']' } +.lineno { position: absolute; left: 95%; font: medium sans-serif; text-indent: 0 } +.lineno:after { color: gray; content: '[' attr(title) ']' } +.toc-pageref { float: right } +pre { font-family: monospace; font-size: 0.9em; white-space: pre-wrap } +</style> +</head> +<body> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 39442 ***</div> +<div class="document" id="a-study-of-the-bhagavata-purana"> +<h1 class="document-title level-1 pfirst title with-subtitle">A Study of the Bhâgavata Purâna</h1> +<div class="noindent vspace" style="height: 4em"> +</div> +<p class="noindent pfirst" id="pg-produced-by"><span>Produced by Bhakta Jim.</span></p> +<div class="noindent vspace" style="height: 1em"> +</div> +<p class="noindent pfirst"><span>This file was produced from page images at the Internet Archive.</span></p> +</div> +<div class="clearpage"> +</div> +<div class="topic"> +<p class="level-1 pfirst title topic-title topic-title first">Transcriber's Note</p> +<p class="pfirst">The original book was very badly proofread and +was filled with errors, inconsistent accents, improper punctuation, +etc. Also the typesetters were unable to properly accent the book. +As an example, the letter â is represented as Á when capitalized. The +author probably wanted to use a macron instead of a circumflex or an +accent to indicate a long syllable and was forced to settle for this +mixture of circumflexes and accents instead. This etext will use the +circumflex throughout and will attempt to accent +words as consistently as possible.</p> +<div class="vspace" style="height: 1em"> +</div> +<p class="pfirst">In the original book some family tree tables were turned sideways. +For reading as an e-book, these trees have been modified to read left to +right rather than top-down. All family trees have been done as ASCII +art. I have included the original page images containing the +family trees as well.</p> +<div class="vspace" style="height: 1em"> +</div> +<p class="pfirst">The family tree tables in the book put female names in italics, but +not consistently. Where possible I have followed this practice in +the ASCII art version, but in many cases I have omitted the italics +because it would throw off the alignment of the trees in the text +version of the book. When in doubt consult the page images in the +HTML version.</p> +</div> +<div class="cleardoublepage"> +</div> +<div class="align-None container titlepage"> +<div class="align-None center container x-large"> +<p class="pfirst">A STUDY</p> +<p class="pnext">OF THE</p> +<p class="pnext">BHÂGAVATA PURÂNA</p> +<p class="pnext">OR</p> +<p class="pnext">ESOTERIC HINDUISM</p> +<p class="pnext">BY PURNENDU NARAYANA SINHA, M. A., B. L.</p> +</div> +<div class="align-center auto-scaled figure" style="width: 39%" id="figure-336"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagaf004.jpg" /> +</div> +<div class="align-None center container x-large"> +<p class="pfirst">BENARES:</p> +<p class="pnext">PRINTED BY FREEMAN & Co., LTD.,</p> +<p class="pnext">AT THE TARA PRINTING WORKS. 1901.</p> +</div> +</div> +<div class="clearpage"> +</div> +<div class="align-None container dedication"> +<div class="align-None center container x-large"> +<p class="pfirst">To</p> +<p class="pnext"><strong class="bold">ANNIE BESANT</strong></p> +<p class="pnext">THE BHÂGAVATA OF BHÂGAVATAS</p> +<p class="pnext">THESE PAGES ARE RESPECTFULLY DEDICATED</p> +<p class="pnext">BY</p> +<p class="pnext">HER MOST DEVOTED BROTHER.</p> +</div> +</div> +<div class="cleardoublepage"> +</div> +<p class="pfirst">"Let him kiss me with the kisses of his mouth: for thy love is better +than wine.</p> +<div class="vspace" style="height: 1em"> +</div> +<p class="pfirst">"Because of the savour of thy good ointments thy name is as ointment +poured forth, therefore do the virgins love thee.</p> +<div class="vspace" style="height: 1em"> +</div> +<p class="pfirst">"Tell me, O thou whom my soul loveth, where thou feedest, where thou +makest thy flock to rest at noon; for why should I be as one that +turneth aside by the flocks of thy companions?</p> +<div class="vspace" style="height: 1em"> +</div> +<p class="pfirst">"If thou know not, O thou fairest among women, go thy way forth by the +footsteps of the flock, and feed thy kids beside the shepherds' tents."</p> +<div class="vspace" style="height: 1em"> +</div> +<p class="pfirst">THE SONG OF SOLOMON.</p> +<div class="cleardoublepage"> +</div> +<div class="frontmatter"> +</div> +<div class="level-2 section" id="preface"> +<h2 class="level-2 pfirst section-title title"><a class="toc-backref" href="#id16">PREFACE.</a></h2> +<p class="pfirst">The Bhâgavata is the most popular of all Purânas and it is held in the +highest esteem by Vaishnavas in all parts of India. It was the most +authoritative book with such religious teachers as Shri Chaitanya. +Several commentaries have been written on this great work. It is however +strange that there has been so much discussion about the authoritative +character of the work. The readers are all familiar with that discussion +and I need not refer to it further than to say that the discussion does +not in any way affect the intrinsic merit of the book, and the verdict +of the public is so certain in this respect that the book will continue +to be the most popular of all Purânas, despite any thing that may be +said as to its authorship or the period of its appearance.</p> +<p class="pnext">The Padma Purâna devotes a chapter to the worship of this Purâna and +calls it the most exalted of all the Purânas and the book is actually +worshipped in many Hindu houses. The Purâna is recited all over India by +learned Pandits and Sâdhus and its subject matter is familiar to every +Hindu.</p> +<p class="pnext">PROFESSOR WILSON SAYS: — "Bhâgavata is a work of great celebrity in India +and exercises a more direct and powerful influence upon the opinions and +feelings of the people than perhaps any other of the Purânas. It is +placed fifth in all the lists but the Padma Purâna ranks it as the +eighteenth, as the extracted substance of all the rest. According to the +usual specification it consists of eighteen thousand slokas, distributed +amongst three hundred and thirty-two chapters divided into twelve +Skandhas or books. It is named Bhâgavata from its being dedicated to +the glorification of Bhagavat or Vishnu."</p> +<p class="pnext">Referring to the Tenth Skandha, Professor Wilson says "The tenth book is +the characteristic part of the Purâna, and the portion upon which its +popularity is founded. It has been translated into, perhaps, all the +languages in India, and is a favourite work with all descriptions of +people."</p> +<p class="pnext">Much as the book commands the respect of the Hindus, it has brought upon +itself the ridicule and sarcasm of those that attack Hinduism. It is the +Tenth Skandha which has given the greatest handle to all adverse +criticism and it is the one Skandha in the whole book which is so little +understood by foreigners, unacquainted with the genius of the Hindu +religion, particularly with its love aspect which is the peculium of all +real devotees in every great religion. But the modern professors of +great religions, being lost in their material surroundings, have +entirely lost sight of that aspect. The songs of Solomon will stand out +in all ages as an expression of enthusiastic and rapturous love of the +human soul for the Divine Lord, whether the Christians of the modern day +understand them or not. The Divvans and Sufis bore the highest love to +their divine Lover, whether or not the Mohammedans of the present day +follow the outpourings of their heart.</p> +<p class="pnext">Love in religion is a Science. It is the natural outcome of the human +soul, when it is freed from impurities and cured of distractions.</p> +<p class="pnext">All religions speak of the purity of the mind, and they speak also of +devotion to God or Íshvara. But no religion other than Hinduism treats of +the gradual development of the mind as a Science, treats of its +purification and then of its natural attraction for Íshvara and the final +assimilation of human life to Isvaric life as the law of the Universe. +And no book in Hinduism deals with the subject so systematically +specially with reference to the history of the Universe, as the +Bhâgavata Purâna does. I have tried to understand the book myself as an +earnest student, with the light afforded by the book itself. I have been +greatly helped in the understanding of of the book by the commentary of +Śridhara Svâmi which is by common consent the most authoritative of all +the commentaries on the Bhâgavata Purâna. Once a Pandita prided himself +before Sri Chaitanya on his having put an interpretation upon a certain +sloka of the Purâna different from that of Śridhara Svâmi. Now "Svâmi" +is the designation of a learned Sanyassi, such as Śridhara Svâmi was and +it also means a husband. Sri Chaitanya remarked "one that does not +follow the Svâmi is unchaste." Such was the high opinion which the great +Teacher held regarding Śridhara's commentary.</p> +<p class="pnext">I have purposely avoided making any reference to the commentaries made +by the followers of Srî Chaitanya as I intend to study them separately +along with the teachings of his school.</p> +<p class="pnext">The method of treatment followed in this study will speak for itself. I +have separated the text from my own observations except in the +introductory chapter and in the reference to Sukadeva in the chapter on +Virât Purusha, and one can follow the text itself, without accepting any +of my own views. I believe I have faithfully reproduced the text in its +essential features, I have omitted unimportant details, poetical +descriptions, prayers and adorations some of them most beautiful and +sublime — and I have also omitted the introduction by Suta and his +concluding words. Suta related the Purâna to Rishi Sounaka and others as +he heard it from Sukadeva.</p> +<p class="pnext">The proofs have passed through different hands and the transliteration +of Sanskrit words has been differently made. For instance [Sanskrit +Letter] has been rendered as s, ś, <em class="italics">s</em> and sh. Though I would prefer ś, +the dash has been generally omitted, for the convenience of the printer. +There have been also several mistakes in names.</p> +<p class="pnext">My best thanks are due to the several gentlemen, who have gone through +the proofs and specially to my friend Mr. Bertram Keightley M, A., who +has gone through nearly the whole of the manuscripts.</p> +<div class="clearpage"> +</div> +<div class="level-3 section" id="id1"> +<h3 class="level-3 pfirst section-title title">Table of Contents</h3> +<div class="container contents"> +<ul class="compact simple toc-list"> +<li class="level-2 toc-entry"><p class="first pfirst"><a class="reference internal" href="#preface" id="id16">PREFACE.</a></p> +</li> +<li class="level-2 toc-entry"><p class="first pfirst"><a class="reference internal" href="#skandha-i" id="id20">SKANDHA I.</a></p> +<ul class="compact toc-list"> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-ideal-of-bhagavata-purana-a-discourse-between-vyasa-and-narada" id="id17">THE IDEAL OF BHÂGAVATA PURÂNA: A DISCOURSE BETWEEN VYÂSA AND NÂRADA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#account-of-narada" id="id18">ACCOUNT OF NARADA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#virat-purusha" id="id19">VIRAT PURUSHA.</a></p> +</li> +</ul> +</li> +<li class="level-2 toc-entry"><p class="first pfirst"><a class="reference internal" href="#skandha-ii" id="id29">SKANDHA II.</a></p> +<ul class="compact toc-list"> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-purusha-in-all-hearts" id="id21">THE PURUSHA IN ALL HEARTS.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-death-of-the-yogi-and-after" id="id22">THE DEATH OF THE YOGI AND AFTER.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#what-men-are-to-do-and-what-they-are-not-to-do" id="id23">WHAT MEN ARE TO DO AND WHAT THEY ARE NOT TO DO.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-bhagavata-purana-as-related-by-brahma-to-narada" id="id28">THE BHAGÂVATA PURÂNA AS RELATED BY BRAHMÂ TO NÂRADA.</a></p> +<ul class="compact toc-list"> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#i-the-creation" id="id24">I. THE CREATION.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#ii-preservation-by-lila-avataras" id="id25">II. PRESERVATION BY LILÂ AVATÂRAS.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#thoughts-on-the-above" id="id26">THOUGHTS ON THE ABOVE.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-bhagavata-purana-and-its-parts" id="id27">THE BHÂGAVATA PURÂNA AND ITS PARTS.</a></p> +</li> +</ul> +</li> +</ul> +</li> +<li class="level-2 toc-entry"><p class="first pfirst"><a class="reference internal" href="#skandha-iii" id="id48">SKANDHA III.</a></p> +<ul class="compact toc-list"> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#bhagavata-as-related-by-maitreya-to-vidura" id="id38">BHÂGAVATA AS RELATED BY MAITREYA TO VIDURA.</a></p> +<ul class="compact toc-list"> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#id2" id="id30">I.--THE CREATION</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#id3" id="id31">THOUGHTS ON THE ABOVE</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#ii-vasudeva-and-sankarshana" id="id32">II. — VASUDEVA AND SANKARSHANA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#iii-the-creation-by-brahma" id="id33">III. — THE CREATION BY BRAHMA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#id4" id="id34">THOUGHTS ON THE ABOVE.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#iv-divisions-of-kala" id="id35">IV. DIVISIONS OF KÂLA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#v-the-creation-by-brahma-continued-iii-12" id="id36">V.-THE CREATION BY BRAHMA (<em class="italics">Continued</em>) III. 12.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#pre-manvantaric-creation" id="id37">PRE-MANVANTARIC CREATION.</a></p> +</li> +</ul> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-first-or-the-svayambhuva-manvantara" id="id47">THE FIRST OR THE SVAYAMBHUVA MANVANTARA.</a></p> +<ul class="compact toc-list"> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#vi-bhur-and-varaha" id="id39">VI. BHÛR AND VARAHA</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#id5" id="id40">THOUGHTS ON THE ABOVE.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#vii-the-story-of-hiranyaksha" id="id41">VII. THE STORY OF HIRANYÂKSHA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#thoughts-on-hiranyaksha" id="id42">THOUGHTS ON HIRANYÂKSHA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#viii-deva-and-deva-yoni-creation" id="id43">VIII. DEVA AND DEVA-YONI CREATION.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#ix-the-progeny-of-kardama" id="id44">IX. THE PROGENY OF KARDAMA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#thoughts-on-kardama" id="id45">THOUGHTS ON KARDAMA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#x-kapila-s-instruction-to-his-mother-devahuti" id="id46">X. KAPILA'S INSTRUCTION TO HIS MOTHER DEVAHÛTI.</a></p> +</li> +</ul> +</li> +</ul> +</li> +<li class="level-2 toc-entry"><p class="first pfirst"><a class="reference internal" href="#skandha-iv" id="id75">SKANDHA IV.</a></p> +<ul class="compact toc-list"> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-genealogy-of-manu-and-the-rishis" id="id49">THE GENEALOGY OF MANU AND THE RISHIS.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#general-remarks-on-the-tables" id="id62">GENERAL REMARKS ON THE TABLES.</a></p> +<ul class="compact toc-list"> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-a" id="id50">TABLE A.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-b" id="id51">TABLE B.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-c" id="id52">TABLE C.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-d" id="id53">TABLE D.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-e" id="id54">TABLE E.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-f" id="id55">TABLE F.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-g" id="id56">TABLE G.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-h" id="id57">TABLE H.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-i" id="id58">TABLE I.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-j" id="id59">TABLE J.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-k" id="id60">TABLE K.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-l" id="id61">TABLE L.</a></p> +</li> +</ul> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-quarrel-between-siva-and-daksha" id="id63">THE QUARREL BETWEEN ŚIVA AND DAKSHA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#id8" id="id74">THOUGHTS ON THE ABOVE.</a></p> +<ul class="compact toc-list"> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-m" id="id64">TABLE M.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-n" id="id73">TABLE N.</a></p> +<ul class="compact toc-list"> +<li class="level-5 toc-entry"><p class="first pfirst"><a class="reference internal" href="#i-the-story-of-dhruva" id="id65">I. THE STORY OF DHRUVA.</a></p> +</li> +<li class="level-5 toc-entry"><p class="first pfirst"><a class="reference internal" href="#id9" id="id66">THOUGHTS ON THE ABOVE.</a></p> +</li> +<li class="level-5 toc-entry"><p class="first pfirst"><a class="reference internal" href="#ii-the-story-of-prithu" id="id67">II. THE STORY OF PRITHU.</a></p> +</li> +<li class="level-5 toc-entry"><p class="first pfirst"><a class="reference internal" href="#thought-on-the-above" id="id68">THOUGHT ON THE ABOVE.</a></p> +</li> +<li class="level-5 toc-entry"><p class="first pfirst"><a class="reference internal" href="#iii-the-story-of-the-prachina-barhis-or-barhishad" id="id69">III. THE STORY OF THE PRACHINA BARHIS OR BARHISHAD.</a></p> +</li> +<li class="level-5 toc-entry"><p class="first pfirst"><a class="reference internal" href="#iv-the-allegory-of-puranjana" id="id70">IV. THE ALLEGORY OF PURANJANA.</a></p> +</li> +<li class="level-5 toc-entry"><p class="first pfirst"><a class="reference internal" href="#v-the-story-of-the-prachetas-brothers" id="id71">V. THE STORY OF THE PRACHETAS BROTHERS.</a></p> +</li> +<li class="level-5 toc-entry"><p class="first pfirst"><a class="reference internal" href="#id10" id="id72">THOUGHTS ON THE ABOVE.</a></p> +</li> +</ul> +</li> +</ul> +</li> +</ul> +</li> +<li class="level-2 toc-entry"><p class="first pfirst"><a class="reference internal" href="#skandha-v" id="id89">SKANDHA V.</a></p> +<ul class="compact toc-list"> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#table-v-priyavrata" id="id76">TABLE V. PRIYAVRATA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#thoughts-on-the-line-of-priya-vrata" id="id77">THOUGHTS ON THE LINE OF PRIYA VRATA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-earth-chain-bhuvana-kosha" id="id78">THE EARTH CHAIN, BHUVANA KOSHA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#ilavrita-is-the-central-varsha" id="id79">ILAVRITA IS THE CENTRAL VARSHA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-ganges" id="id80">THE GANGES.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-mysteries-of-the-varshas" id="id81">THE MYSTERIES OF THE VARSHAS.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-dvipas" id="id82">THE DVIPAS.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#svar-and-bhuvar" id="id83">SVAR AND BHUVAR.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-sun" id="id84">THE SUN.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-planets-and-stars" id="id85">THE PLANETS AND STARS.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-patalas" id="id86">THE PÂTÂLAS</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#ananta" id="id87">ANANTA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-narakas" id="id88">THE NARAKAS.</a></p> +</li> +</ul> +</li> +<li class="level-2 toc-entry"><p class="first pfirst"><a class="reference internal" href="#skandha-vi" id="id103">SKANDHA VI.</a></p> +<ul class="compact toc-list"> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-story-of-ajamila" id="id90">THE STORY OF AJÂMILA</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-progeny-of-daksha" id="id91">THE PROGENY OF DAKSHA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-progeny-of-dharma" id="id92">THE PROGENY OF DHARMA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-progeny-of-bhuta" id="id93">THE PROGENY OF BHUTA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-progeny-of-angirasa" id="id94">THE PROGENY OF ANGIRASA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-progeny-of-krisasva" id="id95">THE PROGENY OF KRISASVA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-progeny-of-tarksha" id="id96">THE PROGENY OF TARKSHA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-progeny-of-kasyapa" id="id97">THE PROGENY OF KASYAPA</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-story-of-vivsvarupa" id="id98">THE STORY OF VIVSVARÛPA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-story-of-vritru" id="id99">THE STORY OF VRITRU.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-story-of-chitraketu" id="id100">THE STORY OF CHITRAKETU.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-daityas" id="id101">THE DAITYAS.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-maruts" id="id102">THE MARUTS.</a></p> +</li> +</ul> +</li> +<li class="level-2 toc-entry"><p class="first pfirst"><a class="reference internal" href="#skandha-vii" id="id112">SKANDHA VII.</a></p> +<ul class="compact toc-list"> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-mysteries-about-the-suras-and-the-asuras" id="id104">THE MYSTERIES ABOUT THE SURAS AND THE ASURAS.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#id11" id="id107">THOUGHTS ON THE ABOVE.</a></p> +<ul class="compact toc-list"> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#i-hiranyaksha-and-hiranyakasipu" id="id105">I. <em class="italics">Hiranyâksha and Hiranyakasipu.</em></a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#ii-ravana-and-kumbhakarna" id="id106">II. <em class="italics">Râvana and Kumbhakarna.</em></a></p> +</li> +</ul> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-story-of-hiranyakasipu" id="id108">THE STORY OF HIRANYAKASIPU.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#hiranyakasipu-and-prahlada" id="id109">HIRANYAKASIPU AND PRAHLÂDA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-prayer-of-prahlada" id="id110">THE PRAYER OF PRAHLÂDA</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#varna-and-ashrama" id="id111">VARNA AND ASHRAMA.</a></p> +</li> +</ul> +</li> +<li class="level-2 toc-entry"><p class="first pfirst"><a class="reference internal" href="#skandha-viii" id="id134">SKANDHA VIII.</a></p> +<ul class="compact toc-list"> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#yajna" id="id113">YAJNA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-second-manvantara" id="id114">THE SECOND MANVANTARA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-third-manvantara" id="id115">THE THIRD MANVANTARA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-fourth-manvantara" id="id116">THE FOURTH MANVANTARA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-story-of-the-elephant-king" id="id117">THE STORY OF THE ELEPHANT KING.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-fifth-manvantara" id="id118">THE FIFTH MANVANTARA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-sixth-manvantara" id="id119">THE SIXTH MANVANTARA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-churning-of-the-ocean" id="id120">THE CHURNING OF THE OCEAN.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#id12" id="id121">THOUGHTS ON THE ABOVE.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-seventh-manvantara" id="id122">THE SEVENTH MANVANTARA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-eighth-manvantara" id="id123">THE EIGHTH MANVANTARA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-ninth-manvantara" id="id124">THE NINTH MANVANTARA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-tenth-manvantara" id="id125">THE TENTH MANVANTARA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-eleventh-manvantara" id="id126">THE ELEVENTH MANVANTARA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-twelfth-manvantara" id="id127">THE TWELFTH MANVANTARA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-thirteenth-manvantara" id="id128">THE THIRTEENTH MANVANTARA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-fourteenth-manvantara" id="id129">THE FOURTEENTH MANVANTARA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-administration-of-a-manvantara" id="id130">THE ADMINISTRATION OF A MANVANTARA</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-story-of-bali" id="id131">THE STORY OF BALI.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#id13" id="id132">THOUGHTS ON THE ABOVE.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-matsya-avatara" id="id133">THE MATSYA AVATARA.</a></p> +</li> +</ul> +</li> +<li class="level-2 toc-entry"><p class="first pfirst"><a class="reference internal" href="#skandha-ix" id="id141">SKANDHA IX.</a></p> +<ul class="compact toc-list"> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-vaivasvata-manvantara" id="id137">THE VAIVASVATA MANVANTARA.</a></p> +<ul class="compact toc-list"> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#sudyumna" id="id135">SUDYUMNA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#ikshvaku-brothers" id="id136">IKSHVÂKU BROTHERS.</a></p> +</li> +</ul> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-lunar-dynasty" id="id138">THE LUNAR DYNASTY.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-lunar-dynasty-continued" id="id139">THE LUNAR DYNASTY (Continued).</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#thoughts-on-the-vaivasvata-manvantara" id="id140">THOUGHTS ON THE VAIVASVATA MANVANTARA.</a></p> +</li> +</ul> +</li> +<li class="level-2 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-tenth-skandha" id="id224">THE TENTH SKANDHA.</a></p> +<ul class="compact toc-list"> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#vrindavana-lila" id="id186">VRINDÂVANA LILÂ</a></p> +<ul class="compact toc-list"> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-birth-of-sri-krishna" id="id142">THE BIRTH OF SRI KRISHNA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#counsel-with-the-daityas" id="id143">COUNSEL WITH THE DAITYAS.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#nanda-and-vasudeva" id="id144">NANDA AND VASUDEVA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#putana" id="id145">PUTANÂ</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-upturning-of-the-cart" id="id146">THE UPTURNING OF THE CART.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#trinavarta-or-the-whirlwind" id="id147">TRINAVARTA OR THE WHIRLWIND.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-names-krishna-and-rama" id="id148">THE NAMES "KRISHNA" AND "RAMA."</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#pranks-of-the-boy" id="id149">PRANKS OF THE BOY.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-tying" id="id150">THE TYING.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-arjuna-trees" id="id151">THE ARJUNA TREES.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-fruit-seller" id="id152">THE FRUIT SELLER.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#vrindavana" id="id153">VRINDAVANA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#vatsa-or-the-calf" id="id154">VATSA OR THE CALF.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#baka-or-the-crane" id="id155">BAKA OR THE CRANE.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#agha-or-the-serpent" id="id156">AGHA OR THE SERPENT.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#brahma-and-krishna" id="id157">BRAHMA AND KRISHNA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#dhenuka" id="id158">DHENUKA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-kaliya-serpent-and-the-fire" id="id159">THE KÂLIYA SERPENT AND THE FIRE.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#pralamba" id="id160">PRALAMBA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-forest-conflagration" id="id161">THE FOREST CONFLAGRATION.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-rainy-season" id="id162">THE RAINY SEASON.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-autumn" id="id163">THE AUTUMN.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#sri-krishna-and-the-gopis" id="id164">SRI KRISHNA AND THE GOPIS.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-stealing-of-clothes" id="id165">THE STEALING OF CLOTHES.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#krishna-and-vedic-yajna-summer-again" id="id166">KRISHNA AND VEDIC YAJNA (SUMMER AGAIN.)</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#indra-and-the-raising-of-go-vardhana-the-installation" id="id167">INDRA AND THE RAISING OF GO-VARDHANA. THE INSTALLATION.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#krishna-and-varuna-krishna-and-the-gopas" id="id168">KRISHNA AND VARUNA, KRISHNA AND THE GOPAS.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-five-chapters-on-rasa" id="id169">THE FIVE CHAPTERS ON RÂSA</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-rasa" id="id170">THE RÂSA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#sudarsana" id="id171">SUDARSANA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#sankha-chuda" id="id172">SANKHA CHÛDA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-separation-song-of-the-gopis" id="id173">THE SEPARATION SONG OF THE GOPIS.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#arishta" id="id174">ARISHTA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#narada-and-kansa" id="id175">NÂRADA AND KANSA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#kesi" id="id176">KESI.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#vyoma" id="id177">VYOMA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#akrura" id="id178">AKRÛRA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#mathura" id="id179">MATHURÂ.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-wrestling" id="id180">THE WRESTLING.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-death-of-kansa" id="id181">THE DEATH OF KANSA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-thread-ceremony-and-brahmacharya" id="id182">THE THREAD CEREMONY AND BRAHMACHARYA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#uddhava-and-vraja" id="id183">UDDHAVA AND VRAJA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#thoughts-on-the-vrindavana-lila" id="id184">THOUGHTS ON THE VRINDÂVANA LILÂ.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#id14" id="id185">THE RÂSA.</a></p> +</li> +</ul> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#mathura-lila" id="id190">MATHURÂ LILÂ</a></p> +<ul class="compact toc-list"> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-hunch-backed-girl-and-the-pandavas" id="id187">THE HUNCH-BACKED GIRL AND THE PÂNDAVAS.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#jara-sandha-yavana-and-dvaraka" id="id188">JARA SANDHA, YAVANA AND DVARAKA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#muchukunda" id="id189">MUCHUKUNDA</a></p> +</li> +</ul> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#dvaraka-lila" id="id219">DVARAKA LILÂ.</a></p> +<ul class="compact toc-list"> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#rukmini" id="id191">RUKMINI.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#pradyumna" id="id192">PRADYUMNA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-jewel-syamantaka-jambavati-and-satyabhama" id="id193">THE JEWEL SYAMANTAKA, JAMBAVATI AND SATYABHAMA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#syamantaka-akrura-kritavarman-and-sata-dhanu" id="id194">SYAMANTAKA, AKRURA, KRITAVARMAN AND SATA DHANU:</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-other-wives-of-sri-krishna" id="id195">THE OTHER WIVES OF SRI KRISHNA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#krishna-and-rukmini" id="id196">KRISHNA AND RUKMINI.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-sons-of-krishna" id="id197">THE SONS OF KRISHNA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-death-of-rukmin" id="id198">THE DEATH OF RUKMIN.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#bana" id="id199">BANA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#nriga" id="id200">NRIGA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#balarama-and-the-drawing-of-the-yamuna" id="id201">BALARÂMA AND THE DRAWING OF THE YAMUNÂ.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#poundraka-and-the-king-of-kasi-benares" id="id202">POUNDRAKA AND THE KING OF KÂSÎ (BENARES).</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#dvi-vid-monkey" id="id203">DVI-VID (MONKEY).</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#samba-lakshana-and-balarama" id="id204">SÂMBA, LAKSHANÂ AND BALARÂMA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#narada-and-the-wives-of-sri-krishna" id="id205">NARADA AND THE WIVES OF SRI KRISHNA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-raja-suya-and-jarasandha" id="id206">THE RAJA SUYA AND JARASANDHA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#sisupala" id="id207">SISUPÂLA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-slight-of-duryodhana" id="id208">THE SLIGHT OF DURYODHANA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#salva" id="id209">SÂLVA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#danta-vakra-and-viduratha" id="id210">DANTA VAKRA AND VIDURATHA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#balarama-and-the-death-of-romaharshana" id="id211">BALARÂMA AND THE DEATH OF ROMAHARSHANA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#sridaman" id="id212">SRÎDÂMAN.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-meeting-at-kurukshetra" id="id213">THE MEETING AT KURUKSHETRA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#vasudeva-devaki-and-their-dead-sons" id="id214">VASUDEVA, DEVAKI, AND THEIR DEAD SONS.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#arjuna-and-subhadra" id="id215">ARJUNA AND SUBHADRÂ</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#srutadeva-and-bahulasva" id="id216">SRUTADEVA AND BAHULÂSVA.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-prayer-to-brahman-by-the-srutis" id="id217">THE PRAYER TO BRAHMAN BY THE SRUTIS.</a></p> +</li> +<li class="level-4 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-restoration-of-brahman-boys-to-life" id="id218">THE RESTORATION OF BRAHMAN BOYS TO LIFE.</a></p> +</li> +</ul> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-line-of-krishna" id="id220">THE LINE OF KRISHNA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#thoughts-on-the-mathura-lila" id="id221">THOUGHTS ON THE MATHURÂ LILÂ.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#thoughts-on-the-dvaraka" id="id222">THOUGHTS ON THE DVÂRAKÂ</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-wives" id="id223">THE WIVES.</a></p> +</li> +</ul> +</li> +<li class="level-2 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-eleventh-skandha" id="id255">THE ELEVENTH SKANDHA</a></p> +<ul class="compact toc-list"> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-mushala-xi-i" id="id225">THE MUSHALA. XI. I.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-bhagavata-path" id="id226">THE BHÂGAVATÂ PATH.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#krishna-and-uddhava" id="id227">KRISHNA AND UDDHAVA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#self-instruction" id="id228">SELF-INSTRUCTION.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#atma-a-refutation-of-the-school-of-jaimini" id="id229">ÂTMÂ A REFUTATION OF THE SCHOOL OF JAIMINI.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#bondage-and-liberation" id="id230">BONDAGE AND LIBERATION.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#sadhu-and-bhakti" id="id231">SÂDHU AND BHAKTI.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#why-give-up-all-karma" id="id232">WHY GIVE UP ALL KARMA</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-gunas" id="id233">THE GUNAS.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#how-to-withdraw-from-the-objects-of-the-senses" id="id234">HOW TO WITHDRAW FROM THE OBJECTS OF THE SENSES.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#bhakti-yoga" id="id235">BHAKTI YOGA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#meditation" id="id236">MEDITATION.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-siddhis" id="id237">THE SIDDHIS</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-vibhutis-or-powers-of-the-lord" id="id238">THE VIBHÛTIS OR POWERS OF THE LORD.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#varna-and-asrama-rules" id="id239">VARNA AND ASRAMA RULES.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#what-one-is-to-do-for-moksha" id="id240">WHAT ONE IS TO DO FOR MOKSHA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-sadhanas-or-expedients" id="id241">THE SADHANAS OR EXPEDIENTS.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-three-paths-karma-jnana-and-bhakti" id="id242">THE THREE PATHS: KARMA, JNÂNA AND BHAKTI.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#guna-and-dosha-or-right-and-wrong" id="id243">GUNA AND DOSHA OR RIGHT AND WRONG</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-tatvas" id="id244">THE TATVAS.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#prakriti-and-purusha" id="id245">PRAKRITI AND PURUSHA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#re-incarnation" id="id246">RE-INCARNATION.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#forbearance" id="id247">FORBEARANCE.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#sankhya" id="id248">SANKHYA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#satva-rajas-and-tamas" id="id249">SATVA RAJAS AND TAMAS.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#company" id="id250">COMPANY.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#kriya-yoga-and-idol-worship" id="id251">KRIYA YOGA AND IDOL WORSHIP.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#jnana-yoga" id="id252">JNÂNA YOGA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#id15" id="id253">BHAKTI YOGA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-end" id="id254">THE END.</a></p> +</li> +</ul> +</li> +<li class="level-2 toc-entry"><p class="first pfirst"><a class="reference internal" href="#the-twelfth-skandha" id="id258">THE TWELFTH SKANDHA.</a></p> +<ul class="compact toc-list"> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#pralaya" id="id256">PRALAYA.</a></p> +</li> +<li class="level-3 toc-entry"><p class="first pfirst"><a class="reference internal" href="#thoughts-on-pralaya" id="id257">THOUGHTS ON PRALAYA.</a></p> +</li> +</ul> +</li> +</ul> +</div> +</div> +<div class="cleardoublepage"> +</div> +<div class="mainmatter"> +</div> +</div> +<div class="level-2 section" id="skandha-i"> +<h2 class="level-2 pfirst section-title title"><a class="toc-backref" href="#id20">SKANDHA I.</a></h2> +<div class="level-3 section" id="the-ideal-of-bhagavata-purana-a-discourse-between-vyasa-and-narada"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id17">THE IDEAL OF BHÂGAVATA PURÂNA: A DISCOURSE BETWEEN VYÂSA AND NÂRADA.</a></h3> +<p class="pfirst">"I have duly respected the Vedas, the teachers and the sacrificial fire, +I have put the sense of all the Vedas into the Mahâbhârata and have made +their sacred lore accessible to all classes of men. I have done all +this, nay, much more. Still I think my work is not fully done." So +thought Veda Vyâsa, the adept author of the Kali Yuga, while meditating +on the sacred banks of the Sarasvati, and his heart became heavy with +something, he knew not what. At this time Nârada appeared before +him — Nârada, who knew all that transpired in the Trilokî and who could +enter into the hearts of all beings. "Thou hast fully known," said +Nârada, "all that is knowable, for thou hast written the excellent +Mahâbhârata, which leaves nothing unsaid. How is it then thou feelest +dispirited as if thy object were not gained?" What could Vyâsa say in +reply; he only inquired from the seer Nârada the cause of his +uneasiness.</p> +<p class="pnext">Nârada entered into a free criticism of the Bhagavat Gitâ, the +philosophical portion of the Mahâbhârata, pointed out its shortcomings +and suggested to Vyâsa what next to do. A few remarks will be necessary +to understand all this.</p> +<p class="pnext">There are seven planes Bhûr, Bhuvar, Svar, Mahar, Jana, Tapas and Satya.</p> +<p class="pnext">Bhûr is the terrestrial plane.</p> +<p class="pnext">Bhuvar is the astral plane.</p> +<p class="pnext">Svar is the plane of Kâma and desires.</p> +<p class="pnext">These three planes, collectively known as Trilokî, are the planes of +personality. Kâma is the guiding principle of existence in Trilokî, and +a recurrence of births and re-births its main characteristic. With every +Night of Brahmâ, this triple plane comes to an end, transferring its +energies to the next higher plane, and is re-born with every Day of +Brahmâ. Mahar is intermediate between Trilokî and the three higher Lokas +of Universality.</p> +<p class="pnext">The Vedic school laid great stress on communion with the Devas of Svar +Loka or Svarga or Indra Loka, and this was pre-eminently known as Vedic +Yajna. The performance of Vedic Yajna led only to a prolonged +gratification of kâma in Svar Loka. But however long the period might +be, it was limited by the magnitude of the force (Apûrva) which buoyed +up the individuality in the Svar Loka. As the Gitâ says, when the merits +are exhausted the observer of Vedic Dharma enters again into the +transitory plane. The course of births and re-births is then set up +anew, with constant transformations and with all the miseries of +existence conditioned by personality.</p> +<p class="pnext">This was not Mukti or liberation. The followers of the post-vedic or +Upanishad school contended that liberation lay in crossing the triple +plane of individuality to the higher cosmic planes of universality. When +an individual reaches the higher planes, he does not again become +subject to transformations, and to the constant recurrence of births and +re-births. There is one continued life, one continued existence in the +higher planes, till the end of cosmos or the Life of Brahmâ. This life +is not measured by personalities but is the cosmical life, and the +individuality becomes a cosmical entity. Further there is life also +beyond the cosmos, in the highest plane, the abode of the Supreme.</p> +<p class="pnext">The Gitâ only incidentally describes the highest plane in the following +sloka:</p> +<p class="pnext">"That is my supreme abode, by reaching which (Jivas) do not recur (to +fresh births). Not the Sun, not the Moon, not even fire illumines that." — XV. 6.</p> +<p class="pnext">Krishna also refers to that plane in VIII. 20 and XV. 4. 5.</p> +<p class="pnext">The Gitâ lays down Nishkâma Karma, or the unselfish performance of the +duties of life (Sva-dharma) as the first step towards reaching the +higher planes. The sense of separateness is killed by Nishkâma Karma. +Then the Gitâ takes the disciple to Upâsanâ or communion with the +Purusha of the highest plane, but scarcely a glimpse is given of that +plane and its surroundings. The Mahâbhârata does not throw any light on +the dwellers of the higher planes, nor does it give any details of those +planes. Without any distinct prospect of trans-Trilokî life, one is +asked to adhere to the duties appertaining to one's own sphere of life +(Sva-dharma) and to perform those duties unselfishly. However transitory +the things of Trilokî may be, there are attractions enough for the frail +sons of Manu, abounding in passions and desires. What can then bind a +man to the higher planes and the highest Purûsha of those planes or +Bhagavân? It is only a description of the grandeur and the glory of +those planes and of Bhagavân. Such description begets Bhakti or holy +attachment, and it is this Bhakti which sets up a real communion with +Bhagavân. Frail as man is, the mere performance of duties makes him +attached to them, unless he is bound to the higher planes by the tie of +holy attachment. The Gitâ is however silent as to the attractions of the +higher planes and of Bhagavân. This was the defect pointed out by +Nârada.</p> +<p class="pnext">"O thou great Muni, as thou hast treated of Dharma and of other things, +so thou hast not recited the glory of Vâsudeva". — I. 5. 9.</p> +<p class="pnext">"This universe is also an aspect of Bhagavân, for its creation, +preservation and end proceed from Him. Thou knowest all this thyself. +But thou hast shown to others only a portion of this truth." — I. 5. 20.</p> +<p class="pnext">"Salutations to Thee, Bhagavân, let me meditate on Vâsudeva. Salutations +to Pradyumna, Aniruddha and to Sankarshana. He who, by naming these +<em class="italics">mûrtis</em> in the <em class="italics">mûrtiless</em>, whose only <em class="italics">mûrti</em> is mantra, makes +offerings to Yajna Purusha, is the complete seer." — I. 5. 37-38. A +mystery lies veiled in this Śloka.</p> +<p class="pnext">But who is this Nârada? Why should we accept his authority? Nârada was +therefore careful to give his own account, elaborated by the enquiries +of Vyâsa. All students of occultism will do well to read carefully this +account which forms a fitting preliminary to the Bhâgavata.</p> +</div> +<div class="level-3 section" id="account-of-narada"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id18">ACCOUNT OF NARADA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA I. CHAP. 5 & 6.</strong></p> +<p class="pnext">"In the previous Kalpa, in my former birth, I was born of a certain +maid-servant of Vedic Rishis. Certain Yogis had collected at a place to +pass the rainy season and I was engaged as a boy to serve them. Seeing +me void of all fickleness as a boy and self-controlled, the Munis, who +looked on all with equal eyes, were kind to me, especially as I gave up +play, followed them, served them and talked little. With the permission +of the regenerated I at one time partook of the remnants of their meal +and the impurities of my mind were all removed. When thus my mind became +pure, my inclination grew towards their Dharma. By their favor I heard +them sing the beautiful stories of Krishna. Hearing those stories every +day with faith, I gained holy love for Krishna. Through that love my +mind became fixed in Him and I came to perceive my Sthûla and Sûkshma +bodies as only false reflections of the real Self or Brahmâ. The Bhakti +that grew up in me destroyed my Rajas and Tamas. Then when the kind +Rishis were about to leave the place, they imparted to me the most +occult knowledge which had been given to them by Bhagavân himself. +Through that knowledge I have known the Mâyâ of Bhagavân. It is by that +knowledge that one reaches the plane of Bhagavân. As I cultivated this +occult knowledge, Bhagavân appeared Himself and gave me knowledge and +powers direct."</p> +<p class="pnext">[Śridhara Svâmi, the commentator of Bhâgavata Purâna notes the following +points in the above story (1) Sevâ, <em class="italics">i.e.</em>, service of and attendance on +Mahâtmâs, (2) their kripâ or favor, (3) trust in their Dharma, (4) +hearing the stories of Bhagavân, (5) attachment to Bhagavân, (6) +knowledge of Self by the discrimination of the Sthûla and the Sûkshma +body, (7) firm Bhakti, (8) knowledge of the reality of Bhagavân, (9) at +the last the appearance of omniscience and other powers through the +favor of Bhagavân.]</p> +<p class="pnext">What followed then, inquired Vyâsa? Nârada continued:</p> +<p class="pnext">"Sometime after my teachers, the Bhikshus, had gone away, my mother died +of snake-bite. I deemed that an act of God and went towards the North. +After crossing several forests, rivers and mountains, I at last reached +a solitary forest and there sat under a pipal tree. As directed by my +teachers, I meditated on self in self through self. My mind had been +completely conquered by Bhakti. As I was devotedly meditating on the +lotus feet of Bhagavân with tear-drops in my eyes, Hari gradually +appeared in my heart. O Muni, the hairs of my body stood on end through +exuberance of holy love, I was completely lost in joy and knew not +either self or any other. The indescribable Íshvara spoke thus in solemn +words:</p> +<p class="pnext">"O thou that dost not deserve to see me in this life, I am difficult to +be seen by imperfect Yogis, whose likes and dislikes have not been +completely burnt up. I have shown myself to thee that thy Kâma may all +be centred in me. When I am the object of Kâma, the Sâdhu gives up all +other desires. By prolonged service of Mahâtmâs, thy mind is firmly +fixed in me. Therefore shalt thou give up this faulty body and acquire +my companionship. The mind fixed in me is never destroyed in creation or +in pralaya, nor does the memory fail.'"</p> +<p class="pnext">"So saying Íshvara disappeared. In time, when I was drawn towards the +pure body with which I was favored by Bhagavân, the body of my five +Bhûtas fell down on the extinction of my Prârabdha Karma. When the Kalpa +came to an end my new body was indrawn by the breath of Brahmâ who was +going to sleep. After one thousand Yuga Cycles, when Brahmâ awoke and +desired to create, I, Marichi, and other Rishis came out. Since then I +have invariably observed Brahmâcharya and through the favor of Vishnu +have been travelling all over Trilokî, both inside and outside, my +passage being wholly unobstructed. The Devas gave me this Vinâ which is +adorned with Svara-Brahmâ. By playing upon this Vinâ I send forth songs +of Hari all round. These songs are the only means of crossing the ocean +of recurring lives."</p> +<p class="pnext">[This is the mystery of Nârada as related in the Purânas. Nârada is the +repository of occult knowledge from the previous Kalpa. The first and +foremost adept of this Kalpa, his mission is to spread occult knowledge, +by unceasingly playing on the seven musical notes. He is ever watchful +and always bides his time in all cyclic changes. He is the only Rishi of +whom the Vina is a constant accompaniment, as it is of the goddess +Sarasvati. His sphere of action is Trilokî, and the dwellers of Bhûr, +Bhuvar, and Svar alike respect him. He is the universal counsellor, even +of the highest Devas and of the highest Rishis. His constant mission is +the good of the Universe. One thing is said of him, that he sometimes +serves his purpose by setting one against another and amongst the +ignorant his name is a bye-word for quarrel. However that be, the +greatest good of the Universe in this Kalpa has been always done by him. +It is under his inspiration, that Valmiki and Vyâsa wrote their most +occult works, and his benign influence is observed in all universal +changes for good. The Bhâgavata recites his constant endeavours to do +good and we shall consider them in detail hereafter.]</p> +</div> +<div class="level-3 section" id="virat-purusha"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id19">VIRAT PURUSHA.</a></h3> +<p class="pfirst"><strong class="bold">SK. I. CH. 18 & SK. II. CH. I.</strong></p> +<p class="pnext">Vyâsa drew upon his inspiration and wrote the Bhâgavata. He taught this +Purâna to his son, the wonderful Suka. Suka did not marry, as Rishis in +his time did. He left his home and roamed about the world at large, +stark naked. The separation was painful to Vyâsa and he went out in +search of his son. While he passed near a tank, the Apsarasas, who were +freely indulging in play, hastily drew up their clothes, feeling +ashamed. "Strange!" exclaimed Vyâsa, "I am old and covered. But when my +young son, wholly uncovered, went this way, you remained unmoved." And +the Deva-ladies replied, "Thy son knows not man and woman, but thou +knowest." This exalted Suka was the worthy propounder of the Bhâgavata +Purâna.</p> +<p class="pnext">Râjâ Parikshit, son of Abhimanyu and grandson of Arjuna, the successor +of Râjâ Yudisthira on the throne of Hastinâpura, forgot himself in a fit +of anger and placed a dead serpent round the neck of a Rishi. For this +he was cursed by the Rishi's son to meet with untimely death at the end +of a week. The Râjâ became penitent and deemed the curse an act of God. +He prepared himself for death and took up his abode on the sacred banks +of the Ganges in company with all the Rishis. The Râjâ asked what a man +on the point of death should do. The Rishis present could not give any +satisfactory answer. At this time Suka appeared, followed by a host of +boys, who took him to be a mad man. Suka was then only sixteen with long +flowing hairs and well-built body, blooming with nature's beauty. All +rose up as they saw the very young Rishi, and gave him the first seat. +He related the Bhâgavata Purâna to Parikshit in seven days.</p> +<p class="pnext">The Râjâ repeated his question to Suka — "What is a dying man, specially +one who desires to attain Moksha, to do? What are the duties of men and +what are they not to do?"</p> +<p class="pnext">Suka replied: — "A man on the approach of death is to give up all fear of +death and is to cut off all likes and dislikes by dispassion. He is to +leave his house, bathe in pure water and duly make his âsana in some +solitary place. He is then to meditate on the three lettered Pranava +with mind concentrated by Dhârâna and Dhyâna till he attains <em class="italics">samâdhi</em>. If, +however, his mind gets distracted by Rajas and Tamas, he is again and +again to practise Dhârâna."</p> +<p class="pnext">"What Dhârâna is it that speedily brings on concentration and purity of +mind?" was the next question.</p> +<p class="pnext">Suka replied: — "Dhârâna of the Sthûla aspect of Bhagavâna, by a fully +controlled mind." He then went on dilating on the Sthûla or Universe +aspect, called Virât Purusha or Mahâpurusha. The present, the past, the +future is manifest in that aspect. The Virâta Purusha is the soul of an +Egg-like body with a seven-fold cover of earth, water, fire, air, âkasa, +Ahankâra, and Mahat, respectively.</p> +<p class="pnext">Pâtâla is His feet, Rasâtala His heels, Mahâtala His ankles, Talâtala +His legs, Sutala His knees, Vitala the lower portion of His thighs, and +Atala the upper portion.</p> +<p class="pnext">Bhûr Loka is His loins, Bhuvar Loka His navel, Svar Loka His breast, +Mahar Loka His throat, Jana Loka His mouth, Tapas Loka His forehead, and +Satya Loka is the head of the thousand-headed Virât Purusha. Indra and +other Usra Devas (the world Usra meaning, literally, a ray of light) are +his hands.</p> +<p class="pnext">The Dik or space gods are his ears. The twin gods Asvini Kumâra are his +nose.</p> +<p class="pnext">Agni is His mouth.</p> +<p class="pnext">The firmament is His eyes and the Sun-god His sight.</p> +<p class="pnext">Day and night are His eye-lashes.</p> +<p class="pnext">The graceful movement of His eye-brows is the abode of the Supreme.</p> +<p class="pnext">Water is His palate, taste His tongue.</p> +<p class="pnext">The Vedas are known as His Brahmâ-randhra.</p> +<p class="pnext">Yâma is His tusk.</p> +<p class="pnext">The objects of affection are His teeth.</p> +<p class="pnext">His enchanting smile is Mâyâ.</p> +<p class="pnext">The endless creation is His side-glance.</p> +<p class="pnext">His lower lip is shame, and the upper greed.</p> +<p class="pnext">Dharma is His breast. Adharma His back.</p> +<p class="pnext">Prajâpati is His generative organ.</p> +<p class="pnext">The Mitrâ-Varuna gods are His sense of taste.</p> +<p class="pnext">The seas are His belly, the mountains His bony system and the rivers His +veins and arteries.</p> +<p class="pnext">The trees are the hairs of the Universe-bodied.</p> +<p class="pnext">The powerful wind-god is His breath.</p> +<p class="pnext">Time is His movement.</p> +<p class="pnext">His play is the flow of Gunas.</p> +<p class="pnext">The clouds are His hairs.</p> +<p class="pnext">Twilight is His clothing.</p> +<p class="pnext">Prakriti is His heart.</p> +<p class="pnext">His manas is the moon, which is the source of all transformations.</p> +<p class="pnext">Mahat is His Chitta.</p> +<p class="pnext">Rudra is His Ahankâra.</p> +<p class="pnext">Horses, mules, camels and elephants are His nails.</p> +<p class="pnext">All the other animals are His loins.</p> +<p class="pnext">The birds are His wonderful art.</p> +<p class="pnext">He is the abode of Manu, Buddhi and Man.</p> +<p class="pnext">Gandharva, Vidyâdhara, Chârana and Apsaras are His musical notes.</p> +<p class="pnext">The Asuras are His strength.</p> +<p class="pnext">The Brâhmana is His mouth, the Kshatriya His hands, the Vaisya His +thighs, and the black Sûdra His feet.</p> +<p class="pnext">The Devas severally and collectively are His <em class="italics">havis</em> or sacrificial ghee, +and yajna is His karma.</p> +<p class="pnext">This is Virât Purusha. This is how the Universe-aspect of Purusha is +realised in meditation, more as a means of concentration, than as the +end. When the mind is sufficiently fixed by Dhârâna or contemplation of +Virât Purusha, it has next to meditate on the Purusha in the heart.</p> +<div class="clearpage"> +</div> +</div> +</div> +<div class="level-2 section" id="skandha-ii"> +<h2 class="level-2 pfirst section-title title"><a class="toc-backref" href="#id29">SKANDHA II.</a></h2> +<div class="level-3 section" id="the-purusha-in-all-hearts"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id21">THE PURUSHA IN ALL HEARTS.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA II., CHAP. 2.</strong></p> +<p class="pnext">Some meditate within their own body on the Purusha of the size of +<em class="italics">prâdesa</em> (the space of the thumb and forefinger) in the space covered by +the heart, who dwells there. He has four hands containing Sankha +(conch), chakra (a sharp circular missile), Gadâ (club) and Padma +(lotus). His face is smiling, His eyes are as wide as lotus petals, and +His cloth is yellow as the filament of the Kadamba flower. His armlets +glitter with gems and gold. His crown and earrings sparkle with +brilliant stones. Adepts in Yoga place His feet on the pericarp of the +full blown lotus in the heart. With Him is Srî (Lakshmî). The Kaustubha +gem is on His neck. He is adorned with a garland of ever blooming wild +flowers. His hair is curling and deep blue. His very look is full of +kindness to all.</p> +<p class="pnext">As long as the mind is not fixed by Dhârâna, meditate on this form of +Íshvara, with the help of thy imagination. Concentrate your mind on one +limb after another, beginning with the feet of Vishnu and ending with +His smiling face. Try to grasp every limb in thought and then proceed to +the next-higher. But as long as Bhakti or Devotion is not developed, do +not fail to contemplate also on the Universe aspect of Purusha.</p> +</div> +<div class="level-3 section" id="the-death-of-the-yogi-and-after"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id22">THE DEATH OF THE YOGI AND AFTER.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA II., CHAP. 2.</strong></p> +<p class="pnext">When all desires are controlled by meditation, and the Yogi is lost in +the contemplation of Vishnu, he sits in proper posture, pressing his +feet against the anus and perseveringly draws the vital air upwards to +the six centres. He draws the air in the navel centre (Manipur) to the +cardiac plexus, thence to the plexus beneath the throat (Visúddha), +thence gradually by intuition to the root of the palate. (Śridhara Svâmi +calls this last the higher part of Visúddha chakra, and remarks that the +vital air is not displaced from that position. This may be called the +pharyngeal plexus.) Thence he takes the vital air to Ajna chakra, which +is situated between the two eye-brows. Then he controls the seven holes +(the ears, the eyes, the nostrils and the mouth). He then looks steadily +for half a Muhurta, and if he has not a trace of desire left in him +gives up the body and the Indriyas, passes out through the +Brahmâ-randhra and attains the state of Vishnu.</p> +<p class="pnext">[It will be noticed above that six plexuses are mentioned other than the +Sacral and the prostatic.</p> +<p class="pnext">In the death of the desireless Yogi, there is no record of thereafter, +for nothing is known beyond our cosmos.]</p> +<p class="pnext">"But, O king," said Suka, "if the Yogi seeks for the highest cosmic +state or for the roamings of aerial Siddhas over the whole of cosmos, in +full control of the eight Siddhis, he will then take his Manas and +Indriyas with him. It is said that these Masters of Yoga can move both +inside and outside Trilokî, for their Linga Sarira consists of the atoms +of air. The state attained by those that acquire Samâdhi by Upâsana, +Tapas and Yoga cannot be reached by Vedic Karma. In space when the Yogi +moves towards the Brahmâ Loka or Satya Loka, he first goes by means of +his Sushumnâ Nâdi to Vaisvânara or the fire-god for the Sushumnâ by its +light extends beyond the body. His impurities being all washed away, he +goes upwards to the Sisumâra Chakra of Hari (<em class="italics">i.e.</em>, up to the highest +point of Trilokî, as will be explained afterwards). Then crossing that +Chakra of Vishnu, which is the navel of the Universe, he reaches the +Mahar Loka with his pure Linga Sarira. There the dwellers of Svarga +cannot go. Mahar Loka is the abode of Brahmâvids, where Bhrigu and other +adepts who live for a whole Kalpa dwell.</p> +<p class="pnext">"The Yogi remains in Mahar Loka till the end of the Kalpa, when, seeing +the Trilokî burnt up by fire from the mouth of Ananta or Sankarshana, +the fires reaching even Mahar Loka's he moves towards the abode of +Paramesthi (Satya Loka or Brahmâ Loka). This highest Loka lasts for two +Parârddhas and is adorned by the chariots of the kings of Siddhas. +There is no sorrow in Brahmâ Loka, no infirmity, no death, no misery, no +fear of any kind. But the Yogi suffers from mental pain caused by +sympathy with those that suffer for their ignorance of the supreme state +in the recurrence of births with their endless miseries.</p> +<p class="pnext">"There are three courses for those that go to Brahmâ Loka. Some by the +excellence of their merits get responsible cosmical positions at the +next Kalpa. Others remain in the Brahmâ Loka till the end of the cosmos +or Brahmânda. The Upâsakas of Bhagavân however may at their will pierce +through the cosmos or Brahmânda and reach the trans-cosmic plane of +Vishnu. The text goes on to say how this is done. The cosmos consists of +seven Pâtalas and seven Lokas, together forming the fourteen-fold +Bhuvana, which extends over 50 Krores of Yojanas (1 Yojana = 8 miles). +Surrounding this is a covering of the earthy principle, such as was not +used up in the formation of the cosmos, extending over one krore of +yojanas. (According to some this covering extends over 50 krores of +yojanas.) The second cover is of water, extending over ten times as much +space as earth, the third of fire, the fourth of air, the fifth of +âkása, the sixth of Ahankâra, the seventh of Mahat, each covering ten +times as much space as the one preceding. The eighth cover is Prakriti, +which is all pervading. The Linga Sarira of the Yogi in passing through +the earthy cover, becomes earthy, through water becomes watery, and +through fire, fiery. With the fiery body he goes to the air cover and +with the airy cover to the âkása cover. He passes also through the +Tanmâtras and senses them. He passes through Prâna itself and becomes +all action. Having thus crossed the Sthûla and Sûkshma coverings, the +Yogi reaches the sixth covering that of the Transformable or Ahankâra +Tatva, which is the absorber of the Tanmâtras and of the Indriyas. +Thence he goes to Mahat Tatva and thence to Pradhâna, where all the +Gunas find their resting place. Then becoming all Pradhâna himself full +of bliss, he attains with the exhaustion of all <em class="italics">upâdhis</em> the trans-cosmic +Atmâ, which is Peace and Bliss.</p> +<p class="pnext">"These are the two ways to Mukti, the one prompt and the other deferred +as sung in the Vedas."</p> +<p class="pnext">The following Diagram may be of some help in understanding the above: —</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-337"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap011.png" /> +<div class="caption figure"> +A diagram of concentric circles with P at the center and M' the outermost, with the Key below working inwards.</div> +</div> +<p class="pfirst">KEY TO THE CIRCLE.</p> +<p class="pnext">M' = Mahat cover 1,000,000 Krores or 50,000,000 Krores Yojanas.</p> +<p class="pnext">A" = Ahankâra cover 100,000 or 5,000,000 Krores Yojanas.</p> +<p class="pnext">A' = Âkâs cover 10,000 or 500,000 Krores Yojanas.</p> +<p class="pnext">V = Vayu cover 1000 or 50.000 Krores Yojanas.</p> +<p class="pnext">T' = Tejas cover 100 or 5000 Krores Yojanas.</p> +<p class="pnext">A = Âpas cover 10 or 500 Krores Yojanas.</p> +<p class="pnext">E = Earth cover 1 or 50 Krores Yojanas.</p> +<p class="pnext">S'= Satya Loka</p> +<p class="pnext">T = Tapas Loka</p> +<p class="pnext">J = Jana Loka</p> +<p class="pnext">M = Mahar Loka</p> +<p class="pnext">S = Svar Loka</p> +<p class="pnext">B' = Bhuvar Loka</p> +<p class="pnext">B = Bhûr Loka</p> +<p class="pnext">P = Seven Pâtâlas</p> +<p class="pnext">S' to P = 50 Krores Yojanas.</p> +<p class="pnext">A' to E = Includes Tanmatras, Indriyas and Prana.</p> +<p class="pnext">Prakriti surrounds the whole circle.</p> +</div> +<div class="level-3 section" id="what-men-are-to-do-and-what-they-are-not-to-do"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id23">WHAT MEN ARE TO DO AND WHAT THEY ARE NOT TO DO.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA II. CHAP. 3.</strong></p> +<p class="pnext">This was the second part of Parikshit's question, and to this general +question, the answer is also general. Those that want divine glory +worship Brahmâ. Those that want their Indriyas to be powerful worship +Indra and so on. But those that are desirous of Moksha must practise +Bhakti Yoga towards the supreme Purusha. Of all Upasakas, this is the +only means of attaining supreme bliss, unswerving Bhakti or devotion to +Bhagavân and the company of Bhâgavatas.</p> +</div> +<div class="level-3 section" id="the-bhagavata-purana-as-related-by-brahma-to-narada"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id28">THE BHAGÂVATA PURÂNA AS RELATED BY BRAHMÂ TO NÂRADA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA II. CHAP. 4-6.</strong></p> +<div class="level-4 section" id="i-the-creation"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id24">I. THE CREATION.</a></h4> +<p class="pfirst">Parikshit next asked "How did Bhagavân create this Universe, how does +He preserve it, how will He draw it in? What are the Śaktis by which He +manifests Himself directly and indirectly? What are His actions?"</p> +<p class="pnext">Suka replied, these were the very questions asked by Nârada of his +father Brahmâ.</p> +<p class="pnext">Brahmâ replied: — "Wishing to become manifold, the Lord of Mâyâ, +influenced Kala, Karma and Svabhâva, by his own Mâyâ". (Kala is the flow +of Time and is, according to the Bhâgavata Purâna, the Śakti of Purusha. +Karma is the <em class="italics">adrishta</em> of Jiva or the Jiva record of the previous Kalpa. +Svabhâva is the essence of Prakriti). Under the influence of Purusha, +the first disturbance in the equilibrium of the Gunas follows from Kala, +transformation follows from Svabhâva and the development of Mahat Tatva +follows from Karma. When Rajas and Tamas manifest themselves in Mahat +Tatva, it is transformed into Ahankâra Tatva, with predominant Tamas. +Ahankâra Tatva by transformation becomes threefold. — Sâtvika, Râjasika +and Tâmasika, i.e., Jnâna Śakti (potency to produce the Devas), Kriyâ +Śakti (potency to produce the Indriyas), and Dravya Śakti (potency to +produce the Bhûtas), respectively.</p> +<p class="pnext">Tâmasa Ahankâra was first transformed into Âkása, Âkása into Vayu, Vayu +into Agni, Agni into Âpas, and Âpas into Prithivi, Sâtvika Ahankâra was +transformed into Manas and the ten Vaikârika Devas.</p> +<p class="pnext">[The Vaikârika Devas are the Adhidevas or the Energy-giving gods of the +ten Indriyas. Sensing is <em class="italics">in</em> Man or Adhi-Âtmâ, it is of the object or +Adhi-bhuta and is <em class="italics">caused by</em> Vaikarika Deva or Adhi-Deva. Thus the object +seen is Adhi-bhûta, the sight is Adhyâtma and the manifesting Energy of +sight is Adhideva.]</p> +<p class="pnext">The Vaikârika Devas are —</p> +<p class="pnext">Dik for Hearing;</p> +<p class="pnext">Vayu for Touch;</p> +<p class="pnext">Sun for Sight;</p> +<p class="pnext">Varuna for Taste;</p> +<p class="pnext">Asvini Kumâras for Smell;</p> +<p class="pnext">Agni for Speech;</p> +<p class="pnext">Indra for Pani or action of the hand;</p> +<p class="pnext">Upendra or Vishnu for Pada or action of the foot;</p> +<p class="pnext">Mitra or Yâma for Payu or excretion;</p> +<p class="pnext">and Prajâpati for Upastha or generation.</p> +<p class="pnext">Râjasika Ahankâra was transformed into the ten Indriyas.</p> +<p class="pnext">The foregoing can be shown in the following table: —</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-338"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap013.png" /> +<div class="caption figure"> +There is a pendulum-like drawing between the word Purusha and the phrase starting with Kâla which is the pendulum swinging left and Karma which is the pendulum swinging right.</div> +</div> +<pre class="literal-block"> + PURUSHA. + +Kâla causing +disturbance +in the equilibrium of Karma +Gunas. +Svabhâva. + + +Transformation + + + Details of transformation from + Mahat downwards. + + Mahat. + | +Ahankâra. + | + +---------------------+------------------+ + | | | +Sâtvika or Râjasika Tâmasika +Vaikârika, = Kriyâ Śakti. = Dravya Śakti. += Jnâna Śakti | | + | | | + | The 10 Indriyas Akâsa + | | + | Vâyu (air). + +--------+ | + | | Agni (fire). + Manas The 10 Vaikârika | + Devas or Adhidevas Apas (water). + | + Prithivi (earth). +</pre> +<p class="pfirst">This is the Kârana creation or the creation of the materials of the +Individual creation. They could not, however, unite and proceed further +with the work of creation. The Śakti of Bhagavân then permeated them and +the cosmic Egg or Brahmânda was formed. The Egg remained for a thousand +years unconsciously submerged in the primal waters. Purusha then +influenced Kâla, Karma and Svabhâva to send forth vitality into it. It +is this Purusha that emerged from the Egg with thousands of heads and +thousands of limbs and is known as Virât Purusha. The seven Lokas and +the seven Pâtâlas are parts of His body. This is the first Avatâra, the +Âdi Purusha that creates, preserves and destroys. All the objects of +creation are His Avatâras, or Śaktis or Vibhutis. The Lilâ Avatârs of +Virât Purusha or special Incarnations for the preservation of the +Universe are detailed below.</p> +</div> +<div class="level-4 section" id="ii-preservation-by-lila-avataras"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id25">II. PRESERVATION BY LILÂ AVATÂRAS.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA II. CHAP. 7.</strong></p> +<ol class="arabic simple"> +<li><p class="first pfirst"><em class="italics">Varâha</em> — In order to raise the Earth from the waters, the Purusha +adopted the body of Varâha or Boar and killed with His tusks the first +Daitya Hiranyâksha.</p> +</li> +<li><p class="first pfirst"><em class="italics">Yajna</em> — was born of Ruchi and Âkuti. The Suyama Devas were born of +Yajna. He dispelled the fears of Trilokî.</p> +</li> +<li><p class="first pfirst"><em class="italics">Kapila</em> — was born of Kardama Prajâpati and his wife Devahûti. He taught +Brahmâ Vidyâ to his mother.</p> +</li> +<li><p class="first pfirst"><em class="italics">Dattâtreya</em> — He preached Yoga to his disciples, who acquired powers and +became liberated.</p> +</li> +<li><p class="first pfirst"><em class="italics">The Kumâras.</em> — Sanat Kumâra, Sanaka, Sanandana and Sanâtana. They +completely promulgated the Âtmâ Vidyâ, which had been lost in Pralaya.</p> +</li> +<li><p class="first pfirst"><em class="italics">Nara Nârâyana.</em> — They were born of Dharma and his wife Murti, daughter +of Daksha. Their Tapas was so great that the Deva ladies could not shake +it.</p> +</li> +<li><p class="first pfirst"><em class="italics">Dhruva.</em> — Though a boy, he could not bear the words of his step-mother. +He went into the forests and made Tapas. He was rewarded with ascent to +Dhruva Loka or the region of the polar star.</p> +</li> +<li><p class="first pfirst"><em class="italics">Prithu.</em> — He milked out riches and edibles from the earth.</p> +</li> +<li><p class="first pfirst"><em class="italics">Rishabha.</em> — Rishabha was the son of Nàbhi by Sudevi or Meru Devi. He +roamed about as Parama Hansa.</p> +</li> +<li><p class="first pfirst"><em class="italics">Hayagrîva.</em> — This horse-headed Avatâra appeared in the Vedic Yajna and +promulgated the Vedas.</p> +</li> +<li><p class="first pfirst"><em class="italics">Matsya.</em> — Vaivasvata Mann found out this Avatâra at the end of a +cycle of Yugas. He preserved all beings and the Vedas from the waters of +the Deluge.</p> +</li> +<li><p class="first pfirst"><em class="italics">Kûrma.</em> — At the great churning of the Ocean, the Tortoise Avatâra +supported the Mandâra mountain.</p> +</li> +<li><p class="first pfirst"><em class="italics">Nrisinha.</em> — The Man-Lion Avatâra killed Hiranyakâsîpu.</p> +</li> +<li><p class="first pfirst"><em class="italics">Hari</em> — saved the Elephant King of the famous story of Gajendra Moksha.</p> +</li> +<li><p class="first pfirst"><em class="italics">Vâmana</em> — measured the Trilokî by His two steps.</p> +</li> +<li><p class="first pfirst"><em class="italics">Hansa</em> — related Bhakti Yoga, Gnana and Bhâgavata Purâna to Nârada.</p> +</li> +<li><p class="first pfirst">The presiding deity of each Manvantara.</p> +</li> +<li><p class="first pfirst"><em class="italics">Dhanvantari</em> — promulgated the science of medicine.</p> +</li> +<li><p class="first pfirst"><em class="italics">Parasu Râma</em> — suppressed the Kshatriyas who became disregardful of the +Brâhmanas and the Sâstras.</p> +</li> +<li><p class="first pfirst"><em class="italics">Râma</em> — destroyed Lankâ and killed Râvana.</p> +</li> +<li><p class="first pfirst"><em class="italics">Râma</em> and <em class="italics">Krishna</em>. — The tenth Canto of Bhâgavata is entirely devoted +to their deeds.</p> +</li> +<li><p class="first pfirst"><em class="italics">Vyâsa.</em> — He divided the trunk of the Veda tree into several branches.</p> +</li> +<li><p class="first pfirst"><em class="italics">Buddha.</em> — When the Asuras came to know the Vedic mysteries and to +oppress people, Buddha incarnated Himself in order to confound them by +preaching a variety of by-religions.</p> +</li> +<li><p class="first pfirst"><em class="italics">Kalki</em> — will appear before the end of Kali Yuga, to set things right.</p> +</li> +</ol> +<p class="pfirst">Besides these Lilâ Avatâras, there are Mâyâ Guna Avatâras and Vibhûtis +or Śaktis.</p> +<p class="pnext">In <em class="italics">creation</em> these are:</p> +<p class="pnext">Tapas, Brahmâ, the Rishis, and the Nine Prajâpatis.</p> +<p class="pnext">In <em class="italics">preservation</em> they are:</p> +<p class="pnext">Dharma, Vishnu, Manu, Devas and Kings.</p> +<p class="pnext">In <em class="italics">Pralaya</em> they are:</p> +<p class="pnext">Adharma, Śiva, Serpents and Asuras.</p> +<p class="pnext">O Nârada, this is, in brief, the Bhâgavata Purâna. You relate it to +others in a much more expanded form, so that people may have Bhakti or +Divine attachment to Bhagavân.</p> +</div> +<div class="level-4 section" id="thoughts-on-the-above"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id26">THOUGHTS ON THE ABOVE.</a></h4> +<p class="pfirst">The above account of creation relates to Trilokî +and to the dwellers of Trilokî. After creation, some come down from the +higher planes and hold responsible positions as we have already seen. +The Vaikârika Devas, who may be identified with the Vedic Devas, are +created or rather manifested in the Trilokî before the Individual +creation. They appertain to what the Purâna calls Kârana or causal +Creation. The Vaikritika Devas and Deva Yonis, known as Elemental in +Theosophical language, are created according to their Karma in the +previous Kalpa and are subject to gradual evolution during the Kalpa. +The Vaikarika Devas, however, remain as they are during the whole of the +Kalpa. Similarly the Devas of the higher planes, e. g., Kumudas, Ribhus, +Pratardanas, Anjanâbhas and Pratitâbhas of Mahar Loka, Brahma Purohitas, +Brahma Kayikas, Brahma Mahâ Kayikas and Amaras of Jana Loka, Âbhasvaras, +Mahâbhasvaras, and Satya Mahâbhasvaras of Tapas Loka and Achyutas, +Súddha Nibâsas, Satyâbhas and Sanjnâ Sanjnins of Satya Loka these are +not affected by creation in Trilokî. The dwellers of those Lokas other +than Devas are also similarly not affected. The story of creation is a +simple one. As the Linga Purâna says, when Earth is scorched up in the +summer season, it becomes fallow and the roots of vegetation remain +underground. They, however, wait for the rainy season to germinate again +and grow in all the varieties of the previous vegetation. Similarly when +the previous creation is burnt up by the fires of Pralaya, the roots +remain imbedded in Prakriti, which becomes fallow. The fallowness is +removed on the approach of the creative period or Kâla. Kâla, according +to Bhâgavata, is a Śakti of Purush or the Unmanifested Logos. Then +transformation follows in Prakriti according to Svabhâva or the inherent +nature of Prakriti and Karma, or the root-record of the previous Kalpa +gives shape to the transformation.</p> +<p class="pnext">Śridhara Svâmi quotes a sloka, which says that there are three Purusha +manifestations. The first Purusha is the creator of Mahat and other +elemental principles (Tatvas). The Second Purusha is the dweller of the +Cosmic Egg. The Third Purusha is the pervader of all beings.</p> +<p class="pnext">Creation is divided into two stages. First the creation of the +principles themselves or Tatvas, which unite to form globes and +individuals. This is called Kârana creation. Secondly the creation of +individuals and of globes. This is called Kârya or resultant creation. +Following the law of periodicity, the First Purusha energises the latent +Karma or Jiva-record of the previous Kalpa, and prepares the ground for +the development of that Karma, by setting Prakriti into active +transformation. This is the First Life Wave which caused the principles +to appear by themselves. The First Purusha permeated these principles as +pure Âtmâ.</p> +<p class="pnext">But the principles could not unite to make the forms, and to make +individuals and globes. Purusha, as pure Âtmâ could not guide them +further, as the gulf between Purusha and Prakriti was too wide. So +Purusha had to limit Himself further, by uniting with Mûla Prakriti, as +one undivided whole, and so becoming the guiding principle of all +individual workings in our universe, the pervader of all individuals and +globes as Âtma-Buddhi. The Universe as a whole is represented as an Egg, +and the Second Purusha or Virât Purusha is the soul of that Egg. +Individuals and globes appear as germs in that Egg, and are all brought +into manifestation in time by the Third Purusha Brahmâ.</p> +<p class="pnext">The Second Purusha is called the First Avatâra and the seed and resting +place of all other Avatâras. An Avatâra is a highly evolved Jiva, that +has attained the Logoic state and that <em class="italics">comes down</em> from his exalted +position, to serve the universe. Why is the second Purusha called an +Avatâra? The Brihad Âranyaka Upanishad raises the veil a little on this +point.</p> +<p class="pnext">"This was before Âtmâ, bearing the shape of man (the first born from the +Egg, the embodied soul, the Virât with heads and other members of the +body) Looking round, he beheld nothing, but himself. He said first: +'This am I'. Hence the name of I was produced.</p> +<p class="pnext">"<em class="italics">And because he, as the first of all of them consumed by fire all the +sins, therefore he is called Purusha. He verily consumes him, who +strives to obtain the state of Prajâpati, prior to him."</em> Sankarâchârya +explains the under-lined portion as follows: — "And because he, +"Prajâpati in a former birth, which is the cause, as the first of those +who were desirous to obtain the state of Prajâpati by the exercise of +reflection on works and knowledge, viz, "as the first of all of them," +of all those desirous of obtaining the state of Prajâpati, consumed by +the perfect exercise of reflection in works and knowledge all the sins +of contact, which are obstacles to the acquirement of the state 'of +Prajâpati' because such was the case, therefore he is called Purusha, +because, he, <em class="italics">pur</em> (first) (did) <em class="italics">ush</em> (burn)</p> +<p class="pnext">Therefore by the words: "He consumes him," it is meant, that the perfect +performer obtains the highest state of Prajâpati, he, who is less perfect, +does not obtain it, and by no means, that the less perfect performer is +actually consumed by the perfect.</p> +<p class="pnext">Here the word Prajâpati refers to the Second Purusha.</p> +<p class="pnext">The state of the Second Purusha is the highest achievement of Jiva. It is the +meeting ground of Jiva and the Supreme Purusha. The Second Purusha may be +different for each Kalpa, it may be for each Brahmânda. He is the Íshvara, the +Lord of our Universe. He holds the whole creation unto His bosom, and is the +sustaining force of all. In the three aspects of Brahmâ, Vishnu and Śiva, he +guides the creation, the preservation and the dissolution of the Universe. Those +that could not attain His state, though they strove for it equally as eminent as +the Second Purusha, that are to become the Second Purusha in perhaps another +Kalpa or Brahmânda, are the Lilâ Avatâras. They remain merged in the Second +Purusha or Íshvara and they manifest themselves in the Universe, only when a +necessity arises for their manifestation. The Bhâgavata contends that of all +Lilâ Avatâras, only Krishna is Purusha Himself the others being only partial +manifestations of Purusha.</p> +<p class="pnext">"These are the parts and aspects of Purusha. Krishna is Bhagavân +Himself." — I-3-28.</p> +<p class="pnext">Tamas is dark, opaque and heavy on the physical plane, indolent and +ignorant on the mental plane, non-perceptive on the spiritual plane.</p> +<p class="pnext">Rajas is translucent, and constantly moving on the physical plane; +distracted constantly, acquiring likes and dislikes, and exercising +intellection on the mental plane; and partially perceptive on the +spiritual plane.</p> +<p class="pnext">Satva is light and transparent on the physical plane, cheerful and +buoyant on the mental plane, and fully perceptive on the spiritual +plane. True perception and real knowledge follow from Satva. By partial +understanding and semblance of knowledge, the results of Rajas, people +become distracted and led astray.</p> +<p class="pnext">Tamas keeps down all beings and enchains them to materiality in the +course of evolution, and there is a point in the downfall of beings as +well as of globes, beyond which there is a complete break-down. Satva +counter-acts Tamas and the preservation and improvement of the Universe, +rather of Trilokî, there fore mean the infusion of Satva. Vishnu +represents Satva and so Vishnu is the Preservative aspect of Virâta +Purusha. When Rajas and Tamas predominate in Trilokî, when the lowest +plane Bhûr becomes heavy with Tamas, the Lilâ Avatâras appear and infuse +Satva into the Lokas.</p> +<div class="align-center auto-scaled figure" style="width: 56%" id="figure-339"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap018.png" /> +</div> +<p class="pfirst"><strong class="bold">SKANDHA I., CHAP. 2-34.</strong></p> +<p class="pnext">This Preserver of Lokas preserves the Lokas by means of Satva, by +incarnating in Deva, Animal, Human and other kingdoms as Lilâ Avatâras.</p> +<p class="pnext">The Third Purusha is Brahmâ in Creation, Vishnu in Preservation and Śiva +in dissolution. Vishnu as the Âtmâ in each being manifests Himself in +action consciousness and will. Brahmâ is the propelling power in the +Involution of beings, which gives them their physical body. Vishnu is +the propelling force in the evolution of beings through physiological +action (Prâna), sensation, intellect, and lastly the development of the +spiritual faculties.</p> +</div> +<div class="level-4 section" id="the-bhagavata-purana-and-its-parts"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id27">THE BHÂGAVATA PURÂNA AND ITS PARTS.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA II., CHAP. 10.</strong></p> +<p class="pnext">The next question of Râjâ Parikshit was most comprehensive. It related +to all knowledge of the Universe in all details. In answering the +question, Suka related the whole of the Purâna, from beginning to end. +In doing so, the Muni gave a short introduction as to the history of the +Purâna. When Brahmâ regained his drowsy consciousness at the dawn of the +present Kalpa, he knew not how to bring back the former state of things. +He practised Tapas. Then Bhagavân appeared and related to him the +Bhâgavata Purâna. Brahmâ taught the Purâna to his son Nârada. Nârada +gave it to Vyâsa, and Vyâsa to his son Suka.</p> +<p class="pnext">The Purâna has ten parts: —</p> +<ol class="arabic simple"> +<li><p class="first pfirst"><em class="italics">Sarga</em> — the creation of the Bhûtas, Tanmâtras, Indriyas, Ahankâra and +Mahat, or of the materials that form individuals, and the appearance of +Virât Purusha.</p> +</li> +<li><p class="first pfirst"><em class="italics">Visarga</em> — the Individual creation by Brahmâ or the creation of the +individual life forms.</p> +</li> +<li><p class="first pfirst"><em class="italics">Sthâna</em> — the preservation of the created beings in their own states by +Bhagavân.</p> +</li> +<li><p class="first pfirst"><em class="italics">Poshana</em> — the divine favor to those that properly remain in their own +states.</p> +</li> +<li><p class="first pfirst"><em class="italics">Manvantara</em> — the duties of the Rulers of Manvantaras.</p> +</li> +<li><p class="first pfirst"><em class="italics">Uti</em> — desires that bind one to Trilokî.</p> +</li> +<li><p class="first pfirst"><em class="italics">Isânukathâ</em> — stories of the Avatâras and of the followers of Hari.</p> +</li> +<li><p class="first pfirst"><em class="italics">Nirodha</em> — the sleep of Hari and of all individual souls a Pralaya.</p> +</li> +<li><p class="first pfirst"><em class="italics">Mukti</em> — the continued perception of the identity of self and of Brahmâ.</p> +</li> +<li><p class="first pfirst"><em class="italics">Asraya</em> — The Final Resort, Para Brahma or Paramâtma from whom Creation +and Dissolution both proceed.</p> +</li> +</ol> +<p class="pfirst">This brings us to the end of the Second Skandha.</p> +<div class="clearpage"> +</div> +</div> +</div> +</div> +<div class="level-2 section" id="skandha-iii"> +<h2 class="level-2 pfirst section-title title"><a class="toc-backref" href="#id48">SKANDHA III.</a></h2> +<div class="level-3 section" id="bhagavata-as-related-by-maitreya-to-vidura"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id38">BHÂGAVATA AS RELATED BY MAITREYA TO VIDURA.</a></h3> +<p class="pfirst">The Third and Fourth Branches of the Bhâgavata are related by Maitreya +to Vidura. Maitreya was the disciple of Parâsara, father of Vyâsa. +Parâsara learned the Purâna from Sânkhyâyana, Sânkhyâyana from Sanat +Kumâra and Sanat Kumâra from Atlanta Deva.</p> +<div class="level-4 section" id="id2"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id30">I.--THE CREATION</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA III., CHAP. 5-6.</strong></p> +<p class="pnext">At Pralaya, the Śakti of Bhagavân was asleep. That Śakti is Mâyâ, which +is Sat-asat or Existing-nonexisting Existing eternally as root, and not +so existing as forms. Following the law of Periodicity (Kâla), Purusha +fecundated Mâyâ. Mahat and other principles appeared by transformation. +All these principles were Devas, having in them germs of consciousness, +action and transformation. They could not unite to form the Universe, +being divergent in character. They prayed to Íshvara for power to unite. +Taking Prakriti as a part (Śakti) of Him, Íshvara entered into the 23 +Tatvas or root principles. He awakened the Karma that remained latent in +them. By Kriyâ Śakti, He then united then. The 23 Tatvas, acting under +Divine Energy and the impulse of Karma that had remained latent in them, +formed the Virât body, each bearing its own share in the work. The +Purusha within this body — Virât Purusha or Hiranya Purusha — with all +beings and globes included in Him, dwelt for one thousand years in the +waters (like the embryo in the waters of the uterus.) This Embryonic +Purusha divided self by self, onefold by Daiva Śakti, tenfold by Kriyâ +Śakti and threefold by Âtmâ Śakti. The onefold division is in the Heart. +The tenfold division is in the Prânas (Prâna, Apâna, Samâna, Udâna, +Vyâna, Nâga, Kûrma, Krikara, Devadatta and Dhananjaya,) for the Prânas +are not Tatvas or principles, but they form an aspect of Purusha. The +threefold division is Âtmâ in every being which is triune with its three +sides — Adhyâtma, Adhibhûta and Adhidaiva. The Purusha infused His Śakti +into the Virât body, for the development of powers in the Tatvas. The +Adhyâtma mouth appeared with its Adhibhûta speech and Adhidaiva Agni. +Similarly the following appeared: —</p> +<blockquote> +<div> +<table class="align-center hrules-rows hrules-table table" style="width: 100%" summary="no summary"> +<colgroup> +<col width="34%" /> +<col width="36%" /> +<col width="30%" /> +</colgroup> +<thead valign="bottom"> +<tr class="first last"><th class="head"><p class="first last pfirst">Adhyâtma.</p> +</th> +<th class="head"><p class="first last pfirst">Adhibhûta.</p> +</th> +<th class="head"><p class="first last pfirst">Adhidaiva.</p> +</th> +</tr> +</thead> +<tbody valign="top"> +<tr class="first"><td><p class="first last pfirst">Tongue</p> +</td> +<td><p class="first last pfirst">Râsa (taste)</p> +</td> +<td><p class="first last pfirst">Varuna.</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Nose</p> +</td> +<td><p class="first last pfirst">Gandha(smell)</p> +</td> +<td><p class="first last pfirst">Asvini Kumâras.</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Eye</p> +</td> +<td><p class="first last pfirst">Rûpa(sight)</p> +</td> +<td><p class="first last pfirst">Âditya.</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Skin</p> +</td> +<td><p class="first last pfirst">Sparsa (touch)</p> +</td> +<td><p class="first last pfirst">Vayu.</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Ear</p> +</td> +<td><p class="first last pfirst">Sabda (sound)</p> +</td> +<td><p class="first last pfirst">Dik.</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Epidermis</p> +</td> +<td><p class="first last pfirst">Sting</p> +</td> +<td><p class="first last pfirst">Gods of vegetation</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Upastha</p> +</td> +<td> </td> +<td> </td> +</tr> +<tr><td><p class="first last pfirst">(generative organ)</p> +</td> +<td><p class="first last pfirst">Generation</p> +</td> +<td><p class="first last pfirst">Prajâpati.</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Pâyu</p> +</td> +<td><p class="first last pfirst">Secretion</p> +</td> +<td><p class="first last pfirst">Mitra</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Hand</p> +</td> +<td><p class="first last pfirst">Actions of hand</p> +</td> +<td><p class="first last pfirst">Indra.</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Pâda (foot)</p> +</td> +<td><p class="first last pfirst">Movements of foot</p> +</td> +<td><p class="first last pfirst">Vishnu.</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Buddhi</p> +</td> +<td><p class="first last pfirst">Bodh (deliberation)</p> +</td> +<td><p class="first last pfirst">Brahmâ.</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Manas</p> +</td> +<td><p class="first last pfirst">Sankalpa and Vikalpa +(true and false +perception)</p> +</td> +<td><p class="first last pfirst">Moon.</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Ahankâra</p> +</td> +<td><p class="first last pfirst">Aham perception</p> +</td> +<td><p class="first last pfirst">Rudra.</p> +</td> +</tr> +<tr class="last"><td><p class="first last pfirst">Chitta</p> +</td> +<td><p class="first last pfirst">Thought</p> +</td> +<td><p class="first last pfirst">Brahmâ</p> +</td> +</tr> +</tbody> +</table> +</div> +</blockquote> +<p class="pfirst">The Trilokî also appeared, Svar from the head, Bhuvar from the navel and +Bhûr from the feet. With these Lokas appeared the Devas and other +beings, who are the transformations of the Gunas. From the predominance +of Satva, the Devas went to Svar Loka. Men and the lower Kingdoms +entered Bhûr Loka from the predominance of Rajas in them. By the +predominance of Tamas, the different classes of Bhûtas remained in +Bhuvar Loka. The Brâhmana appeared from the mouth, the Kshatriya from +the hands, the Vaisya from the thighs and the Sûdra from the feet.</p> +</div> +<div class="level-4 section" id="id3"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id31">THOUGHTS ON THE ABOVE</a></h4> +<p class="pfirst">We have considered the manifested Logos in the +Universe. We shall now consider His manifestation in Man, the microcosm. +The teachings are all collected from the Upanishads.</p> +<p class="pnext">(i.) — <em class="italics">The manifestation in the heart.</em> — A detailed knowledge of this +manifestation is called Dahara Vidyâ in Chandogya. The Upanishads speaks +of Âtmâ in the cavity of the heart.</p> +<div class="align-center auto-scaled figure" style="width: 39%" id="figure-340"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap021.png" /> +</div> +<p class="pfirst">"Guhahitam Gahvarestham Purânam" is a well-known passage from the +Upanishads. The Purusha in the heart is also called Prâdesâ or the +span-sized Purusha and is the favourite object of meditation in +Paurânika Upâsanâ. The Upanishads call Him thumb-sized and there is an +interesting discussion as to the size in Sâriraka Sutras I-3-24 to 26 +and the Bhâshya thereupon.</p> +<p class="pnext">(ii.) — <em class="italics">The Manifestation in the Prânas.</em> — The Upanishads say: —</p> +<div class="align-center auto-scaled figure" style="width: 64%" id="figure-341"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/it_is_this_prana.png" /> +</div> +<p class="pfirst">"It is this Prana that is consciousness itself, Bliss, without +infirmities and death."</p> +<div class="align-center auto-scaled figure" style="width: 45%" id="figure-342"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/they_are_the_five.png" /> +</div> +<p class="pfirst">"They are these five Brahmâ Purushas."</p> +<p class="pnext">Again —</p> +<div class="align-center auto-scaled figure" style="width: 56%" id="figure-343"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/again_brahma_purusha.png" /> +</div> +<p class="pfirst"><em class="italics">"Brahmâ Purusha in the openings of the heart."</em> The heart is called the +abode of Brahmâ. There are five openings of this abode of Brahmâ and +there are five gate-keepers. These gate-keepers or <em class="italics">dvâra-pâlas</em> are the +five Prânas. They are called Brahmâ Purushas as they pertain to Brahmâ. +As long as the king is in the heart, the doorkeepers remain in the body. +These door-keepers being inevitable accompaniments of Brahmâ in the +heart, are also themselves the outer aspects of Brahmâ.</p> +<p class="pnext">(iii.) — <em class="italics">The manifestation as Âtmâ which is triune.</em> What is a man but a +bundle of experiences on the planes of Jâgrat, Svapna and Sushupti. Each +of these experiences has a threefold aspect or in Vedântic expression is +a Triputi. These aspects are:</p> +<ol class="arabic simple"> +<li><p class="first pfirst">the object experienced or Adhibhûta,</p> +</li> +<li><p class="first pfirst">the experience itself or Adhyâtma,</p> +</li> +<li><p class="first pfirst">and the Deva which gives the consciousness of that experience or Adhidaiva.</p> +</li> +</ol> +<p class="pfirst">In material expression, +the object outside is Adhibhûta. The reception of its image is Adhyâtma. +The light that shews the image to be what it is, is Adhidaiva. As we +have said, each experience is a three-sided triangle. All the triangles +in the Jagrat state, analysed by the Vedântins into fourteen, are +represented by the first letter <em class="italics">a</em> in Pranava. All the triangles or +Triputis in the dream state are represented by the second letter <em class="italics">u</em>. In +Târaka Brahmâ Yoga, <em class="italics">a</em> is merged in contemplation into <em class="italics">u</em>, and <em class="italics">u</em> is merged +into <em class="italics">ma</em>. In <em class="italics">ma</em> there is only one triangle, which is the primary triangle +to which all other triangles in <em class="italics">a</em> and <em class="italics">u</em> may be reduced. The Adhibhûta +side of this triangle is <em class="italics">ânanda</em> by the <em class="italics">vritti</em> of Avidyâ. The Adhyâtma +side is the <em class="italics">vritti</em> of Avidyâ. The Adhidaiva side is Íshvara. Life in +Trilokî is conditioned by this triangle. The object of Târaka Brahmâ +Yoga is to cross the Triptiti, to cross the three letters of Pranava. It +is only in the fourth <em class="italics">pâda</em> of Pranava that he finds his resting place, +that pâda being situated beyond the Trilokî.</p> +<p class="pnext">The three manifestations of the Third Purusha in Jivas or individuals, +may be said to relate to their different stages of evolution. Thus Prâna +manifests itself only in the lower life kingdoms, the minerals and +vegetables. The Prâna or life process is more elaborate in the +vegetables than in the minerals. Purusha then manifests itself in the +senses and emotions in the Animal kingdom and in intellect in the lower +human kingdom the manifestation being three fold.</p> +<p class="pnext">The last manifestation of Purusha, the one-fold manifestation in the +heart, is in higher man.</p> +</div> +<div class="level-4 section" id="ii-vasudeva-and-sankarshana"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id32">II. — VASUDEVA AND SANKARSHANA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA III., CHAP. 8.</strong></p> +<p class="pnext">When this universe remained submerged in the waters of Pralaya, the eyes +of Vâsudeva remained closed in sleep. He opened His eyes, lying down on +the Serpent King Ananta or Sankarshana. He indulged in self and was +without action. Inside His body was Bhuta-Sûkshma or all beings in a +subtle state of latency. Only Kâla-Śakti manifested itself and He dwelt +in those waters in self, as fire remains in wood, with powers +controlled. Having slept for one thousand Yuga cycles in the waters, +with only Kâla-Śakti manifesting His work, He found the lotuses of the +Lokas in His body. He then looked at the Sûkshma, that was within Him. +That Sûkshma became pierced with Kâla — propelled Rajas, and small as it +was, it came out of his navel region. By the action of Kala, which +awakens Karma, it suddenly grew up into a lotus bud. Vishnu entered this +Loka Padma or the Lotus of Lokas. Brahmâ then appeared in that Lotus. He +looked on all sides and became four-faced, but he could not find out the +Lokas. Though he was in the Lotus himself, confused as he was, he knew +not the whole Lotus. Whence am I? Whence is this Lotus? So thought +Brahmâ. And he searched below to feel the lotus-stalk. The search was +vain for one hundred years.</p> +<p class="pnext">For another hundred years he meditated within self, and lo! there +appeared within his heart one <em class="italics">Purusha</em> lying down on the body of Sesha +(the serpent king). (The description of the Purusha is much the same as +we have read of the <em class="italics">Prâdesa Purusha</em>. So it is not given here.) Brahmâ +prayed to that Purusha and was told to practise Tapas for acquiring the +power of creation.</p> +</div> +<div class="level-4 section" id="iii-the-creation-by-brahma"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id33">III. — THE CREATION BY BRAHMA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA III., CHAP. 10.</strong></p> +<p class="pnext">When Bhagavân disappeared, Brahmâ, as directed, practised meditation for +one hundred Deva-years. He found his lotus abode moved by air. With all +the power acquired by <em class="italics">Âtmâ Vidyâ</em> and <em class="italics">Tapas</em>, he drank up all the waters +and the air. He found the <em class="italics">Lokas</em> attached to the overspreading Lotus and +he had only to divide them. He entered into the Lotus bud and divided +it into three parts — the <em class="italics">Trilokî</em>. This is the creation of the <em class="italics">Trilokî</em>. +The higher Lokas (Mahar, Jana, Tapas and Satya) are the transformations +of <em class="italics">Nishkama Karma</em> or unselfish action. So they are not destroyed in each +Kalpa, but they last for two Parardhas.</p> +<p class="pnext">"What is Kâla", asked Vidura, "that has been described as a <em class="italics">Śakti of Hari?</em>"</p> +<p class="pnext">"<em class="italics">Kâla</em> is the disturber of <em class="italics">Gunas</em>", replied Maitreya, "causing +transformations. In itself it is without any particularity and is +without beginning or end.</p> +<p class="pnext">"With Kâla as the Nimitta or efficient cause, Bhagavân only manifested +Himself. The Universe has no separate existence from that of Brahmâ. It +is only Kâla that makes the Universe manifest."</p> +<p class="pnext">The Creation of Brahmâ is ninefold, Prâkrita and Vaikrita, +Prâkrita-Vaikrita being the tenth. The Pralaya is of three kinds:</p> +<ol class="arabic simple"> +<li><p class="first pfirst">By Kâla or Nitya. Flow of time is the only cause of this Pralaya.</p> +</li> +<li><p class="first pfirst">By Dravya or Naimittika. Dravya is the fire from the mouth of +Sankarshana, at the end of one Kalpa.</p> +</li> +<li><p class="first pfirst">By Guna or Prâkritika, the Gunas devouring their own actions. The +forms of Pralaya will be considered in the study of the Twelfth Branch.</p> +</li> +</ol> +<p class="pfirst"><em class="italics">A. — Prâkrita Creation, *i.e.</em> the Creation of Principles or Tatvas.*</p> +<ol class="upperroman simple"> +<li><p class="first pfirst"><em class="italics">Mahat</em> — Which is the out-come of the first disturbance of the +equilibrium of the Gunas.</p> +</li> +<li><p class="first pfirst"><em class="italics">Ahankâra</em> — Dravya + Jnâna + Kriyâ.</p> +</li> +<li><p class="first pfirst"><em class="italics">Tanmâtra</em> — Result of Dravya Śakti.</p> +</li> +<li><p class="first pfirst"><em class="italics">Indriyas</em> — Result of Jnâna and Kriyâ Śakti.</p> +</li> +<li><p class="first pfirst"><em class="italics">Vaikârika</em> — Devas and Manas.</p> +</li> +<li><p class="first pfirst">The five-fold Tâmasika creation.</p> +</li> +</ol> +<p class="pfirst"><em class="italics">B. — Vaikrita or Individual Creation.</em></p> +<ol class="upperroman simple" start="7"> +<li><p class="first pfirst"><em class="italics">Urdha Srotas</em> — or with upward current of the food taken, the Sthâvara +or Immobile kingdom with six divisions.</p> +</li> +</ol> +<ol class="arabic"> +<li><p class="first pfirst"><em class="italics">Vânaspati</em> — Plants that fructify without flowers.</p> +</li> +<li><p class="first pfirst"><em class="italics">Oshadhi</em> — Creepers that last till the ripening of fruits.</p> +</li> +<li><p class="first pfirst"><em class="italics">Latâ</em> — Ascending creepers.</p> +</li> +<li><dl class="docutils first"> +<dt><em class="italics">Tvaksâra</em> — Those of which the growth is not in the</dt> +<dd><p class="first last pfirst">centre, but in the dermal regions, as bamboos.</p> +</dd> +</dl> +</li> +<li><p class="first pfirst"><em class="italics">Virudh</em> — Non-ascending woody creepers.</p> +</li> +<li><p class="first pfirst"><em class="italics">Druma</em> — Flowering plants.</p> +</li> +</ol> +<p class="pfirst">The consciousness of all the six classes is almost obscured by Tamas. +They are sensitive only to internal touch. They have many peculiarities.</p> +<ol class="upperroman" start="8"> +<li><p class="first pfirst"><em class="italics">Tiryak-Srotas.</em> — With slanting food current. The position of the +animal stomach as regards the animal mouth is such that food is not +taken in vertically, but either horizontally or slantingly. The animal +kingdom has 28 divisions. The animals are ignorant, with predominating +Tamas, with the sense of smell largely developed in them so much that +they mostly perceive by that sense, and with the faculties of the heart +entirely undeveloped. The 28 classes are:</p> +<ol class="arabic simple"> +<li><p class="first pfirst"><em class="italics">Living on the ground.</em></p> +</li> +</ol> +<blockquote> +<div> +<ol class="lowerroman"> +<li><p class="first pfirst">— <em class="italics">The cloven-footed.</em></p> +<p class="pnext">(1) Cow, (2) goat, (3) buffalo (4) krishnasara, the spotted +antelope, (5) hog, (6) gavaya, a species of ox, (7) ruru, +a kind of deer, (8) sheep, (9) camel.</p> +</li> +<li><p class="first pfirst">— <em class="italics">The whole hoofed.</em></p> +</li> +</ol> +<blockquote> +<div> +<p class="pfirst">(10) Ass, (n) horse, (12) mule, (13) goura, a kind of deer, +(14) sarabha, a kind of deer, (15) chamari, a kind of +deer.</p> +</div> +</blockquote> +<ol class="lowerroman simple" start="3"> +<li><p class="first pfirst">— <em class="italics">The five-nailed.</em></p> +</li> +</ol> +<blockquote> +<div> +<p class="pfirst">(16) Dog, (17) jackal, (18) wolf, (19) tiger, (20) cat, +(21) hare, rabbit, (22) porcupine, (23) lion, (24) monkey, +(25) elephant, (26) tortoise, (27) alligator.</p> +</div> +</blockquote> +</div> +</blockquote> +<ol class="arabic simple" start="2"> +<li><ol class="arabic first" start="28"> +<li><p class="first pfirst">Aquatic animals and birds.</p> +</li> +</ol> +</li> +</ol> +</li> +<li><p class="first pfirst"><em class="italics">Arvâk-Srotas</em> or with downward food current, the Human +kingdom with predominant Rajas, given to Karma, mistaking misery +for happiness.</p> +</li> +</ol> +<p class="pfirst"><em class="italics">C. — Prâkrita- Vaikrita.</em></p> +<ol class="upperalpha simple" start="24"> +<li><p class="first pfirst">The Kumâras. The Kumâra creation is partly Prâkrita +and partly Vaikrita.</p> +</li> +</ol> +<p class="pfirst">Besides these, there is</p> +<p class="pnext"><em class="italics">D. — Vaikrita Dev Creation.</em></p> +<p class="pnext">There are eight divisions of Vaikrita Devas:</p> +<ol class="arabic simple"> +<li><p class="first pfirst">Vivudha,</p> +</li> +<li><p class="first pfirst">Pitri,</p> +</li> +<li><p class="first pfirst">Asura,</p> +</li> +<li><p class="first pfirst">Gandharva and Apsarâ,</p> +</li> +<li><p class="first pfirst">Siddha, Charana and Vidyâdhara,</p> +</li> +<li><p class="first pfirst">Yaksha and Raksha,</p> +</li> +<li><p class="first pfirst">Bhuta, Preta and Pisâcha,</p> +</li> +<li><p class="first pfirst">Kinnara, Kimpurusha, Asvamukha and others.</p> +</li> +</ol> +<p class="pfirst">The Vaikarika and Vaikrita Devas form one class.</p> +</div> +<div class="level-4 section" id="id4"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id34">THOUGHTS ON THE ABOVE.</a></h4> +<p class="pfirst"><em class="italics">Prâkrita</em> creation is that which gives rise to and is connected +with all individuals. Excepting the Tâmasic or Avidyâ creation, +which we shall consider later on, the other divisions of this creation +were caused by the first life impulse, given by the First Purusha. The +Tâmasic creation was brought into manifestation by the Third +Purusha Brahmâ.</p> +<p class="pnext">The division of the life-kingdoms according to the movements +of the food taken is peculiar to the Pauranic system. It will be +interesting to know from the physiological stand-point whether it is +necessary for the development of the brain that the spinal column +should be erect, whether it is necessary for the formation of the spinal +column, that the stomach should retain a certain position, and to +know also how far the fixture of the plants is an impediment to the +development of any nervous system in them.</p> +<p class="pnext">It is remarkable that the mineral kingdom is not mentioned as a distinct +life-kingdom. The reason appears to be that the creative process is +divided into two periods. In the first period formless Jivas take form +after form, till the lowest material form is reached. This is elemental +creation or the creation of Devas, as described in detail in Ch. XXI. +Sk. IV. The Purâna goes on to say: — "Then Brahmâ created the Manus." +III.-24-49. The Manu creation shews, how mind was gradually developed +through Vegetable, Animal and Human creations, out of the Mineral +Kingdom, represented by the Mountain Chief Himâlaya. The giving up by +Sâti, of the body acquired from Daksha and her rebirth as the daughter +of the Mountain King show how the elemental creation gave way to a fresh +creative process, which took its start from the Mineral Kingdom.</p> +<p class="pnext">The Kumâras form a peculiar creation. "They are Prakrita in as +much as they partake of the character of Devas and they are +Vaikrita, as they partake of the character of men." <em class="italics">Śridhara.</em> — The +great commentator also says: — "Sanaka and other Kumâras are not +created in every kalpa. The account of their creation is only given +in the first Kalpa, called Brahmâ. In reality, the Vegetable and +other life kingdoms are created in every Kalpa. Sanaka and others +being created in Brahmâ Kalpa only follow the creations in other +Kalpas."</p> +<p class="pnext">Upon death, men go to Bhuvar Loka, where they become Bhûtas, Pretas and +Pisâchas. Then they go to Svar Loka, where they become Devas, not the +Devas of Deva creations but only temporary Devas. When their merits are +exhausted, they come down upon earth, to begin life as men again. But if +by unselfish Karma and devotion, men pass across the limits of the +triple plane, they go first to Mahar Loka. Here they are called +Prajâpatis. Bhrigu and other Prajâpatis who are the ordinary dwellers of +Mahar Loka, are described in one sloka of Bhâgavata, as bearing the life +period of one Kalpa. (II. 2. 25). In the next sloka it is said that the +Yogins who go to Mahar Loka, remain there till the end of the Kalpa, +when at last they go to Satya Loka.</p> +<p class="pnext">But in another sloka, the Purâna says: — "When the night of Pralaya +follows, the three Lokas, Bhûr, Bhuvar and Svar, are burnt by the fire +from the mouth of Sankarshana. Troubled by the excessive heat of that +fire, Bhrigu and others proceed from Mahar Loka to Jana Loka." +III-11-30.</p> +<p class="pnext">This shews that the dwellers of Mahar Loka live for the life time of +Brahmâ or two Parârdhas.</p> +<p class="pnext">This is also made clear by the following commentary of Śridhara on +III-10-9: —</p> +<p class="pnext">"Why did Brahmâ make the three Lokas into one division? This Trilokî +consisting of Bhûr, Bhuvar and Svar — is the place that is to be made in +every Kalpa or day of Brahmâ for the enjoyment of Jivas (or +individuals). But Jivas dwell in the higher Lokas as well. Why are not +those Lokas created then in every Kalpa? This is because they are the +transformations of unselfish (Nishkâma) action or Dharma — the Lokas +themselves and the dwellers thereof. The Trilokî and the dwellers +thereof are the transformations of selfish (Kâmya) action. Therefore +they have birth and death in every Kalpa. But Mahar and other Lokas are +begotten by unselfish action heightened by Upâsanâ (or devotion), and +they last for two Parârdhas, which is the life time of Brahmâ. And the +dwellers of those Lokas generally attain mukti (or liberation) after +that period."</p> +<p class="pnext">The ordinary dwellers of Jana Loka are the Kumâras. When men in course +of evolution reach Jana Loka, they become Kumâras.</p> +<p class="pnext">We have already seen that the essence of life in the higher Lokas is +unselfishness. It is for this reason that the Gitâ speaks of unselfish +action in the first instance as an essential requisite of spiritual +life. But it is not unselfish action alone which enables us to get rid +of our personal desires and to assimilate ourselves with that one life +which pervades all. Devotional love is another equally essential +requisite.</p> +<p class="pnext">It is impossible for us to realise the different experiences in the four +higher Lokas.</p> +<p class="pnext">The famous Brahma Sûkta has the following line: — "The three feet of +Ísvara, bearing eternal happiness in the higher Lokas." The eighteenth +Śloka in Chapter VI. of the Second Skandha is an exposition of this +line. Śridhara has the following commentary on that line:</p> +<p class="pnext">"Happiness in Trilokî is fleeting and temporary. Though Mahar Loka is +on the path of liberation, the dwellers of that Loka have to leave it at +the end of every Kalpa. The happiness there is therefore not +ever-lasting. In Jana Loka, the happiness is ever-lasting, as long as +the dwellers do not leave the place. But they have to witness the +miseries of the dwellers of Mahar Loka, when they come to Jana Loka, at +the end of the Kalpa. In Tapas, there is absolute want of evil. In +Satya, there is freedom from fear or liberation."</p> +<p class="pnext">We have left the Devas (not the elementals that pass through the life +kingdoms of this earth) out of consideration. Their evolution is worked +out in all the seven Lokas. Their names and characteristics in each Loka +are given by Vyâsa in his commentaries on Patanjali's Sutras. Those who +are ordinarily known as Devas are the dwellers of Svar Loka. The Deva +Yonis or lower Devas are dwellers of Bhuvar Loka and Bhûr Loka. Men have +nothing to do with the Devas of the higher Lokas. The Devas of Trilokî +are indifferent, friendly or inimical to men. Left alone, they do not +interfere with men. But when men try to gain superiority over them, by +the acquisition of Brahma Vidyâ, they try to throw obstacles in their +way.</p> +<p class="pnext">The Brihad Âranyak Upanishad says: — "Even the gods verily are not able +to prevent him from the possession of the state of all." I.-4-10</p> +<p class="pnext">Again, "As verily many beasts maintain a man, so every man maintains the +gods. It is not pleasant, even if one beast is taken away, how then, if +many? Therefore it is not pleasant to them, that men should know this +<em class="italics">i.e.</em> the truth of the nature of Brahmâ." Commenting on this, +Śankarâchâryya quotes a Śloka from Anugrta: "The world of the gods is +surrounded by performers of works. But the gods do not wish that mortals +should abide above."</p> +<p class="pnext">Śankarâchâryya goes on to say: — "Therefore the gods try to exclude, like +cattle from tigers, men from the knowledge of Brahmâ, as it is their +desire, that they should not be elevated above the sphere of their use. +Whom they wish to liberate, to him they impart belief &c., and unbelief +to him whom they wish not to liberate."</p> +<p class="pnext">Ânanda Giri, the commentator of Śankarâchâryya, quotes the following +Śloka: —</p> +<p class="pnext">"Devas do not protect men, rod in hand, like cattle-keepers. When they +wish to protect a man, they impart the necessary intelligence to him."</p> +<p class="pnext">Nothing is said in the Purânas, as to Devas of the higher Lokas.</p> +<p class="pnext">The Prâkrita Devas are intimately connected with our senses and +intellect. It is through their direct help, that we are able to perceive +and to conceive. Hence they are called Adhi-devas or Vaikâric Devas. +They are not individuals and the remarks made above as to Devas, do not +apply to them.</p> +</div> +<div class="level-4 section" id="iv-divisions-of-kala"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id35">IV. DIVISIONS OF KÂLA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA III. CHAP. 11.</strong></p> +<p class="pnext">The unit of Kala at the Sûkshma pole is Paramânu, which is the minutest +part of the created thing, not united to form a body. At the Sthula pole +is the whole Sthula creation known in its entirety as Parama Mahân. The +time during which the Sun crosses in his orbit one paramânu is the Kâla +unit paramânu. The time during which he crosses the whole system in his +orbit, <em class="italics">i.e.</em>, crosses all the twelve signs of the Zodiac, is Parama +Mahân or one Samvatsara. The units of time and space are thus the same.</p> +<p class="pnext">1 Dvyanuka = 2 Paramânus.</p> +<p class="pnext">1 Trasarenu = 3 Paramânus.</p> +<p class="pnext">1 Truti = 3 Trasarenus.</p> +<p class="pnext">1 Vedha = 100 Trutis.</p> +<p class="pnext">1 Lava = 3 Vedhas.</p> +<p class="pnext">1 Nimesha or wink = 3 Lavas.</p> +<p class="pnext">1 Kshana = 3 Nimesha.</p> +<p class="pnext">1 Kâsthâ = 5 Kshanas.</p> +<p class="pnext">1 Laghu = 15 Kâsthâs.</p> +<p class="pnext">1 Nâdikâ = 15 Laghus.</p> +<p class="pnext">1 Muhurta = 2 Nâdikâs.</p> +<p class="pnext">1 Yâma or Prahara = 6 or 7 Nâdikâs.</p> +<p class="pnext">1 Ahorâtra (of the Mortals) = 8 Yâmas.</p> +<p class="pnext">1 Paksha (Sukla or Krishna) = 15 Ahorâtras.</p> +<p class="pnext">1 Mâsa (Month) = 1 Sukla + 1 Krishna Paksha.</p> +<p class="pnext">1 Ritu = 2 Mâsas.</p> +<p class="pnext">1 Ayana = 6 Mâsas (Uttara or Dakshinâ.)</p> +<p class="pnext">1 Vatsara = 2 Ayanas.</p> +<p class="pnext">1 Vatsara = 12 Masas</p> +<p class="pnext">1 Vatsara = 1 Ahorâtra of Devas.</p> +<p class="pnext">1 Samvatsara = 1 year of Solar months.</p> +<p class="pnext">1 Parivatsara = 1 year of Jupiter months.</p> +<p class="pnext">1 Idâvatsara = 1 year of Savana months.</p> +<p class="pnext">1 Svanuvatsara = 1 year of Lunar months.</p> +<p class="pnext">1 Vatsara = 1 year of Stellar months.</p> +<p class="pnext">One hundred Samvatsaras is the maximum age of men.</p> +<p class="pnext">Satya, Tretâ, Dvâpara and Kali a cycle of these 4 Yugas +and their Sandhyâs and Sandhyânsas consist of 12 thousand +divine years.</p> +<p class="pnext">The beginning of a Yuga is its Sandhyâ. Tho end of a Yuga +is its Sandhyânsa. Sandhyâ and Sandhyânsa are not included in a +Yuga and Yuga Dharma is not to be performed while they last.</p> +<pre class="literal-block"> +Sandhyâ of Satya Yuga = 400 Deva years. + + Satya Yuga = 4,000 " " + +Sandhyânsa of Satya Yuga 400 " " + +Sandhyâ of Treta Yuga 300 " " + + Treta Yuga 3,000 " " + +Sandhyânsa of Treta Yuga 300 " " + +Sandhyâ of Dvâpara Yuga 200 " " + + Dvâpara Yuga 2,000 " " + +Sandhyânsa of Dvâpara Yuga 200 " " + +Sandhyâ of Kali Yuga 100 " " + +Kali Yuga 1,000 " " + +Sandhyânsa of Kali Yuga 100 " " + ------- + 12,000 Deva years. +</pre> +<p class="pfirst">Dharma is enjoined for the period between Sandhyâ and Sandhyânsa, which +is called Yuga.</p> +<pre class="literal-block"> + Dharma has all the 4 pâdas or feet in Satya, + " " only 3 pâdas in Treta, + " " only 2 pâdas in Dvapara, + " " only 1 pâda in Kali. + +1,000 Yuga cycles is one Day of Brahmâ or one Kalpa, +*i.e.*, 1 Day of Brahmâ = 1,000 x 12,000 Deva years, + = 1,20,00,000 Deva years. +</pre> +<p class="pfirst">An equal period of time is also reckoned as one Night of Brahmâ. +14 Manus reign during the Day of Brahmâ, each Manu reigning for:</p> +<pre class="literal-block"> + 1,000 +-------- = 71 3/4 + 14 +</pre> +<p class="pfirst"><em class="italics">i.e.</em>, a little over 71 Yuga Cycles. Converted into Deva years: —</p> +<pre class="literal-block"> +1 Manvantara = 12,000 x 1,000 + -------------- = 8,57,142 6/7 Deva years. + 14 + +1 Deva year = 360 Lunar years. + + 12,000,000 x 360 +1 Manvantara = ---------------- = 3,37,142,657 1/2 Lunar years. + 14 +</pre> +<p class="pfirst">The Manvantaras have their Manus, successors of Manus, Rishis +and Devas.</p> +<p class="pnext">The Rishis, Indras, and Devas appear together.</p> +<p class="pnext">In the daily creation of Brahmâ, Animals, Men, Pitris and Devas are born +according to their own Karma.</p> +<p class="pnext">During the Manvantara, Bhagavân preserves this universe by His own +Satva, directly as Manvantara Avatâras and indirectly as Manus and +others. When Pralaya approaches, Bhagavân withdraws His Śaktis (or +powers). Trilokî is then burnt up by fires from the mouth of +Sankarshana. Bhrigu and other dwellers of Mahar Loka proceed to Jana +Loka. The waters of Pralaya sweep away everything before them. In that +watery expanse, Hari remains seated upon the coils of Ananta, with His +eyes closed.</p> +<p class="pnext">With every Day and Night, the age of Brahmâ declines. He lives for one +hundred years only. Half of Brahmâ's age is called Parârddha. The first +Parârddha has expired, the second has commenced with our Kalpa. Every +day of Brahmâ is called one Kalpa.</p> +<p class="pnext">At the beginning of the first Parârddha was Brahmâ Kalpa, when Brahmâ or +the present Kosmos was born.</p> +<p class="pnext">At the end of the first Parârddha was Padma Kalpa, when the Loka-Padma +(the lotus of Lokas) appeared at the navel of Hari.</p> +<p class="pnext">The first Kalpa of the second Parârddha, which is the present Kalpa, is +called Varâha Kalpa. Hari incarnated as Varâha or Boar during this +Kalpa.</p> +<p class="pnext">The two Parârddhas are but a wink of Bhagavân. Kâla cannot measure him.</p> +<pre class="literal-block"> +[1 Day of Brahmâ = 12,000,000 Deva years, + 1 Night of Brahmâ = 12,000,000 Do. + ------------- + 24,000,000 Do. + + Multiplying by 360 + --------------- + 1 year of Brahmâ = 8,640,000,000 Deva years. + Multiplying by 100 + ------------------ + Age of Brahmâ = 864,000,000,000 Deva years. + Multiplying by 360 + ----------------------- + 31,10,40,00,00,00,000 Lunar years. + +1 Kali Yuga, including Twilight (Sandhyâ and Sandhyânsa) + = 1,200 X 360 = 4,32,000 Lunar years. + +Varâha Kalpa = 50 X 360 + 1 = 180001st Kalpa. + +The present is the seventh Manvantara of that Kalpa. +</pre> +<p class="pfirst">The present Kali Yuga is the 28th Yuga of that Manvantara and 4,994 +years of that Yuga have expired in the present year of Christ 1894.</p> +<p class="pnext">THEOSOPHICAL CORRESPONDENCES. The words Kalpa and Manvantara are +carelessly used in Theosophical literature. But I shall use those terms, +specially with reference to page 309 of the second volume of the <em class="italics">Secret +Doctrine</em> (first edition.)</p> +<p class="pnext">1 Kalpa = 7 Rounds.</p> +<p class="pnext">1 Round = 2 Manvantaras.</p> +<p class="pnext">The Pralaya at the end of seven Rounds therefore means the Pralaya of +Trilokî.</p> +<p class="pnext">The last Globe Chain of which the Moon formed a living planet belonged +to Pâdma Kalpa. Our Globe D is the 18001st since the birth of the +Kosmos. There will be 17999 more such Globes, one after each Pralaya of +Globe Chains. There will be 18000 more Pralayas of the Globe Chain. Then +there will be a general dissolution or Prâkritika Pralaya, not only of +the Globe Chain, but of the whole Kosmic system.</p> +</div> +<div class="level-4 section" id="v-the-creation-by-brahma-continued-iii-12"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id36">V.-THE CREATION BY BRAHMA (<em class="italics">Continued</em>) III. 12.</a></h4> +<p class="pfirst">The first creation of Brahmâ was the five-fold Avidyâ, <em class="italics">viz</em>: —</p> +<ol class="arabic simple"> +<li><p class="first pfirst">Tamas or ignorance of Self (Avidyâ in Patanjali.)</p> +</li> +<li><p class="first pfirst">Moha or egoism (Asmitâ.)</p> +</li> +<li><p class="first pfirst">Mahâ Moha or desire for enjoyment (Râga).</p> +</li> +<li><p class="first pfirst">Tâmisra or mental disturbance on the non-fulfilment of desires +(Dvesha).</p> +</li> +<li><p class="first pfirst">Andha Tâmisra or false perception of death (Abhiniveśa).</p> +</li> +</ol> +<p class="pfirst">Brahmâ was not pleased with this dark creation. He purified his soul by +meditation on Bhagavân and created Sanaka, Sananda, Sanâtana and +Sanatkumara. These Munis had no performances (for their own evolution). +They were Urdha-retas. Brahmâ, addressing them, said — "Sons, go and +multiply yourselves." But they sought Moksha, and heeded him not. Brahmâ +got enraged at the disobedience of his sons, and, though he tried to put +down his anger, it burst forth from between his eye-brows and appeared +as Kumâra Nila-Lohita or Blue-Red. The boy, the first born of Devas, +wept and cried out to Brahmâ — "Give me names and give me abodes." "That +shall be done," replied Brahmâ, "and, as thou wept like a boy, thou +shalt be called Rudra or the Weeper. The heart, the Indriyas, Prâna, +Âkâsa, Vâyu, Agni, Apas, Prithvi, the Sun, the Moon and Tapas are your +abodes. Manyu, Manu, Mahinasa, Mahân, Śiva, Ritadhvaja, Ugra-retas, +Bhava, Kâla, Bâmadeva and Dhrita-vrata these are thy eleven names; Dhi, +Dhriti, Râsaloma, Nijut, Sarpi, Ilâ, Ambikâ, Irâvati, Svadhâ, Dikshâ +and Rudrâni, these are thy wives. Beget sons, as thou art Prajâpati." +Thus ordered, Nila-Lohita begot sons like unto himself in might, form +and habits. The Rudras became numerous, and they spread all round the +Universe ready almost to devour it. Brahmâ became afraid of his +creation, and, addressing himself to Rudra, said — "O Chief of Devas, +desist from such creation. Thy progeny with their fiery eyes are +consuming all and even consuming me. Take to Tapas for the joy of all +beings. By Tapas thou shalt create the Universe as it was of yore. By +Tapas thou shalt gain that Bhagavân who dwells in all hearts." "Amen," +said Rudra, and he went into the forests to make Tapas.</p> +<p class="pnext">Brahmâ then begot ten sons: — Marichi, Atri, Angirasa, Pulastya, Pulaha, +Kratu, Bhrigu, Vasishtha, Daksha and Nârada. Nârada came from Brahmâ's +bosom, Daksha from his thumb, Vasishtha from his Prâna, Bhrigu from his +skin, Kratu from his hands, Pulaha from his navel, Pulastya from his +ears, Angirasa from his mouth, Atri from his eyes and Marichi from his +Manas.</p> +<p class="pnext">Dharma came from Brahmâ's right breast, where Nârâyana himself dwells. +Adharma, the parent of Mrityu (or Death) came from his back. Kâma came +from his heart, Anger from his eye-brows, Greed from the lower lip. Vâk +or speech came from his mouth, the Seas from his generative organ and +Death from his anus.</p> +<p class="pnext">Kardama, the husband of Devahûti, was born of Brahmâ's Chhâya or shadow. +So there was creation out of the body and the mind of Brahmâ. Brahmâ +took a fancy to his daughter Vâk (or speech). Marichi and his other sons +dissuaded him from the incestuous connection. And the Creator in shame +gave up his body which was taken up by Space and which is known as dewy +darkness. "How shall I bring back all the previous Creation?" So +thought Brahmâ at one time, and the four Vedas appeared from his four +mouths. The Yajnas, the Upavedas, the Philosophies, the four parts of +Dharma, and the duties of Âsramas also appeared.</p> +<p class="pnext">Brahmâ had another body void of incestuous impulses and he thought of +enlarging the Creation. But he found himself and the Rishis, powerful +though they were, unsuccessful in this respect. He thought there was +some unforeseen impediment, so he divided his body into two. A pair was +formed by that division. The male was Svâyambhuva Manu and the female +was his wife Śatarûpâ. Since then creation multiplied by sexual +intercourse. Svâyambhuva Manu begot five children in Śatarâpâ — two sons, +Priyavrata and Uttânapâda, and three daughters, Âkûti, Devahûti and +Prasûti. He gave Akuti in marriage to Ruchi, Devahûti to Kardama and +Prasûti to Daksha. This changing universe is filled with their progeny.</p> +</div> +<div class="level-4 section" id="pre-manvantaric-creation"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id37">PRE-MANVANTARIC CREATION.</a></h4> +<p class="pfirst">The descent of Spirit into Matter is indicated by the overshadowing +Tamas creation, The individuals reach the spiritual plane at the time of +Pralaya and lose all sense of I-ness. Their memory becomes perfectly +dead to all previous connections and experiences and even as to self as +a distinct unit. The child starts with a body of his own, and faculties +limited to that body. The Jiva children that came into existence at the +beginning of the Universe had however nothing peculiar to themselves, +and they had even to acquire the sense of I-ness.</p> +<p class="pnext">First, the Jiva identifies himself with his body and mind, his own +phenomenal basis. For, if he identifies himself with the universal +spirit, there is no action for him, no working out of his own Karma. +Though from the standpoint of the highest wisdom individuality is a +delusion, for the one unchangeable ever-lasting element in Jiva is Âtmâ, +and at the final stage of development man has to separate himself from +his phenomenal basis and to identify himself with Âtmâ, which is the +real self, still the sense of separateness is necessary for the process +of creation and for the gaining of experiences. This sense is two-fold,--</p> +<ol class="arabic simple"> +<li><p class="first pfirst">The non-perception of Âtmâ as Self, called Avidyâ by Patanjali and +Tamas in the Purânas, and</p> +</li> +<li><p class="first pfirst">The perception of the <em class="italics">upâdhi</em> as self, +called Asmitâ by Patanjali and Moha in the Purânas.</p> +</li> +</ol> +<p class="pfirst">Attachment and aversion, likes and dislikes, are equally necessary for +continued individual action. The Jiva eats what he likes and does not +eat what he dislikes. He associates himself with certain objects, ideas +and thoughts and shuns others. His likes and dislikes form the guiding +principle of his actions. These affinities are called Râga and Dvesha by +Patanjali and Mahâ Moha and Tamisra in the Purânas.</p> +<p class="pnext">The tenacious desire to live in the present body is called Abhinivesha +by Patanjali. This desire becomes an instinct in the Jiva, so necessary +is it for his preservation. The Purânas call it Andha-Tâmisra. Śridhara +explains it as the shock we receive from a separation from all our +present enjoyments. For, according to him, the idea of death is nothing +but a sense of separation from our present enjoyments.</p> +<p class="pnext">These forms of Avidyâ were called into being that the forms of the +previous Kalpa might be brought into existence, or that the work of +creation might be undertaken. These faculties are the very essence of +life manifestation. But the process has now been reversed. The work of +creation is over. We have acquired the experiences of earth-life, and we +are now destined to take a journey back to our home, the bosom of +Íshvara, from which we all came. We have now to undo our sense of +separateness. The five forms of Avidyâ are therefore called miseries +(klesha) by Patanjali and he lays down rules for getting rid of them.</p> +<p class="pnext">After invoking Avidyâ, Brahmâ created the Kumâras, who were the most +spiritual of the beings to be created. They were so spiritual, that they +could not take any part in the work of creation. They had to bide their +time, till there was spiritual ascent in the Universe.</p> +<p class="pnext">The Rudras, called the Blue-Red Kumâras, come next. Though highly +spiritual themselves they did not object to take part in the work of +creation. But as real factors in the work of dissolution, they were +entirely out of place in the work of creation. We owe our idea of +separateness or individuality to the Rudras. In the scale of universal +life the agencies of dissolution carve out individual lives and their +mission ends there.</p> +<p class="pnext">The ten Rishis form the next Creation. Further descent of life in the +Universe brought forth ten distinct types of Intelligence. We shall +consider these types later on. Then comes the story of Brahmâ's incest. +Brahmâ could not directly take part in the Creation. His task was simply +to bring back the former state of things through a graduated series of +intermediaries. First appeared those that had to hold cosmic positions +of responsibility, some throughout the Kalpa and others throughout the +Manvantara. With the powers invoked, the temptation to evolve an +independent Creation with the help of Vâch, the potency of Mantras had +to be got over. This done, Brahmâ thought of the Monads of the previous +Kalpa, and the first Manu appeared with his wife Sata-rûpâ or +Hundred-formed. All forms of Creation existed in Idea before further +manifestation, and Sata-rûpâ was the collective aspect of all such +Ideas.</p> +</div> +</div> +<div class="level-3 section" id="the-first-or-the-svayambhuva-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id47">THE FIRST OR THE SVAYAMBHUVA MANVANTARA.</a></h3> +<div class="level-4 section" id="vi-bhur-and-varaha"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id39">VI. BHÛR AND VARAHA</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA III., CHAP. 13.</strong></p> +<p class="pnext">Said Manu to Brahmâ — "I shall do thy behests, O Lord. But tell me where +my Prajâ (progeny) and myself are to be located. The Bhûr of the +previous Kalpa where all beings found shelter is lost in the great ocean +of Pralaya. Bestir thyself and raise it up, O Deva."</p> +<p class="pnext">Brahmâ thought within Himself what was to be done, when lo! out from +His nostril came a Boar, no bigger than a thumb. In a moment the Boar +assumed gigantic proportions and all space resounded with his roar. The +dwellers of the Jana, Tapas and Satya Lokas worshipped Him by chanting +the Mantras of the three Vedas. He roared once more for the good of the +Devas and instantly plunged into the waters. Though an incarnation of +Yajna, He tried to discover the Bhûr by smelling like an ordinary +animal. He dived down as far as Rasâtala and there found the Bhûr Loka. +He then raised it up on His tusks. The Daitya King Hiranyâksha resisted +and in rage the Boar killed him. The Rishis then worshipped Him knowing +His true form to be Yajna.</p> +</div> +<div class="level-4 section" id="id5"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id40">THOUGHTS ON THE ABOVE.</a></h4> +<p class="pfirst">[Bhûr is the main system of Trilokî. The Varâha Avatâra restored the +system after the Kalpa Pralaya. Bhûr being the lowest of the Seven Lokas +corresponds to Prithvi Tatva and hence to the sense of smell. The boar +is pre-eminently the animal of smell. The materialisation of the Prithvi +principle for the purpose of globe formation was an effort of the energy +of the Logos and the <em class="italics">smelling</em> out of Bhûr by the Varaha is suggestive. +The Globe evolution is preparatory to Monadic evolution. The pent up +Karma of the previous Kalpa develops itself on the Globes. All beings +are mutually interdependent for their evolution. They help one another +in the work of evolution, and one makes sacrifices that the others may +grow. Some have to wait, till others come forward. Then they become +united in the further race for progress. This great cosmic process, this +mutual sacrifice is Yajna itself, which is typified in the Boar +Incarnation. The Vedic Yajna gives prominence to the Communion of men +with Devas, as at the early stages this is an all important fact of +evolution. The Varâha is called the first Yajna Avatâra and all the +parts of His body are named with reference to Vedic Yajna, as He by +raising Bhûr prepared the field for Karma.]</p> +</div> +<div class="level-4 section" id="vii-the-story-of-hiranyaksha"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id41">VII. THE STORY OF HIRANYÂKSHA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA III., CHAP. 14.</strong></p> +<p class="pnext">Diti, the daughter of Daksha, approached one evening her husband +Kasyapa, son of Marichi. She was overpowered with the passion of love +and became importunate. Kasyapa asked her to wait. Rudra was presiding +over sunset. His astral attendants, the Bhûtas and Pishachas, were +roaming over the Universe. With His three eyes representing the Sun, +Moon and fire he could see every thing. His hesitation to yield to Diti +was of no avail, and the Muni had to yield. There Diti became ashamed of +her weakness. She was afraid she had offended Rudra and she helplessly +prostrated herself at the feet of Kasyapa praying for his forgiveness. +"Thou hast disobeyed me," said Kasyapa, "and hast shown disrespect to the +companions of Rudra, thy mind is impure and so is the time of Evening +(Sandhyâ). These four evils will cause the birth of two wicked sons from +thee. They will oppress the Trilokî and the Lokapâlas (Preservers of the +three Lokas). When their inequities exceed all bounds, Vishnu will +Himself incarnate to kill them."</p> +<p class="pnext">For one hundred years Diti conceived her twin sons. Even from within the +womb they shed lustre all round, which even overpowered the Lokapâlas. +The Devas went to Brahmâ to ascertain the cause of this disaster. He +related to them the following story.</p> +<p class="pnext">"My Mânasa-putras, Sanaka and others were once in Vaikuntha, the abode +of Bhagavân. Impatient to see Bhagavân the Kumâras hurriedly passed +through the six portals (Kaksha). At the seventh portal, they found two +doorkeepers of equal age with clubs in their hands, richly adorned with +golden crowns and other ornaments. They had four hands and looked +beautiful in their blue colour. The Kumâras heeded them not, but opened +the gate with their own hands as they had opened the other gates. The +door keepers stopped them with their clubs. The Kumâras were put out by +this unforeseen obstruction and addressing the doorkeepers gave vent to +their feelings thus: — 'What mean you by making this distinction? In +Him the Lord of Vaikuntha, there is no difference whatsoever. The whole +of this Universe is in Him. Do you dread any danger to Him, as to a +common being, and why will you admit some and not others? But you are +His servants. So we do not intend to be very hard on you. But you must +descend from this elevated plane and take your birth where passion, +anger and greed prevail'."</p> +<p class="pnext">"The door-keepers became terrified at this curse and fell at the feet of +the Kumâras. All that they prayed for was that while passing through the +lowest births, they might not have Môha, beclouding their recollection +of Bhagavân. Bhagavân knew what had transpired outside. He hastened on +foot with Lakshmî by His side to where the Munis stood. The Kumâras +prostrated themselves before Him Whom they had so long meditated upon in +their hearts. With intent eyes they looked steadily on Him and longed to +see Him again and again. The Kumâras lauded Him with words full of +import. Bhagavân addressing them said: — 'These my door-keepers are by +name Jaya and Vijaya. They have slighted you, and it is right that you +have cursed them. I sanction that curse. For they are my servants, and I +am indirectly responsible for their deeds. I always respect Brâhmanas, +as my glory is derived from them. These door-keepers did not know my +regard for you, and they therefore unintentionally slighted you. But +they shall instantly reap the fruit of their evil deeds and come back to +Me when their punishment is over. Please therefore decide where they are +to go.' The Kumâras knew not what to say. They thought they had not done +right and they asked to be excused. 'It is all right for Thee to extol +the Brâhmanas in this way, for Thou art the Preserver of Dharma and Thou +teachest others what to do. But if, really, we have done wrong, let us +be punished and let not our curse visit these innocent door-keepers.' +Bhagavân replied: — 'It is I who have uttered the curse through your +mouths. My will shall be done. These door-keepers shall be born as +Asuras, but they shall come back to Me speedily.' These two +door-keepers, O Devas, have now appeared in Diti's womb. I have no power +to overcome them. But when the time comes for the prevalence of Satva, +Bhagavân Himself will do what is needed."</p> +<p class="pnext">The Devas went away and waited for events. The two Daityas Hiranyâksha +and Hiranyakasipu were born of Diti, after a conception of one hundred +years. Hiranyâksha though elder by birth was younger by conception.</p> +</div> +<div class="level-4 section" id="thoughts-on-hiranyaksha"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id42">THOUGHTS ON HIRANYÂKSHA.</a></h4> +<p class="pfirst">[Diti is literally 'Cutting,' 'Splitting,' or 'dividing.' Jaya and +Vijaya mean victory. Hiranya is gold. Hiranyâksha means gold-eyed. +Hiranyakasipu means gold-bedded. The key to the mystery lies in the fact +that Jaya and Vijaya were the door-keepers of Vishnu and their external +form was that of Vishnu. The Purusha in the Heart is the Counterpart in +microcosm of the Purusha in the Universe. And we have found above that +the five or ten door-keepers or Brahmâ-Purushas in the Heart are the +five or ten Prânas in man. By analogy, therefore, which is a potent +factor in the solution of mysteries, we find that Jaya and Vijaya are +the two-fold manifestations of Prana in Vaikuntha, the in-going and +out-going energies of Purusha. The life principle is an aspect of +Bhagavân and stands at His very gate. It is this outer aspect of Purusha +that is the mainspring of all material activities, of all +life-manifestations and of the material development of the universe. The +duality represents Tâmasic inaction and Râjasic activity. Hiranyâksha +would have no life-manifestation, no appearance of globes, he would +continue a state of things verging on Prâlayic sleep. Hiranyakasipu was +the very ideal of material greatness and material grandeur. Kumbhakarna +slept and Râvana worked. The brothers Jaya and Vijaya passed through the +dividing energy of Diti, to cause the material manifoldness of the +Universe. The Varâha as representing the awakened Jivic Karma fought +with the Asura that opposed the development of that Karma, which could +only fructify on the Bhûr system.]</p> +</div> +<div class="level-4 section" id="viii-deva-and-deva-yoni-creation"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id43">VIII. DEVA AND DEVA-YONI CREATION.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA III., CHAP. 20.</strong></p> +<p class="pnext">Vidura asked Maitreya: How did Marichi and other Rishis and also +Svâyambhuva Manu carry out Brahmâ's orders to create.</p> +<p class="pnext">Maitreya continued the story of Creation in reply to Vidura.</p> +<p class="pnext">We have heard of the primal dark creation of Brahmâ, consisting of +five-fold Avidyâ. Referring to that, Maitreya said, it was a creation of +shadows. Brahmâ was not pleased with this shadowy creation. He gave up +the dark body and it became night, At that time Yakshas and Râkshasas +were born and they took it up. The body was not only dark, but it was +the seat of hunger and thirst. The new-born therefore in their hunger +and thirst ran after Brahmâ to devour Him. Some of them said: "Have +no mercy on Him as father." Others said "Devour him." Brahmâ became +afraid of them and said — "Save me. You are my sons. You should not +devour me." Those that said "Devour" are Yakshas and those that said +"Do not save him" are Râkshasas. Brahmâ then created the Devas, with His +radiant Sâtvika body.</p> +<p class="pnext">This body when given up became day and the playing Devas took it up. +Brahmâ then created the Asuras out of His thigh. They became extremely +passionate and ran after Brahmâ void of all shame. In great distress +Brahmâ prayed to Vishnu and the Creator was told to give up His body of +passion. The body was given up and it became Sandhyâ, or evening. The +Asuras accepted Sandhyâ as their wife. Evening is the time for lust +and passion. Brahmâ then created the Gandharvas and Apsaras with His +body of beauty, which when given up became Moon-light. With his +indolence, Brahmâ created the Bhûtas and Pisâchas. They were stark naked +and had long loose hair. Brahmâ closed his eyes on seeing them. After a +time he gave up his yawning body and the Bhûtas and Pishâchas took it +up. The body that causes secretion is called "Sleep."</p> +<p class="pnext">That which causes delusion is "Madness." Indolence, yawning, sleep and +madness all these four were taken up by Bhûtas and Pisâchas for their +body. Brahmâ knew His powers and He created with His invisible body the +Sâdhyas and Pitris. By His power of becoming invisible, He created +Siddhas and Vidhyâdharas and gave them His body with that power. By His +reflected image He created the Kinnaras and Kimpurushas, who took up +that image for their body. At dawn, they sing in pairs the praise of +Brahmâ. Brahmâ did not find any progress in creation with all these +Bhoga (expansive) bodies. He threw away His body and from His hair the +elemental serpents or Nâgas were born. After all, Brahmâ created the +Manûs and Rishis.</p> +</div> +<div class="level-4 section" id="ix-the-progeny-of-kardama"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id44">IX. THE PROGENY OF KARDAMA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA III. CHAP. 21-24.</strong></p> +<p class="pnext">Kardama Rishi was ordered by Brahmâ to create. This led him to pray to +Vishnu on the sacred banks of the Sarasvati, near Vindu Sarovara. Vishnu +appeared before him with Lakshmî by His side. He revealed to Kardama a +happy future. The Rishi was to marry Manu's daughter, to have by her +nine daughters and one son, an Incarnation of Vishnu Himself, who was to +promulgate the Tatva Vidyâ. Shortly after, Svâyambhuva Manu came to +Kardama's hermitage, with his wife Sata-rupâ and offered to the Rishi +his daughter Devahûti in marriage. Kardama accepted her as his wife. He +had by her nine daughters and the Avatâra Kapila. Brahmâ with his sons +the Rishis came to Kardama and congratulated him and his wife Devahûti +upon having Bhagavân Vishnu for their son. He then asked Kardama to give +his daughters in marriage to the Rishis. Kardama followed his father's +behests and gave his daughters duly in marriage to the Rishis. Kalâ, he +gave to Marichi, Anasuyâ to Atri, Sraddhâ to Angirasa, Havirbhu to +Pulastya, Gati to Pulaha, Kriyâ to Kratu, Khyâti to Bhrigu, Arundhati to +Vasishtha and Sânti to Atharvan. The Rishi then went to the forest for +yoga and left his wife in charge of Kapila.</p> +</div> +<div class="level-4 section" id="thoughts-on-kardama"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id45">THOUGHTS ON KARDAMA.</a></h4> +<p class="pfirst">[Devahûti means offering to Devas, which is universal service. She is +the progenitor of those forms of life which have a spiritual influence +over the whole Trailokya.</p> +<p class="pnext">"Kalâ" is part, a digit of the Moon.</p> +<p class="pnext">"Anasuyâ" means absence of envy. From the proverbial chastity of Atri's +wife the word also means the highest type of chastity and wifely +devotion.</p> +<p class="pnext">"Sraddhâ" means faith.</p> +<p class="pnext">"Havirbhu" means born of sacrificial oblation.</p> +<p class="pnext">"Gati" means course, path.</p> +<p class="pnext">"Kriyâ" means performance (of Yajna) and action.</p> +<p class="pnext">"Khyâti" means fame, praise and also proper discrimination.</p> +<p class="pnext">"Arundhati" would perhaps mean one that does not stop or hinder. +Probably the word means a wife who helps her husband in the performance +of duties and does not stop or prevent him.</p> +<p class="pnext">It is for this reason that the Star Arundhati is pointed out to the +bride at the nuptial ceremony.</p> +<p class="pnext">"Sânti" is peace, the well known invocation of the Vedas at the end of +a Mantra.</p> +<p class="pnext">"Kardama" means clay. He was born of Brahmâ's Chhâyâ or shadow.</p> +<p class="pnext">Devahûti, being wedded to the materialised shadow of the whole Universe, +gave rise to certain female types which in their turn on being wedded to +the Rishis, the highest Planetary Intelligences, became the progenitors +of all the life forms of the Universe. Kapila was one of the earliest +Rishis. The word — Kapila means tawny or brown coloured.]</p> +</div> +<div class="level-4 section" id="x-kapila-s-instruction-to-his-mother-devahuti"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id46">X. KAPILA'S INSTRUCTION TO HIS MOTHER DEVAHÛTI.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA III., CHAP. 25-33.</strong></p> +<p class="pnext">We now come to an important part of the Bhâgavata Purâna, the teachings +of Kapila to his mother in the Yoga philosophy of the Bhagavat Purâna. +They adapt the Sânkhya and the Yoga systems to Bhakti or devotion. For a +full knowledge of the teachings I refer my readers to the Purâna itself, +I shall only give the salient points and avoid details as much as +possible, without breaking the continuity of the discourses. "Yoga +directed towards Âtmâ brings about Mukti. Chitta attached to the +transformations of Gunas causes Bondage; attached to Purûsha, it causes +Mukti. When the mind is pure and free from distractions, man perceives +Âtmâ in himself, by Wisdom, Dispassion and Devotion. There is no path so +friendly to the Yogins as constant devotion to Bhagavân. Company of +Sâdhus opens wide the door to Mukti. They are Sâdhus who have +forbearance and compassion, who are friendly to all beings, who have no +enemies, who are free from passions, and above all who have firm and +undivided Bhakti in Me. They give up all for My sake and they hear and +speak no words that do not relate to Me. Their company removes the +impurities of worldliness. Men first hear about Me from the Sâdhus. By +faith their heart is drawn towards Me, and they have devotion for Me. +Devotion causes Dispassion and makes easy the path of Yoga. By +indifference to the Guna transformations of Prakriti, by wisdom fostered +by Dispassion, by Yoga and by Bhakti (devotion) offered to Me, the Jiva +attains Me even while in this body."</p> +<p class="pnext">"When the Indriyas (the senses and the mind), that manifest the objects +of external and internal perception, become trained by the performance +of Vedic Karma, their spontaneous Vritti (or function) in a man of +concentrated mind is in Satva which is the same as Vishnu. This Vritti +which is void of all selfishness is Bhakti in Bhagavân. It is superior +to Mukti. It instantly destroys the Kosha (Astral body) as the digestive +fire consumes food. The devoted have no yearning for that Mukti (Sâyujya +or Nirvâna) which makes the Jiva one with Me. But they prefer ever to +talk with each other about Me, to exert themselves for My sake and ever +to meditate on Me. Mukti comes to them unasked. My Vibhutis, the eight +Siddhis (<em class="italics">anima &c.</em>) and all the glory of the highest Lokas are theirs, +though they want them not. I am their Teacher, their Friend, their +Companion, their all. So even Kâla cannot destroy them."</p> +<p class="pnext">"Purusha is Âtmâ. He is eternal, void of Gunas, beyond Prakriti, all +pervading, self luminous and all manifestating."</p> +<p class="pnext">"Prakriti is Pradhâna, one in itself, but is also the source of all +differences (<em class="italics">visesha</em>), possessed of three Gunas, unmanifested (<em class="italics">avyakta</em>) +and eternal."</p> +<p class="pnext">"The twenty four transformations of Prakriti called Prâdhânika or Saguna +Brahma are: —</p> +<p class="pnext">"5 Mahâ Bhûtas — Earth, Water, Fire, Air and Akâsa.</p> +<p class="pnext">"5 Tanmâtras — Smell, Taste, Rûpa, Touch and Sound.</p> +<p class="pnext">"10 Indriyas — Ear, Skin, Eye, Tongue, Nose, Speech, Hand, Foot, Upastha +and Pâyu.</p> +<p class="pnext">"4 Divisions of Antahkarana — Manas, Buddhi, Chitta and Ahankâra."</p> +<p class="pnext">"Kâla is the twenty-fifth. But according to some, Kâla is Prabhâva or +Śakti of Purusha. Those who identify themselves with Prakriti are afraid +of Kâla. Kâla as the outer aspect of Purusha disturbs the equilibrium of +Gunas in Prakriti."</p> +<p class="pnext">"Purusha energised Prakriti and the Gunas led to transformations +following the action of Daiva or Karma, (Jivic record of the previous +Kalpa). Prakriti brought forth the refulgent Mahat Tatva. The seed of +the Universe was in the bosom of Mahat, and it manifested the Universe +and destroyed the darkness of Pralaya by its own light."</p> +<p class="pnext">"Chitta which is Vâsudeva and Mahat, is Satva, transparent and pure, and +the perception of Bhagavân is achieved by this division of Antahkarana."</p> +<p class="pnext">"Transparence (fitness for the full reflection of Brahmâ) immutability +and tranquility are the characteristics of Chitta, as of water in its +primal state."</p> +<p class="pnext">"Mahat Tatva was transformed into Ahankâra Tatva, with its Kriyâ Śakti. +Ahankâra became three-fold — Sâtvika (Manas), Râjasika (Indriyas) and +Tamasika (Bhûtas) <em class="italics">i.e.</em> Kartri or Cause, Karana or Instrument and Kâryya +or effect."</p> +<p class="pnext">"Sankarshana is the Purusha of Ahankâra. He is the Thousand-Headed and +Ananta (endless.)"</p> +<p class="pnext">"Manas is Sankalpa and Vikalpa. It is the generator of Kâma +(or desire.) So Aniruddha, the king of Indriyas, blue as the blue-lotus +of autumn, the Purûsha of Manas, has with patience to be got over +by yogins."</p> +<p class="pnext">"Buddhi is Râjasa transformation of Ahankâra. The perception +of objects, dependence on the Indriyas, doubt, wrong-knowledge, +right-knowledge, memory and sleep these are the functions of Buddhi. +(Pradyumna is the Purûsha of Buddhi.)"</p> +<p class="pnext">[The terminology here adopted will appear strange to the Vedantin +scholar. The divisions of Antahkarana are here adopted to the sacred +Tetractys or Chatur-vyuha, consisting of Vâsudeva, Sankarshana, +Aniruddha and Pradyumna. In Devotional practice, Antahkarana should be +made the channel for higher communion and its divisions are the +divisions of spiritual perception.</p> +<p class="pnext">Chitta is the highest aspect of Antahkarana corresponding to Mahat Tatva +in the Universe, with the Purusha always reflected in it. This aspect +corresponds to Vâsudeva, the highest Purusha in the Tetraktys.</p> +<p class="pnext">Ahankâra is the bare individuality, transformable into peculiarities, +but not so transformed. Sankarshana is the corresponding Purusha.</p> +<p class="pnext">Manas is Kâma or desire brought on by likes and dislikes. It consists of +the mental tendencies of attachment, repulsion and indifference. +Aniruddha is the corresponding Purusha.</p> +<p class="pnext">Buddhi is in one word the Chitta of Patanjali, — that which functions +through the physical brain.</p> +<p class="pnext">Pradyumna is the corresponding Purusha.]</p> +<p class="pnext">"The Indriyas are also the Rajasika transformations of Ahankâra."</p> +<p class="pnext">Prana through its Kriyâ Śakti gave rise to the Karma Indriyas. Buddhi +through its Jnâna Śakti gave rise to the Jnâna Indriyas. The Tanmatras +and the Maha Bhûtas then came out in order of transformation. All these +principles could not, however, unite to bring forth the creation. +Purusha then permeated them, and the Cosmic Egg with its covers was +formed. Details are given as to how the Indriyas and Antahkarana with +their Adhyâtma, Adhibhûta and Adhidaiva appearing in the Virâta Purusha, +rose up from sleep as it were only when Chitta finally appeared.</p> +<p class="pnext">Kapila then dilated on the relations between Purusha and Prakriti, using +the illustration of the sun reflected on water and re-reflected on the +wall. He showed how Mukti could be attained by discrimination of +Prakriti and Purusha — the seer and the seen.</p> +<p class="pnext">Devahûti asked how Mukti was possible when Prakriti and Purusha were +eternally co-existent, and inter-dependent in manifestation. A man might +for a time realize that the Purusha was free from the fears of +relativity, but his Karma had connected him with the Gunas and the fears +would recur as the ultimate cause could not be removed. Kapila replied, +"By unselfish performance of duties, by purification of mind, by intense +Bhakti in Bhagavân fostered by the recital of His glory, by wisdom based +on the knowledge of the Tatvas, by strong dispassion, by austere yoga, +by intense concentration on Âtmâ, Prakriti becomes daily subdued and it +is finally consumed, even as the wood is consumed by its own fire, +caused by constant friction. Given up as already enjoyed and constantly +found fault with, Prakriti does no harm to the Purusha centred in Self. +Dreams do harm in sleep. But when a man wakes up, they lose all power to +injure, as they are then found to be dreams only."</p> +<p class="pnext">Kapila then explained the Ashtânga Yoga of Patanjali, as adapted to +Bhakti and gave a graphic description of Vishnu as the object of +meditation.</p> +<p class="pnext">He then explained Bhakti Yoga. Bhakti Yoga is either Saguna or Nirguna. +As Saguna it is either Satvika, Râjasika or Tamasika.</p> +<p class="pnext">Nirguna Bhakti Yoga is that in which the mind runs towards Bhagavân, +even as the Ganges runs towards the Sea, with a constant spontaneous +flow. The Devoted spurn Sâlokya, Sârshti, Sâmipya, Sârûpya and Sâyujya +union<a class="footnote-reference" href="#id7" id="id6"><sup>1</sup></a> even when offered to them and they prefer to serve Bhagavân +ever and ever. Compassion and friendliness to all beings are the +essential qualifications of the Devoted. They must be humble, respectful +and self controlled. They must pass their days in hearing and reciting +the glory of Bhagavân.</p> +<p class="pnext">Kapila then described in vivid terms the life and death of a man of the +world and his passage after death to Yâma Loka. He described the rebirth +and went through every detail of fœtal existence. The fœtus acquires +consciousness in the seventh month and gets a recollection of previous +births. This recollection is lost on being born.</p> +<p class="pnext">Those who selfishly perform their Dharma and worship Devas and Pitris go +to Sōma Loka, and after partaking of Sōma, they are again re-born. And +even their Lokas are destroyed with the daily Pralaya of Brahmâ.</p> +<p class="pnext">Those who unselfishly perform their duties and give themselves up +entirely to the Supreme Purusha go through Sûrya (Sun) to the +transcosmic Loka of Parama Purusha. The worshippers of Hiranyagarbha +(Brahmâ) reach Brahmâ Loka or Satya Loka and there wait for two +Parârddhas <em class="italics">i.e.</em> for the life time of Brahmâ and upon the final +dissolution of the Brahmânda go to the trans-cosmic plane of Parama +Purusha.</p> +<p class="pnext">Brahmâ, Marichi and other Rishis, the Kumâras and Siddhas do their +assigned work unselfishly, but their Upâsanâ admits of distinction. So +they are absorbed in the Second or the First Manifested Purusha at +Pralaya and become re-born at creation.</p> +<p class="pnext">Devahûti heard all this from Kapila. Her doubts were all removed and +she found the light within herself. She remained fixed in meditation as +long as her Prârabdha was not exhausted. She then attained Mukti.</p> +<p class="pnext">Kapila first went towards the North. The sea then gave Him place, where +He still lies in deep Samâdhi, for the peace of Trilokî. (Gangâ Sâgar or +Saugor is said to be the seat of Kapila).</p> +<div class="clearpage"> +</div> +</div> +</div> +</div> +<div class="level-2 section" id="skandha-iv"> +<h2 class="level-2 pfirst section-title title"><a class="toc-backref" href="#id75">SKANDHA IV.</a></h2> +<div class="level-3 section" id="the-genealogy-of-manu-and-the-rishis"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id49">THE GENEALOGY OF MANU AND THE RISHIS.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA IV. CHAP. 1.</strong></p> +<p class="pnext">In every Manvantarâ, there are one Manu, sons of Manu, Devas, Indra or +king of the Devas, seven Rishis and one Avatâra of Vishnu. The Avatâras +of Purusha propel Manu and others to their work. At the end of every +cycle of 4 Yugas, the Rishis by their Tapas find out the lost Srutis and +revive the old Dharma. The Manus propound the Dharma. The sons of Manu +including their descendants and others preserve the Dharma, in their +respective times, to the end of the Manvantara. The Devas help them in +their work. Indra preserves the Trilokî and sends down rains" VIII. — 14.</p> +<p class="pnext">In the Svâyambhuva Manvantara, Svâyambhuva was Manu, the Tushita Devas +were the Devatâs, Marichi and others were the seven Rishis, Yajna was +both Avatâra and Indra. Priyavrata and Uttânpada were the two sons of +Manu.</p> +<p class="pnext">A number of genealogical tables are given below:</p> +<p class="pnext">(N. B. The female names are given in italics)</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-344"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap048.png" /> +</div> +<p class="pfirst">TABLE A.</p> +<pre class="literal-block"> +SVÂYAMBHUVA MANU m. + SATARÛPA -----+---Priyavrata + | + +---Uttânpâda + | + +---Akûti + | m. Ruchi +--- KAPILA + | | + +---Devahûti | + | m. Kardama -----+--- <em class="italics">Kalâ</em> + | | m. Marichi + +---Prasûti | + m. Daksha +--- <em class="italics">Anasuyâ</em> + | m. Atri + | + +--- <em class="italics">Sraddhâ</em> + | m. Angirasa + | + +--- <em class="italics">Havirbhu</em> + | m. Pulastya + | + +--- <em class="italics">Gati</em> + | m. Pulaha + | + +--- <em class="italics">Kriyâ</em> + | m. Kratu + | + +--- <em class="italics">Khyâti</em> + | m. Bhrigu + | + +--- <em class="italics">Arundhati</em> + | m. Vasistha + | + +--- <em class="italics">Sauti</em> + m. Atharvan +</pre> +<p class="pfirst">TABLE B.</p> +<pre class="literal-block"> +RUCHI m. + ÂKÛTI --- YAJNA --------------+ + (married his +--+--- Tosha + sister) Dakshinâ. --+ | + | + +--- Pratosha + | + | + +--- Santosha + | + | + +--- Bhadra + | + | + +--- Sâuti + | + | + +--- Idâmpati + | + | + +--- Idhma + | + | + +--- Kavi + | + | + +--- Vibhu + | + | + +--- Svâhra + | + | + +--- Sudiva + | + | + +--- Rochana + + N.B. The sons of Yajna are the Sushita Devas of the 1st. Manvantarâ. +</pre> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-345"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap049.png" /> +</div> +<p class="pfirst">TABLE C.</p> +<pre class="literal-block"> + Marichi + <em class="italics">m. Kalâ</em> + | + | +--+--+-----------------+----- + | | +Kasyapa Pûrnimâ + | + +--------------+------------+-------- + | | | + Viraja Visvaga <em class="italics">Devakulyâ</em> + (River Ganges in + subsequent incarnation). +</pre> +<p class="pfirst">TABLE D.</p> +<pre class="literal-block"> + Atri + <em class="italics">m. Anasuyâa</em> + | + +----------------+--+------------------------+ + | | | +Datta Durvasas Sōma + (Rudra) (Brahmâ) +</pre> +<p class="pfirst">TABLE E.</p> +<pre class="literal-block"> + Angirasa + <em class="italics">m. Sraddhâ</em> + | +---+----------+-------+-+--------+----------+--------+----- + | | | | | | +Sinivali Kuhû Râkâ Anumati Utathya Vrihaspati +</pre> +<p class="pfirst">TABLE F.</p> +<pre class="literal-block"> + Pulastya + <em class="italics">m. Havirbhu</em> + | +-------------+------------+----------------+ + | | + Agastya Visvaras + m. (1) Ilavila m. (2) Kesinî + | | + Kuvera +------+------+-------------+ + | | | + Râvana Kumbhakarna Vibhisana +</pre> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-346"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap050.png" /> +</div> +<p class="pfirst">TABLE G.</p> +<pre class="literal-block"> + Pulaha + <em class="italics">m. Gati</em> + | + -----+---------------+-+---------------+--- + | | | +Karma Sreshtha Bariyas Sahishnu +</pre> +<p class="pfirst">TABLE H.</p> +<pre class="literal-block"> + Kratu + <em class="italics">m. Kriyâ</em> + | +60,000 Balakhilya Rishis +</pre> +<p class="pfirst">TABLE I.</p> +<pre class="literal-block"> + Vasishtha + <em class="italics">m. Aruudhati (Urjâ)</em> + | +-----+---------+--------+---+--+-------+----------+-----------+-- + | | | | | | | +Chitraketu, Surochi, Virajâ, Mitra, Ulvana, Vasubhirdyana, Duyuman, +</pre> +<p class="pfirst">TABLE J.</p> +<pre class="literal-block"> + Atharvan + <em class="italics">m. Chitti</em> + | +Dadhîchi ( Asvasiras ) +</pre> +<p class="pfirst">TABLE K.</p> +<pre class="literal-block"> + Bhrigu + <em class="italics">m. Khyati</em> + | + +---------------+-------+---------+-----------+ + | | | | + Dhâtâ Vidhâtâ Srî Kavi + m. Ayati m. Niyati | + | | | +Mrikundu Vedasiras Usanas + | +Markândeya +</pre> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-347"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap051.png" /> +</div> +<p class="pfirst">TABLE L.</p> +<pre class="literal-block"> +Daksha + m. Prasûti ---+-- m. Dharma + | + | + +-- <em class="italics">Sraddhâ</em>, --- Satya + | + | + +-- <em class="italics">Maitrî</em>, --- Prasâda + | + | + +-- <em class="italics">Dayâ</em>, --- Abhaya + | + | + +-- <em class="italics">Santi</em>, --- Sama + | + | + +-- <em class="italics">Tushti</em>, --- Harsha + | + | + +-- <em class="italics">Pushti</em>, --- Garva + | + | + +-- <em class="italics">Kriyâ</em>, --- Yoga + | + | + +-- <em class="italics">Unnati</em>, --- Darpa + | + | + +-- <em class="italics">Buddhi</em>, --- Artha + | + | + +-- <em class="italics">Medhâ</em>, --- Smriti + | + | + +-- <em class="italics">Titkshâ</em>, --- Kshema + | + | + +-- <em class="italics">Lajjâ</em>, --- Vinaya + | + | + +-- <em class="italics">Mûrti</em> + | m. Dharma --+-- Nara + | | + | +-- Nârayâna + | + +-- <em class="italics">Svahâ</em> + | m. Agni ---+-- Pâvaka--+ + | | | + | +-- Pavamân-+-- 45 Fires + | | | (Agni). + | +-- Suchi---+ + | + | + +-- <em class="italics">Svadhâ</em>, + | m. Pitris --+-- Vayunâ + | | + | +-- Dhûrini + | + +-- <em class="italics">Sâti</em> + | m. Śiva + | + | +</pre> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-348"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap052.png" /> +</div> +<p class="pfirst">TABLE M.</p> +<pre class="literal-block"> + Adharma + <em class="italics">m. Mithyâ</em> + | + +-------------+--------------+ + | | +Damba Married <em class="italics">Mâyâ</em> + | + +-------------+--------------+ + | | +Lôbha Married <em class="italics">Sathatâ</em> + | + +-------------+--------------+ + | | +Krôdha Married <em class="italics">Hinsâ</em> + | + +-------------+--------------+ + | | +Kali Married <em class="italics">Durukti</em> + | + +-------------+--------------+ + | | +Mrityu Married <em class="italics">Bhiti</em> + | + +-------------+--------------+ + | | +Niraya <em class="italics">Yatanâ</em> +</pre> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-349"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap053.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-350"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap054.png" /> +</div> +<p class="pfirst">TABLE N.</p> +<pre class="literal-block"> + Uttânapâda + <em class="italics">m. Suruchi</em> + | + Uttama + (killed by Yaksha) <em class="italics">m. Sunîti</em> + | + +-------------------------+ + | + Dhruva + m. Ilâ m. Bharami + | +-------------+ + +------+--------+ | | + | | Kalpa Vatsara + Utkala (Daughter) <em class="italics">m. Suvîthi</em> + | + m. Prabhâ --+-------------+---------+-----+-+---+----+--- + | | | | | | | + | Pushparna, Tigmaketu, Isha, Ûrja, Vasu, Jaya + | + +--+---+------------+ + | | | +Prâtar Madhyandina Sâyam m. Doshâ + | + | + +-------------+---------------+ + | | | + Pradosha, Nisitha, Vyushta + <em class="italics">m. Pushkarinî</em> + | + Sarvatejas + or + Chakshus + <em class="italics">m. Âkûtî</em> + | + Manu + <em class="italics">m. Nadvalâ</em> + | + +-------+-------+-----+---------+-------+--+---------+--------+------+-- + | | | | | | | | | +Puru, Kritasna, Rita, Vrata, Agnishtoma, Atirâtra, Pradyumna, Sivi, Ulmûka + | + +-------+--------+-------+--------+--------+--------+ + | | | | | | + Anga, Sumanas, Svâti, Kratu, Angiras, Gaya. +</pre> +<p class="pfirst">Table N.--(<em class="italics">Contd.</em>)</p> +<pre class="literal-block"> + <em class="italics">M. Sunîthâ</em> + | + Vena + (By Churning) + | + PRITHU + <em class="italics">M. Archi</em> + | + ---+-------------+---+---------+----------+---------+---- + | | | | | + Vijitâsva, Haryaksha, Dhûmrakesha, Vrika, Dravina. + or + Antardhâna +<em class="italics">M. Skihandini</em> <em class="italics">M. Nabhasvati</em> + | | +--+---+-----+--------+-- -----+-------- + | | | | +Pâvaka, Pavaman, Suchi Habirdhâna + <em class="italics">M. Habirdhâni</em> + | + ----+----------+------+--------+--------+---------+--- + | | | | | | + Barhishad, Gaya, Sukla, Krishna, Satya, Jitabrata + or + Prâ-china Barhi + <em class="italics">M. Satadruti</em> (Daughter of Ocean God) + | + 10 Prachetas + M. The Vegetable daughter of Kaudu and Pramlochâ + | + Daksha (of Chakshusha Manvantara) + <em class="italics">M. Asikni</em> (Daughter of Panchajana) + | + +--+-------------------+----------------+ + | | | + 10,000 Haryasva, 1,000 Sabalasva, 60 Daughters + + 10 Married to Dharma + 2 " " Bhuta + 2 " " Angiras + 2 " " Krisasva + 4 " " Tarksha + 27 " " Moon + 13 " " Kasyapa + ------ + 60 +</pre> +<div class="align-center auto-scaled figure" style="width: 100%" id="figure-351"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap055.png" /> +</div> +<p class="pfirst">TABLE O.</p> +<pre class="literal-block"> +Dharma + +m. +<em class="italics">1. Bhanu,</em> ---- Devarshava ---- Indra Sena + +m. +<em class="italics">2. Lambâ,</em> ---- Vidyota ---- The Clouds + +m. +<em class="italics">3. Kakuâ,</em> ---- Sankata ---- Kikata (The Presiding-Gods + of earth cavities.) + +m. +<em class="italics">4. Yâmi,</em> ---- Svarga ---- Nandi + +m. +<em class="italics">5. Visvâ,</em> ---- The Visvadevas + +m. +<em class="italics">6. Sâdhya,</em> --- The Sâdhyas ---- Arthasidhi + +m. +7. Maruvatî, --+-- Marutvat + | + +-- Jayanta or Upendra + +m. +<em class="italics">8. Muhûrta,</em> --- The Muhurta-Gods + +m. +<em class="italics">9. Sankalpâ.</em> --- Sankalpa ---- Kâma + +m. +10. Vasu ----+--- Drona, + | m. Anumati ----+-- Harsha + | | + | +-- Soka &c. + | + +--- Prana, + | m. Urjasvati --+-- Saha, + | | + | +-- Âyus, + | | + | +-- Purojava. + | + +--- Dhruva + | m. Dharanî ----- The different + | Localities (Pura). + | + +--- Arka + | <em class="italics">m. Vâsanâ</em> ------ Tarsha &c. + | + +--- Agni + | m. Dhârâ -----+-- Skânda ---- <em class="italics">Visâkhû &c.</em> + | | (Kartikeya) + | | + | +-- Dravinaka & c. + | + +--- Dosha + | <em class="italics">m. Sarvarî</em> ----- Sisumâra + | + +--- Vâstu + | m. Ângirasi ---- Visvakarmâ --+-- Châkshush Manu + | | + | +-- Visvadevas + | | + | +-- Sâdhyas + | + +--- Vibhâvasu + m. Ûshâ -------+-- Vyustha, + | + +-- Rochisha, + | + +-- Âtapa ----- Panchayâma +</pre> +<div class="align-center auto-scaled figure" style="width: 100%" id="figure-352"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap056.png" /> +</div> +<p class="pfirst">TABLE P.</p> +<pre class="literal-block"> +Bhûta + m. 11. Svarupâ ----+-- Raivata, + | + +-- Aja, + | + +-- Bhava, + | + +-- Bhîma, + | + +-- Bâma, + | + +-- Ugra, + | + +-- Vrishâkapi, + | + +-- Ajaikpâda, + | + +-- Bahurûpa, + | + +-- Mahânand + Millions + of such + Rudras. + +12. Married another + wife ------------- Pretas +</pre> +<p class="pfirst">TABLE Q.</p> +<pre class="literal-block"> + Angirasa + +<em class="italics">m. 13 Svadhâ</em> <em class="italics">m. 14. Satî</em> + | | + | | + Pitris Aharvângiras +</pre> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-353"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap057.png" /> +</div> +<p class="pfirst">TABLE R.</p> +<pre class="literal-block"> + Krisâsva + +<em class="italics">m. 15. Archi</em> <em class="italics">m. 16. Dhishanâ</em> + | | + | +-----------++--------+--------+ + | | | | | + Dhûmaketu Vedasiras Devala Vayuna Manu. +</pre> +<p class="pfirst">TABLE S.</p> +<pre class="literal-block"> + Tarksha + +m. 17. Vinatâ m. 18. Kadru m. 19. Patangî m. 20. Yâminî + | | | | + +-+---+ | | | + | | | | | + Garuda Aruna Serpents Flying birds Salabha (Moths + and locusts) +</pre> +<p class="pfirst">TABLE T.</p> +<pre class="literal-block"> + Chandra (Moon) + + <em class="italics">m.</em> 21 to 47. Krittikâ &c +(Stars in the lunar path on the Ecliptic.) +</pre> +<div class="align-center auto-scaled figure" style="width: 100%" id="figure-354"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap058.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 100%" id="figure-355"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap059.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 100%" id="figure-356"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap060.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 100%" id="figure-357"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap061.png" /> +</div> +<p class="pfirst">TABLE U.</p> +<pre class="literal-block"> +Kasyapa + + <em class="italics">m. 48. Timî</em> -------- Aquatic animals, + + <em class="italics">m. 49. Saramâ</em> ------ Quadrupeds, + (Tigers &c.) + + <em class="italics">m. 50. Suravi</em> ------ Cloven footed + animals. + + m. 51. Tâmrâ ----+-- Syena (falcon) + | + +-- Gridhra &c. (vulture) + + <em class="italics">m. 52. Muni</em> ------- Apsarasas + + <em class="italics">m. 53. Krodhivasâ</em> --- Dvandasûka &c. (serpents) + + <em class="italics">m. 54. Ilâ</em> ---------- Udvid (Plants) + + <em class="italics">m. 55. Suramâ</em> ------- Râkshasas + + <em class="italics">m. 56. Aristhâ</em> ------ Gandharvas + + <em class="italics">m. 57. Kâshthâ</em> ------ Animals other than + cloven-footed. + + m. 58. Danu------+-- Dvimûrdhâ, + | + +-- Samvara, + | + +-- Aristhâ, + | + +-- Hayagrîva, + | + +-- Bibhâvasu, + | + +-- Ayomukha, + | + +-- Sankusiras, + | + +-- Svarbhânu, ---- <em class="italics">Suprabha</em> + | <em class="italics">m.</em> Namuchi + | + +-- Kapila, + | + +-- Puloman, + | + +-- Vrishaparva, ---- <em class="italics">Sarmisthâ</em> + | <em class="italics">m.</em> Yayâti + | + +-- Ekachakra, + | + +-- Anutapana, + | + +-- Dhûmrakesha, + | + +-- Virûpâksha, + | + +-- Biprachitti ----+-- Râhu + | m. Sinhakâ | + | +-- 100 Ketus. + | + +-- Durjaya, + +Kasyapa + m. Aditi --+-- Vivasvat + | m. Sanjnâ ----+-- Srâdhadeva + | | Manu + | | (The present + | | Vaivasvata Manu) + | | + | +-- Yâma + | | + | +-- Yamunâ + | | + | +-- Ashvini kumâras + | + | m. Chhâyâ -----+-- Sanaischara, + | | + | +-- Sâvarni, + | | + | +-- <em class="italics">Tapati</em> + | <em class="italics">m.</em> Samvarana + | + +-- Aryaman + | <em class="italics">m. Mâtrikâ</em> ---- Charshanis + | + +-- Pûshan + | + +-- Tvastri + | <em class="italics">m. Rachanâ</em> ---- Visvarûpa + | + +-- Tvastri + | m. Prisni ---+-- <em class="italics">Sâvitri,</em> + | | + | +-- <em class="italics">Vyâhriti,</em> + | | + | +-- <em class="italics">Trayî,</em> + | | + | +-- Agnihotra, + | | + | +-- Pasuyâga, + | | + | +-- Sōmayâga, + | | + | +-- Châturmasya, + | | + | +-- Panchamahâyajna. + | + +-- Bhaga + | m. Sidhi -----+-- Mahiman, + | | + | +-- Bibhu, + | | + | +-- Prabhu, + | | + | +-- Asîs + | + +-- Dhâtri + | <em class="italics">m. Kuhû</em> ------ Sâyam + | <em class="italics">m. Sinivâti</em>, --- Darsa + | + | <em class="italics">m. Râka</em>, ------- Prâtar + | + | <em class="italics">m. Anumatî</em> --- Pûrnamâsa + | + +-- Vidhâtri + | <em class="italics">m. Kriyâ</em>, ------ Purishya + | (Five Fires) + | + +-- Varuna + | m. Charshanî --+-- Bhrigu + | | + | +-- Vâlmîla + | + | m. Urvasî -----+-- Agastya + | | + | +-- Vasistha + | + +-- Mitra + | m. Revatî -----+-- Utsarga + | | + | +-- Aristhâ + | | + | +-- Pippala + | + +-- Vishnu + | <em class="italics">m. Kîrti</em> ----- Vrihat slocac --- Soubhaga + | &c. + | + +-- Hiranyakasipu + | <em class="italics">m. Kayâdhu</em> + | | + | +--+-- Samhrâda, + | | <em class="italics">m. Mati</em> -- Panchajana + | | + | +-- Anuhrâda, + | | m. Suryâ,--+-- Vâskala + | | | + | | +-- Mahisha + | | + | +-- Hlâda, + | | m. Dhamanî +-- Vâtapi + | | | + | | +-- Ilvala + | | + | +-- Prahlâda + | <em class="italics">m. Drarbî,</em> + | | + | Virochana + | | + | Bali + | <em class="italics">m. Asanâ</em> + | | + | +----------+ + | | | + | Vâna 100 Sons + | + +-- Hiranyâksha + | + +-- 49 Maruts +</pre> +</div> +<div class="level-3 section" id="general-remarks-on-the-tables"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id62">GENERAL REMARKS ON THE TABLES.</a></h3> +<p class="pfirst">These Tables must not be mistaken for human genealogies. The reader will +have to carry himself in imagination to a time when there was a vast +sheet of nebulous mass, when the globes and planets had not been formed, +and the phenomena now known as day, night, year, month and season were +still unknown.</p> +<p class="pnext">The process known as Pralaya had absorbed the life energies of Trilokî, +which remained latent in that intermediate plane between the higher and +the lower Lokas known as Mahar Loka. When the creative process set in, +and the ground was prepared for the manifestation of life, life energies +streamed forth from the Mahar Loka, more as types than as individuals. +These types are called Prajâpatis or the Lords of life kingdoms. They +carry back to Trilokî all the life energies of the previous Kalpa. At +Pralaya, they draw back unto themselves all the life energies of the +dying Trilokî, and take a lasting sleep in the archetypal plane ( Mahar +Loka ) to which they properly belong. The Prajâpatis of the First +Manvantara become the Rishis of other Manvantaras. As the first Lords of +creation bring back the life energies as well as the lost experiences of +the previous Kalpa, so the Rishis bring back the lost knowledge of each +Manvantara. This is fully explained in the fourteenth Chapter of the +Eighth Skandha. The Kumârs are not Prajâpatis, as they come from a plane +higher than Mahar Loka. In the first Manvantara, Marichî, Atrî Angirasa, +Pulastya, Pulaha, Kratu, Bhrigu, Vasistha, Daksha, and Nârada are +mentioned as the chief Prajâpatis. Of these, Nârada is not strictly +speaking a Prajâpati, or Lord of creation, as he took no part in the +work of creation, though he is called so having proceeded from Mahar +Loka. Kardama, Ruchi and Visvakarmâ are some of the other Prajâpatis.</p> +<p class="pnext">Of the Prajâpatis, seven form distinct types by themselves. They preside +over the seven stars, which form the constellation of Great Bear. They +send forth their energies from the plane of the Seven Sages, and guide +the course of life evolution that takes place in Trilokî. The sages are +relieved every Manvantara by others who take up their place. The seven +sages of our Manvantara, are different from the Prajâpatis of the first +Manvantara. It is by great sacrifices and by great efforts that the +highest Rishis of a Manvantara attain the position of the Seven Sages. +The Sages may become Prajâpatis, and Prajâpatis may become Kumâras. And +men may become sages, if they follow the true path. The grades that +divide men from sages or Rishis proper are many, and human evolution +proceeds on the line of those grades.</p> +<p class="pnext">Energies of another kind proceeded from Mahar Loka, energies known as +Devas and Asuras. They work out, or rather they are intimately connected +with, the tendency of life-evolution. There is a tendency in the +Spiritual Jiva to acquire experience of the lower planes, through senses +which they develop. The Asuras are connected with this tendency. There +is the opposite tendency in the Jiva to get rid of the material taint +and the material restriction earned in the efforts to acquire manifold +experiences and to gain back the original state of purity after the +acquisition of fresh spiritual treasures though the experiences of +matter. The Devas are connected with this tendency.</p> +<p class="pnext">These are the forms of life which then come into existence and work out +their evolution in this Trilokî.</p> +<p class="pnext">Life evolution proceeds on two different lines — that of globes and that +of individuals. They are represented by the two sons of Manu — Priyavrata +and Uttânapâda.</p> +<p class="pnext">In the line of Priyavrata we find how the globes were formed in the +solar system, through various cosmic fires originating from Visvakarmâ, +how this earth was formed, its continents and countries. The different +divisions of the Bhûr Loka are presided over by different forms of +intelligence, who are the sons of Priyavrata.</p> +<p class="pnext">In the line of Uttânapâda we find the different life kingdoms passing +through different stages of evolution.</p> +<p class="pnext">First of all, we find a limit is put to life existence in Trilokî by +Dhruva. Dhruva, son of Uttânapâda, presides over the Polar Star. That +Star forms the farthest limit of Trilokî. Matter is so attenuated there +that it can last for one Kalpa. We are speaking of a period when infant +souls merged out to commence the race of life in the present Kalpa. They +were spiritual and highly spiritual too. But they were carried away by +the general current of creative tendencies. They were to limit +themselves by sheath after sheath, so that they might acquire the +experiences of Svar Loka, of Bhuvar Loka and of Bhûr Loka in succession. +Dhruva, the infant soul, a child only five years old, however, resisted +the common temptation. He would not go down, for he had an important +service to render to the Universe. Who would advise him in this noble +mission but Nârada. Nârada was out of element when the creative process +was in full swing, and it was a necessity of life evolution. But there +were instances of exception, instances of noble souls who would not go +in with the general current, but would like to remain fixed in spiritual +life, and Nârada was always to be found helping them with his advice.</p> +<p class="pnext">Dhruva remained fixed in his early spirituality. That was a sacrifice, +for he could not enrich himself with further spiritual experiences, +through the senses, of the lower planes of life. But he had to keep up +an abode which was to be resorted to by evolved souls in later days, +souls that in due course would reach that high spiritual plane.</p> +<p class="pnext">From that Kâlpic plane and the dweller thereof, we come to lower planes +and their dwellers, to the divisions of time that rule the lives of +individuals and of lives adapted to these divisions of time. We come +from the elementals of the Svarga plane, or the Devas, to the elementals +of the Astral or Bhuvar plane, the Pitris, Bhûtas, Pretas and Pisâchas, +till we reach the mineral kingdom, represented by Himalya, the Mountain +king. At this point a turning point was reached in life evolution, and +the goddess of life-evolution became the daughter of the Mountain king. +Of this we shall know more hereafter.</p> +<p class="pnext">We know of Daksha, first as the son of Brahmâ, the creative Prajâpati +when the life-process rapidly worked itself out in Elemental forms. Then +there was no sexual procreation. Creation meant the materialisation of +the Jiva. Satî, the daughter of Daksha, was the guiding energy of +life-evolution. She became wedded to Śiva, the Lord of Bhûtas, Pretas +and Pisâchas who by the infusion of their Tâmasic energies could bring +down Jivas from their high spiritual plane.</p> +<p class="pnext">When the process of materialisation was over, when the Jivas +or Monads reached the lowest limits of materiality, the mission of +Daksha came to an end.</p> +<p class="pnext">Life evolution had now to pass through mineral, vegetable and animal +stages, until at last the human stage was reached.</p> +<p class="pnext">Satî now appeared as the daughter of the mineral king Himâlaya. She gave +the upward bent to life evolution and by the energy she imparted +minerals were able to shake off the rigidity and stability of gross +matter, to develop the sense of touch and to become vegetable at last. +In like manner vegetable became animal, and animals at last became men.</p> +<p class="pnext">Śiva, the husband of Bhagavati or Durgâ, as Satî was now called, is the +Purusha of Dissolution. Bhagavati is His Energy, Who guides the Monadic +or Jiva Evolution of the Kalpa. It is the wear and tear, the process of +destruction, that counteracts the cohesive strength of the particles +forming mineral matter, which by its action becomes flexible and so +receptive of outside influences.</p> +<p class="pnext">Cells by division and death become capable of the life process in +themselves. Vegetables grow by the rejection of cells, which +necessitates a number of physiological processes. Death brings on life, +waste, repair.</p> +<p class="pnext">If animals exist in one and the same body, progress will be limited, +further evolution will be impossible. It is by death that we evolve.</p> +<p class="pnext">Bhagavatî works out the evolution of life in different kingdoms till the +stage of humanity is reached.</p> +<p class="pnext">At this point Aryaman, one of the Âdityas, comes to the help of +humanity. Through his influence the sons of humanity become endowed with +the power of reasoning, — the faculty of discrimination.</p> +<p class="pnext">The sons of Aryaman are called Charshanis. The word Charshani literally +means a cultivator. Its secondary sense given in the Vedic lexicon is +one endowed with the discriminative faculty. The word Charshani is used +in the Vedas for man. It is the equivalent of Arya or Aryan, the +ploughman. But it is not as ploughmen or cultivators, that the Aryans +had their high place in humanity, but as men endowed with the power of +discrimination. And this we owe to Aryaman. This is why, though an +Âditya, he is called the chief of Pitris by Sri Krishna.</p> +<p class="pnext">"I am Aryaman of the Pitris." — Bhagavat Gitâ.</p> +<p class="pnext">We have thus the first stage in life evolution, when the spiritual +Jiva had to descend from the elemental to the mineral form. Next +we have the second stage, when minerals passed through higher forms +of life till the Human Kingdom was reached.</p> +<p class="pnext">Then we have the third stage, when men became endowed with +the power of discrimination.</p> +<p class="pnext">In the exercise of the discriminative faculty men were helped by their +elder brothers, the Rishis and Mahâtmâs of every period, and by Avatâras +Who apeared from time to time.</p> +<p class="pnext">Then the ground was prepared for further evolution. The Sacred +Injunctions or the Vedas were revealed to men to give them a sense of +right and wrong, of duties and prohibitions. The Vedas also held out to +the developed sense of men the charming prospect of life in Svarga Loka +with its lasting and alluring enjoyments. This may be called the stage +of Karma Kânda. In following the stages of human evolution we have come +down to Vaivasvatu Manvantara.</p> +<p class="pnext">Side by side with the efforts made to raise humanity in the scale of +evolution, sin was accumulating in the great Atlantean continent which +spread over the whole of what we now know as the Bay of Bengal. The +Atlanteans had acquired a mastery over the five forces of nature, which +they used for selfish objects and against the cause and current of +evolution.</p> +<p class="pnext">Then there was a great revolution in Nature. The great Atlantean +Continent went down with its load of sins. The sons of Sagar, the +Atlantean king, became buried under the great ocean, which overtook the +doomed continent, and to this day the sea is called in India, "Sâgar" or +relating to Sagar.</p> +<p class="pnext">There was a corresponding upheaval in the Himalayas, and the sacred +river Gangâ streamed forth from their sides, inaugurating the spiritual +regeneration of the Universe. Much of what we now know as India must +have been raised up at the time, and on its sacred soil appeared the +great Avatâra Râma, Who put an end to the disorganising, chaos-loving +sons of Lankâ. The people of Lankâ were called Râkshasas as they were +working towards the destruction of all order, all progress in the +Universe, and rendered everything topsy-turvy in Nature.</p> +<p class="pnext">Now it was time for Sri Krishna to appear, the greatest of all Avatâras +in our Kalpa, Who gave the last bent to the progress of humanity. He +wedded Himself with all the principles that enter into the constitution +of man, so that man may come up to Him. He taught the basic unity of all +beings, and laid down the path of Service and Devotion. He established +the reign of spiritual life, and ever since His lotus feet sanctified +the soil of India, the Scriptures only re-iterate His teachings, and +they all sing His glory for ever and ever. We shall find in its true +place the Service done by Lord Sri Krishna, and how by His Avatarship +humanity has made one more advance in the scale of human evolution. When +the Lord appeared, Bhagavatî made her appearance too as the daughter of +Nanda. It is with Her energy that Sri Krishna performed the mission of +His Avatarship.</p> +<p class="pnext">This is a bare outline of what the Tables teach us, We shall consider +them each in its own place. We shall find a detailed account as to how +the Universe is preserved. We shall hear of great Rishis, of many +Avatâras, of the part played by Devas and Asurus. We shall see how the +Monads pass through different stages of evolution, till the idea of +perfect humanity is presented by Lord Krishna.</p> +<p class="pnext">The Tables sometimes speak of life Kingdoms, sometimes of human races, +sometimes of types and principles, and sometimes of individuals. +Sometimes, the names used convey a good deal of hidden meaning, +sometimes they are used at random.</p> +<p class="pnext">In the line of Priyavratra, we find how globes are formed, how +continents and countries appear. The solidification of earth is +indicated by the muteness of Bharata. Bhârata Varsa or India is called +the first born of all countries, and other lands are enjoined to follow +and to obey their eldest brother.</p> +<div class="level-4 section" id="table-a"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id50">TABLE A.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA IV. CHAP. 1.</strong></p> +<p class="pnext">The names of the first table have been considered before.</p> +</div> +<div class="level-4 section" id="table-b"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id51">TABLE B.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA IV. CHAP. 1.</strong></p> +<p class="pnext">Ruchi and Akuti both mean Wish, Desire. Yajna is sacrifice, Dakshinâ +means ordinarily the present made to a Brâhmana for officiating at a +ceremony. It is also the present made for the performance of a Vedic +sacrifice. No Vedic sacrifice is complete without the present of +Dakshinâ to the officiating priest. Dakshinâ was married to Yajna, for +they are inseparable. Possibly Yajna has reference to the elemental or +Devic character of life forms in the first Manvantara. That also +explains why there was no Indra separate from the Avatâra of the +Manvantara.</p> +<p class="pnext">The first Manvantara was one of Pravritti or Descent, Spirit could +descend into matters only with the help of Desire. Desire is the father +of Kâma — Kâma is the characteristic of Vedic Yajna. Yajna therefore +guided the First Manvantara. He was the Avatâra of Vishnu as well as the +Indra of the Devas.</p> +<p class="pnext">The sons of Yajna were the Devas of the First Manvantarâ. The Bhâgavata +calls them Sushita or Bliss gods. The Vishnu Purâna calls them Yâma +Devas. The Manvantara Devas have for their mission the carrying out of +the cyclic work of the Manvantara.</p> +</div> +<div class="level-4 section" id="table-c"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id52">TABLE C.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA IV. CHAP. 1.</strong></p> +<p class="pnext">Marichi means literally a ray of light. The word is frequently applied +to the sun's ray. As the sun's ray breaks up into the component colours, +so the line of Marichi broke up into the life kingdoms. Kalâ means a +digit of the moon. Kasyapa was the son of Marichi and Kalâ. He married +the 13 daughters of Daksha, in the line Uttânapada. By his wives, +Kasyapa was the father of Suras and Asuras, of elementals, vegetables, +animals and men. He is directly connected with the Monads. Marichi and +Kalâ have a special significance in reference to Jivic evolution. Does +the pair symbolise the sun's ray reflected on the Moon or the Atmic ray +reflected on Buddhi? Any how Marichi and Kalâ imply the divine ray in +the Jivas or Âtma-Buddhi.</p> +<p class="pnext">The monads of individuals are limited by the shells or bodies of +Kasyapa's line. (The word Kasyapa means primarily bed, seat). They come +through Pûrnima, daughter of Marichi. The sons of Pûrnima are Viraja and +Visvaga.</p> +<p class="pnext">Viraja is free from Rajas. Visvaga means one who goes all over the +Universe. Viraja and Visvaga are Universal aspects of Jivic +Intelligence.</p> +<p class="pnext">(Viraja is the father of Vairâjas). Devakulyâ is the daughter of +Purnimâ. She flowed from the washings of the feet of Vishnu and became +the divine river Gangâ.</p> +</div> +<div class="level-4 section" id="table-d"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id53">TABLE D.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA IV. CHAP. 1.</strong></p> +<p class="pnext">Atri = <em class="italics">a</em> (not ) + <em class="italics">tri</em> (three). Not three, but three in one. Anasuyâ = +(not)+*asuyâ* (envy, intolerance, jealousy).</p> +<p class="pnext">Atri made severe Tapas for one hundred years for a son like unto the +Lord of the Universe. The ascetic fire at last broke forth from his head +and instantly Brahmâ, Vishnu and Śiva appeared before him.</p> +<p class="pnext">"Lords!" said Atri, "I had only one of you in my mind, but you have all +Three come to me!"</p> +<p class="pnext">The Trinity replied: — "We are three in one. You shall have three sons, +one after each of us."</p> +<p class="pnext">Anasuyâ begot Sōma or the Moon after Brahmâ, Datta or Dattâtreya after +Vishnu and Durvâsas after Śiva.</p> +<p class="pnext">[The Moon is thus a sort of Brahmâ or creator to the present Kalpa.]</p> +<p class="pnext">Atri represents the Creative, the Preservative and the Destructive +Intelligence in the individual, all united to carry out the complex +process of evolution.</p> +<p class="pnext">The Brihat Aranyaka certainly refers to one of his aspects in the +following passage: —</p> +<p class="pnext">"Speech is Attri; for by speech food is consumed; for Attri is verily +derived from the root Attih (to eat, consume); he is the consumer of +all." II-2-4.</p> +</div> +<div class="level-4 section" id="table-e"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id54">TABLE E.</a></h4> +<p class="pfirst">"Where was he, who thus established us? He Is within the mouth; hence is +Ayâsya. He is Angirasa, because he is the essence of the members." +Brihat Aranyaka I-3-8.</p> +<p class="pnext">Commenting on this passage Sankarâcharya says: "Life is also called +Angirasa, the essence of causes and effects. Angirasa is a compound of +Anga and Râsa — Anga meaning members, causes, and effects, and Râsa +essence, substance; the whole meaning therefore is the substance, upon +which causes and effects depend — It is the essence of every thing, +because unless it were present, all would become without effect."</p> +<p class="pnext">"He who abides in the mouth is Angirasa, for he is the essence (Râsa) +of the members (Anga). Life is the essence of the members. This is also +Brihaspati. Speech is Brihati. Life is the preserver (<em class="italics">pati</em>) of +Brihati, therefore it is Brihaspati."</p> +<p class="pnext">B.A. I-3-19 and 20.</p> +<p class="pnext">Brihaspati or the presiding deity of the planet Jupiter is called +Angirasa <em class="italics">i.e.</em> the son of Angiras. The wife of Angiras is, according to +the Bhâgavata, Sraddha or Faith, and, according to Vishnu Purina, Smriti +or Memory. The latter is a more suggestive name. Brihaspati or Jupiter +is the essence of all beings and of the Universe and is connected with +the memory of the past.</p> +<p class="pnext">Angirasa is the Rishi of the 5th Mandala of the Rig Veda. The Mantras of +that Mandala are composed in the Brihati or big Metre. This accounts for +the name Brihaspati (Brihati+pati).</p> +<p class="pnext">Brihaspati or Jupiter, as the guide of the Devas, has to play a most +important part in bringing about the life evolution of the present +Kalpa according to the records of the past and the essence or Râsa +of all beings. The Âranyaka therefore calls him life itself.</p> +<p class="pnext">Utathya, another son of Angiras, is <em class="italics">u+tathya</em>. <em class="italics">U</em> is an interjection, +used as an expletive — <em class="italics">Tathya</em> means reality, truth — Utathya is said to be +an incarnation of Vishnu. Both the brothers are said to have +distinguished themselves in the Second Manvantarâ. <em class="italics">Sinivâli</em> is the day +preceding that of new moon or that day on which the moon rises with a +scarcely visible crescent. Kuhâ is new moon day when the moon is +altogether invisible.</p> +<p class="pnext"><em class="italics">Râkâ</em> is the full moon day.</p> +<p class="pnext"><em class="italics">Anumati</em> is the 15th day of the moon's age on which she rises one digit +less than full.</p> +<p class="pnext">The full moon and new moon days have thus a mysterious connection with +the essence of all beings. On those days the herbs have their medicinal +properties in full and even men have mysterious potencies, which have +formed the subject of occult study.</p> +</div> +<div class="level-4 section" id="table-f"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id55">TABLE F.</a></h4> +<p class="pfirst">Pulastya = Pula + Stya.</p> +<p class="pnext"><em class="italics">Pula</em> is large, wide. It also means a thrill of joy or fear.</p> +<p class="pnext"><em class="italics">Stya</em> is he who collects, is connected with, remains in. +Agastya = Aga + Stya.</p> +<p class="pnext"><em class="italics">Aga</em> is mountain, unable to walk, fixed.</p> +<p class="pnext">According to a Pauranik legend, the Vindhya mountain began +to rise higher and higher so as to obstruct the path of the sun and +moon. The gods being alarmed sought the aid of Agastya who was +the teacher of Vindhya. The Rishi approached the mountain and +asked it to bend down and give him an easy passage to the south +and to retain the same position till his return. Vindhya obeyed the +order of his teacher, but Agastya never returned from the south and +Vindhya never attained the height of Meru.</p> +<p class="pnext">According to the Bhâgavata, Agastya is the digestive fire of the +stomach.</p> +<p class="pnext">Visravas = Vi (signifying intensity) + Sravas (ear).</p> +<p class="pnext">Kubera is literally deformed. He is the god of riches and Regent of the +North. He is the king of the Yakshas and Kinnaras and a friend of Rudra. +His abode is Kailâsa. He is represented as having three legs, only eight +teeth and a yellow mark in place of one eye.</p> +<p class="pnext">Râvana, Kumbhakarna and Vibhishana are Râkshasas made famous by the +Râmayana.</p> +<p class="pnext">Râvana is one who makes a loud noise. The Râkshasas reached the height +of their power in his time. The Yakshas, before his time, had occupied +Lankâ or Atlantis under Kubera, but Râvana propitiated Śiva by his loud +hymns, and acquired easy mastery over his kindred elementals. He ousted +the Yakshas from Lankâ and made it his own capital. Râvana also +controlled the higher Devas of Trilokî.</p> +<p class="pnext">Kumbha karna = Kumbha (pitcher) + Karna (ear). This pitcher-eared +brother of Râvana is said to have devoured thousands of beings including +sages and heavenly nymphs. He slept for six months at a time. He was +ultimately slain by Râma.</p> +<p class="pnext">Vibhisana, meaning the Terrible, left his brother Râvana and joined +Râma. After the death of Râvana, Râma installed him on the throne of +Lankâ. He is said to be still living.</p> +<p class="pnext">The Râkshasas are said to have possessed Kâma Rupa <em class="italics">i.e.</em> they could +assume any body at will.</p> +<p class="pnext">In the line of Pulastya we have this strange combination — the digestive +fire of stomach, ears, Yakshas and lastly the Râkshasas who could change +their body at will. Altogether we may say, Pulastya is Intelligence +which governs animal passions and Kâma.</p> +</div> +<div class="level-4 section" id="table-g"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id56">TABLE G.</a></h4> +<p class="pfirst">Pulaha = Pula + ha. <em class="italics">Ha</em> is one who gives up.</p> +<p class="pnext"><em class="italics">Gati</em> is motion.</p> +<p class="pnext"><em class="italics">Karma-Srestha</em> is one most skilled in karma or work.</p> +<p class="pnext"><em class="italics">Varîyas</em> is excellent, preferable.</p> +<p class="pnext"><em class="italics">Sahishnu</em> is patient, enduring.</p> +<p class="pnext">Pulaha seems to be the higher aspect of Kâma — the impulses +pure and simple, apart from their Kâmic generator, or perhaps Pulaha +may represent Prânic activity.</p> +</div> +<div class="level-4 section" id="table-h"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id57">TABLE H.</a></h4> +<p class="pfirst">Kratu is a Vedic sacrifice, intelligence, power, ability. Kriyâ is +action.</p> +<p class="pnext">Bâlakhilyas — are a class of Rishis 60,000 in number, of the size of the +thumb, and are said to precede the sun's chariot. The word literally +implies stunted in growth like infants. These Rishis are said to burn +brightly with the spiritual fire of asceticism. The number 60,000 is +significant. It indicates a correspondence.</p> +<p class="pnext">Perhaps the Rishis represent the sense perceptions which are guided by +the Adhidevas who have their abode in the heart of the sun. The +Balakhilya Rishis are therefore said to accompany the sun's chariot. +Their connection with Vedic sacrifices is also intelligible, as they are +generally directed to the Adhidevas.</p> +</div> +<div class="level-4 section" id="table-i"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id58">TABLE I.</a></h4> +<p class="pfirst">Vaśisthâ is the Controller. He is the spiritual teacher of the Solar +Race and represents spiritual Intelligence or Higher Manas. He is the +controller of the senses and the lower mind.</p> +<p class="pnext">Urjâ is Energy. She is also called Arundhati.</p> +</div> +<div class="level-4 section" id="table-j"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id59">TABLE J.</a></h4> +<p class="pfirst"><em class="italics">Atharvan</em> — The Veda called by that name.</p> +<p class="pnext"><em class="italics">Dadhîchi</em> — The name of a Rishi who accepted death In order to serve the +Devas. Visvakarmân forged the thunderbolt with his bones and Indra +defeated Vritra, the Asura King, with that weapon.</p> +<p class="pnext">The line of Atharvan represents self sacrifice for universal good as +well as magic or occult wisdom.</p> +</div> +<div class="level-4 section" id="table-k"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id60">TABLE K.</a></h4> +<p class="pfirst"><em class="italics">Bhrigu</em> — is the Dweller of Mahar Loka, or the Archetypal plane. Upon the +Pralaya of Trilokî, the essence of that triple plane and its Karma +become embedded in Mahar Loka. The creative process sets in again in +strict conformity to the Karma of the past. Bhrigu is therefore father +of:</p> +<p class="pnext"><em class="italics">Dhâtâ</em> — or Universal Karma</p> +<p class="pnext"><em class="italics">Vidhâtâ</em> — or Individual Karma, and</p> +<p class="pnext"><em class="italics">Sri</em> or <em class="italics">Lakshmî</em> — the wife of Vishnu, the Energy of Preservation.</p> +<p class="pnext"><em class="italics">Ayati</em> — or potency is the wife of Dhâtâ, Mrikandu and Markandeya, are in +this line.</p> +<p class="pnext"><em class="italics">Niyati</em> — or fate, is the wife of Vidhâtâ. Prâna and Vedasiras are in this +line.</p> +<p class="pnext"><em class="italics">Kavi</em> — is another son of Bhrigu and <em class="italics">Usanas</em> or <em class="italics">Sukra</em> is Kavi's son. But +according to some authorities Kavi is the same as Usanas. It is a matter +for reflection how Sukra or the presiding Rishi of the planet Venus is +connected with Mahar Loka or the trans-personal plane. Mahar Loka is the +first approach to universality and therefore may correspond to Higher +Manas. However that be, Venus corresponds to the first plane of +universality.</p> +<p class="pnext">The consideration of Tables C to K has proved to be an interesting one. +But readers are requested to remember that this is a mere study by an +inquiring student and they are left to think for themselves. I might +have dwelt at some length on this portion of the subject, but that would +be going beyond the scope of the present work.</p> +<p class="pnext">Briefly speaking then,</p> +<p class="pnext"><em class="italics">Marîchi</em> — is Monâdic ray or Âtmâ-Buddhi,</p> +<p class="pnext"><em class="italics">Atri</em> — is the adjustment of the creative, preservative and destructive +tendencies in a Jiva,</p> +<p class="pnext"><em class="italics">Angiras</em> — is the Essence of Creation, the auric repository of the Jiva,</p> +<p class="pnext"><em class="italics">Pulastya</em> — is Kâmic Intelligence,</p> +<p class="pnext"><em class="italics">Pulaha</em> — is higher Kâmic Intelligence, or it may be Prânic also,</p> +<p class="pnext"><em class="italics">Kratu</em> — is lower Mânasic Intelligence,</p> +<p class="pnext"><em class="italics">Vasishtha</em> — is Higher Mânasic Intelligence.</p> +</div> +<div class="level-4 section" id="table-l"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id61">TABLE L.</a></h4> +<p class="pfirst"><em class="italics">Daksha</em> — is the Able.</p> +<p class="pnext"><em class="italics">Prasûti</em> — is the Mother, the Procreative Energy. During the First +Manvantara Daksha had nothing to do with sexual procreation. He was the +father of 16 primal energies. These energies were wedded to Dharma, +Agni, the Pitris and Śiva — 13 to Dharma and one to each of the others.</p> +<p class="pnext"><em class="italics">Dharma</em> — is that which binds the creation. Man and man, man and animal, +animal and animal, all forms of creation are kept together by Dharma. +The binding forces of creation are the wives of Dharma.</p> +<p class="pnext"><em class="italics">Sraddhâ</em> or Faith is the first wife of Dharma. Her son is <em class="italics">Satya</em> or Truth.</p> +<p class="pnext"><em class="italics">Maitri</em> or Friendliness is the second wife. Her son is <em class="italics">Prasâda</em> or +complacence.</p> +<p class="pnext"><em class="italics">Dayâ</em> or compassion is the third wife. Her son is <em class="italics">Abhaya</em> or Freedom from +fear.</p> +<p class="pnext"><em class="italics">Sânti</em> or Peace is the fourth wife. Her son is <em class="italics">Sama</em> or Tranquility.</p> +<p class="pnext">The fifth wife is <em class="italics">Tushti</em> or contentment. Her son is <em class="italics">Harsha</em> or joy.</p> +<p class="pnext">The sixth wife is <em class="italics">Pushti</em> or Fullness. Her son is <em class="italics">Garva</em> or Pride.</p> +<p class="pnext">The seventh wife is <em class="italics">Kriyâ</em>. Her son is <em class="italics">Yoga</em>.</p> +<p class="pnext">The eighth wife is <em class="italics">Unnati</em> or Advancement. Her son is <em class="italics">Darpa</em> or Vanity.</p> +<p class="pnext">The ninth wife is <em class="italics">Buddhi</em>. Her son is <em class="italics">Artha</em>.</p> +<p class="pnext">The tenth wife is <em class="italics">Medhâ</em> or Intellect. Her son is <em class="italics">Smriti</em> or Memory.</p> +<p class="pnext">The eleventh wife is <em class="italics">Titikshâ</em> or Forbearance. Her son is <em class="italics">Kshema</em> or +Well-being.</p> +<p class="pnext">The twelfth wife is <em class="italics">Lajjâ</em> or Shame. Her son is <em class="italics">Vinaya</em> or Modesty.</p> +<p class="pnext">The thirteenth and last wife of Dharma is <em class="italics">Mûrti</em> or Form. Her sons are +Nara and Nârâyana, <em class="italics">i.e.</em> Humanity and Divinity. The Human Form +constitute a Duality. It is in this dual form that Sri Krishna +incarnated Himself.</p> +<p class="pnext">From Dharma we pass to Agni.</p> +<p class="pnext">[Agni is used in many senses. It means the channel of communication +between different kingdoms in nature, specially between Man and Deva, as +also a vehicle of consciousness, and sometimes consciousness itself. It +also means the Rupa or form-giving principle in the Universe. It is +frequently used in the Purânas in the last sense.]</p> +<p class="pnext">Agni was wedded to <em class="italics">Svâhâ</em>, the 14th. daughter of Daksha. His three sons +are <em class="italics">Pâvaka</em> or the Purifier, <em class="italics">Pavamân</em> or that which is being purified and +<em class="italics">Sâchi</em> or Pure. They have 45 sons who with their fathers and grandfather +form the Forty-nine Fires. They are separately mentioned in the Vedic +Sacrifices in honour of Agni.</p> +<p class="pnext"><em class="italics">Svadhâ</em> is the 15th. daughter of Daksha. She was married to the Pitris. +Agnishvatvâ, Barhishad, Sōmapa and Âjyapa are the names of the Pitris. +They are with fire (Sagni) or without fire (Niragini). Svadhâ bore two +daughters to the Pitris, Vayunâ and Dhârini. Both of them were +well-versed in the Supreme wisdom.</p> +<p class="pnext">[<em class="italics">Vayânâ</em> is knowledge, wisdom, faculty of perception. <em class="italics">Dhârini</em> means +that which bears, holds, carries, supports. Sometimes the word is used +to mean the earth.</p> +<p class="pnext">This two-fold classification means that some of the Pitris give the +<em class="italics">body</em>, which is the receptacle or carrier, with its sub-divisions, and +others give knowledge, wisdom and the faculties of perception].</p> +<p class="pnext"><em class="italics">Sâti</em> is the last daughter of Daksha. She was wedded to Śiva. We shall +specially notice her in the succeeding chapter.</p> +</div> +</div> +<div class="level-3 section" id="the-quarrel-between-siva-and-daksha"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id63">THE QUARREL BETWEEN ŚIVA AND DAKSHA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA IV., CHAP. 2.</strong></p> +<p class="pnext">Of old the Prajâpaties performed a Yajna, and the Devas and Rishis all +graced the occasion with their presence. Prajâpati Daksha entered the +assembly, when all stood up to receive him, except Brahmâ and Śiva. +Daksha saluted his father Brahmâ and with His permission took a seat. +But he was so mortified by the conduct of Śiva that he could not contain +himself, and indignantly broke forth thus: — "O you, Rishis, Devas and +Agni! Witness this disgraceful conduct of Śiva my own son-in-law, +rather my disciple. This senseless being would not do so much as rise +up and receive me. He has no sense of respect and dis-respect, of purity +and impurity. He is mindless of all injunctions and observances. Do you +know, what he does? He roves like a mad man in the crematories, with +his host of Bhûtas, Pretas and Pisâchas, sometimes laughing, sometimes +weeping, his body covered over with the ashes of dead bodies, their +bones serving for his ornaments. His name is Śiva (auspicious). But he +is really A-Śiva (inauspicious). He is fond of intoxication, and his +companions are the impure and senseless Bhûtas. Oh! that I have given +my daughter Sâti in marriage to him. That was simply to obey the orders +of Brahmâ."</p> +<p class="pnext">Śiva remained unmoved. Daksha went on abusing Him and at last he cursed +Śiva saying "This vilest of Devas shall not participate in the +sacrificial offerings to Indra, Upendra and others." He then left the +place in a rage.</p> +<p class="pnext">Nandisvara, the chief companion of Śiva, could not bear the gross and +wanton insult done to his master. He retorted in angry tones the unkind +words of Daksha and the approbation of some of the councillors. "Śiva +bears malice to none. It is Daksha who makes differences, where there +are none. Ignorant people follow him and blame Śiva. The Vedas deal with +transitory objects. Worldly attachments receive an impetus from the +Karma Kânda of the Vedas and they beget vices and evil deeds. This +Daksha looks upon the body as the soul. He shall be as fond of women as +a beast and his face shall he that of an Ajâ (goat). Verily he deserves +this, as he looks upon Avidyâ as Tatvavidyâ. He publicly insults Śiva. +The Brâhmanas who follow him shall go through the repeated course of +births and deaths and shall resort to the apparently pleasing Karma +Kânda of the Vedas. These Brâhmanas shall have no scruples to eat +anything and they shall make a profession of their learning, their Tapas +and their austerities (Vrata). They shall consider their riches, their +body and their Indriyas to be all in all. They shall beg about from door +to door."</p> +<p class="pnext">Bhrigu, the leader of the Brâhmanas, thus returned the curses of Nandi +on the followers of Śiva: — "Those that will follow Śiva, shall be +disregardful of the Sat (real) Śastras and shall be irreligious. With +braids of hair on their head, and ashes and bones round their body, they +shall frequent places where wine is indulged in. The Vedas have at all +times laid down the approved path. The Rishis of old followed their +injunctions and Nârâyana is at their very root. Those that forget all +this shall only attain the Tâmasic Śiva, the Lord of Bhûtas and +Pishachas."</p> +<p class="pnext">Śiva with his followers then left the place. The Prajâpatis performed +the Yajna for 1,000 years.</p> +<p class="pnext">Sometime after, Brahmâ made Daksha the head of the Prajâpatis, and his +pride knew no bounds. He commenced a sacrifice called Vrihaspati Yajna +and to it he invited all except Śiva and his own daughter Sâti. Sâti +heard of the grand preparations made by her father and became impatient +to witness the Yajna herself. Śiva at last yielded to her expostulations +much against His own will. She left for Daksha's house accompanied by +the attendants of Śiva. At last she reached her father's house and went +to the place of sacrifice. But her father would not receive her. She did +not find any offering to Śiva. She could easily make out that Daksha had +disregarded her husband. No attention was also paid to her. She grew +furious with rage and addressing her father said: — "With Śiva, all are +equal. He has enmity with none. Who else but thee could be envious of +his virtues? Thou hast attributed evil things to Śiva. But do not the +Devas know all that and knowingly worship Him? If the devoted wife +cannot kill her husband's calumniators, she must leave the place with +ears closed with her hands. But if she is strong enough, she must in the +first place sever the tongue of the calumniator from his body by force +and then put an end to herself. Thou art the calumniator of Śiva. This +my body is from thee, so I shall not keep it any longer. If prohibited +food is taken, the best thing is to throw it out. True, there are the +two Paths of Inclination (Pravritti) and of Renunciation (Nivritti). +But one cannot adopt both the Paths at one and the same time. What +action is there for Śiva? He is Brahmâ Himself. Thou speakest of His +ashes and bones. But hast thou any idea of His Yogic powers, in +comparison with which thy powers as a performer of Vedic sacrifices are +nothing? But there is no use wrangling with thee. I am ashamed of this +body which has connection with thee. The sooner I get rid of it the +better."</p> +<p class="pnext">So saying Sâti gave up her body, and there was great uproar. Her +attendants made ready for an attack, when Bhirgu, who acted as Adhvaryu, +invoked the Ribhus. They appeared and beat the attendants of Śiva, who +ran away on all sides.</p> +<p class="pnext">Nârada informed Śiva of what had happened. Śiva bit His lips in anger +and tore up a Jatâ (matted hairtuft) from his head. The Jatâ glowed +with electric fire.</p> +<p class="pnext">He threw it down on the earth and the terrible Virabhadra sprang from +it. His tall body reached the high heavens. He was dark as the clouds. +He had one thousand hands, three eyes burning like the sun, teeth +terrible to look at, and tufts of hair bright as fire. He had a garland +of human skulls round his neck and there were various weapons in his +hands.</p> +<p class="pnext">"What are thy behests, O Lord?" exclaimed Virabhadra. "Thou art clever +in fight, child, thou hast nothing to fear from the Brâhmanas, for +verily thou art part of myself. Go forth at the head of my army. Put an +end to Daksha and his Yajna." Such was the command of Śiva. Virabhadra +rushed forth with trident in hand, and the attendants of Śiva followed +him with enthusiasm and noise. The priests, the Brâhmanas and their +wives present at Daksha's sacrifice saw a huge dust storm, as it were, +coming from the north. "Can it be the hurricane?" thought they, "but +the wind is not strong. Can this be the march of robbers? But King +Prâchinabarhi is still alive. In his reign there is no fear from +robbers. No one is driving cattle. What can be the cause of this +approaching volume of dust?" The attendants of Śiva arrived in no time. +Some of them were brown coloured, some yellow. Some had their belly, +some their face, like Makara. They broke the implements of sacrifice and +scattered them around. They pulled down the buildings and put out the +fires. They made all sorts of sacrilege, ran after the Rishis and Devas +and frightened the women. Manimân caught hold of Bhrigu and tied him up. +Virabhadra captured Daksha; Chandesa captured Sûryya and Nandisvara +captured Bhaga. Seeing this, the other Brâhmanas and Devas took to +flight, but they were grievously hurt by the stones cast at them by the +followers of Śiva. Virabhadra began to uproot the beard of Bhrigu, for +while scoffing Śiva he made his beard prominent. Nandishvara pulled out +the two eye-balls of Bhaga, for he had encouraged Daksha by side +glances. Virabhadra did not also spare Pûshan, and pulled out all his +teeth. Pûshan had showed his teeth while smiling in approval of Daksha's +abuse. But the crowning act of Virabhadra was still to come. He sprang +upon Daksha and made several attempts to cut off his head. But the head +resisted all his strokes. Wonder-struck, he took at last the weapons of +sacrifice and easily severed the head of Daksha even as it were the head +of a beast of sacrifice. Loud were the lamentations at the place of +sacrifice when Virbhadra with his followers left it for Kailâsa.</p> +<p class="pnext">The Devas after this signal defeat went to Brahmâ. Brahmâ and Vishnu +knew what was to happen at Daksha's sacrifice, so they had kept +themselves aloof. When the Devas had related their mishap, Brahmâ +explained to them that they had done wrong in not allowing Śiva to +participate in the Yajna offering. There was no help now but to appease +the Astral Lord, Who could destroy the Universe at His will. So saying +Brahmâ himself went with the Devas to Kailâsa the abode of Śiva. He +found there higher beings than men perfected by birth, herbs, Tapas, +Mantra or Yoga and Yakshas, Kinnaras, Gandharvas and Apsarasas. The +river Nandâ (Gangâ) traced its course round Kailâsa. High up on the +mount was the abode called Alakâ and the garden called Saugandhika +(sweet-scented). On two sides of Alaka were the two rivers Nandâ and +Alakanandâ, sanctified by the dust of Vishnu's feet. Alakâ is the abode +of Kubera, the Yaksha king. The Kinnaras occupied the Saugandhika +garden. Near it was a large fig tree (Vata) 800 miles (100 Yojanas) +high, the branches spreading over 600 miles. Below that tree, the Devas +found Śiva in deep meditation for the good of the Universe. Brahmâ asked +Him to pardon Daksha and his followers who had slighted Him by +withholding Yajna offerings. "Through thy favour let the Yajna be +completed now. Let Daksha get back his life. Let the eyes of Bhagadeva, +the head of Bhrigu, the teeth of Pûshan, be restored. Let the Devas and +the sacrificial Rishis be relieved of all pain in their broken limbs. +Since now, the remnants of Yajna offerings are all Thine. Take Thy +offerings, and let the sacrifice be completed this day."</p> +<p class="pnext">Śiva replied with a smile thus: — "Daksha is a mere child. I do not even +think of him as an offender. But I have to set right those that are led +astray by Mâyâ. Daksha's head is burnt up. So let him have the head of a +goat. Bhagadeva shall find his Yajna offerings through the eyes of +Mitra. Pûshan shall have <em class="italics">pishta</em> (crushed or ground up things) for his +offerings. In company with other Devas, however, he shall have the use +of the sacrificer's teeth. Let the broken limbs of the Devas be +rehabilitated. But those that have lost their limbs shall use the arms +of Asvinikumâra and the hands of Pûshan. So let it be with the Rishis +too. Bhrigu shall have the beard of a goat."</p> +<p class="pnext">The Devas thanked Śiva for His great kindness and invited Him to the +sacrifice. Brahmâ accompanied Śiva. Daksha regained life and looked on +Śiva with reverence. He acquired wisdom and became purified in mind. The +sacrifice was duly performed. Daksha sat in meditation and, lo! Vishnu +appeared on the back of Garuda.</p> +<p class="pnext">All rose up and saluted Him. Spontaneous prayers broke forth from one +and all. Vishnu participated in the Yajna offerings. Addressing Daksha +He said: — "Only ignorant people see the difference between Me and Śiva. +I, Śiva and Brahmâ are Three in One. For the creation, preservation and +dissolution of the Universe, We assume three different Names. We, as the +triune Âtmâ, pervade all beings. Wise men therefore look upon all others +as their own selves."</p> +<p class="pnext">Such is the story of Sâti's death. She took birth again as the daughter +of Himâlaya and became wedded once more — the union with Śiva this time +was permanent.</p> +</div> +<div class="level-3 section" id="id8"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id74">THOUGHTS ON THE ABOVE.</a></h3> +<p class="pfirst">Brahmâ, Vishnu and Śiva are the three aspects of the Second Purusha.</p> +<p class="pnext">Brahmâ brings into manifestation the Prajâpatis, and the Prajâpatis +bring into manifestation the individuals and life forms. The other +Prajâpatis mostly represent the principles that enter into the +constitution of life-forms, while Daksha represents the combination of +principles forming a life unit.</p> +<p class="pnext">Daksha had sixteen daughters — thirteen he gave in marriage to Dharma, one +to Agni, one to the Pitris and one to Śiva.</p> +<p class="pnext">Agni or the god of Fire is the Rupa or form-giving Deva. Fire is used in +sacrifice, because it changes the form of things offered and makes them +acceptable to the gods by change of form.</p> +<p class="pnext">If Agni represents Rûpa Devas or Devas with forms, Dharma might +represent Arûpa Devas or Devas without forms.</p> +<p class="pnext">The Pitris, of whom four classes are only mentioned (Agnishvâtvas, +Barhishads, Saumyas and Ajyapas), are also divided into two classes, — +one with fire and one without fire.</p> +<p class="pnext">The attendants of Śiva were dwellers of the astral or Bhuvar plane.</p> +<p class="pnext">For the sake of convenient reference we shall call the dwellers of +Svarga Loka Devas and the dwellers of Bhuvar Loka, Astrals. The different +classes of Devas and Astrals are described in the 20th. chapter of the +4th. Skandha. The Devas and Astrals were brought into manifestation by +Daksha, whose position in creation was next to that of Brahmâ. Therefore +all stood up to receive him at the sacrifice except Brahmâ.</p> +<p class="pnext">Śiva first appeared as Kumâra Nîla Lohita or Rudra. And all beings +thereafter got the potentiality of dissolution, phenomenal change, death +and decay. But in the first stage of life process, phenomenal change, +decay or dissolution was not in requisition, as Monads went on in their +downward journey, not by dissolution, but by evolution. They remained +what they were, and they acquired in addition a more material form. As +the material form became prominent the Deva form and the astral form +became suppressed.</p> +<p class="pnext">Consciousness in Deva form manifests itself as mind, in the astral form +as animal desire and sense perception. In the mineral form it can hardly +shew itself.</p> +<p class="pnext">Śiva works out the decay and dissolution of mineral matter, so that the +astral element may once more assert itself and there may be sense +perception in the mineral metamorphosed into the vegetable. The process +is carried further in the animal kingdom, and the animals get a +constitution in which Kâma or animal desire can manifest itself. The +animals evolve themselves by death. Death frees them from the trammels +of one set of experience, and carries them onwards till the human body +is reached.</p> +<p class="pnext">The work of dissolution proceeds in various ways. Our sleep is partial +dissolution. It is brought on by the astral attendants of Śiva.</p> +<p class="pnext">Dissolution is caused by Tamas. Tamas begets inaction, and inaction +causes death and decay. There is no phenomenal change without +dissolution, death or decay.</p> +<p class="pnext">There are so many material tendencies in us that they require rejection. +Śiva gives us the power of rejection, as Vishnu, the power of +preservation — preservation of all that is good in us. Death makes the +man, where moral teachings fail, The Consort of Śiva is the Energy +through Whom He guides the life process of Monads or Jivas. In the first +stage of life process She is called Sâti or the Lasting. For the body of +the Jiva was lasting during the period of evolution. But Her mission was +to act on the Monad itself, to cause the material tendency in it by +means of Tamas.</p> +<p class="pnext">In the second stage, She is the Energy of dissolution, death and +phenomenal change. In the third stage, she is over and above that the +Energy of rejection (of all that is evil in us.) She is the kind mother, +who has been nourishing all Jivas in their course of evolution.</p> +<p class="pnext">When the Mineral form was reached by the primal elemental Jiva, the +creative process had done its work and the process of dissolution was to +assert itself. There was to be a revolution in the life process. Sâti +gave up her own nature and became re-born in another character in the +Mineral Kingdom. The creative process was materially changed. Daksha +lost his original head, and he acquired the head of a goat. The goat +symbolises sexual connection. All this happened during the reign of +Prâchina-Barhis. The Prachetas brothers were his sons. Daksha reappeared +as the son of the Prachetas brothers.</p> +<p class="pnext">The Âdityas or gods of preservation who formed Daksha were +Pûshava and Bhaga. They were the preserving deities of the first +stage of life process. When the next stage came in, they lost their +activity. This explains the breaking of teeth and the uprooting of +eyes of two of the Âdityas. The subjoined Table of correspondences +taken from the 11th. Chapter of the Twelfth Skandha shews that +Pûshana and Bhaga correspond to the months of Pausha (December) +and Mâgha (January) when the rays of the sun are the least powerful. +These Âdityas preserve Jivas in their downward course. Pûshana was +a favorite god of the Aryan shepherd.</p> +<table class="align-center hrules-rows hrules-table table" style="width: 100%" summary="no summary"> +<colgroup> +<col width="3%" /> +<col width="11%" /> +<col width="11%" /> +<col width="12%" /> +<col width="12%" /> +<col width="12%" /> +<col width="11%" /> +<col width="14%" /> +<col width="15%" /> +</colgroup> +<thead valign="bottom"> +<tr class="first last"><th class="head"><p class="first last pfirst">NO</p> +</th> +<th class="head"><p class="first last pfirst">MONTH</p> +</th> +<th class="head"><p class="first last pfirst">ADITYA</p> +</th> +<th class="head"><p class="first last pfirst">RISHI</p> +</th> +<th class="head"><p class="first last pfirst">YAKSHA</p> +</th> +<th class="head"><p class="first last pfirst">RAKSHAS</p> +</th> +<th class="head"><p class="first last pfirst">NAGA</p> +</th> +<th class="head"><p class="first last pfirst">GANDHARVA</p> +</th> +<th class="head"><p class="first last pfirst">APSARAS</p> +</th> +</tr> +</thead> +<tbody valign="top"> +<tr class="first"><td><ol class="arabic simple first last"> +<li></li> +</ol> +</td> +<td><p class="first last pfirst">Chaitra</p> +</td> +<td><p class="first last pfirst">Dhatri</p> +</td> +<td><p class="first last pfirst">Pulastya</p> +</td> +<td><p class="first last pfirst">Rathravit</p> +</td> +<td><p class="first last pfirst">Heti.</p> +</td> +<td><p class="first last pfirst">Vâsuki.</p> +</td> +<td><p class="first last pfirst">Tumburu.</p> +</td> +<td><p class="first last pfirst">Kritusthali.</p> +</td> +</tr> +<tr><td><ol class="arabic simple first last" start="2"> +<li></li> +</ol> +</td> +<td><p class="first last pfirst">Baisâka</p> +</td> +<td><p class="first last pfirst">Aryaman</p> +</td> +<td><p class="first last pfirst">Pulaha</p> +</td> +<td><p class="first last pfirst">Athaujas.</p> +</td> +<td><p class="first last pfirst">Praheti.</p> +</td> +<td><p class="first last pfirst">Kachnira</p> +</td> +<td><p class="first last pfirst">Nârada</p> +</td> +<td><p class="first last pfirst">Punjikasthali.</p> +</td> +</tr> +<tr><td><ol class="arabic simple first last" start="3"> +<li></li> +</ol> +</td> +<td><p class="first last pfirst">Jyaistha</p> +</td> +<td><p class="first last pfirst">Mitra.</p> +</td> +<td><p class="first last pfirst">Atri</p> +</td> +<td><p class="first last pfirst">Rathasvana</p> +</td> +<td><p class="first last pfirst">Paurusheya</p> +</td> +<td><p class="first last pfirst">Takshaka</p> +</td> +<td><p class="first last pfirst">Hâhâ.</p> +</td> +<td><p class="first last pfirst">Menakâ.</p> +</td> +</tr> +<tr><td><ol class="arabic simple first last" start="4"> +<li></li> +</ol> +</td> +<td><p class="first last pfirst">Âsârha</p> +</td> +<td><p class="first last pfirst">Varuna.</p> +</td> +<td><p class="first last pfirst">Vasistha.</p> +</td> +<td><p class="first last pfirst">Chitrasvana</p> +</td> +<td><p class="first last pfirst">Sahajayna</p> +</td> +<td><p class="first last pfirst">Sukra.</p> +</td> +<td><p class="first last pfirst">Huhû.</p> +</td> +<td><p class="first last pfirst">Rambhâ. +(Sahajanyâ)</p> +</td> +</tr> +<tr><td><ol class="arabic simple first last" start="5"> +<li></li> +</ol> +</td> +<td><p class="first last pfirst">Srâvana</p> +</td> +<td><p class="first last pfirst">Indra.</p> +</td> +<td><p class="first last pfirst">Angiras.</p> +</td> +<td><p class="first last pfirst">Sroti.</p> +</td> +<td><p class="first last pfirst">Varya</p> +</td> +<td><p class="first last pfirst">Elaptara</p> +</td> +<td><p class="first last pfirst">Visvâvasu</p> +</td> +<td><p class="first last pfirst">Pramlocha.</p> +</td> +</tr> +<tr><td><ol class="arabic simple first last" start="6"> +<li></li> +</ol> +</td> +<td><p class="first last pfirst">Bhadra</p> +</td> +<td><p class="first last pfirst">Vivasvat</p> +</td> +<td><p class="first last pfirst">Bhrigu.</p> +</td> +<td><p class="first last pfirst">Aśârana.</p> +</td> +<td><p class="first last pfirst">Vyâghra.</p> +</td> +<td><p class="first last pfirst">Sankhahâla</p> +</td> +<td><p class="first last pfirst">Ugrasena.</p> +</td> +<td><p class="first last pfirst">Anumlocha.</p> +</td> +</tr> +<tr><td><ol class="arabic simple first last" start="7"> +<li></li> +</ol> +</td> +<td><p class="first last pfirst">Mâgha</p> +</td> +<td><p class="first last pfirst">Pûshan.</p> +</td> +<td><p class="first last pfirst">Gautama.</p> +</td> +<td><p class="first last pfirst">Suruchi.</p> +</td> +<td><p class="first last pfirst">Vâta.</p> +</td> +<td><p class="first last pfirst">Dhanjaya.</p> +</td> +<td><p class="first last pfirst">Sushena.</p> +</td> +<td><p class="first last pfirst">Ghritâchi.</p> +</td> +</tr> +<tr><td><ol class="arabic simple first last" start="8"> +<li></li> +</ol> +</td> +<td><p class="first last pfirst">Fâlguna</p> +</td> +<td><p class="first last pfirst">Parjanya +(Savitri)</p> +</td> +<td><p class="first last pfirst">Bharadhvaja</p> +</td> +<td><p class="first last pfirst">Ritu.</p> +</td> +<td><p class="first last pfirst">Vorchâ.</p> +</td> +<td><p class="first last pfirst">Airâvatra</p> +</td> +<td><p class="first last pfirst">Visva.</p> +</td> +<td><p class="first last pfirst">Senajit.</p> +</td> +</tr> +<tr><td><ol class="arabic simple first last" start="9"> +<li></li> +</ol> +</td> +<td><p class="first last pfirst">Agrahâyana</p> +</td> +<td><p class="first last pfirst">Ansu. +(Vidhâtri)</p> +</td> +<td><p class="first last pfirst">Kasyapa.</p> +</td> +<td><p class="first last pfirst">Ritusena.</p> +</td> +<td><p class="first last pfirst">Vidyatsatru</p> +</td> +<td><p class="first last pfirst">Mahâsankha</p> +</td> +<td><p class="first last pfirst">Ritusena.</p> +</td> +<td><p class="first last pfirst">Urvasi.</p> +</td> +</tr> +<tr><td><ol class="arabic simple first last" start="10"> +<li></li> +</ol> +</td> +<td><p class="first last pfirst">Pausha.</p> +</td> +<td><p class="first last pfirst">Bhaga.</p> +</td> +<td><p class="first last pfirst">Kratu.</p> +</td> +<td><p class="first last pfirst">Urna.</p> +</td> +<td><p class="first last pfirst">Sphûrja.</p> +</td> +<td><p class="first last pfirst">Karkotaka.</p> +</td> +<td><p class="first last pfirst">Arishtanemi</p> +</td> +<td><p class="first last pfirst">Purvachitti</p> +</td> +</tr> +<tr><td><ol class="arabic simple first last" start="11"> +<li></li> +</ol> +</td> +<td><p class="first last pfirst">Âsvina</p> +</td> +<td><p class="first last pfirst">Tvastri.</p> +</td> +<td><p class="first last pfirst">Jamadagni.</p> +</td> +<td><p class="first last pfirst">Satajit.</p> +</td> +<td><p class="first last pfirst">Brahmâpeta.</p> +</td> +<td><p class="first last pfirst">Kambala.</p> +</td> +<td><p class="first last pfirst">Dhritarâshtra</p> +</td> +<td><p class="first last pfirst">Tilottamâ.</p> +</td> +</tr> +<tr class="last"><td><ol class="arabic simple first last" start="12"> +<li></li> +</ol> +</td> +<td><p class="first last pfirst">Kârtika</p> +</td> +<td><p class="first last pfirst">Vishnu.</p> +</td> +<td><p class="first last pfirst">Visvâmitra.</p> +</td> +<td><p class="first last pfirst">Satyajit.</p> +</td> +<td><p class="first last pfirst">Makhâpeta.</p> +</td> +<td><p class="first last pfirst">Asvatara.</p> +</td> +<td><p class="first last pfirst">Sûryyavarchâ.</p> +</td> +<td><p class="first last pfirst">Rambhâ.</p> +</td> +</tr> +</tbody> +</table> +<div class="level-4 section" id="table-m"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id64">TABLE M.</a></h4> +<p class="pfirst">There is not much to detain us in this Table. It will be enough if +readers will please note the meanings of the names used.</p> +</div> +<div class="level-4 section" id="table-n"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id73">TABLE N.</a></h4> +<p class="pfirst">We must divide this Table into the following heads: — I. The story of +Dhruva, II. The story of Pirthu, III. The story of Prachina Barhis, IV. +The allegory of Puranjana, and V. The story of the Prachetasas.</p> +<div class="level-5 section" id="i-the-story-of-dhruva"> +<h5 class="level-5 pfirst section-title title"><a class="toc-backref" href="#id65">I. THE STORY OF DHRUVA.</a></h5> +<p class="pfirst"><strong class="bold">SKANDHA IV. CHAP. 8-12.</strong></p> +<p class="pnext">Uttânapâda is one of the sons of the First Manu. Uttânapâda means "with +uplifted foot". This perhaps refers to the period when the Jiva, having +still the spiritual element strong in him, was not fixed in the course +of material descent, but had one foot towards Mahar-Loka. Uttânapâda had +two wives Suruchi (with good graces) and Suniti (of good morals). +Uttama or the Highest was the son of Suruchi. Dhruva or the fixed was +the son of Suniti. Once upon a time, Dhruva found Uttama on his father's +lap and he wished to be there himself. For fear of Suruchi, Uttânapâda +did not dare stretch forth his hands towards Dhruva, while Suruchi +herself taunted the boy for his impudent aspiration. Stung to the quick +by the bitter words of his stepmother Dhruva forthwith left the place +and went straight to his mother and related to her his grievances. +Suniti advised her son who was only five years old to make Tapas. Dhruva +did not lose time but left home to make Tapas as directed by his mother. +Nârada met him on the way. "Thou art a child Dhruva" said the great +Rishi. "How is it possible for thee to find out Him by Tapas, Who is +attainable by intense Yoga concentration and freedom from passion +practised for several births. Desist my boy, for the present. Try, when +thou hast enjoyed all the things of the world and hast grown old". But +Dhruva was fixed in resolve and he importuned Nârada to teach him how to +meditate. Nârada initiated Dhruva into the mysteries of the Mantra "Om +Namo Bhagavate Vâsudevaya", told him how to meditate on Vâsudeva and +asked him to make Tapas at Mathurâ where Bhagavân permanently resides. +Dhruva passed his days in austere asceticism, standing on one foot and +living on air. The prince at last controlled his breath and with deep +concentration saw the Divine Light in the heart. Bhagavân withdrew that +Light from the heart, and on the break of Samâdhi, Dhruva found the same +Divinity outside, standing before him. Words he had none for a time. +Bhagavân addressing him said: — "O Thou Kshatriya boy! I know thy +resolve. Do thou ever prosper. I give thee a place which is ever bright +and where Nirvana is constant. The planets and stars are all attached to +that place. Those that live for a Kalpa will die, but that place shall +never be destroyed. Dharma, Agni, Kasyapa, Indra and the seven Rishis +with all the luminaries of the sky are constantly revolving round the +place. Thou shalt succeed thy father on the throne and reign for 36,000 +years. Thy brother Uttama shall disappear in a forest. Thy stepmother +Suruchi shall die in pursuit of her son. The place where thou shalt +finally go is my own abode, higher than that of the Rishis, and there is +no return from it."</p> +<p class="pnext">Dhruva returned to his parents and was placed by his father on the +throne. He married Bhrami, the daughter of Siśumâra, and had two sons by +her, Kalpa and Vatsara. He had another son Utkala by Ila. Uttama was +killed by a powerful Yaksha while out on a hunt. Dhruva went out to the +north to take revenge on the Yakshas for his brother's death. He killed +several thousands of innocent Yakshas, Râkshasas and Kinnaras in battle. +Manu took pity on them and asked his grandson to desist from fight. +Dhruva bowed in obedience to Manu and so Kubera the king of Yakshas +became much pleased with him and blest him too. After thirty six +thousand years, Sananda and Nanda, two companions of Vishnu came with a +chariot and took Dhruva to the promised abode.</p> +<p class="pnext">Utkala was the eldest son of Dhruva and he was entitled to succeed his +father. But he was a sage and had united himself with Brahmâ. He +declined the throne. Bhrami's son Vatsara became the king. Vatsara +married Subithi and had six sons by her, — Pushpârna, Tigmaketu, Ishâ, +Urja, Vasu and Jaya. Pushpârna had two wives, — Pravha and Doshâ. Prabhâ +had three sons, — Prâtar, Madhyandina and Sayam, Doshâ had three sons, — +Pradosha, Nisitha and Vyushta. Vyushta married Pushkarini. His Son was +Sarvatejas, afterwards called Chakshus. Chakshus had one son, — Nadvala +Manu.</p> +</div> +<div class="level-5 section" id="id9"> +<h5 class="level-5 pfirst section-title title"><a class="toc-backref" href="#id66">THOUGHTS ON THE ABOVE.</a></h5> +<p class="pfirst">[The line of Uttânapâda, as I have said above, represents the +appearance of individual life-forms. Limitation had to be put to the +life-periods of individuals. We commence with Dhruva, who presides over +the polar star, and lives for one Kalpa. His sons are Kalpa and Vatsara. +"Vatsara" means year. The sons of Vatsara are the six seasons. +"Pushpârna" is the flower season or spring. "Tigmaketu" means +fierce-rayed. The word denotes summer season. "Isha" means full of sat +and is the name of the month of Asvina. But it means here the rainy +season. "Urja" is the name of the month of Kartika. It is indicative +of autumn. "Vasu" meaning wealth is the season between autumn and +winter, when paddy becomes ripe. "Prabhâ" is light. "Doshâ" is +darkness. "Pratar," "Madhyandina" and Sayam are morning, midday and +evening, respectively. "Pradosha" is first part of the night, +"Nisitha" is midnight. "Vyushta" is day break. "Sarva-tejas" is +all-fire. He was subsequently called Chakshus or eye. The names other +than Chakshus indicate different capacities of individual life, ranging +from portions of a day to the whole Kalpa. When the downward flow of +Jivas was the rule, Dhruva had to make great sacrifice to remain fixed +on the spiritual plane. Hence he worshipped Vishnu, as directed by +Nârada. Sarva-tejas or Chakshus perhaps indicates the appearance of +perceptive faculties. The son of Chakshus is glorified with the title of +Manu. This is significant. He is called Nadvala, or one made of reeds. +This marks a new era in the progress of Monads. As the reed is made up +of sheaths over-lapping each other, so the sons of this Manu were +constituted of overlapping principles. Why Nadvala is called Manu, has +to be found out in the circumstances that attended the progress of the +Monads from the mineral to the vegetable stage. The son of this Manu was +Anga or the limbs. And Anga was wedded to the daughter of the death god. +So there was no death up to the Nadvala form of life, and no limbs. It +was something like the appearance of protoplastic matter, with all its +potentialities of evolving life forms. Thus we can understand the +importance of Nadvala as a Manu. Death or decay made the inorganic to +develop organs or anga.]</p> +</div> +<div class="level-5 section" id="ii-the-story-of-prithu"> +<h5 class="level-5 pfirst section-title title"><a class="toc-backref" href="#id67">II. THE STORY OF PRITHU.</a></h5> +<p class="pfirst"><strong class="bold">SKANDHA. IV. CHAP. 13-23.</strong></p> +<p class="pnext">Nadvala had twelve sons; one of them being Ulmuka (fire-brand, torch). +He had six sons, one of them being Anga or the members of the body. Anga +married Sunitha, the daughter of Death. The iniquitous Vena was the son +of Anga. When he became king, he issued a proclamation prohibiting all +worship and sacrifices. The sages strongly remonstrated with him but +when he turned a deaf ear to their words, they killed him with their +incantations. The kingdom was now without a ruler and there was great +disorder. The Rishis then churned the thigh of the dead body, until a +dwarfish, deep black person came out. The Rishis told him to 'sit down +and wait.' Hence he was called Nishada. They then churned the two arms, +and a pair arose. "This male is an incarnation of Vishnu," said the +Rishis, "and this female is an incarnation of Lakshmî. They shall marry +each other. He shall be called Prithu and his wife, Archis. Prithu shall +be the King and he shall preserve all beings." Prithu accepted the duty +of preserving the people. He saw there was no vegetation on the earth. +His subjects suffered from hunger. He thought that the earth had eaten +up the seeds and was not bringing forth the plants. In anger Prithu took +up his bow and aimed at the earth. She assumed the form of a cow and +began to run away chased by the King. But she at last yielded and +requested him to spare her life. "Thou art Lord of this Universe," +exclaimed the earth, "Thou knowest very well that the forms of +vegetable life created by Brahmâ could not be used in Yajna so long. I +have therefore preserved them within myself. If I had not done so, they +would have been destroyed long ago and no Yajna could be performed in +future. True, they are now rotting in me. But think about the best means +to bring them out. Find out a calf, a milk-pot and a milker. I will +secrete all desired objects as my milk. But first of all make my surface +flat and level." Prithu rejoiced at these words. He made Svayambhuva +Manu the calf and milked all vegetables into his own hands. Others +followed him. The Rishis made Vrihaspati their calf and drew out the +Vedas into their Indriyas.</p> +<p class="pnext">The Devas made Indra their calf and milked out into their golden pot +Amrita and energy of body, of mind and of the Indriyas.</p> +<p class="pnext">The Daityas and Dânavas made Prahlâda their calf and milked out wine +into their iron pot. The Gandharvas and Apsaras made Visvavasu their +calf and milked out into their lotus vessel, fragrance, beauty and sweet +words.</p> +<p class="pnext">The Pitris made Aryaman their calf and extracted into their unburnt +earth vessel the Kavya offerings. The Siddhas made Kapila their calf and +milked out the Siddhis (animan &c). (And so other instances are given). +Prithu was so glad that he called earth his daughter and hence she is +called Prithivi or the daughter of Prithu. The King also crushed the +mountains and made the earth's surface level.</p> +<p class="pnext">Prithu then commenced a series of Asvamedha Yajnas. During the +performance of the hundredth, Indra twice stole away the sacrificial +horse, but Prithu's son restored it on both the occasions. The performer +of one hundred Asvamedha sacrifices becomes an Indra. This was the cause +of Indra's fear. Prithu could not bear the disgraceful conduct of Indra +and he resolved to kill him. The Rishis dissuaded him and even Brahmâ +and Vishnu appeared to soothe the offended King and restore his +friendship with Indra. Vishnu explained to Prithu that he had enough to +do as a king of the earth and as a preserver of the people and that he +should not aspire to become Indra, who had his duties as well.</p> +<p class="pnext">Sometime after, the Sanat Kumar brothers appeared before the King and +taught him the way to Mukti. He made over the kingdom to his son +Vijitâsva and retired into the forest. At last he gave up the body and +went to Vaikuntha.</p> +</div> +<div class="level-5 section" id="thought-on-the-above"> +<h5 class="level-5 pfirst section-title title"><a class="toc-backref" href="#id68">THOUGHT ON THE ABOVE.</a></h5> +<p class="pfirst">[We left the Monad in its protoplasmic state. The protoplasmic mass +began to spread out limbs (Anga). But the development of limbs was not an +unmixed blessing, for Anga became wedded to the daughter of Death.</p> +<p class="pnext">There was no death in the protoplasm. The offspring of the first +connexion with death was Vena.</p> +<p class="pnext">The root <em class="italics">ven</em> means to move. The first moving protoplasmic mass had too +much of unruliness in it, and it was not therefore fitted for <em class="italics">yajna</em> or +evolution. It had to be brought under the law and the black element was +churned out. That black element of Tamas had to wait till the time of +the great dissolution. Vishnu had to incarnate at this stage as Prithu +to suffuse the material mass with <em class="italics">satva</em> and thereby make it conscious. +The course of evolution received a great impetus. The Monad had passed +through elemental and mineral stages. Organic life had already appeared. +Matter had passed through the grossness and immobility of Tamas and the +irregular, impulsive and purposeless movements of Rajas, till it became +permeated with Satva, when those movements assumed the regularity of +conscious acts. The consciousness of Satva made the future evolution or +<em class="italics">yajna</em> teem with big possibilities. Earth could no longer keep back the +seeds of the vegetable creation in her bosom. Her surface became +levelled and she looked green with vegetation. She brought forth all her +latent life-energies and life-evolution commenced in right earnest +under the guidance of the first King energised by Vishnu for the +preservation of the universe. But that King was not to exceed the proper +bounds. He was not to usurp the functions of Indra. The Devas are the +executive officers of the Rishis in the cyclic administration of the +universe and their work is more on cyclic than on individual lines. The +kings however as representing Manu have to deal directly with Monads and +Egos and have to guide them according to the light of the Rishis. Prithu +was asked by Vishnu to keep himself within the bounds of kingly duties.]</p> +</div> +<div class="level-5 section" id="iii-the-story-of-the-prachina-barhis-or-barhishad"> +<h5 class="level-5 pfirst section-title title"><a class="toc-backref" href="#id69">III. THE STORY OF THE PRACHINA BARHIS OR BARHISHAD.</a></h5> +<p class="pfirst"><strong class="bold">SKANDHA IV. CHAP, 24.</strong></p> +<p class="pnext">The eldest son of Prithu was Vijitâsva. He was so called for having +restored the sacrificial horse stolen by Indra. Indra taught him the art +of becoming invisible. Hence he was also called Antardhâna. He had four +brothers — Havyaksha, Dhûmrakesha, Vrika and Dravinas. To them he gave +the east, the south, the west and the north respectively. By his wife +Sikhandini, Vijitâsva had three sons — Pâvaka, Pavamâna, and Suchi.</p> +<p class="pnext">These fire-gods descended by the curse of Vasishtha but the descent was +only temporary. Antardhâna had by his other wife Nabhâsvati one son, +Havirdhâna. Havirdhâna had six sons — Barhishad, Gaya, Sukla, Krishna, +Satya and Jitavrata. Of these, Barhishad was a great votary of Kriyâ, +(action) and he constantly performed Yajnas. Even while he was +performing one Yajna, the place for another was preparing close by. +Hence he was called Prâchina-Barhis. King Prâchina-Barhis married +Satadruti, the daughter of the Ocean-god. And he had by her ten sons, +all of whom were called Prachetas. The King ordered his sons to enlarge +the creation. They went out to make Tapas for one thousand years. Nârada +came to the King and told him that the way to Mukti was not through +Kriyâ Kânda. By. performing sacrifices he was only acquiring new karma. +The only way to attain liberation was to know oneself. The Rishi +illustrated his teachings by the famous allegory of Puranjana. The King +heard the story and its explanation from Nârada. He did not wait for the +return of his sons. But he called his ministers together and delivered +to them his mandate that his sons were to succeed him on the throne. He +went to the Âśrama of Kapila for Tapas and attained liberation.</p> +</div> +<div class="level-5 section" id="iv-the-allegory-of-puranjana"> +<h5 class="level-5 pfirst section-title title"><a class="toc-backref" href="#id70">IV. THE ALLEGORY OF PURANJANA.</a></h5> +<p class="pfirst"><strong class="bold">SKANDHA IV. CHAP. 25-29.</strong></p> +<p class="pnext">There was a king called Puranjana. He had a friend, but the king knew +not his name nor his doings. Puranjana went in search of a place to live +in. He went about on all sides, but found no suitable abode. At last +while roaming south of the Himâlayâs, he found one Puri (town) in +Bhârata Varsha (India), The marks were all favourable. There were nine +gateways. In one of the gardens he found a most beautiful young lady. +She had ten attendants. Each of them had hundreds of wives. One +five-headed serpent was the warder of the town and he constantly guarded +his mistress. The lady was on the look out for one to be her lord. +Puranjana broke forth into words of love, and asked who she was. "O +thou greatest of men!" exclaimed the lady, "I know not who I am or who +thou art. Nor do I know who made us both. This only I know, that I now +exist. I do not know even who made this town for me. These are my +companions male and female. This serpent guards the town, even when we +are all asleep. Luckily hast thou come here. I shall try with all my +companions to bring to thee all objects of desire. Be thou the lord of +this Puri for one hundred years. And accept all enjoyments brought by +me." Puranjana entered the Puri and lived in enjoyment there for one +hundred years.</p> +<p class="pnext">Of the nine gateways, seven were upper and two lower — five on the east +(Purva, which also means front), one on the south (Dakshinâ), one on +the north (Uttara) and two on the west (Paśchima). Two of them +Khadyôta and Âvirmukhî were close to each other and Puranjana used them +whenever he would go out to see Vibhrajita in the company of Dyumat.</p> +<p class="pnext">Nalinî and Nâlinî were also two passages built together. Puranjana used +them with the help of Avadhûta in order to repair to Saurabha.</p> +<p class="pnext">The Mukhyâ passage was used for Apana and Bahûdana. Through the +southern passage Pitrihû, Puranjana went with Srutadhara to Dakshinâ +Panchâla and through the northern passage Devahû, to Uttara Panchâla.</p> +<p class="pnext">Through the western passage called Âsuri, Puranjana went with Durmada to +Grâmaka. The other western passage was called Nir-riti, Through that +passage Puranjana went with Lubdhaka to Vaiś-asa.</p> +<p class="pnext">There were two blind gates <em class="italics">i.e.</em> without opening, viz: — Nirvak and +Pesaskrita. Puranjana used them for motion and action. He went inside +the town with Vishûchina. There he experienced Moha (delusion), Prasâda +(contentment) and Harsha (joy), caused by his wife and daughters.</p> +<p class="pnext">Puranjana became thus attached to Karma. He slavishly followed whatever +the Queen did. If she heard, the King heard. If she smelt, the King +smelt. If she rejoiced, the King rejoiced. If she wept, the King wept. +Puranjana merged his self entirely in that of his wife.</p> +<p class="pnext">Once upon a time, the King went out hunting into the forest +Panchaprastha, His chariot had five swift going horses, two poles, two +wheels, two axles, three flags, five chains, one bridle, one charioteer, +one seat for the charioteer, two yoke ends, seven fenders, and five +courses. He had a golden armour and an endless supply of arrows. +Brihadbala was the commander of his forces. The King forgot his wife for +the time being in the chase of deer. But he got tired and returned home. +The Queen would not speak to him in feigned anger. The King appeased her +with gentle and flattering words of love.</p> +<p class="pnext">So passed the days in utter delusion. The King had 1100 sons and 110 +daughters. He gave them in marriage to duly qualified persons. +Puranjana's sons had 100 sons each. The kingdom of Panchâla became +filled with the progeny of Puranjana. The King performed sacrifices for +the welfare of his children and killed animals for the purpose.</p> +<p class="pnext">Chandavega, a Gandharva king, had a strong force of 360 white +Gandharvas. Each of them had one black wife. By turns these Gandharvas +robbed the town of Puranjana. The serpent-warder could not fight long +against such odds, it lost strength day by day. The King and all the +citizens became extremely anxious.</p> +<p class="pnext">There was a daughter of Kâla who went about the world for a husband. But +no one received her for a wife. She went to Nârada and on the refusal of +the sage cursed him to become a wanderer for ever. She was referred +however by Nârada to Fear, the King of Yavanas. King Fear would not +accept her for his wife. But he addressed her as his sister and assured +her that she would enjoy all beings on earth, if only she attacked them +unnoticed. His Yavana troops would always accompany her as well as his +brother Prajvâra.</p> +<p class="pnext">The Yavana troops of King Fear under Prajvâra and the daughter of Kala +attacked the Puri of Puranjana. The old serpent gave way. The Puri was +burnt up by Prajvâra. There was wailing all round. The Serpent left the +Puri. Puranjana was dragged out of it. The sufferings he had caused to +others in sacrifices or otherwise reacted upon him. Long he suffered +forgetting even his old friends. His mind had been tainted by the +constant company of women and he had thought of his wife till the last +moment. So he became a female in the next birth. She was born as the +daughter of the Vidarbha king. Malayadhvaja, King of Pândya, defeated +other princes in the fight for her hand and the princess became his +wife. She bore to the King one black-eyed daughter and seven sons. The +sons became kings of Dravida and each of them had millions of sons, +Agastya married the daughter of the King, and had by her a son called +Dridhachyta. His son was Idhmavâha. King Malayadhvaja divided the +kingdom amongst his sons; and ascended the hills for devotional +meditation. His wife accompanied him. One day the princess found the +body of her husband cold in death. With loud lamentations, she prepared +the funeral pyre, placed the King's body upon it and put fire thereon. +She then resolved to burn herself on the same pyre.</p> +<p class="pnext">The former friend now appeared. Addressing the Queen he said: —</p> +<p class="pnext">"Who art thou? Who is he lying on the funeral pyre that thou mournest +aloud? Dost thou know me, thy friend, thy former companion? Dost thou +remember even so much that thou hadst a friend, whom thou canst not +recognise? Thou didst leave me in search of some earthly abode and +enjoyment. We were two Hansas (swans) on the Mânasa Loka and we lived +together for one thousand years. Desirous of worldly enjoyments thou +didst leave me for the earth and there didst find a town with a woman as +its mistress. The company of that woman spoiled thy vision and effaced +thy memory. Hence thou hast attained this state. Thou art not the +daughter of the Vidarbha King, nor is this King thy husband. Nor wast +thou the husband of Puranjana. By my <em class="italics">mâyâ</em> thou misconceivest thyself as +a man or a woman. But in reality both myself and thyself are Hansas. +Wise men find no difference between us. If there is any difference +between a man and his image, that is the difference between me and +thyself."</p> +<p class="pnext">The other Hansa now regained his lost consciousness and was reawakened +to his former state.</p> +<p class="pnext">This is the story of Puranjana. Now its explanation by Nârada: —</p> +<p class="pnext">Puranjana is Purusha — he who illumines the Pura with consciousness.</p> +<p class="pnext">The unknown friend is Íshvara.</p> +<p class="pnext">The Pura or Puri or town is the human body.</p> +<p class="pnext">"The marks were all favourable" — there were no deformities +in the body.</p> +<p class="pnext">"The nine gateways" are the nine openings of the body.</p> +<p class="pnext">The young lady Puranjani is Buddhi.</p> +<p class="pnext">She is the mistress of the body.</p> +<p class="pnext">The ten male attendants are the five <em class="italics">jnanendriyas</em> or organs +of perception and the five <em class="italics">karmendriyas</em> or organs of +action.</p> +<p class="pnext">The wives of the attendants are the functions of the Indriyas.</p> +<p class="pnext">The five-headed serpent is Prâna. The five heads are its five +sub-divisions.</p> +<p class="pnext">"One hundred years" is the full term of man's life.</p> +<p class="pnext">"Khadyota," literally glow-worm, is the left eye, for, it has not the +illumining capacity of the right eye.</p> +<p class="pnext">"Âvirmukhi" or the great illuminator is the right eye.</p> +<p class="pnext">"Vibhrajita" is Rûpa or object of sight.</p> +<p class="pnext">"Dyumat" is the perceiving eye.</p> +<p class="pnext">"Nalini" and "Nâlini" are the left and right nostrils respectively.</p> +<p class="pnext">"Avadhûta" is Vâyu. In the story, it means the perceiving nose.</p> +<p class="pnext">"Saurabha" is Gandha or smell.</p> +<p class="pnext">"Mukhya" is mouth.</p> +<p class="pnext">"Apana" is speech.</p> +<p class="pnext">"Bahûdana" is eating.</p> +<p class="pnext">"Panchâla" is Pancha (five) + ala (capable) that which is capable of +bringing to light such of the five objects of the senses, as cannot be +otherwise cognised; Śastra or spiritual teachings.</p> +<p class="pnext">The right ear is stronger than the left ear. Therefore it is more +prominent and useful in <em class="italics">hearing</em> the Śastras, of which the first to be +heard is Karma Kânda.</p> +<p class="pnext">A man by the observance of Karma Kânda is called to the Pitris, <em class="italics">i.e.</em> he +reaches, after death, the path called Pitriyâna.</p> +<p class="pnext">"Pitrihû" is therefore the right ear. "Devahû" is the left ear +corresponding to Devayâna.</p> +<p class="pnext">"Uttara Panchâla" is Pravritti Śâstra or teachings of worldliness.</p> +<p class="pnext">"Dakshinâ Panchâl" is Nivritti Śâstra or teachings of renunciation.</p> +<p class="pnext">"Nirriti" is death. The anus is called death, because ordinarily the +Linga Sarira goes out through that passage after death.</p> +<p class="pnext">"Lubdhak" is Pâyu.</p> +<p class="pnext">"Vaisasa" is excrement.</p> +<p class="pnext">"Nirvâk" is foot.</p> +<p class="pnext">"Pesaskrita" is hand.</p> +<p class="pnext">Of the Indriyas, hand and foot are blind, as there are no +openings in them.</p> +<p class="pnext">"Vishûchina" is mind.</p> +<p class="pnext">Moha is the result of Tamas, Prasâda of Satva and Harsha of Rajas.</p> +<p class="pnext">The aforesaid names indicate enjoyment in the Jâgrat or waking state.</p> +<p class="pnext">The hunting represents enjoyment in the Svapna or dream state.</p> +<p class="pnext">The "Chariot" is the body in dream consciousness.</p> +<p class="pnext">The five horses are the five organs of perception.</p> +<p class="pnext">The two poles are "I-ness" and "Mine-ness."</p> +<p class="pnext">The two wheels are merit and demerit.</p> +<p class="pnext">The axle is Pradhâna.</p> +<p class="pnext">The three flags are the three Gunas.</p> +<p class="pnext">The five chains are the five Prânas.</p> +<p class="pnext">The bridle is Manas the seat of desires.</p> +<p class="pnext">The charioteer is Buddhi.</p> +<p class="pnext">The yoke-ends are sorrow and delusion.</p> +<p class="pnext">The seven fenders are the seven Dhâtus or essential ingredients of the body.</p> +<p class="pnext">The five courses are the five organs of action.</p> +<p class="pnext">The gold color of the armour is due to Rajas.</p> +<p class="pnext">Brihadbala is the even perceiving mind.</p> +<p class="pnext">The sons are the transformations of perception.</p> +<p class="pnext">The daughters are the concepts following such transformations.</p> +<p class="pnext">"Chandavega", the Gandharva king, is the year, every year of human +life.</p> +<p class="pnext">The Gandharvas are days.</p> +<p class="pnext">Their wives are nights.</p> +<p class="pnext">The 360 Gandharvas are the 360 days of the year. With their wives or +nights they form the number 720.</p> +<p class="pnext">The daughter of Kâla is Jarâ or decrepitude.</p> +<p class="pnext">The Yavanas are diseases or infirmities.</p> +<p class="pnext">Fear is the King of all diseases and infirmities viz., Death.</p> +<p class="pnext">Prajvâra is destructive fever.</p> +<p class="pnext">As long as Purusha does not know his real self, but identifies himself +with the Gunas of Prakriti, he becomes subject to births and deaths. The +only remedy for this malady is pure devotion to Guru and to Bhagavân. By +such devotion, dispassion and wisdom are both acquired.</p> +<p class="pnext">"Darbha" is Kusa grass, symbolical of Yajna. "Vidarbha" is pure land. +"Malaya" or the Deccan is famous for Vishnu worship.</p> +<p class="pnext">"Malayadhvaja" is therefore a Vaishnava king.</p> +<p class="pnext">[It appears that Vaishnavism had its rise and growth in the South of +India before it overspread Northern India. This would be natural +considering the hold of Vedic Brahmânism in Northern India.]</p> +<p class="pnext">The daughter of Malayadhvaja is Devotion. The seven sons are the seven +divisions of Bhakti, viz. —</p> +<ol class="arabic simple"> +<li><p class="first pfirst"><em class="italics">Sravana</em> or hearing the glory of Vishnu,</p> +</li> +<li><p class="first pfirst"><em class="italics">Kirtana</em> or reciting the glory of Vishnu,</p> +</li> +<li><p class="first pfirst"><em class="italics">Smarana</em> or constant remembrance of Vishnu,</p> +</li> +<li><p class="first pfirst"><em class="italics">Pâdasevana</em> or shewing respect to Vishnu,</p> +</li> +<li><p class="first pfirst"><em class="italics">Archana</em> or worship of Vishnu,</p> +</li> +<li><p class="first pfirst"><em class="italics">Bandana</em> or adoration of Vishnu,</p> +</li> +<li><p class="first pfirst"><em class="italics">Dâsya</em> or consecration of one self to the service of Vishnu.</p> +</li> +</ol> +<p class="pfirst">The other two divisions, <em class="italics">Saukhya</em> or companionship with Vishnu and <em class="italics">Âtmâ +nivedana</em> or complete resignation are not mentioned in this connection as +they relate to a highly advanced spiritual state.</p> +<p class="pnext">These modes of Bhakti worship are prevalent in Dravida.</p> +<p class="pnext">The millions of sons are sub-divisions of Sravana, &c.</p> +<p class="pnext">"Agastya" is mind.</p> +<p class="pnext">"Dridhachyuta" is one confirmed in dispassion.</p> +<p class="pnext">"Idhmavâha" is one who goes to Guru, fuel in hand, for instructions.</p> +<p class="pnext">Iśvara, the unknown friend, called Himself and the Purusha two Kansas of +the Mânasa Lake. Hansa is one absolutely pure. Mânasa Lake is the Heart.</p> +<p class="pnext">"For one thousand years" — Both Jiva and Iśvara remained together as +friends, the same in essence and in form, during the one thousand years +of Mahâ Pralaya, at the end of a Kaipa. During Manvantaric +Manifestation, the Jiva parts from his Friend Iśvara and launches into a +wild course of enjoyments, of joys and sorrows. The touch of that +fascinating lady Buddhi destroys all previous remembrances and the Jiva +plays several characters in the drama of life, in dream and delusion.</p> +<p class="pnext">Nârada concluded his explanation of the allegory with this +eloquent exhortation: —</p> +<p class="pnext">"Know thou, O King, the deer, skipping in the flower-garden, +in company with its sweet-heart, deeply attached to the sweets of +that garden, devouring with eager ears the humming music of +<em class="italics">bhramaras</em>, little caring for the wolves on its way or for the arrows +of the huntsman that pierce its back.</p> +<p class="pnext">"The flowers are but women who bloom only to droop. The +fragrance and honey, the sweets of the garden, are the enjoyments +brought on by the <em class="italics">karma</em> of another birth."</p> +<p class="pnext">"The music of <em class="italics">bhramaras</em> is the pleasing conversation of women +and others. The wolves are the days and nights. The huntsman +who stealthily flings arrows at the deer is Death. The deer is thy +own self."</p> +<p class="pnext">"Consider Well the efforts of the deer. Concentrate <em class="italics">chitta</em> into +the heart and all perceptions into <em class="italics">chitta</em>. Give up the company +of woman. Turn a deaf ear to all idle talks. Be devoted to that one +true Friend of Jivas — Îśvara. Retire, retire from all others."</p> +<p class="pnext">King Prâchina Barhis wondered why such beautiful teachings were with +held by his teachers. Or forsooth, they knew not themselves. He +requested Nârada however to remove two doubts that were still lurking in +his mind. — Purusha acquires <em class="italics">karma</em> in one body, but he reaps the fruits of +that <em class="italics">karma</em> in another body. One body is the doer while another is the +enjoyer and sufferer. To one body, the fruits of its own work are lost. +To another body, there is an acquisition of fruits it did not sow. How +can this be? This was the first doubt.</p> +<p class="pnext">What is done is done. Nothing apparently remains of our <em class="italics">karma</em>. How can +then the sequences be accounted for? This was the second doubt.</p> +<p class="pnext">Narada replies: —</p> +<p class="pnext">Purusha reaps the fruits in that very body without break in which it +acquires <em class="italics">karma</em>, but that body is the Linga Sarira, inclusive of Manas. +As in dream man works out the impressions of the wakeful state without +changing the body, so he enjoys the fruits of <em class="italics">karma</em> created in one birth +in the Karma-made body of another birth.</p> +<p class="pnext">And the doer of Karma is verily the Manas and not the Sthûla body. +"These are mine," "I am so and so," only such concepts of the mind +produce re-birth, and not anything in the Sthûla body. So the mind sows +and the mind reaps. The body is merely the vehicle of birth producing +thoughts.</p> +<p class="pnext">This is in answer to the first question. Now to the second.</p> +<p class="pnext">How do you know there is chitta or mind? All the senses are at one and +the same time in contact with the objects of all the senses. But still +you perceive only one thing at a time. Hence you infer the existence of +the mind. Similarly by marking the tendencies of the mind their +connection with a former birth is inferred. Otherwise why should there +be one mental affection at a time and not another?</p> +<p class="pnext">Then, in this life you never realise a thing which you never heard or +saw or felt before. How can the mind then reproduce matters you never +experienced before?</p> +<p class="pnext">The mind by its present characteristics gives an insight into the past +as well as into the future.</p> +<p class="pnext">It sometimes happens that things are perceived in the mind with strange +combinations in time, space and action, as in dream.</p> +<p class="pnext">But men are endowed with mind and the mind perceives one after another +the objects of the senses in an enormous variety, and the perceptions +are lost again. So (in the long run) not one experience is altogether +strange.</p> +<p class="pnext">(For instance, a man sees in dream that he is a king. He must have been +a king in some birth or other. The present combination in the dream is +untrue but not so the kingly experience. The experience is always true +with reference to some time, some space, some action or other).</p> +<p class="pnext">When the mind is intensely Sâtvic (calm, pure and transparent) and +becomes constantly devoted to Bhagavân, the whole universe is reflected +on it.</p> +<p class="pnext">In Jiva there is never a break in the egoistic experience as long as the +Linga Sarira continues.</p> +<p class="pnext">There is only a seeming break in sleep, swoon and-deep distress such as +death and fatal illness, but such break is due to a collapse of the +perceiving senses.</p> +<p class="pnext">There is similarly a break in the fœtal stage and in extreme childhood. +But such break is due to imperfection of the senses; The moon though not +visible on the new moon night does still exist.</p> +<p class="pnext">The connection with gross objects does not cease because there is a +temporary absence of such objects. For, are not thoughts about objects +potent in their effects in dream?</p> +<p class="pnext">The Linga Sarira, consisting in their essence of the five pure elements +(Tanmatra), subject to the three Gunas, extending over the sixteen +transformations (of the Sânkhya category), permeated with consciousness, +is called Jiva.</p> +<p class="pnext">It is with this Ling Sarira that Purusha enters into a body or comes out +of it, and it is with this Sarira that he experiences joy, sorrow, fear, +misery and happiness.</p> +<p class="pnext">As the leech has its hold on the first blade of grass till it connects +itself with another, so the Jiva identifies itself with one body till it +enters another.</p> +<p class="pnext">Manas only acquires <em class="italics">karma</em> by its contemplation of the objects of the +senses. The bondage is thus created by Avidyâ.</p> +<p class="pnext">Therefore do thou meditate on Hari to free thyself from all worldly +attachments and to be fixed in Him for ever.</p> +</div> +<div class="level-5 section" id="v-the-story-of-the-prachetas-brothers"> +<h5 class="level-5 pfirst section-title title"><a class="toc-backref" href="#id71">V. THE STORY OF THE PRACHETAS BROTHERS.</a></h5> +<p class="pfirst"><strong class="bold">SKANDHA IV, CHAP. 30-31.</strong></p> +<p class="pnext">The Prachetas brothers left home in order to discover by Tapas the +best mode of enlarging the creation. They went west-ward and had not +gone far when Śiva rose from beneath a large lake and addressed them +thus: — "Children, you are sons of Barhishad, I know your good resolve. +Blessings be on you. By the performance of one's duty in life, one +attains the state of Brahmâ after many births. My abode is still +further, inaccessible even to the virtuous. But the votary of Vishnu +attains His holy state, only when this life is ended. I and the Devas +shall also attain that state after the final break up of our Linga +Sarira. Learn therefore this prayer to Vishnu. (Śiva then recited the +prayer to Vishnu, known as Rudra Gitâ). Concentrate your mind on this +prayer, meditate on it and recite it constantly."</p> +<p class="pnext">The Prachetas brothers entered the waters of the deep and there prayed +to Vishnu for a thousand years. Vishnu appeared and asked them to chose +a boon and without waiting for a reply addressed them thus: — "You are +dutiful sons and shall ever be known as such. You shall have a son in no +way inferior to Brahmâ. All the three Lokas shall be filled with his +progeny. Indra had sent Pramlochâ to decoy Kandu Rishi in his penances +and the Apsarâ succeeded in winning the heart of the Rishi. She had by +him one daughter whom she brought forth from her pores as she brushed +against the tops of the trees. She left her child there and ascended to +heaven. The moon nourished the child by putting his nectar-bearing +forefinger into her mouth. Have that daughter of the trees for your +wife. You are all alike in your virtues and she is like to you all. So +she shall be the wife of all the brothers."</p> +<p class="pnext">The brothers then rose up from the waters. They found the earth +overgrown with innumerable plants, so high that they almost reached the +high heavens. The Prachetas brothers were angry to find such growth in +plants and they resolved to destroy them. They emitted fire and air from +their mouths, which caused havoc in the vegetable kingdom. Brahmâ came +and pacified the sons of Barhishad. He advised the surviving plants to +give their adopted daughter Mârisha in marriage to the Prachetas +brothers. The offspring of this marriage was Daksha. He is the same as +Prajâpati Daksha, son of Brahmâ. His degradation was owing to his former +disregard of Śiva. The Châkshusa Manvantara witnessed his work of +creation.</p> +<p class="pnext">The Prachetas brothers reigned for 1000 Deva years. They were succeeded +by Daksha.</p> +</div> +<div class="level-5 section" id="id10"> +<h5 class="level-5 pfirst section-title title"><a class="toc-backref" href="#id72">THOUGHTS ON THE ABOVE.</a></h5> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-358"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap099.png" /> +</div> +<p class="pfirst">Consciousness in organic life had appeared with Prithu. The +table of further evolution may be here reproduced for facility of +reference.</p> +<pre class="literal-block"> + Prithu. + | + -+-------------+---+--------+---------+---------+-- + | | | | | + Vijitâsva Haryyaksha Dhumrâksha Vrika Dravinas +or Antardhâna. (East) (South) (West) (North) + m. Sikhandini m. Nabhasvati. + | | + | Havirdhâna + --+--+------+--------+-- | + | | | | +Pâvaka Pavamâna Suchi | + | + -+----------+-------+---+-----+---------+----------+-- + | | | | | | + Barhishad Gaya Sukla Krishna Satya Jitavrata +<em class="italics">alias</em> Prâchina Barhis + m. Śatadruti. + | + 10 Prachetases + m. Mârishâ + | + Daksha. +</pre> +<p class="pfirst">Vijitâsva could make himself invisible. This may have reference to the +state of the body at that stage of evolution. The fires appeared as it +is they that give forms. The object corresponding to elemental fire is +Rûpa or form. Barhishad, the name of one class of Pitris, was the +progenitor of the form-producing Linga Sarira with all its +potentialities.</p> +<p class="pnext">We find the senses developed in his sons the Prachetas brothers. "Pra" +Means perfect and "Chetas" is the perceiving mind. But the mind +perceives through the Indriyas, which are ten in number. Therefore they +are ten brothers all alike; but they are wedded to one girl Mârishâ.</p> +<p class="pnext">There is some occult connection between water and sense perception. +Barhishad was married to the daughter of the Ocean-god. The Prachetas +brothers remained submerged for a thousand years in the waters. The +protozoa and protophytes must of necessity be aquatic, as it were, for +the development in them of sense perceptions.</p> +<p class="pnext">It is in Touch that the sense perceptions find a common basis. Touch +underlies all other perceptions. It is touch of the object by one sense +or other that gives rise to one perception or the other. "Kandu" is +primarily scratching or itching, secondarily touch. Mârishâ was +nourished by the moon and brought up by the plants.</p> +<p class="pnext">The period refers to the stage of evolution when the vegetables formed +the predominant creation. It corresponds somewhat to the geological +period of tree-ferns and lycopods in our Manvantara.</p> +<p class="pnext">The development of sense perceptions is the result of a communion with +Vishnu, under the auspices of Rudra. This means a further infusion of +Satva by Vishnu, which was made possible by the Dissolving influence of +Śiva. And the son of the Prachetas brothers is verily Daksha, the +Prajâpati of procreation, reincarnated under better auspices for the +purpose of extending the creation. So we find the Trinity acting as +three in one in the creative process.</p> +<p class="pnext">With the appearance of Daksha Jiva evolution comes to an end in the +first Manvantara.</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-359"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap100.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-360"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap101.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-361"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap102.png" /> +</div> +<p class="pfirst">TABLE V.</p> +<pre class="literal-block"> + Priyavrata + | +By Bathishmatî | By another wife +----------+----------------+--------------------+-------- + | | + 10 sons (Agnidhra, Idhmajihva, Uttama + Yajnavâhu, Mahâvira, Tâmasa, and + Hiranyaretas, Ghritapristha, Raivata, the + Savana, Medhâtithi, Vitihotra, Manus. + and Kavi ) and one daughter + *Urjasvatî* married to + Sukrâcharyya. + Âgnidhra + m. Purvachitti + | + --+--------------+------------+------+---------------+---------+--------\ + | | | | | | + Nâbhi Kimpurusha Harivarsha Ilâvrita Ramyak | + m. Merudevî m. Ptatirûpa m. Ugradanstrî m. Latâ m. Ramyâ | + | | | + | |Hiranmaya Kuru Bhadrâsva Ketumat | + | | m. Syâmâ m. Nâdi m. Bhadrâ m. Devavîti | + | \----------------------------------------------------/ + | + RISHABHA + m. Jayantî + | + ---+--+-----------+-----------+------------+----------+-------+--\ + | | | | | | | + Bharata Kusâvartu Ilâvrita Brahmavarta Malaya Ketu | + (Ajanâbhavas | Bhadrasena, Indrasprik, Vidarbha, Kikata, | + called after him | Kavi, Havis, Antariksha, Prabuddha, | + Bharatavarsha) | Pippalayana, Avirhotra, Dravida, Chamasa, | + m. Panchajani | Karabhojana, and 81 more sons. | + | \----------------------------------------------/ + | + --+----+------+--------------+--------+------------+ + | | | | | + Sumati Râshtrabhrit Sudarśana Abharana Dhumraketu + m. Vriddhasenâ + | + Devatâjit + m. Asuri + | + Devadyumna + m. Dhenumati + | + | + Paramesthin + m. Suvarchalâ + | + | + --+------+----------+-------------+ + | | | + Pratihartri Pratistotri Udgâtri + m. Stuti + | + +-----+-----------------+--- + | | + Aja Bhuman + m. Rishikulyâ m. Devakulâ + | | + Udgitha Prastâva + m. Virutsâ + | + Vibhu + m. Rati + | + Prithusena + m. Âkriti + | + Nakta + m. Riti + | + Gaya + m. Gâyanti + | + -----+--------------+---------------+---------+------- + | | | + Chitraratha Sugati Abhirodhana + m. Urvâ + | + Samrât + m. Utkalâ + | + Marichi + m. Vindumatî + | + Vindumat + m. Saraghâ + | + Madhu + m. Sumanas + | + Viravrata + m. Bhojâ + | + +----+--------------------------+ + | | + Manthu Pramanthu + m. Satya + | + Bhauvava + | + Tvastri + m. Vitochanâ + | + Viraja + m. Vishûchi + | + +--------------------+ + | | + 100 sons 1 daughter +</pre> +<div class="clearpage"> +</div> +</div> +</div> +</div> +</div> +<div class="level-2 section" id="skandha-v"> +<h2 class="level-2 pfirst section-title title"><a class="toc-backref" href="#id89">SKANDHA V.</a></h2> +<div class="level-3 section" id="table-v-priyavrata"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id76">TABLE V. PRIYAVRATA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA V. CHAP. 1.</strong></p> +<p class="pnext">Priyavrata was, from the beginning, under the influence of Nârada. So he +declined to take part in the rule of the universe; till at last Brahmâ +persuaded him not to shirk his assigned work. King Priyavrata married +Barhishmati, the daughter of Visvakarmâ. By her he had ten sons Agnidhra +&c., all names of Agni.</p> +<p class="pnext">Of these ten, Kavi, Mahâvira and Savana were spiritually inclined and +they became Parama Hansas (Parama Hansa is one who gives up the world +entirely and becomes fixed in Brahmâ). Priyavrata had by another wife +three sons: Uttama, Tâmasa and Raivata. They all became Manus.</p> +<p class="pnext">Priyavrata reigned for 400,000,000 years. The Sun-god Âditya moves round +the Sumeru Mount and sends his rays up to the Loka-loka range, illumining +half the regions while the other half remains dark. King Priyavrata in +the exuberance of spiritual power determined to illuminate the dark +regions and to make it all day and no night. He followed the Sun-god +seven times with a chariot as swift and bright as that of the Sun-god +himself even as though he were a second Âditya. Brahmâ appeared saying +"Desist, O Son, this is not thy assigned duty in the universe." The ruts +caused by the wheel of Priyavtata's chariot are the seven oceans, which +gave rise to the seven Dvipas — Jambu, Plaksha, Sâlmali, Kusa Krauncha, +Śâka and Pushkara.</p> +<p class="pnext">Of these Dvipas, each succeeding one is twice as large as the one +preceding it. The seven oceans respectively consist of:</p> +<ol class="arabic simple"> +<li><p class="first pfirst">Kshâra (Salt),</p> +</li> +<li><p class="first pfirst">Ikshu (Sugarcane juice),</p> +</li> +<li><p class="first pfirst">Surâ (wine),</p> +</li> +<li><p class="first pfirst">Ghrita (clarified butter),</p> +</li> +<li><p class="first pfirst">Kshira (milk),</p> +</li> +<li><p class="first pfirst">Dadhi (curd) and</p> +</li> +<li><p class="first pfirst">Suddha (pure water).</p> +</li> +</ol> +<p class="pfirst">They are like ditches round the Dvipas and their dimensions +are the same as those of the corresponding Dvipas.</p> +<p class="pnext">King Priyavrata divided the seven Dvipas among his seven sons thus: —</p> +<pre class="literal-block"> +To Agnidhra, he gave Jambu Dvipa. + " Idhmajihva, " " Plaksha Dvipa. + " Yajnavâhu, " " Sâlmali Dvipa. + " Hiranyaretas, " " Kuśa Dvipa. + " Ghritapristha, " " Krauncha Dvipa. + " Medhâtithî, " " Śâka Dvipa. + " Vitihotra. " " Pushkar Dvipa. +</pre> +<p class="pfirst">He gave his daughter Urjasvati in marriage to Śukra. The famous Devayâni +was their daughter.</p> +<p class="pnext"><strong class="bold">SKANDHA V. CHAP. 2.</strong></p> +<p class="pnext">King Âgnidhra presided over Jambu Dvipa. He saw the Apsarâ Purva-chitti +and became love-stricken, so much so that he became a <em class="italics">jada</em> (Jada is +literally fixed, materialized hence idiotic, mad.)</p> +<p class="pnext">The King had by her nine sons Nâbhi, Kimpurusha, Harivarsha, Ilâvrita, +Ramyak, Hiranmaya, Kuru, Bhadrâsva and Ketumâla. Each of them presided +over the Varsha of his name. They were respectively wedded to the +following nine daughters of Meru, — Merudevi, Pratirûpâ, Ugradanstri, +Latâ, Ramyâ, Śyâmâ, Nari, Bhadrâ and Devavîti.</p> +<p class="pnext"><strong class="bold">SKANDHA V. CHAP. 4-6.</strong></p> +<p class="pnext">Nâbhi had for his son RISHABHA an Incarnation of Vishnu. Rishabha knew +his Varsha to be the field of Karma. He married Jayanti and had by her +one hundred sons. The eldest and most qualified of his sons was Bharata, +Bhâratavarsha is named after him.</p> +<p class="pnext">The chief amongst the remaining ninety-nine sons were Kusâvarta, Ilâvarta, +Brahmavarta, Malayaketu, Bhadrasena, Indrasprik, Vidarbha and Kikata. +These nine were the immediate successors of Bharata and were attached to +him.</p> +<p class="pnext">Following them were Kavi, Hari, Antariksha, Prabuddha, Pippalâyana, +Âbirhotra, Dravida, Chamasa and Karabhâjana. They were devoted to +Bhagavân. Their story will be related in the 11th. Branch of this Purâna.</p> +<p class="pnext">The younger eighty one sons were devoted to karma and they were great +performers of Yajna.</p> +<p class="pnext">Rishabha called his sons together and gave them proper advice. He taught +them Âtmâ Vidya and revealed to them his own nature as the all pervading +Purusha, free from Avidyâ.</p> +<p class="pnext">"This my body is inconceivable. My heart is pure Satva. All impurities +were cast off by me. Therefore good people call me 'Rishabha' +(primarily a bull, secondarily the best). You are all born of my heart +and so you all are great; follow your brother Bharata willingly. By +serving him you will do your duty by your subjects."</p> +<p class="pnext">So saying, he made over the reins of government to Bharata and himself +became a Parama Hansa. He took the vow of silence and never spoke again. +He looked blind, dumb and deaf like one obsessed and mad. He went +everywhere in this state, heedless of what others said. People flocked +round him wherever he went. At last he thought the rush of people to be +an impediment to yoga and took the vow of Ajagara life (Ajagara is a +huge python that does not move, but eats whatever comes within reach of +its mouth). He remained fixed at one place.</p> +<p class="pnext">The yoga powers (Sidhis) sought him but he spurned them all. When he +foresaw the end of his <em class="italics">prarabdha karma</em> Rishabha went about at will and +travelled in Kanka, Venkata, Kûtaka and South Karnataka. While in the +forest of Kûtaka he thrust some stones into his mouth. At that time the +wind blew high and the bamboo tops caught fire and the body of the King +was consumed. In Kali Vuga, King Arhat of Kanka, Venkata and Kûtaka will +hear of the deeds of Rishabha and in the name of religion will introduce +all sorts of sacrilegious practices as sanctioned by Rishabha's example.</p> +<p class="pnext"><strong class="bold">SKANDHA V. CHAP. 7.</strong></p> +<p class="pnext">King Bharata married Panchajani, the daughter of Vîsva. He had by her +five sons — Sumati, Râshtrabhrit, Sudarśana, Âbharana and Dhûmraketu. This +Varsha was formerly called Ajanâbha. When Bharata became king, it was +named after him Bhârata Varsha. King Bharata performed the Vedic Yajnas +and made offerings to the Devas. But he knew the Devas as manifestations +only of Vâsudeva. His mind became pure and filled with Satva. He lost +himself in devotion to Vâsudeva. At last he divided his kingdom amongst +his sons and himself went for Tapas to the hermitage of Pulaha in the +<em class="italics">kshetra</em> of Hari on the Sacred Gandaki. He meditated in his heart on the +lotus feet of Bhagavân and became suffused with ecstasy.</p> +<p class="pnext">Bharata invoked the golden Purusha in the rising sun by a special Rik +(Vedic Mantra) and addressed Him thus, "Let us attain the spiritual rays +of luminous Savitri that are beyond Rajas and that are the generators of +Kârmic effects. By His Manas He created this universe. He preserves the +Jiva again by permeating this universe."</p> +<p class="pnext"><strong class="bold">SKANDHA V. CHAP. 8.</strong></p> +<p class="pnext">Once upon a time king Bharata had bathed in the Gandaka and after +performing the daily practices was meditating on Pranava on the +river-side. A deer came to drink water at the time. While the animal was +quenching her thirst a lion roared not far off and she in terror jumped +into the river. As she happened to be big with child, she was delivered +of it at the time. Exhausted, the deer got back to the river side only +to die. The new born fawn was being washed away, having no one to take +care of it. Bharata took pity on the little fawn. He took it up and +brought it to his hermitage. He brought it up as his own child and +became deeply attached to it. He constantly thought of the deer-child, +even so much so that when death approached he could not forget it and +became re-born in another birth as a deer.</p> +<p class="pnext">But though born as a deer, Bharata did not lose the memory of his +former birth. He reflected that the mind that had been trained and +controlled in the worship of Vâsudeva went astray only for the sake of +one deer-child. He left the Kâlanjara hills where he was born as a deer +and sought for Sâlagram, sacred with the Âsramas of Pulastya and Pulaha. +He waited calmly for the exhaustion of Karma that had given rise to his +deer life. He then gave up his body in the sacred waters of the Gandaka.</p> +<p class="pnext"><strong class="bold">SKANDHA V. CHAP. 9.</strong></p> +<p class="pnext">A Brâhmana of the line of Angiras had nine sons by one wife. They were +all well versed in the Vedas, He had one son by another wife and one +daughter. This son was said to be an incarnation of Bharata. He was +afraid of <em class="italics">sanga</em> (company), so much so that he would not even speak to +any one for fear of acquiring new Karma. People took him for an idiot. +His father strove hard to teach him the Vedas but did not succeed. His +parents died and his half brothers had charge of him. Their wisdom was +that of the Vedas. They had not learned Âtmâ Vidyâ. So they did not +understand the nature of Bharata and neglected him. They gave him poor +meals for the day's work in the fields.</p> +<p class="pnext">At one time a thief wanted to propitiate the goddess Bhadra Kâli by +human sacrifice in order that he might be blessed with a child. The +victim that was procured somehow untied himself and fled. The attendants +searched for him on all sides in vain. They at last fell upon Bharata +who was watching in the fields in a peculiar way. They found him most +suited for sacrifice and tied him up and carried him to the altar of +Kâli. He was duly consecrated and the priest took up a sharp instrument +to cut off his head. Kâli could no longer remain unconcerned. She rushed +forth in rage from out of her image, wrested the knives from the hands +of the thieves and cut off their heads.</p> +<p class="pnext">Once upon a time Râhugana King of Sindhu and Saubira was travelling in a +palanquin. The chief palanquin bearer on reaching the river Ikshumati +went in search of a bearer and on finding Bharata deemed him to be a +god-send. He found his limbs strong and well-built and thought him +capable of bearing the palanquin. He forced Bharata into the service. +Bharata though quite unfit for this menial work did his utmost. But he +was in the habit of looking forward for the distance of an arrow throw +and then taking steps in advance, so that he might not unwarily kill +some animal under his feet. He could not therefore keep pace with the +other bearers and the palanquin lost its balance. King Rahûgana became +angry and reproached the bearers. They complained against the new +recruit. The king taunted Bharata with these words; "Oh my friend I +dare say you are tired — for have you not carried me long and for a long +distance too — and you appear to be thin indeed and weak. Are you +suffering from decrepitude? Are not these your fellow-mates."</p> +<p class="pnext">Bharata kept quiet. For these taunting remarks did not touch him. He was +crystallised in wisdom and was no longer troubled with the false +perceptions of "I and mine."</p> +<p class="pnext">The palanquin again lost its balance. The king lost his temper and broke +forth thus; "What is this? are you alive or dead? Do you thus disregard +my orders and think of living? You must be a madman, like the Death-god +I will punish your madness and bring you to your senses." King Rahûgana +was proud of his learning and his kingship. He was inflated with Rajas +and Tames. He had therefore no hesitation in reproaching that lord of +Yoga, Bharata.</p> +<p class="pnext">Bharata smiled and thus replied: — "Thy taunts are true, O king! There is +no doubt, I am neither tired nor did I travel long. For thy weight does +not affect me nor have I any distance to travel. Nor could I be called +fat. For the body is fat and not I. It is by falsely attributing the +bodily attributes to self that one is said to have thickness, leanness, +disease, hunger thirst, fear, enmity, desire, sleep, attachment, anger, +egotism, pride and sorrow. But I have no such false perception.</p> +<p class="pnext">"Thou sayest I am dead even when alive. But such is the case with all +beings for they are all subject to constant transformations.</p> +<p class="pnext">"Thou chargest me with disregarding the orders of my Master. But only if +the relationship of Master and servant does really subsist, might there +be command and obedience. But where is that relationship? If thou +sayest, in the ways of the world, thou art my king momentary though +these ways be, please tell me thy behests.</p> +<p class="pnext">"Thou callest me a mad man and dost want to punish me and bring me to my +senses. But I am not mad, though I may look so, for I am fixed in the +meditation of Brahmâ. But still if thou thinkest me to be a madman it +will be useless to punish or to teach a senseless being."</p> +<p class="pnext">So saying Bharata continued to carry the king. Rahûgana came down from +the palanquin and fell at Bharata's feet. He expressed regret for having +slighted such a sage in disguise and prayed for a fuller explanation of +the philosophy involved in his weighty words. This led to an explanation +by Bharata of the Advaita philosophy from the stand point of the +Purânas, a denunciation of Vedic and Tântric rites, and an allegorical +description of the worldly life as trading in the forest (the world being +the forest and the traders being men in search of wealth). The allegory +was explained by Suka to Parikshit. [The enquiring student is referred +to the original for details (V. 11-14.)]</p> +<p class="pnext"><strong class="bold">SKANDHA V. CHAP. 15.</strong></p> +<p class="pnext">We must hurriedly refer to the line of Bharata. Sumati was the son of +Bharata. Ill guided men in the Kali Yuga will call him a God. In his +line Pratiha was master of Âtmâ Vidyâ. Coming lower down by far the most +renowned king in the line of Bharata was Gaya Viraja was also well +known. Of the hundred sons of Viraja, the eldest was Śatajit or the +Conqueror of the hundred.</p> +</div> +<div class="level-3 section" id="thoughts-on-the-line-of-priya-vrata"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id77">THOUGHTS ON THE LINE OF PRIYA VRATA.</a></h3> +<p class="pfirst">Priya Vrata means literally one of welcome (<em class="italics">Priya</em>) deeds (<em class="italics">Vrata</em>).</p> +<p class="pnext">Priya Vrata, was under the influence of Nârada from the beginning and he +declined to go along the Descending path or Pravritti Mârga. He was +wedded to the daughter of Vishva Karmâ.</p> +<p class="pnext">Vishva Karmâ is the cosmic manufacturer. The work of this Prajâpati +extends over the whole of Trilokî and he is the architect of all systems +and chains included in the Trilokî — Priya Vrata, as we shall see later +on, represents the earth chain only or the system known as Bhûr.</p> +<p class="pnext">What we generally call the Solar system is a misnomer. For the sun +stands between Bhûr Loka and Svar Loka and illumines both the Lokas with +its rays. The Solar System is therefore properly speaking the whole of +the Trilokî. In speaking of Priya Vrata, therefore, the Bhâgavata +restricts itself to the regions illumined by the sun as well as by the +moon (V-15-I.)</p> +<p class="pnext">We shall enter into a detailed description of the whole system in the +next chapter. Let us take here a passing glance of the line of Priya +Vrata.</p> +<p class="pnext">We take Priya Vrata to be the Earth chain complete in itself or rather +the progenitor of the Earth chain.</p> +<p class="pnext">Meru or Sumeru is the axis of Bhûr Loka, its highest point being the +highest point of Bhûr Loka.</p> +<p class="pnext">The sun god revolves round this central axis.</p> +<p class="pnext">The Earth-god Priyavrata also revolved round Meru <em class="italics">i.e.</em> the Earth +rotated round its own axis at a very rapid rate for some time during its +infancy.</p> +<p class="pnext">The rotation of the Earth was followed by the separation of layers. The +part most removed from the centre was first affected.</p> +<p class="pnext">In this way seven distinct layers were formed. The layer towards the +circumference was the most spiritual. That towards the centre was the +most material.</p> +<p class="pnext">The reason of this is to be found in the action of the three Gunas and +Tamas.</p> +<p class="pnext">Satva is: on the material plane, light, transparent, with upward +motion. On the mental plane, buoyant and cheerful, with true perception, +spiritual.</p> +<p class="pnext">Rajas is: on the material plane, constantly moving, translucent, with +motion on the same plane, without levity or gravity.</p> +<p class="pnext">On the mental plane, constantly active, partly joyful, partly +sorrowful, with partially true and partially false perception, intellectual.</p> +<p class="pnext">Tamas is: on the material plane, heavy, opaque, with downward motion.</p> +<p class="pnext">On the mental plane indolent, melancholy, nonperceptive or +dull.</p> +<p class="pnext">The centripetal force is the action of Tamas and is connected +with materiality. The centrifugal force is the action of Satva and is +connected with spirituality.</p> +<p class="pnext">Of the seven Dvipas, the central is the Jambudvipa, which is +the most material.</p> +<p class="pnext">The one farthest from the centre is the Pushkara Dvipa.</p> +<p class="pnext">The spaces intervening between the layers or Dvipas are the seven +oceans. They partake of the characteristics of the Dvipas, which they +respectively surround. Thus the salt ocean surrounding the Jambu Dvipa +is the most material. The materiality is indicated by the word "salt," +which implies gross matter.</p> +<p class="pnext">Priyavrata, it is said, went seven times round Meru, and at the time of +each rotation, one ocean and its corresponding Dvipa were formed.</p> +<p class="pnext">But when the Dvipas and the oceans were all formed that particular +motion of the whole system was lost.</p> +<p class="pnext">Since then days and nights are solely caused by the motion of the sun +round Meru along the Manâsottara range.</p> +<p class="pnext">The seven Dvipas may be the Globes A, B, C, D, E, F, and G of +Theosophical literature.</p> +<p class="pnext">The rulers of these seven Globes are seven sons of Priyavrata, named +after Agni or Fire.</p> +<p class="pnext">Agni is here the form-giving Energy of each Globe.</p> +<p class="pnext">Of the ten sons of Priyavrata, seven only became Rulers of the Globes, +but the other three Kavi, Mahavira and Savana, had nothing to do with +the creative process. They are highly spiritual entities beyond the +plane of the seven Globes.</p> +<p class="pnext">The daughter of Priyavrata was Urjasvati. The word means full of +Energy. She was wedded to Sukra, the presiding god of the planet Venus.</p> +<p class="pnext">Her daughter is the renowned Devayâni, who was married to King Yayâti. +She stands for Devayâna, the Radiant Path of the Upanishads, which +transcends the Trilokî.</p> +<p class="pnext">Of the sons of Priyavrata, we of Jambu Dvipa or Globe D are directly +concerned with Âgnidhra, who presided over its earliest destinies.</p> +<p class="pnext">The Bhâgavata does not relate the genealogy of the other sons as at +present we have nothing to do with the life-evolution on these globes.</p> +<p class="pnext">The process of materialisation is indicated by the Jada state of +Âgnidhra on seeing the Apsaras Pûrvachitti.</p> +<p class="pnext">The sons of Âgnidhra are the nine Varshas or Continents. We shall learn +the details of these Varshas subsequently. Of these Varshas again, we +are directly concerned with Nabhi. The word Nabhi means navel, which is +at the centre of the body. The Nabhi Varsha is the pivot on which the +other Varshas hang. The Nabhi Varsha is what we know as our Earth. The +nine Varshas are also placed layer over layer, as the Dvipas are.</p> +<p class="pnext">When Nabhi underwent further transformation, Rishabha became his son. In +Rishabha, we come to a turning point. He is said to be an Incarnation of +Vishnu. The word "Rishabha" means bull. But that meaning does not give +us any help in understanding Rishabha and his work.</p> +<p class="pnext">Priyavrata moved rapidly round Meru, till the globes were formed. This +is in accordance with the Nebulous theory of Laplace. When the globes +were formed, the Earth became denser. As the density increased, the +movement of the Earth became irregular, till at last, the planet became +fixed. This is not the western idea. The Pauranic idea is that the sun +moves round the Earth, and the Earth remains fixed in its position. The +story of Priyavrata's line is based upon this idea. Another idea of the +ancients was that the planets had speech, till they became solidified.</p> +<p class="pnext">Rishabha took upon himself the vow of silence. His son Bharata became +speechless as a deer.</p> +<p class="pnext">It was necessary to put a limit to the materiality of the Earth. +The hard crust that formed the shell of the planet could not be +allowed to affect its heart. The Earth was not to lose all spirituality. +Therefore Vishnu incarnated in Rishabha so that spirituality might be +stored in our planets, for the evolution of those Jivas that dwelt over +it. Look at a Parama Hansa; the ascetic that neither speaks nor moves. +Judging from outside, he is no better than a mute animal, but he is all +spirituality within. Such is the nature of our mother Earth.</p> +<p class="pnext">The thrusting of stones into the mouth of Rishabha is suggestive.</p> +<p class="pnext">The sons of Rishabha are the countries of our Earth. Of these Bharata +(India) was the first-born. The spiritual character of this holy land is +shewn by the story of Bharata.</p> +<p class="pnext">Bharata was obeyed and imitated by nine brothers, of whom Brahma-varta +is well-known as described by Manu. Malaya is Malabar. Vidarbha is Berar +and Kikata is Bihar.</p> +<p class="pnext">The sons of Rishabha very likely include all the countries of the Earth.</p> +<p class="pnext">Rishabha called his sons and asked them to follow Bharata. Will other +lands now follow that advice?</p> +</div> +<div class="level-3 section" id="the-earth-chain-bhuvana-kosha"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id78">THE EARTH CHAIN, BHUVANA KOSHA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA V. CHAP. 16.</strong></p> +<p class="pnext">Said Parikshit: — "Thou hast given the bare outline of these regions of +the universe which are lighted by the sun and where the moon and the +luminous starry host are also seen.</p> +<p class="pnext">"Thou hast hereby mentioned the seven oceans and the seven Dvipas, but +thou hast not given the details thereof." Suka replied: —</p> +<p class="pnext">Imagine the Bhu-mandala or the Earth chain to be the pericarp of a +lotus. Imagine there are seven sheaths immersed in it — the seven Dvipas. +The central sheath is Jambu Dvipa. It is Niyut Yojanas in area (Niyut= +1,000,000 But Śridhara Svâmi here explains Niyuta as meaning one laksha +or 100,000. So according to Śridhara the area of Jambu Dvipa is 800,000 +miles). Jambu Dvipa is round like the lotus leaf.</p> +<p class="pnext">There are nine Varshas in Jambu Dvipa, each nine thousand Yojanas in +area completely divided by eight mountain ranges. (Bhadrasva and +Ketumala form exceptions, for they extend over 34,000 Yojanas. Some take +nine thousand Yojanas to be the expanse between the Nila and Nishadha +ranges. The Vayu Purâna describes the position thus: — Two Varshas are +situated like two bows north and south. Four are placed longways. +Ilâvrita is as it were with four petals. <em class="italics">Śridhara</em>. This gives 7 x 9000 + +34000 = 97000).</p> +</div> +<div class="level-3 section" id="ilavrita-is-the-central-varsha"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id79">ILAVRITA IS THE CENTRAL VARSHA.</a></h3> +<p class="pfirst">Sumeru is situated in the navel of this Varsha. This king of mountains +is gold all through. It is a laksha Yojanas high. If the Earth chain be +taken to be a lotus, this Meru is its pericarp. It is 32,000 Yojanas as +the top and 16,000 Yojanas at the foot and 16,000 Yojanas under the +ground.</p> +<p class="pnext">(By saying 16000 Yojanas at the foot, 84000 Yojanas are left out. Thus +the Vishnu Purâna says — the Meru is 84000 Yojanas over the ground and +16000 under the ground, at the top 32000 and at the foot 16000. +<em class="italics">Śridhara</em>. 16000 + 84000=100000).</p> +<p class="pnext">On the north of Ilâvrita are the three mountain ranges Nila, Sveta and +Śringavan in order. They are respectively the boundary ranges of +Râmayak, Hiranmaya and Kuru. They spread east and west up to the salt +ocean. They are two thousand Yojanas wide. In length, each succeeding +one is a little over one tenth part shorter than the preceding one. +(There is no difference in height and in width. <em class="italics">Śridhara</em>).</p> +<p class="pnext">So on the south of Ilâvrita are the three ranges Nishadha, Hemakûta and +Himalaya spreading east and west like the preceding ones. They are +10,000 Yojanas in height. They are the boundary ranges respectively of +Harivarsha, Kinpurusha and Bharata. (This — 10,000 Yojanas — is also the +height of Nila, Sveta and Sringavnâ. The width of these ranges again is +that of Nila, and others. By Bhârata we are to understand Nabhi.</p> +<p class="pnext">On the west of Ilâvrita is the Malyavat range and on the east lies the +Gandha Madana range, These ranges extend north up to the Nila range and +on the south up to the Nishadha range. They are two thousand Yojanas +wide. They are the boundary ranges of Ketumala and Bhadrasva +respectively. (East and west there is the Meru surrounded by Ilâvrita, +then there are the two ranges Malyavat and Gandha Madana, and the two +varshas Bhadrasva and Ketumala and nothing besides).</p> +<p class="pnext">North and south, there is the Meru then Ilâvrita, 6 mountain ranges and +6 Varshas, 3 on each side and nothing else.</p> +<p class="pnext">[Where do you then get a <em class="italics">laksha</em> of Yojanas? It is said: — Meru has a +diameter of 16,000. Ilâvrita has 18,000. The 6 Varshas have +6 x 9,000 = 54,000. The 6 mountain ranges have together a width of 6 x 2,000 = +12,000. Thus north and south, we have 16,000 + 18,000 + 54,000 + 12,000 = +100,000.</p> +<p class="pnext">East and west we have 34000 (9000 + 16000 + 9000) across Meru and Ilâvrita +and the two mountain ranges 2 x 2000 = 4000.</p> +<p class="pnext">The expanse of the two Varshas up to the ocean side is 62000. This gives +us 34000 + 4000 + 62000 = 100,000. Thus there is no conflict. <em class="italics">Śridhara</em>.]</p> +<p class="pnext">[This discussion of Śridhara throws immense light on the text. We find +that the area is measured by the diameter. We find that 16000 is the +diameter of Meru at the foot. We find that Ilâvrita has 9000 from Meru +to Nila and 9000 from Meru to Nishadha. We understand also why Bhadrasva +and Ketumala were said to be exceptions, their expanse being 34,000. A +diagram will now best illustrate what we say.]</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-362"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap113.png" /> +<div class="caption figure"> +A diagram of Jambu-Dvipa.</div> +</div> +<p class="pfirst">[Bhârata as a Varsha must not be mistaken for India. For Bhârata here +stands for Nâbhi or the whole of our known earth.</p> +<p class="pnext">Bhârata Varsha extends from the base of the Earth opposite the Himalayas +on the side of America to the highest point of the Himalayas.]</p> +<p class="pnext">Kinpurusha Varsha, so called from its dwellers, extends from the highest +point of the Himalayas as its base to the highest point of Hemakuta.</p> +<p class="pnext">So with the other Varshas.</p> +<p class="pnext">It will be seen, that we have no idea of any of the mountains, besides +the Himalayas.</p> +<p class="pnext">Ilâvrita stands on the same level with Ketumala and Bhadrasva. If these +three be taken as one, we get the number <em class="italics">7</em>. Five other Dvipas have <em class="italics">7</em> +Varshas only.]</p> +<p class="pnext">On the four sides of Meru are the four mountains — Mandâra, Meru Mandâra, +Supârsna and Kumuâ. They are ten thousand Yojanas in height and expanse.</p> +<p class="pnext">(There are two mountains east and west, their expanse being north and +south. There are other two north and south, their expanse being east and +west. Otherwise if these mountains were to encircle Meru, Ilâvrita would +not be in existence. <em class="italics">Śridhara</em>).</p> +<p class="pnext">On these four mountains respectively are four big trees of Mango, +Jamboland, Kadamba and the sacred Fig. They are the banners as it were +of the Mountains. They are 11000 Yojanas high and they also spread over +this area. Their width is one hundred Yojanas.</p> +<p class="pnext">There is one lake below each of these trees: milk, sugarcane juice and +pure water respectively. The use of these fluids gives natural Yogic +powers to the Upadevas (lesser devas).</p> +<p class="pnext">There are also four gardens of the Devas, <em class="italics">viz.</em> Nandana, Chaitraratha, +Vaibhrâjoka and Sarvato-bhadra.</p> +<p class="pnext">The Devas, adored by the Upadevas amuse themselves in those gardens.</p> +<p class="pnext">Big fruits with nectar-like juice fall from the mango tree on Mandâra.</p> +<p class="pnext">(The Vayu Purâna gives the measure of the fruit. The Rishis who perceive +truths give the measure of the fruits to be 108 cubits with the fist +closed (<em class="italics">aratvi</em>) and also 61 cubits more. <em class="italics">Śridhara</em>)</p> +<p class="pnext">When these fruits drop down, they give out a very sweet, very fragrant, +profuse reddish juice which collects to form the river called Arunodâ, +having water of the color of Aruna or the morning Sun. This river waters +the Eastern part of Ilâvrita. The use of its water gives such a sweet +scent to the body of the female attendants of Durgâ that the wind +carries that scent to ten Yojanas around.</p> +<p class="pnext">So the Jambu river is formed by the juice of the fruits that drop down +from the Jambolova tree in Meru Mandâra. It waters the southern part of +Ilâvrita.</p> +<p class="pnext">The land on the banks of these rivers is soaked by their juice and +worked on by air and light and is thus converted into gold called +Jâmbûnada, which gives ornaments to the Devas.</p> +<p class="pnext">Aruna is the morning Sun, as well as the color of the morning Sun. The +river with Aruna water is also gold producing.</p> +<p class="pnext">The Kadamba tree on Supârsva has cavities from which flow five streams +of honey, each 5 Vyâmas wide (Vyâma = the space between the tips of the +fingers of either hand when the arms are extended.) These streams water +the western part of Ilâvrita. The fragrant breath of those that use them +spreads over one hundred Yojanas all round.</p> +<p class="pnext">The fig tree (Vata) called Satavolsa on the summit of Kumuda has +branches which give rise to rivers that bring forth milk, curd, honey, +clarified butter, molasses, edibles, carpets, cloths, ornaments, in fact +all objects of desire. These rivers fall from Kumuda and water the +northern part of Ilâvrita.</p> +<p class="pnext">Those that use the waters of those rivers are free from all Infirmities, +diseases, secretions, old age and death. They live in absolute bliss all +their lives.</p> +<p class="pnext">There are twenty more mountains on all sides of Meru, at its foot. They +are Kuranga, Kurara, Kusumbha Naikovka, Trikuta, Sisira, Patanga. +Ruchoka, Nishadha Sitivâsa, Kapila Sankha, Vaidûrya, Jârudhi, Housas, +Rishabha, Nâga, Kâlanjara, Nirada and others.</p> +<p class="pnext">Two mountains, Jatharu and Devakûta, are situated on the east of Meru. +They are two thousand Yojanas in height and in width. To the north they +spread over 18,000 Yojanas.</p> +<p class="pnext">So on the west there are the two mountains Pavana and Pâriyâtra.</p> +<p class="pnext">On the south there are Kailâśa and Karavira, which expand towards the +east. So on the north, there are Trisringa and Makara. (If different +measures are given in Vishnu and other Purânas, they are with reference +to different Kalpas. <em class="italics">Śridhara</em>).</p> +<p class="pnext">The sages say that in the central portion of the top of Sumeru is the +abode of Brahmâ, made of gold, 10,000,000 Yojanas in area, and of four +equal sides.</p> +<p class="pnext">Surrounding the abode of Brahmâ are the eight abodes of the eight +Lokapâlas situated respectively in the directions presided over by these +Lokapâlas. Each of these abodes has the color of its own Lokapâla and +each extends over 2 1/2 thousand yojanas. (The names of these abodes are +given in other Purânas. Thus:</p> +<pre class="literal-block"> +Manovatî is the abode of Brahmâ. +Amarâvati " " Indra. +Tejovati " " Agni. +Sanyavati " " Yâma. +Krishnângana " " Nairita. +Sradhavati " " Varuna. +Gandhavati " " Vayu. +Mahodayâ " " Kubera. +Yasovati " " Isa. +</pre> +</div> +<div class="level-3 section" id="the-ganges"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id80">THE GANGES.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA V. CHAP. 7.</strong></p> +<p class="pnext">The Avatâra Vâmana asked Bali, the Daitya King, for as much space as he +could cover in three steps. The first step covered the earth. Vâmana +then raised his foot over the heavens and the stroke of his left +toe-nail caused a hole in the cosmic egg. Water entered the hole from +outside, water that carried the washings of Vishnu's feet and that was +consequently capable of purifying all the impurities of the world and +that was in itself very pure, water that was then called Bhagavat pudi. +In a thousand yugas the stream reached the highest point of Svar Loka, +called Vishnupada.</p> +<p class="pnext">Dhruva carried the stream on his own head with ever increasing devotion.</p> +<p class="pnext">The seven Rishis (of the Great Bear) carry the sacred water in their +braided tufts of hair, as something better than Mukti, for the stream of +devotion flows from Vishnu direct.</p> +<p class="pnext">Thence the stream passes through the path of the Devas, studded with +thousands and thousands of starry chariots, till it overflows the lunar +regions and fall down on the abode of Brahmâ in Meru.</p> +<p class="pnext">There the stream divides itself into four parts called Sitâ, Alakanandâ, +Vankshu and Bhadrâ.</p> +<p class="pnext">The Sitâ flows from the abode of Brahmâ through the highest mountain +ranges, she comes down to Gandha Mâdana, thence through Bhadrâsva Varsha +she falls into the salt ocean towards the east.</p> +<p class="pnext">So the Vankshu flows through the Mâlyavat range into Ketumala Varsha and +falls on the west into the Salt ocean.</p> +<p class="pnext">The Bhadrâ flows north from the Sumeru peak through several mountain +ranges down to Sringavat range and passes through Kuru in to the Salt +ocean.</p> +<p class="pnext">The Alakanandâ flows south from the abode of Brahmâ through several +mountain ranges to Hema Kuta and thence to Himâlaya till it reaches +Bhârata Varsha (<em class="italics">i.e.</em> Nâbhi Varsha) and at last flows through it into +the Salt ocean.</p> +<p class="pnext">There are a thousand other rivers and a thousand other mountains in each +Varsha.</p> +<p class="pnext">[The real source of the Ganges is not the melting of snow in the +Himâlâyas. That may be the source of the waters that swell the bed of +the Ganges, as we see it. But the Ganges is something more than a volume +of waters. There is a spiritual current underlying its waters. That +current comes from regions higher than the highest peak of the +Himâlâyas. Hence the great sanctity attached to it].</p> +</div> +<div class="level-3 section" id="the-mysteries-of-the-varshas"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id81">THE MYSTERIES OF THE VARSHAS.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA V. CHAP. 17-19.</strong></p> +<p class="pnext">Of the nine Varshas, Bhârata is the field of Karma (I must now once for +all remind my readers that Bhârata when mentioned as a Varsha means +Nâbhi Varsha, the whole of this visible earth from the highest point of +the Himalayas downwards). The other Varshas are places of fruition of +the merits of those that go to Svarga. Hence they are called terrestrial +(Bhouma) Svargas.</p> +<p class="pnext">(Svarga is of three kinds: —</p> +<ol class="loweralpha simple"> +<li><p class="first pfirst">Divya viz. Svarga proper or Swar Loka.</p> +</li> +<li><p class="first pfirst">Bhouma or terrestrial and</p> +</li> +<li><p class="first pfirst">Bila or Pâtâlic.</p> +</li> +</ol> +<p class="pfirst"><em class="italics">Śridhara</em>.)</p> +<p class="pnext"><em class="italics">Ilâvrita.</em> — The dwellers of this Varsha live for ten thousand years of +human measure. They are like Devas. They have the vitality of ten +thousand elephants. Their body is strong like the thunderbolt They enjoy +with women all their lives and only one year before death do the women +bear children. They always live as it were in Treta Yuga.</p> +<p class="pnext">Nârâyana — the Mahâ Purusha pervades all the Varshas for their good, in +different forms of His Chatur Vyûha (Vâsudeva, Sankarshana, Pradyumna +and Anirudha).</p> +<p class="pnext">In Ilâvrita, Bhava or Śiva is the only male. Other males +do not enter that Varsha, for they know the curse of Bhâvanî (Durgâ) +that whoever should enter the Varsha was to become a female.</p> +<p class="pnext">Bhava is adored by millions of women. He meditates on the fourth, the +Tâmasa Mûrti of Mahâpurusha <em class="italics">viz.</em> Shankarshana. He recites the following +mantra and runs about: —</p> +<p class="pnext">"Om Namo Bhâgavate Mahâ Purushâya Sarva-guna Sankhâynâya Anantâya +Avyaktâya Namaha."</p> +<p class="pnext">"Om, Salutations to Bhagavat Mahâ Purusha, salutations to the manifester +of all Gunas, the Endless, the Unmanifested."</p> +<p class="pnext">Then follows a prayer to Sankarshana for which readers are referred to +the original <em class="italics">Bhadtâsva</em>.</p> +<p class="pnext">Bhadrasravas is the lord of Bhadrâsva. He and his followers dwell there, +they meditate on the Hayaśirsha aspect of Vâsudeva, they recite the +following mantra and run about.</p> +<p class="pnext">"Om Namo Bhâgavate Dharmâya Âtmâ-visodhanâya namah."</p> +<p class="pnext">"Om salutations to Bhagavat Dharma; salutations to him who purifies the +soul."</p> +<p class="pnext">Then follows a prayer to Hayagrîva <em class="italics">Harivarsha</em>.</p> +<p class="pnext">The renowned saintly Daitya Prahlâda with the dwellers of this Varsha +adore Him and recite the following mantra.</p> +<p class="pnext">"Om Namo Bhagavate Srî Nara Sinhâya Namastejastejase Âvirâvir bhava +vajranakha vajra-danstra Karmâ-Sayân randhaya randhaya tamo grasa om +Svâhâ Abhayam Abhoyam Âtmani bhûyisthûh om kshroum."</p> +<p class="pnext">"Om salutations to Bhagavat Srî Hrisinha, Salutations to the fire of all +fires! Manifest Thyself! Manifest thyself O thunder-nailed! O +thunder-toothed! Burn up, burn up all desires! devour Tamas! Om Svâhâ! +Freedom from fear, freedom from fear be in us. Om! Kohrâum!"</p> +<p class="pnext"><em class="italics">Ketumâla.</em></p> +<p class="pnext">Pradyumna or Kâmadeva presides over Ketumâla in order to please Lakshmî +Samvatsara (one year), the daughters of Samvatsara <em class="italics">viz:</em> the nights and +Sons of Samvatsara <em class="italics">viz:</em> the days. The days and nights are 36,000 in +number <em class="italics">i.e.</em> as many as are contained in the full term of a man's life +(one hundred years). These days and nights are the lords of Ketumâla +Lakshmî with whom the dwellers of Ketumâla adore Kâmadeva.</p> +<p class="pnext">(The mantra and prayer are then given.)</p> +<p class="pnext"><em class="italics">Ramyaka.</em></p> +<p class="pnext">Matsya (The Fish Incarnation) presides over Ramyaka. Manu is +the King.</p> +<p class="pnext">(Mantra and prayer follow)</p> +<p class="pnext"><em class="italics">Hiranmaya.</em></p> +<p class="pnext">Kûrma (the Tortoise Incarnation) presides over Hiranmaya. +Aryaman the chief of the Pitris dwells there with others.</p> +<p class="pnext">(Mantra and prayer follow)</p> +<p class="pnext"><em class="italics">Kuru.</em></p> +<p class="pnext">Varsha or the Boar Incarnation presides over Kuru. Bhûr +with the dwellers of Kuru adore him.</p> +<p class="pnext">(Mantra and prayer follow.)</p> +<p class="pnext"><em class="italics">Kinpurusha.</em></p> +<p class="pnext">In Kinpurusha, Hanumân with the dwellers of the Varsha +worship the Adipurusha Râma, brother of Lakshamana and +husband of Sitâ.</p> +<p class="pnext">(Mantra and prayer follow.)</p> +<p class="pnext"><em class="italics">Bhârat Varsha.</em></p> +<p class="pnext">Nara Nârâyana presides over this Varsha. There are various +(castes) and Âsramas in this Varsha. Nârada of great devotion +leads the people of this Varsha. His object in so doing is to teach +to Sâvarni, the coming Manu, the Sânkhya and Yoga (as related in +the Bhagavat Gitâ) together with the full realisation of Bhagavat (as +related in the Pancharatras).</p> +<p class="pnext">[This mission of Nârada is specially noteworthy.]</p> +<p class="pnext">( Mantra and prayer follow.)</p> +<p class="pnext">In this Bhârata Varsha there are many mountains and rivers.</p> +<p class="pnext">Maloya, Mangalaprastha, Mainâka, Trikuta, Rishava, Kutaka, Kōnva, Sahya, +Rishyamûka, Srisaila, Venkata, Mahendra, Vâridhâra, Vindhya, Śaktimân, +Riksha, Pâripâtra, Drōna, Chitrakûta, Gobardhana, Raivatak, Kakubha, +Nila, Gokâmukha, Indrakila, Kâmagiri and hundreds and thousands of other +mountains are situated in this Varsha.</p> +<p class="pnext">The following are the principal rivers Chandvavâsa, Tâmvaparni, Avatōda, +Kritamâlā, Vaihâyasi, Kâveri, Venûâ, Payasvini, Sarkarâvartâ, +Krishnavenuâ, Bhimrathi, Godâbari, Nirvindhyâ, Payoshni, Tâpi, Revâ, +Surasâ, Narmadâ, Charmanvati, Andha, Sōna, Mahânadi, Vedasmriti, +Rishikúlyâ, Trisâmâ, Kousiki, Mandâkini, Yamunâ, Sarasvati, Drishadvati, +Gomati, Saraju, Aghavati, Shasthavati, Saptavati, Satadru, Sushōma, +Chandrabhâgâ, Maruduridhâ, Vitastâ, Asikini and Visvâ.</p> +<p class="pnext">Those that acquire birth in this Varsha have recourse to Svarga, +humanity and Naraka respectively, according as their Karma is White +(Sâtvic), Red (Râjasic) or Black (Tâmasic). The People acquire Moksha in +this Varsha in accordance with their Varna (Caste). (This is because +Karma according to caste prevails in this Varsha, not that Moksha is not +otherwise attainable. <em class="italics">Śridhara</em>).</p> +<p class="pnext">And what is moksha in this Varsha? It is the Companionship of Mahâtmâs +(Mahâpurushas) brought about by the destruction of the bonds of Avidyâ +caused by various births. And that Moksha is in reality unceasing, +unselfish devotion to the All-pervading, Indestructible, Causeless +Paramâtma Vâsudeva.</p> +<p class="pnext">Even the Devas say: — "How fortunate are these people of Bhârat Varsha! +For Hari is kind to them, even without many performances and they are so +adapted for communion with Hari by devotion. We have attained Svarga by +the performance of Yajna. But we shall have to be born again after the +end of the Kalpa. What good is in this state, which does not bring us in +direct communion with Vishnu? These people of Bhârat Varsha even with +their short lives acquire the state of Hari. If there be any Karma left +to us after the enjoyment of Svarga may we be born as men that we may +worship Hari."</p> +<p class="pnext">Some say there are eight upadvipas in Jambu Dvipa, formed by the sons of +Sagara when they dug up this earth in search of the sacrificial horse. +They are Svarna Prastha, Chandra Sukla, Âvartana, Râmanaka, +Manda-harina, Panchajanya, Sinhala and Loukâ.</p> +</div> +<div class="level-3 section" id="the-dvipas"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id82">THE DVIPAS.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA V. CHAP. 20.</strong></p> +<p class="pnext"><em class="italics">Plaksha Dvipa</em></p> +<p class="pnext">Jambu Dvipa is surrounded by the salt ocean on all sides. That ocean +extends over Laksha Yojanas. That salt ocean is again surrounded on all +sides by Plaksha Dvipa, which extends over 2 laksha of Yojanas.</p> +<p class="pnext">There is one golden Plaksha tree in that Dvipa as high as the Jambu tree +in Jambu Dvipa and the Dvipa itself takes its name from that tree. There +Fire is seven tongued,</p> +<p class="pnext">Idhmajihva son of Priyavrata ruled over this Dvipa. He divided the Dvipa +into seven Varshas and named them after his seven sons each of whom +ruled over the Varsha of his name.</p> +<p class="pnext">Śiva, Vayasa, Subhadrâ, Sânta, Kshema, Amrita and Abhoya are the +Varshas.</p> +<p class="pnext">Manikûta, Vajrakûta, Indrasena, Jyotishmat, Subarna, Hiranyasthiva and +Meghmâla are the seven chief mountains.</p> +<p class="pnext">Arunâ, Nrimâna, Angirasi, Sâvitri, Supravâtâ, Ritambharâ and +Satyambharâ are the seven great rivers.</p> +<p class="pnext">Hansa, Patanga, Urdhâyana and Satyânga are the corresponding castes.</p> +<p class="pnext">The dwellers of the Dvipa live for one thousand years. They look like +Devas and procreate after Deva fashion. They worship the Sûrya (Sun-god) +of the Vedas.</p> +<p class="pnext">(The Mantra is given)</p> +<p class="pnext">In Plaksha, Sâlmali, Kusa, Krouncha and Śaka, the inmates have their age, +Indriyas, strength, power and Budhi by their very birth and not by +Karma.</p> +<p class="pnext">The Dvipa is surrounded by the Sugar cane juice ocean which extends over +2 laksha of Yojanas.</p> +<div class="vspace" style="height: 1em"> +</div> +<!-- --> +<p class="pfirst"><em class="italics">Sâlmali Divpa:</em> — Twice as large as Plaksha Dvipa. The ocean of wine +surrounding it is equally large.</p> +<p class="pnext"><em class="italics">Tree:</em> — Sâlmali (Bombax Malabaricum) as high as the Plaksha tree said to +be the seat of Garuda.</p> +<p class="pnext"><em class="italics">King:</em> Yajna-vâha son of Priyavrata.</p> +<p class="pnext"><em class="italics">Seven Varshas and seven sons of Yajnavaha:</em> — Surochana, Soumanasya, +Râmanaka, Devvarha, Pâribhadra, Âpyâyana and Abhijhâta.</p> +<p class="pnext"><em class="italics">Seven principal mountains:</em> — Surasa, Śata Sringa, Vamadeva, Kunda, +Kumuda, Pushpa Varsha and Sahosra.</p> +<p class="pnext"><em class="italics">Seven great rivers:</em> — Anumati, Sinivâti, Sarasvati, Kuhu, Rajani, Nandâ +and Râkâ.</p> +<p class="pnext"><em class="italics">Divisions of people:</em> — Srutidhara, Viryadhara, Vasundhara, and +Ishundhara.</p> +<p class="pnext"><em class="italics">Presiding deity:</em> — The Moon.</p> +<p class="pnext"><em class="italics">Kusa Dvipa:</em> — Twice as large as Sâlmali Dvipa surrounded by an ocean of +clarified butter equally large.</p> +<p class="pnext"><em class="italics">Tree:</em> — Clusters of Kusa grass glowing and glittering.</p> +<p class="pnext"><em class="italics">King:</em> — Hiranyaretas son of Priyavrata.</p> +<p class="pnext"><em class="italics">Seven Varshas:</em> — Vasu, Vasudâna, Dridharuchi, Nâbhigupta, Satyavrata, +Bikranama, and Devanâma.</p> +<p class="pnext"><em class="italics">Seven mountains:</em> — Babhra, Chatur-Sringa, Kapila Chitra Kûta, Devânika, +Urdharomau and Dravina.</p> +<p class="pnext"><em class="italics">Seven Rivers:</em> — Raaskulyâ, Madhukulyâ, Mitravindâ, Srutavindâ, Deva +Garbhâ, Ghutachyntâ, and Mantramâlâ.</p> +<p class="pnext"><em class="italics">Divisions of People:</em> — Kusala, Kōvida, Abhiyukta and Kulaka.</p> +<p class="pnext"><em class="italics">Presiding Deity:</em> — Agni (Fire-god).</p> +<div class="vspace" style="height: 1em"> +</div> +<!-- --> +<p class="pfirst"><em class="italics">Krouncha Dvipa:</em> — Twice as large as Kusa, surrounded by an ocean of milk +equally large. Named after the Krouncha Mountain. The Krouncha Mountain +was attacked by Kârtikeya and injured too. But the Milk Ocean and the +presiding deity Varuna saved it.</p> +<p class="pnext"><em class="italics">King:</em> — Ghritaprestha son of Priyavrata.</p> +<p class="pnext"><em class="italics">Seven Varshas:</em> — Âtmâ, Madhuruha, Meghapristha, Sudhâwan, Bhrâjistha, +Lohitârna, Vânaspati.</p> +<p class="pnext"><em class="italics">Seven Mountains:</em> — Sukla, Vardhamân, Bhajana, Upavarhaha, Nauda, Nandana +and Sarvato-bhadra.</p> +<p class="pnext"><em class="italics">Seven Rivers:</em> — Abhoya, Amritoughâ, Âryukâ, Tirthavati, Rupavati, +Pavitravati and Suklâ.</p> +<p class="pnext"><em class="italics">Divisions of people:</em> — Purasha, Rishabha, Dravina and Devaka.</p> +<p class="pnext"><em class="italics">Presiding Deity:</em> Âpas (Water-God.)</p> +<p class="pnext"><em class="italics">Sâka Dvipa:</em> — 32 laksha Yojanas. Surrounded by an ocean of curds — equally +extensive.</p> +<p class="pnext"><em class="italics">Tree:</em> — Sâka (Teak wood tree) very fragrant.</p> +<p class="pnext"><em class="italics">King:</em> — Medhâtithi, son of Priyavrata.</p> +<p class="pnext"><em class="italics">Seven Varshas:</em> — Purojava, Manojava, Vepamâna, Dhûmrânika, Chitrarepha, +Bahurûpa and Visvâ-dhâra.</p> +<p class="pnext"><em class="italics">Seven Mountains:</em> — Isâna, Uru Sringa, Balabhadra, Sata Kesara, +Sahasra-srotas, Devapâla and Mohânasa.</p> +<p class="pnext"><em class="italics">Seven Rivers:</em> — Anaghâ, Âyurdâ, Ubhayaspriti, Aparâjitâ, Punchapadî, +Sahasra Sruti and Nijadhriti.</p> +<p class="pnext"><em class="italics">Division of people:</em> — Ritavrata, Satyavrata, Dânavrata and Anuvrata.</p> +<p class="pnext"><em class="italics">Presiding Deity:</em> — Vayu (Wind-god).</p> +<div class="vspace" style="height: 1em"> +</div> +<!-- --> +<p class="pfirst"><em class="italics">Puskkara Dvipa:</em> — Twice as large as Saka Dvipa surrounded by an ocean of +pure water — equally extensive: There is a big Pushkara or Lotus plant +with thousands of golden leaves. The Lotus is known as the seat of +Brahmâ.</p> +<p class="pnext">Standing between two Varshas, eastern and western, is the Mânasattara +Mountain ten thousand Yojanas high. On the four sides of this Mountain +are four abodes of the Lokapâlas = Indra and others.</p> +<p class="pnext">Over these abodes the Sanvatsava or Uttarâyana Dakshinâyana wheel +(<em class="italics">chakra</em>) of the Sun's chariot moves in its course round Meru.</p> +<p class="pnext">Vitihotra, Son of Priyavrata, is the king of this Varsha.</p> +<p class="pnext">His two sons Râmanaka and Dhâtaka are the lords of two Varshas named +after them.</p> +<p class="pnext">The people of those Varshas worship Brahmâ by Yajna performances.</p> +<p class="pnext">Beyond the Ocean of pure water is the Lokâloka (Loka and Aloka) +Mountain, dividing Loka, the regions lighted by the sun, from Aloka or +the regions not lighted by the sun.</p> +<p class="pnext">As much land as there is between Mânasottara and Meru, so much golden +land is there on the other side of the pure water ocean. It is like the +surface of the mirror. If any thing is thrown on that land, it is not +regained. It is therefore forsaken by all beings. [The land between +Mânasottara and Meru is one krore and a half <em class="italics">plus</em> seven and a half lakhs. +There is as much land on the other side of the Pure Water Ocean. There +are living beings in that land. Beyond that is the golden land. That +land is eight krores and thirty nine laksha yojanas wide. It is thus +that the distance between Meru and Lokâloka comes to be 12 1/2 krores as +mentioned below. This is also said in the Śiva Tantra.</p> +<p class="pnext">Two krores 53 lakshas and 50 thousand this is the measure of the seven +Dvipas with the Oceans. Beyond that is the golden land which is 10 +Krores of Yojanas. This is used by the Devas as their play-ground. +Beyond that is Lokâloka. The ten krores include the previously mentioned +land, "Forsaken by all beings" — this is to be understood with the +exception of the Devas, for it is mentioned as the play-ground of the +Devas. <em class="italics">Śridhara.</em>]</p> +<p class="pnext">In order to understand the commentary of <em class="italics">Śridhara</em>, let us +examine the figures.</p> +<p class="pnext">Jambu Dvipa with Ocean on one side of Meru:</p> +<pre class="literal-block"> +... ... 150,000 Yojanas +</pre> +<p class="pfirst">Plaksha Dvipa with Ocean on one side of Meru:</p> +<pre class="literal-block"> + ... ... 400,000 + +Sâlmali Do. ... ... 800,000 + +Kusa Do. .. ... 1,600,000 + +Krouncha Do. .. ... 3,200,000 + +Sâka Do. .. ... 6,400,000 + +Pushkar Do. . ... 12,800,000 +</pre> +<p class="pfirst">Deduct Pure water Ocean as it is not +included between Meru and +Mânasottara:</p> +<pre class="literal-block"> +... ... 6,400,000 + + ------------ + 18,950,000 +</pre> +<p class="pfirst">Mânasottara stands half way in Pushkara, as it stands between two +Varshas. Deduct distance between Mânasottara and Pure +Water Ocean:</p> +<pre class="literal-block"> +... 3,200,000 + + ------------ + 15,750,000 +</pre> +<p class="pfirst">The distance between Meru and Mânasottara is 1 1/2 Krores +and 7 1/2 lakhs.</p> +<p class="pnext">According to Śridhara, there is this much land on the other +side of the Pure Water Ocean.</p> +<p class="pnext">Beyond that land is the Golden land which according to +<em class="italics">Śridhara</em> is:</p> +<pre class="literal-block"> + ... ... 83900000 Yojanas + +Thus we get Dvipas and Oceans ... 25350000 " + +Land beyond Pure Water Oceans ... 15750000 " + +The Golden land ... ... 83900000 " + + ---------- + + 125000000 " +</pre> +<p class="pfirst">Thus we get the 12 1/2 krores of Śridhara. Beyond the Golden +land is the Lokâloka Mountain. This will also explain the quotation +from Śiva Tantra. The following Diagram will partially illustrate +the points.</p> +<div class="align-center auto-scaled figure" style="width: 80%" id="figure-363"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap125.png" /> +</div> +<pre class="literal-block"> +Lokâloka + +* * * * * * * * * * * * * * * * +-------------------------------- + +The Golden Land +-------------------------------- + +Land beyond Pure Water Ocean +-------------------------------- + +Pure Water Ocean +-------------------------------- + +P +u +s +h ( * * Mânasottara +k +a +r +a + +------------------------------- + +Milk Ocean +------------------------------- + +Sâkâ +------------------------------- + +Sour Milk Ocean +------------------------------- + +Krouncha +------------------------------- + +Clarified Butter Ocean +------------------------------- + +Kusa +------------------------------- + +Wine Ocean +------------------------------- + +Sâlmali +------------------------------- + +Sugarcane Juice Ocean +------------------------------- + +Plaksha +------------------------------- + +Salt Ocean +------------------------------- + +* Meru, Jambu +------------------------------- +</pre> +<p class="pfirst">The Lokâloka is the boundary of three Lokas, Bhûr, Bhuvar, and Svar.</p> +<p class="pnext">The rays of the numerous bodies from the Sun up to Dhruva illuminate the +regions on the Triloka side of Lokâloka but they can never reach its +other side. For such is the height and expanse of Lokâloka — (It is even +higher than Dhruva. So it is the boundary of Trilokî. <em class="italics">Śridhara</em>).</p> +<p class="pnext">The Bhu-Golaka or the Bhûr system measures 50 Krores. And Lokâloka is +one-fourth of that <em class="italics">i.e.</em> 12 1/2 Krores (on one side of Meru. <em class="italics">Śridhara</em>).</p> +<p class="pnext">Over this Lokâloka, Brahmâ placed 4 Elephant Kings in four different +directions <em class="italics">viz:</em> Rishabha, Pushkarachûra, Vâmana and Aparâjitâ. This is +for the preservation of the Lokas.</p> +<p class="pnext">Bhagavân Mahâ Purusha (Vishnu) Himself remains there. He infuses various +powers into the Elephant Kings and into the Lokapâlas (preservers of the +Lokas) Indra and others who are but His manifestations. He pervades all. +He manifests His pure Satva. The characteristics of that satva are the +eight Siddhis.</p> +<p class="pnext">Dharma, Jnâna, Vairâgya, Aisvarya &c., Vishvaksena and His other +Companions are with Him. His own weapons are in his hands. He remains +there for the good of all Lokas.</p> +<p class="pnext">To the end of the Kalpa, Vishnu remains in this way pervading all for +the preservation of the Universe formed by His own Mâyâ.</p> +<p class="pnext">The measure of Aloka is also 12 1/2 Krores (on one side of Meru. <em class="italics">Śridhara</em>).</p> +<p class="pnext">Beyond Aloka is Visuddha (very pure region) where only masters of Yoga +can go.</p> +<p class="pnext">The Sun stands in the centre of the Egg. That is also the middle ground +between Svar and Bhûr. Between the Sun and the Circumference of the Egg +is 25 Krores.</p> +<p class="pnext">The Sun is called Mârtanda (Mrita and anda) because in Mrita or dead +matter he infused life as Vairâja. He is called Hiranya Garbha (Gold +wombed) because he came out of the Golden Egg.</p> +<p class="pnext">The sun divided space into Bhûr, Bhuvar and Svar. The Sun divides the +regions of enjoyment and Moksha. He divides the Narakas and Pâtâlas. He +is the Âtmâ of Devas, men, animals, plants and other Jivas. He is the +manifester of sight.</p> +</div> +<div class="level-3 section" id="svar-and-bhuvar"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id83">SVAR AND BHUVAR.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA V. CHAP. 21.</strong></p> +<p class="pnext">The localisation, measure and other details of Bhûr have been given +above. (By expanse 50 Krores and by height 25 Krores. <em class="italics">Śridhara</em>).</p> +<p class="pnext">The measure of Svar is the same as that of Bhûr — Just as one cotyledon +gives the measure of the other cotyledon in a flower.</p> +<p class="pnext">Bhuvar is the connecting link of Bhûr and Svar.</p> +</div> +<div class="level-3 section" id="the-sun"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id84">THE SUN.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA V. CHAP. 21-22.</strong></p> +<p class="pnext">The Sun from the Bhuvar Loka sends forth his rays to Trilokî.</p> +<p class="pnext">(Here follow astronomical details which need not be given.)</p> +<p class="pnext">When the Sun is between the Autumn and spring Equinoxes it is called +Uttarâyana (or going towards the north.) Then the Sun's motion is said +to be slow.</p> +<p class="pnext">When the Sun is between the spring Equinox and Autumn Equinox, it is +Dakshinâyana (Going towards the south.) The Sun's motion is then said +to be Quick.</p> +<p class="pnext">When the sun is at the Equinoxes it is Vishuva. The Sun's motion is then +said to be Even.</p> +<p class="pnext">When it is Dakshinâyana, the days increase. When it is Uttarâyana the +nights increase.</p> +<p class="pnext">The sages teach 9 Krores and 51 lakhs of Yojanas as the Circumference of +Manâsottara.</p> +<p class="pnext">[On both sides of Meru up to Manâsottara is 3 Krores and 15 lakhs. The +Measure of the above circle is obtained from this (diameter). +<em class="italics">Śridhara</em>.]</p> +<p class="pnext">[A full diagram of the Bhûr system will now have to be given, to explain +the above figures. For the sake of convenience, the Dvipa and its ocean +are given as one.]</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-364"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap128.png" /> +<div class="caption figure"> +A diagram of the Bhûr system.</div> +</div> +<pre class="literal-block"> +From Meru to Lokâloka on one side ... 12 1/2 Krores + on both sides ... 25 " +Loka loka on both sides ... 25 " +Measure of Bhûr system ... 50 " +Distance from Meru to Manasottora 15,750,000 +On both sides ... 31,500,000 +</pre> +<p class="pfirst">The Manâsottara range is a circle of which the last figure is the +diameter.</p> +<p class="pnext">The circle is obtained by multiplying the diameter by a little +over 3.</p> +<p class="pnext">The circle is thus given to be — 9 Krores and 51 Lakshas.</p> +<p class="pnext">The Manâsottara is the path of revolution of the sun round +Meru.</p> +<p class="pnext">On the East side of Meru in the Manâsottara is the seat of Indra named +Devadhânî.</p> +<p class="pnext">On the South side is the seat of Yâma named Sanyamanî.</p> +<p class="pnext">On the West is the seat of Varuna named Nimlochani.</p> +<p class="pnext">On the North is the seat of the Moon named Vibhavarî.</p> +<p class="pnext">Sunrise, midday, Sunset and night on those seats cause action and +inaction in beings, according to the time with reference to the side of +Meru.</p> +<p class="pnext">(For those that live to the south of Meru, their east &c. commence from +the abode of Indra, of those that live to the west from the abode of +Yâma, of the northern people, from the abode of Varuna, of the eastern +people from the abode of the Moon. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">Those that live on the Meru have the Sun always over their heads.</p> +<p class="pnext">The Sun's chariot makes one round along Manâsottara in one year. The +wheel or chakra of the chariot is therefore called Sanvatsara.</p> +<p class="pnext">The 12 months are the 12 spokes of that wheel. The six seasons form 6 +arcs.</p> +<p class="pnext">The pole of that chariot extends to the top of Meru. The other end of +the pole is on the Manâsottara. (It is either to be thought that the +wheel is placed more than 50,000 Yojanas over the Manâsottara in the +regions of air or the wheel is to be considered as high as that +distance, otherwise the Manâsottara being 10,000 Yojanas high and Meru +being 84 Yojanas high, 16 thousand being under ground, there will be a +difference of planes in the Sun's revolution. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">There is another movement of the Sun round Dhruva. The radius of that +revolution is one fourth the distance between Meru and Manâsottara. +(<em class="italics">i.e.</em> 1/4 X 15,750,000 = 3,937,500).</p> +<p class="pnext">The movement round Dhruva is caused by the action of air.</p> +<p class="pnext">The seat within the chariot is 36 laksha of Yojanas wide. The yoke is +also of the same measure. The seven horses are the seven Vedic metres +(Gâyatri, Ushnik, Anustup, Vrihatî, Pankti, Tristup and Jagati). They +are driven by Aruna.</p> +<p class="pnext">The thumb sized Bâlikhilya Rishis stand in front of the chariot and +chant hymns in honor of Âditya.</p> +</div> +<div class="level-3 section" id="the-planets-and-stars"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id85">THE PLANETS AND STARS.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA V. CHAP. 22-23.</strong></p> +<p class="pnext">The moon is one laksha of Yojanas over the Sun. The growing Moon makes +the day of the Devas and the waning Moon is the life of all Jivas, in +fact he is Jiva.</p> +<p class="pnext">He is Manomaya, Annamaya and Amritamaya. From him therefore proceed the +life and advancement of Devas, Pitris, Men, Animals and Plants.</p> +<p class="pnext">Two laksha of Yojanas over the Moon are the 27 Zodiacal constellations +and also the star Abhijit ( a mysterious star between Uttarâshâdhâ and +Sravanâ) attached to the wheel of time.</p> +<p class="pnext">Two laksha of Yojanas over them is Sukra or Venus. His movements are +like those of the Sun. He is ever favourable to men. His progression is +generally accompanied by showers of rain. He also subdues those planets +that counteract the rains.</p> +<p class="pnext">Two laksha of Yojanas over Sukra is Budha or Mercury. He is much like +Sukra in his movements and is generally favourable to men. But when he +transgresses the Sun, there is fear of high winds, rainless clouds and +drought.</p> +<p class="pnext">Two laksha of Yojanas over Budha is Mangala or Mars. He moves round the +Zodiac in three fortnights. He is generally unfavourable to men, causing +miseries, unless he proceeds by retrogression.</p> +<p class="pnext">Two laksha of Yojanas over Mars is Brihaspati or Jupiter. He moves in +each sign of the Zodiac for one Parivatsara (year of Jupiter), if +there is no retrogression. He is generally unfavorable to the Brâhmanas.</p> +<p class="pnext">Two laksha of Yojanas over Jupiter is Sanaischara or Saturn. He loiters +in each sign of the Zodiac for thirty months. He completes his round in +thirty Anuvatsaras. He is generally unfavourable to all and causes +unrest.</p> +<p class="pnext">Eleven laksha of Yojanas over Saturn are the Rishis. Their influence is +for the good of all people. They revolve round the Supreme abode of +Vishnu.</p> +<p class="pnext">Thirteen laksha of Yojanas beyond the Rishis is Dhruva, which is the +Supreme abode of Vishnu.</p> +<p class="pnext">All luminous bodies attached to the wheel of time move round Dhruva +being propelled by Vâyu while Dhruva remains fixed.</p> +<p class="pnext">The planets and stars remain fixed in their relative positions, under +the union of Prakriti and Purusha by the future made for them by their +Karma.</p> +<p class="pnext">Some however say that the luminous bodies become fixed in their relative +positions by the Yoga support of Vâsudeva, being held together in the +shape of Sisumâra (the Gangetic porpoise). The Sisumâra has its face +downwards and its body is coiled.</p> +<p class="pnext">Dhruva is at the end of its tail. Prajâpati, Agni, Indra and Dharma are +in the lower part of the tail. Dhâta and Vidhâta are at the root of the +tail. The seven Rishis are in the middle. On the right side are the +fourteen Stars from Abhijit to Punarvasu. On the left side are the 14 +stars from Pushyâ to Uttara Sârhâ. So on, all the stars and planets. +(For details refer to the original).</p> +<p class="pnext">The Sisumâra is the Universal manifestation of Maha Purusha.</p> +<p class="pnext">[The following Geo-centric diagram is given, as illustrative of the +positions of the planets.]</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-365"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap131.png" /> +<div class="caption figure"> +Positions of the planets.</div> +</div> +</div> +<div class="level-3 section" id="the-patalas"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id86">THE PÂTÂLAS</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA V. CHAP. 24.</strong></p> +<p class="pnext">Ten thousand Yojanas below the Sun is Râhu, son of Sinhika. Though an +Asura, by favour of Bhagavân he became a planet and immortal too like +the Devas.</p> +<p class="pnext">Ten thousand Yojanas below Râhu is the abode of the Siddhas, Châranas +and Vaidyâdharas.</p> +<p class="pnext">Below that is the abode of the Yakshas, Râkshasas, Pisâchas, Pretas, and +Bhûtas. This abode extends down to the regions of air and clouds.</p> +<p class="pnext">One hundred Yojanas below that is the Earth. The details of the Earth's +surface have been given above.</p> +<p class="pnext">Underneath the Earth are the seven Patâlas: — Atala, Vitala, Sutala, +Talâtala, Mahâtala, Rasâtala and Pâtâla. They are ten thousand Yojanas +apart from each other.</p> +<p class="pnext">In these nether Svargas, Daityas, Dânavas and Nâgas dwell. Their +enjoyments, power, joys and luxuries are even greater than those of the +Devas of Svarga. Their houses, gardens and playgrounds are very rich. +They are always joyous. They are attached to their wives, sons, friends +and attendants. By the grace of Îsvara, their desires are always +gratified.</p> +<p class="pnext">Mâyâ, the Dânava Magician, has built wonderful houses, gardens &c. in +these regions with precious stones.</p> +<p class="pnext">There are no divisions of time, as the Sun's rays do not enter those +regions and no disturbances from such divisions. All darkness is removed +by the light of the precious stones on the head of the serpent king.</p> +<p class="pnext">The people of Pâtâla use divine herbs and medicines, and consequently +they have no infirmities, diseases, old age, languor and offensive +secretions.</p> +<p class="pnext">They have no death except by the Chakra of Bhagavân (<em class="italics">i.e.</em> final +extinction).</p> +<p class="pnext"><em class="italics">Atala:</em> — Bala, the son of Maya resides in Atala (Maya is a masculine form +of Mâyâ the root Prakriti). He created here 96 forms of Mâyâ. The +Mâyâvins (those who practice Magic) still have recourse to those forms. +When he yawns, three classes of women spring into existence viz:</p> +<ol class="arabic simple"> +<li><p class="first pfirst">Svairini (self willed loose women),</p> +</li> +<li><p class="first pfirst">Kâmini (passionate women) and</p> +</li> +<li><p class="first pfirst">Punschali (unchaste women).</p> +</li> +</ol> +<p class="pfirst">If any one enters Atala these women completely allure him by their +Hâtaka (golden) charm, and when the man is completely overcome by their +allurements, he says "I am Îsvara", "I am Siddha."</p> +<p class="pnext">[The women are only forms of Mâyâ because Mâyâ is personified as an +alluring woman. A man in Atala is completely under the domination of +Mâyâ and becomes estranged from spirit. So Mâyâ is all in all to him and +he knows no other.]</p> +<p class="pnext"><em class="italics">Vitala</em>: — Below Atala is Vitala. There Bhava (Śiva) the king of Gold +reigns in company with his consort Bhavâni, attended by Bhûtas. He +remains there for the benefit of the Prajâpati creation. The fluid of +intercourse with Bhavâni gives rise to a river called Hâtaki (Golden). +Agni kindled by Vâyu drinks up that river and gives out the gold called +Hâtaka which is used in ornaments by the Asuras who dwell there.</p> +<p class="pnext">(We have known Śiva as the Astral Lord. We find him here engaged in the +work of creation. The text speaks of a mysterious connection between him +and the gold called Hâtaka. The occult varieties of gold such as +Jâmvanada and Hâtaka form a fit subject of study. Hâtaka refers to the +Prajâpati creation. There is duality in Vitala, as distinguished from +the singleness of Mâyâ in Atala).</p> +<p class="pnext"><em class="italics">Sutala</em>: — Below Vitala is Sutala. There the renowned Bali son of +Virochana still dwells. Vâmana, the Dwarf Incarnation of Vishnu, took +away the Trilokî from him and replaced him here. His enjoyments even +here are greater than those of Indra. He performs Sva-dharma and +worships Vishnu. His sins are all removed.</p> +<p class="pnext">(A full account of Bali will be given below.)</p> +<p class="pnext"><em class="italics">Talâtala</em>: — Below Sutala is Talâtala. Mâyâ, the Dânava king, rules there. +His "Three Puras" (abodes) were destroyed by Śiva who is hence called +Tripurari. But Śiva favoured him again and placed him in Talâtala. He is +the preceptor of all Mâyâvins. He is preserved by Śiva and he has no +fear from Sudarsana (the chakra weapon of Vishnu, which symbolises +Time.)</p> +<p class="pnext">(Bali and Mâyâ, Trilokî and Tripura, the seizure of one and the +destruction of the other, the restoration of Bali to Sutala and of Mâyâ +to Talâtala, the favour shown to them in those regions, the +correspondences of Sutala and Talâtala are worth careful consideration. +In the case of one, Vishnu or the Preservative aspect of the Second +Purusha is the actor, and in the other, Śiva, the Destructive aspect.)</p> +<p class="pnext"><em class="italics">Mahâtala</em>: — Below Talâtala is Mahâtala. Many headed serpents, the progeny +of Kadru, dwell there. The chief amongst them are Kuhaka, Takshaka, +Kâliya, Sushena, and others. They are always afraid of Garuda, the +Vehicle of Vishnu, and they are therefore seldom seen to indulge in +pleasure-trips outside.</p> +<p class="pnext"><em class="italics">Rasâtala</em>: — Below Mahatala is Rasâtala; Daityas, Dânavas and Panis, +named Nivatakavachas, Kâlakeyas and Hiranyapuravâsins dwell there. They +are the enemies of the Devas. They are powerful from their very birth. +They are subdued by the Sudarsana of Vishnu. They are like serpents. +They fear even the threats of Saramâ, the bitch of the gods who is +Indra's messenger to them. They fear Indra also.</p> +<p class="pnext"><em class="italics">Pâtala</em>: — Below Rasâtala is Pâtala. The Nâgas dwell there. Vasûki is +their chief. The other principal Nâgas are — Sankha, Kulika, Mahâ Sankha, +Sveta, Dhananjaya, Asvatara, and Devadatta. Their hood is very large and +they are very furious. Some of them are five headed, some 7 headed, some +10 headed, some a thousand headed. The precious stones on their hoods +dispel all darkness in Pâtala.</p> +</div> +<div class="level-3 section" id="ananta"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id87">ANANTA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA V. CHAP. 25.</strong></p> +<p class="pnext">At the root of Pâtala, thirty thousand Yojanas beyond, is the Tamas +aspect of Bhagavân called Ananta. Those that worship the Chaturvyûha +aspect call him Sankarshana. He has a thousand heads. The earth held up +on one of these heads looks but like a mustard seed. When the time for +dissolution comes, Ananta assumes His Tamas form and becomes Rudra — other +wise called Sankarshana, a host of eleven, with three eyes, three tufts +of hair and with tridents on their heads. At other times, Ananta +withdraws His Tamas and abides for the good of all Lokas. His eyes roll +as it were by intoxication. His garments are blue. He has one ear-ring. +He has a plough on his back.</p> +</div> +<div class="level-3 section" id="the-narakas"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id88">THE NARAKAS.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA V. CHAP. 26.</strong></p> +<p class="pnext">Where are the Narakas, O Rishi, asked Parikshit? Are they particular +localities? Are they outside the Trilokî or inside?</p> +<p class="pnext">Suka replied: —</p> +<p class="pnext">They are inside the Trilokî on the south side below the earth, over the +waters, where Agnishvâttâ and other Pitris deeply meditate on the +welfare of their respective descendants.</p> +<p class="pnext">There, Yâma, the Death-god, metes out just punishment to the dead.</p> +<p class="pnext">There are twenty-one Narakas: —</p> +<ol class="arabic simple"> +<li><p class="first pfirst">Tâmisra</p> +</li> +<li><p class="first pfirst">Andha Tâmisara</p> +</li> +<li><p class="first pfirst">Rourava</p> +</li> +<li><p class="first pfirst">Mahârourava</p> +</li> +<li><p class="first pfirst">Kumbhipâka</p> +</li> +<li><p class="first pfirst">Kâla Sutra</p> +</li> +<li><p class="first pfirst">Asipatravana</p> +</li> +<li><p class="first pfirst">Sûkara Mukha</p> +</li> +<li><p class="first pfirst">Andha Kûpa</p> +</li> +<li><p class="first pfirst">Krimi bhajana</p> +</li> +<li><p class="first pfirst">Sandansa</p> +</li> +<li><p class="first pfirst">Tapta Surmi</p> +</li> +<li><p class="first pfirst">Vajra-Kantaka Sâlmali</p> +</li> +<li><p class="first pfirst">Vaitarani</p> +</li> +<li><p class="first pfirst">Pûyôda</p> +</li> +<li><p class="first pfirst">Prânarodha</p> +</li> +<li><p class="first pfirst">Vaisâsana</p> +</li> +<li><p class="first pfirst">Lâlâbhaksha</p> +</li> +<li><p class="first pfirst">Sârameyâdâna</p> +</li> +<li><p class="first pfirst">Avichi and</p> +</li> +<li><p class="first pfirst">Ayahpâna.</p> +</li> +</ol> +<p class="pfirst">There are seven other Narakas:</p> +<ol class="arabic simple"> +<li><p class="first pfirst">Kshâra Kardama</p> +</li> +<li><p class="first pfirst">Rakshogana bhōjana</p> +</li> +<li><p class="first pfirst">Sûlaprōta</p> +</li> +<li><p class="first pfirst">Danda Sûka</p> +</li> +<li><p class="first pfirst">Avata-nirodhana</p> +</li> +<li><p class="first pfirst">Paryâ vartana and</p> +</li> +<li><p class="first pfirst">Sûchi mukha.</p> +</li> +</ol> +<p class="pfirst">(For details of these Narakas, the reader is referred to the original. +They are more for the exoteric than for the esoteric reader.)</p> +<p class="pnext">There are hundreds and thousands of such Narakas in the realms of Yâma. +The vicious enter them by turns. The meritorious go to Svarga. But the +Karma of men is not exhausted in Svarga or Naraka. For that which +remains unexhausted, they enter life again by re-birth.</p> +<p class="pnext">(The mention of Pitris and Yâma connects the Narakas with the astral +plane.)</p> +</div> +</div> +<div class="level-2 section" id="skandha-vi"> +<h2 class="level-2 pfirst section-title title"><a class="toc-backref" href="#id103">SKANDHA VI.</a></h2> +<div class="level-3 section" id="the-story-of-ajamila"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id90">THE STORY OF AJÂMILA</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VI. CHAP. 1-3.</strong></p> +<p class="pnext">Râjâ Parikshit asked how men could avoid Naraka.</p> +<p class="pnext">SUKA replied: — It is by Prâyaschitta (expiation) that men can avoid +Naraka. But it is not Vedic Prâyaschitta, not fasting by Chândrâyana and +other Vratas. These Vedic performances cannot root out vicious +tendencies, for the performer is seen again to indulge in vices. They do +not purify the mind. They simply counteract the Kârmic effect of the act +for which Prâyaschitta is performed. The real Prâyaschitta is devotion +to Vishnu.</p> +<p class="pnext">Ajâmila was the son of a Brâhmana. He was dutiful, virtuous, modest, +truthful, and regular in the performance of Vedic injunctions. One day +in obedience to his father he went into the forests and there collected +fruits, flowers, sacrificial wood and <em class="italics">Kusa</em> — on returning he saw a Sudra +in company with a slave-girl. He tried much to subdue his passions but +did not succeed. He spent the whole of his patrimony to win the love of +that girl. He gave up his own wife and kept company with that slave +girl. He had by her several sons of whom the youngest was Nârâyana. +Ajâmila lost all his good qualities in low company and he forgot his +daily practices. To support the woman and her children, he had recourse +to all sorts of vicious and unlawful acts. Nârâyana was the favorite +among his sons. He caressed him always. At last his end approached. He +thought even then of his youngest son who was playing at a distance. +Three fierce-looking messengers of Yâma appeared, with ropes in hand. +Terrified at the sight Ajâmila cried out "Nârâyana, Nârâyana." +Instantly the Messengers of Vishnu appeared. At the time when the +servants of Yâma were drawing out the Jiva from the heart of Ajâmila, +the attendants of Vishnu stopped them with a strong voice. "But who are +you" said they "to interfere with the just sway of Yâma." The bright +attendants of Vishnu only smiled and asked: "What is Dharma? Does your +lord Yâma hold the sceptre of punishment against all who perform Karma? +Is there no distinction made?"</p> +<p class="pnext">The astral messengers replied: — "The performance of Vedic Injunctions is +Dharma and their disregard is Adharma. This Ajâmila in his earlier days +duly respected the Vedas. But in company with the slave-girl, he lost +his Brahmânism, disregarded the Vedas and did things which a Brâhmana +should not do. He justly comes for punishment to Yama."</p> +<p class="pnext">The attendants of Vishnu expressed wonder at these words. "And you are +servants of him, who is called the king of Dharma, and you do not know +that there is something above the Vedas too. This Ajâmila consciously or +unconsciously took the name of Nârâyana and that saved him from your +clutches. It is in the nature of fire to consume fuel and so it is in +the nature of Vishnu's name to destroy all sins. If one unconsciously +takes some powerful medicine, does it not have effect? It matters not +whether Ajâmila meant his youngest son or not but still he took the name +of Nârâyana. So you must retire."</p> +<p class="pnext">Wonder-struck the servants of Yâma left their hold over Ajâmila. They +went away and complained to their Master. "There must be one law and +one dispenser of that law. Otherwise some will be punished and others +not. Why should there be this difference? We know Thee to be the sole +dispenser of the Law for the vicious. But just now the attendants of +Vishnu came and wrested from our hands a transgressor against the +Vedas."</p> +<p class="pnext">"True my sons", replied Yâma, "there is some one above me and +it is Vishnu. His ways are mysterious.</p> +<p class="pnext">"The whole Universe is in Him. His attendants always save His votaries. +Only twelve of us know his Dharma, which is Bhâgavata and no one else. +These twelve are Brahmâ, Śiva, Sanat Kumâra, Nârada, Kapila, Manu, +Prahlâda, Janaka, Bhishma, Bali, Suka and myself."</p> +<p class="pnext">Ajâmila heard the conversation between the messengers of Yâma and +Vishnu. He became sorely penitent (the repentance is strongly described). +He overcame his attachments, left the house and went to Haridvâra. +There he meditated on Vishnu with concentrated mind. The former +attendants of Vishnu appeared once more and took him on a chariot to +Vishnu Loka.</p> +</div> +<div class="level-3 section" id="the-progeny-of-daksha"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id91">THE PROGENY OF DAKSHA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VI. CHAP. 4-6.</strong></p> +<p class="pnext">[We left the line of Uttânapâda with Daksha, the son of the Prachetas +brothers. We were told of his work of creation in the Châkshasha +Manvantara. But we have to take up the line just now, to introduce the +story of Visva Rûpa.]</p> +<p class="pnext">Daksha first carried on the work of creation by Mânasic reproduction. +But he found this sort of reproduction was not adequate for the +enlargement of creation. He went to a place near the Vindhyas and prayed +hard to Vishnu. Vishnu became pleased with his prayers and advised him +to marry Asikni, the daughter of Prajâpati Panchajana. "Take her for +your wife and have sexual intercourse with her. By sexual reproduction, +you shall have a large progeny and that form of reproduction shall +prevail among your sons too".</p> +<p class="pnext">By Asikni, Daksha had at first 10 thousand sons called Haryasva. He +asked them to take up the work of creation. They went westwards to where +the river Sindhu falls into the ocean. They began to make Tapas there +for their progeny. Nârada appeared before them and dissuaded them from +Pravritti Mârga. He gave them instructions for obtaining Moksha and they +followed the path of its attainment.</p> +<p class="pnext">Daksha heard that his sons were killed by Nârada and he became very +sorry.</p> +<p class="pnext">He again had one thousand sons names Subalâsva. They also went out to +the very same place and prayed to Vishnu for progeny. Nârada again +dissuaded them and they never returned to their father.</p> +<p class="pnext">Daksha became restless in sorrow and thus cursed Nârada on +meeting him. "Thou shalt roam all over Trilokî and shalt find no +resting place."</p> +<p class="pnext">Daksha had then 60 daughters. Ten he gave to Dharma, 13 +to Kasyapa, 27 to the Moon, two each to Bhûta, Angirasa, and +Krisasva and four to Târksha.</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-366"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap139.png" /> +</div> +</div> +<div class="level-3 section" id="the-progeny-of-dharma"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id92">THE PROGENY OF DHARMA.</a></h3> +<pre class="literal-block"> +(1) <em class="italics">By Bhânu</em>: — Devar-shabha or the chief Devas. + +(2) <em class="italics">By Lambâ</em>: — Vidyota (flash of lightning) + | + The clouds. + +(3) <em class="italics">By Kakud</em>: — Sankata + | + Kikata (the elementals presiding over + earth-cavities). + +(4) <em class="italics">By Yâmi</em>: — Svarga. + | + Nandi. + +(5) <em class="italics">By Visvâ</em>: — The Visvadevas (Vedic-gods). + +(6) <em class="italics">By Sâdhyâ</em>: — The Sâdhyas — attainment of desires. + +(7) <em class="italics">By Mavutvatî</em>: — Marutvat and Jayanta, otherwise called Upendra. + +(8) <em class="italics">By Muhûrta</em>: — The Muhûrta Devas or Devas presiding over the +moments. + +(9) <em class="italics">By Sankalpâ</em>: — Sankalpa (Desire). + +(10) <em class="italics">By Vasu</em>: The eight Vasus (Vedic-gods), <em class="italics">viz</em> + + (<em class="italics">a</em>) Drona = Abhimatî + | + --+---------+---+----- + | | + Harsha (Joy) Soka (Sorrow) &c. + + + (<em class="italics">b</em>) Prâna = Urjasvati + | + --+---------------+-----+-----+--- + | | | + Saha (strength) Âyus (age) Purōjava. + + + (<em class="italics">c</em>) Dhruva=Dharanî + | + Different towns. + + + (<em class="italics">d</em>) Arka = Vâsâna (tendency) + | + ---+-----+------+-- + | | + Tarsha (desire) &c. + + + (<em class="italics">e</em>) Agni (Fire) = Dhâra + | + --+----------------------+--+------------+-- + | | | + Skânda Dravinaka &c. + (otherwise known as (Gold, wealth) + Kartikeya, the son + of Śiva by Krittika) + | + Visâkha &c. + + (<em class="italics">f</em>) Dosha = Sarvarî (night) + | + Sisumâra (Gangetic porpoise the symbol of Trilokî). + + + (<em class="italics">g</em>) Vastu (Dwelling place) = Ângirasi + | + Visvakarmâ (The cosmic manufacturer) + | + Châkshusha Manu + | + --+------+---------+--- + | | + The Visvadevas The Sadhyas. + + + (<em class="italics">h</em>) Vibhavasu = Ushâ (Dawn) + | + --+--------------+--+--------------+-- + | | | + Vyushta Rochisha Atapa. + (Dawn) (Bright, shining) (Sun shine) + | + Panchayâma + + (1 Yâma = 1/3 part of day + = 3 hours. There are + 8 yâmas in day and night. + Pancha yâma = 5 yâmas + when men do their work). +</pre> +<p class="pfirst">[The 8 Vasus are sub-manifestations of Brahmâ or the creative Purusha. +They are energies that help creation in various ways. They find no place +in the Hindu worship now. They are invoked only in marriage ceremonies +when their appropriateness is evident. The Vedic gods can be analysed +thus:--:</p> +<pre class="literal-block"> + Purusha + | + --+------------------------+-----------------------+-- + | | | +Creative or Brahmâ Preservative or Vishnu Destructive or Śiva + 8 Vasus. 12 Âdityas. 11 Rudras. +</pre> +<p class="pfirst">These are 31 gods. Then there are Prajâpati and Indra, +making the number 33. The Brihat Âranyaka says that the 33 +Krores of Devas are only sub rays of these primary 33].</p> +</div> +<div class="level-3 section" id="the-progeny-of-bhuta"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id93">THE PROGENY OF BHUTA.</a></h3> +<p class="pfirst"><em class="italics">By Sarûpâ</em>: — Millions of Rudras and the chief Pretas.</p> +</div> +<div class="level-3 section" id="the-progeny-of-angirasa"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id94">THE PROGENY OF ANGIRASA.</a></h3> +<ol class="arabic simple"> +<li><p class="first pfirst"><em class="italics">By Svadhâ</em>: — Pitris (comet).</p> +</li> +<li><p class="first pfirst"><em class="italics">By Sâti</em>: — The Veda known as Atharva-Angirasa.</p> +</li> +</ol> +</div> +<div class="level-3 section" id="the-progeny-of-krisasva"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id95">THE PROGENY OF KRISASVA.</a></h3> +<ol class="arabic simple"> +<li><p class="first pfirst"><em class="italics">By Archis</em>: — Dhûma ketu (comet).</p> +</li> +<li><p class="first pfirst"><em class="italics">By Dhishanâ</em>: — Vedasiras, Devala, Vayuna and Manu.</p> +</li> +</ol> +</div> +<div class="level-3 section" id="the-progeny-of-tarksha"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id96">THE PROGENY OF TARKSHA.</a></h3> +<p class="pfirst">(1) <em class="italics">By Vinatâ</em>: — Garuda (the vehicle of Vishnu) and Aruna (the +charioteer of the Sun.)</p> +<ol class="arabic simple" start="2"> +<li><p class="first pfirst"><em class="italics">By Patangi</em>: — Birds.</p> +</li> +<li><p class="first pfirst"><em class="italics">By Yâminî</em>. — Moths and locusts.</p> +</li> +<li><p class="first pfirst"><em class="italics">By Kadru</em>: — the serpents.</p> +</li> +</ol> +<p class="pfirst"><em class="italics">The Moon</em>: The Moon married the 27 stars. But he is consumptive (<em class="italics">i.e.</em> +he is consumed?). Therefore he has no progeny. (What is meant by the +consumption of a planetary body like the Moon?)</p> +</div> +<div class="level-3 section" id="the-progeny-of-kasyapa"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id97">THE PROGENY OF KASYAPA</a></h3> +<ol class="arabic simple"> +<li><p class="first pfirst"><em class="italics">By Timi</em>: — Aquatic animals.</p> +</li> +<li><p class="first pfirst"><em class="italics">By Saramâ</em>: — Wild beasts, such as Tigers.</p> +</li> +<li><p class="first pfirst"><em class="italics">By Surabhi</em>. — Cloven-footed animals.</p> +</li> +<li><p class="first pfirst"><em class="italics">By Tâmrâ</em>: — The Vultures.</p> +</li> +<li><p class="first pfirst"><em class="italics">By Muni</em>: — The Apsarasas.</p> +</li> +<li><p class="first pfirst"><em class="italics">By Krōdhavasa</em>: — Serpents such as Danda Suka and others.</p> +</li> +<li><p class="first pfirst"><em class="italics">By Ilâ</em>: — Plants.</p> +</li> +<li><p class="first pfirst"><em class="italics">By Suramâ</em>: — The Râkshasas.</p> +</li> +<li><p class="first pfirst"><em class="italics">By Aristhâ</em>: — The Gandharvas.</p> +</li> +<li><p class="first pfirst"><em class="italics">By Kâsthâ</em>: — Beasts other than cloven-hoofed.</p> +</li> +<li><p class="first pfirst"><em class="italics">By Danu</em>: — 61 Dânavas the chief of them being Dvî Mûrdhâ, Sâmbara, +Aristhâ, Hayagrîva, Vibhâvasu, Ayōmukha, Sanku Siras, Svarbhânu, Kapila, +Putōma, Vrisha Pravâ, Eka-Chakra, Anutapana, Dhûmra-Kesa, Virupaksha, +Vipra-chitti and Durjaya.</p> +</li> +</ol> +<p class="pfirst">Namuchi married Suprabhâ, the daughter of Svar-bhanu.</p> +<p class="pnext">King Yayâti married Sarmisthâ, the daughter of Vrisha-parvan.</p> +<p class="pnext">Vaisvanara was another son of Danu. He had four daughters. Upadanavi, +Haya-siras, Pulōma and Kalaka. Pulōma and Kalaka had 60,000 valiant sons +named Poulama and Kalakeya. Arjuna alone killed all of them in Svarga. +Bipra Chitti had by his wife Sinhika 101 sons. The eldest of them is +Râhu. The other hundred are Ketus. They all became planets.</p> +<ol class="arabic simple" start="12"> +<li><p class="first pfirst"><em class="italics">By Aditi</em>: — The 12 Âdityas — Vivasvat, Aryaman, Pûshan, Tvastri, Savitri, +Bhaga, Dhâtri, Vidhâtri, Varuna, Mitra, Indra, and Vishnu. <em class="italics">Vivasvat</em> had +by his wife Sanjnâ two sons Srâddhadeva Manu and Yâma (the death god), +and one daughter the river Yamunâ. This Sanjnâ became also a mare and +produced the twin Asvini Kumâras. He had also by Chaya two sons +Sanaischara (Saturn) and Sâvarni Manu and one daughter Tapatî. Tapatî +had for her husband Sanvarana. Mâtrikâ is the wife of <em class="italics">Aryaman</em>. He had by +her sons called Charshani. (For Charshani <em class="italics">vide Suprâ</em>.) The human race +has been moulded after them by Brahmâ. Pûshan is childless, and broken +toothed. He partakes only of powdered food. This has been related in the +story of Daksha. Rachanâ is the wife of <em class="italics">Tvastri</em>. She is the daughter of +a Daitya. Prajâpati Tvastri had by her one son Visvarûpa. Though +connected on the mother's side with the Asuras, Visvarûpa was made a +Purohita by the Devas, when Brihaspati (Jupiter) their former preceptor +left them.</p> +</li> +</ol> +<p class="pfirst"><strong class="bold">SKANDHA VI. CHAP. 18.</strong></p> +<p class="pnext"><em class="italics">Savitri</em> had, by his wife Prisni, three daughters, Sâvitri (Gâyatri), +Vyâhriti (Bhûr, Bhuvar, Svar, Mahar &c.) and the Trayi; (Rik, Yajur, and +Sâman). His sons were Agnihotra, Pasu Yâga, Sōma Yâga, Chaturmâsya Yâga +and the 5 Mahâ Yajnas.</p> +<p class="pnext"><em class="italics">Bhaga</em> had, by his wife Siddhi, three sons Mahimart, Vibhu and Prabhu and +one daughter Âsis.</p> +<p class="pnext"><em class="italics">Dhâtri</em> had, by his wife Kuhu, one son Sâyam (evening), by his wife +Sinivaû, Darsa (the new moon day), by his wife Râkâ, Prâtar (morn) and +by his wife Anumati, Pûrnamâsa (full Moonday).</p> +<p class="pnext"><em class="italics">Vidhâtri</em> had, by his wife Kriyâ, five Agnis called Purishya. Charshani +is the wife of <em class="italics">Varuna</em>. Bhrigu incarnated as his son. It is said that the +great Rishi Vâlmika is also Varuna's son. Mitra and Varuna once felt +love for Urvasî. Agastya and Vasishtha were then born of that Apsaras.</p> +<p class="pnext"><em class="italics">Mitra</em> had, by Revati, Utsarga, Arishta and Pippala.</p> +<p class="pnext"><em class="italics">Indra</em> had, by Paulomî, Jayanta, Rishabha and Midhusha.</p> +<p class="pnext"><em class="italics">Vishnu</em>, as son of Aditi, is known as the Vâmana incarnation. He had by +his wife Kirti one son Brihat Śloka (great fame). His sons were Sambhoga +and others.</p> +<ol class="arabic simple" start="13"> +<li><p class="first pfirst"><em class="italics">By Diti</em>: Hiranyakasipu, Hiranyâksha and the Maruts.</p> +</li> +</ol> +</div> +<div class="level-3 section" id="the-story-of-vivsvarupa"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id98">THE STORY OF VIVSVARÛPA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VI. CHAP. 7-8.</strong></p> +<p class="pnext">Indra surrounded by the Devas, was seated on the throne of <em class="italics">Trilokî</em>. He +felt the pride of his position. Brihaspati, the preceptor and guide of +all Devas came, but Indra did not rise up to receive him. Thus insulted, +Brihaspati left the place at once and abandoned the Devas. The Asuras +took this opportunity to put down the Devas and carried on a severe +struggle under the lead of Sukra. The Devas were worsted in the fight +and they went to Brahmâ for redress. Brahmâ advised them to accept the +guidance of Visvarûpa, son of Tvastri. They gladly went to Visvarûpa and +he consented to be their preceptor. Visvarûpa initiated Indra into the +mysteries of Nârâyana Kabacha (an invocation to Vishnu which preserves +one against all danger. The invocation must be read in the original, so +no attempt has been made to render it into English). With the help of +that Kabacha, Indra easily conquered the Asuras and firmly established +once more the Kingdom of Trilokî.</p> +<p class="pnext">Visvarûpa had three mouths. With one he used to drink Sōma, with another +he used to drink wine and with the third he used to take his food. While +performing Yajna, he openly gave oblations to the Devas, but secretly +reserved some for his mother's relations the Asuras. Indra once found +out this treachery. He became angry and cut off the three heads of +Visvarûpa. The Sōma drinking head became Châtaka (the Swallow, supposed +to live only on rain drops). The liquor imbibing head became Chataka +(the Sparrow). The food eating head became Tittiri (the francoline +partridge). The sin of killing a Brâhmana attached to Indra. He divided +it into equal parts and distributed them between earth, water, trees and +woman. Earth accepted her part on receiving the boon that her cavities +would be filled up by nature. But the sin manifests itself in the barren +lands. The trees took their part in return for the boon that the wounds +on their cuticle should naturally heal up of themselves. But the sin +shows itself in the exudation. Water was persuaded by the boon that it +could mix with any other substance. But the sin shows itself in bubbles +and foam.</p> +</div> +<div class="level-3 section" id="the-story-of-vritru"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id99">THE STORY OF VRITRU.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VI. CHAP. 9-13.</strong></p> +<p class="pnext">Tvastri became enraged at the death of his son. He gave offerings to +Agni for the destruction of Indra. A huge and fearful Asura rose out of +the sacrificial fire. The Devas threw their weapons at him, but he +swallowed them all. Wonderstruck they prayed to Vishnu for help. Vishnu +asked them to go to Dadhîchi and pray for his body and assured them that +the weapon made of his bones by Visvakarmâ would cut off the head of +Vritra. The Devas went to Dadhîchi and got his body. Visvakarmâ made the +thunderbolt instrument (Vajra) out of his bones. Indra went with this +instrument at the head of the Devas to fight with Vritra. <em class="italics">The fight took +place at the commencement of Treta Yuga in the first Yuga cycle of +Vaivasvata Manvantara,</em> on the banks of the Narmadâ. After a severe +fight, the chances shewed themselves favourable to the Devas. The Daitya +and Dânava chiefs began to shew their backs to the enemies. "What is +this my companions?" exclaimed Vritra, "Is not death inevitable? And +what death is more enviable than that with honor and glory? There are +two modes of death, rare though they be, that are given the palm in all +religious books — one is by control of the Prânas by means of Yoga and the +other is by facing enemies foremost of all, in the battle field."</p> +<p class="pnext">But the Asuras heeded him not. The Devas ran after them. "O ye cowards?" +exclaimed Vritra, "What glory do you gain by running after those that +fly away. Come and approach those that are in the field." So saying he +attacked Indra. Indra in anger threw a large club at him. Vritra easily +took it up with his left hand. He struck it with force on the head of +Airâvata, the elephant of Indra. The elephant receded 28 cubits and +vomitted blood, The magnanimous Vritra seeing the distress of the animal +did not strike it again. Indra softly touched the injured animal, trying +to give it relief and he took respite for some time. Vritra remembered +the wicked deeds of Indra and addressed him thus "O thou assassinator +of a Brâhmana! Thou didst kill thy own Guru, my brother Visvarûpa. Thou +didst raise faith and trust in my brother's mind and still thou didst +kill that innocent, wise Brâhmana, your own Guru, having been initiated +by him in Yajna. Your karma makes you worse than even Râkshasas. It is +meet that I shall kill thee with this Trident and make over thy body as +food for vultures. And if thou, O Indra, cuttest off my head, I shall be +free from the bond of Karma, by offering my body as Bali (sacrificial +food) to the animals. Here I stand before thee. Why dost thou not +strike with the Vajra. Thou hast been favoured by Vishnu and by +Dadhîchi. Victory and all the virtues always follow Vishnu. I will do as +advised by my deity Sankarshana and attain after death the state of +Yogins by sacrificing this body. O Bhagavat, may I ever and ever remain +in the Service of thy votaries. This I deem a thousand times more +desirable than the attainment of the Supreme Abode, or of Siddhis or of +Mukti."</p> +<p class="pnext">Vritra then took the trident in hand and attacked Indra — Indra then had +recourse to Vajra and he easily cut off both the trident and one hand of +Vritra. Vritra took a club in the other hand and struck both Indra and +the elephant. The Vajra slipped out of the hands of Indra and he felt +ashamed to pick it up in the presence of his enemy. "Pick it up, O King +of Devas, and kill your enemy. This is no time for shame or sorrow. It +is not you or I that are the real actors. Bhagavân is guiding us all. He +guides the whole Universe. Look at me. I have been worsted, hand and +weapon gone, still I am trying my best to kill you. This our fight is +but like the game of dice in which the life of one of us is the stake."</p> +<p class="pnext">Indra could not help wondering at the wisdom and magnanimity of Vritra. +He exclaimed "O king of Dânavas! thou hast got over the Mâyâ of +Vishnu. The Asura nature has altogether- left thee and thou art fixed in +devotion to Vishnu. Verily thou art a Mahatma now."</p> +<p class="pnext">They again engaged in fight. This time Indra cut off both the club and +the other hand with the help of Vajra — Vritra then opened his mouth and +swallowed Indra. There was loud wailing and lamentation all round. But +Indra broke through the interior of Vritra with the help of Vajra, and +he then forcibly applied the bolt to cut off the head of Vritra. The +bolt though actively employed could only sever the head of the Asura +King in 360 days. The flame of self from Vritra's body merged in +Shankarshana in the presence of the Devas.</p> +<p class="pnext">The sin of killing a Brâhmana a second time followed Indra in the form +of a hideous old outcaste woman. He fled away into the Mânasa lake and +entered the filament of a lotus stalk. He remained there concealed for +one thousand years. King Nahusha reigned in Svarga during that time. But +as he became maddened in pride, Sachi the wife of Indra made him a +serpent. The Brâhmanas then called back Indra to Svarga, and he reigned +there again.</p> +</div> +<div class="level-3 section" id="the-story-of-chitraketu"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id100">THE STORY OF CHITRAKETU.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VI. CHAP. 14-17.</strong></p> +<p class="pnext">Chitraketu, the King of Sûrasena had ten millions of wives, but he had +no son. Rishi Angiras once came to him. The King expressed regret for +his childlessness. Angiras performed a Yajna in honor of Tvastri, and +gave the sacrificial remnants to the eldest wife. "You shall have a +son, O King!" said Angiras. "But he will give you joy and sorrow +both." In time the eldest Queen bore a son. Her co-wives grew jealous +and poisoned the child. Chitraketu was deeply moved, and he wept +profusely. At the time Nârada and Angiras came to him. They taught him +the worship of Shankarshana. Chitraketu became fixed in the meditation +of this second manifestation of Chaturvyuha, and this made him very +powerful. He became the King of the Vidyâdharas.</p> +<p class="pnext">Once Chitraketu was roaming over the firmament on the chariot given him +by Vishnu, when he saw Śiva surrounded by his attendants openly +embracing His consort Bhâvanî. Chitraketu made some taunting remarks in +the hearing of all. Śiva simply smiled, and so did His attendants. But +Bhâvanî cursed Chitraketu with an Asura birth. Chitaketu accepted the +curse with an unruffled mind, saying it was the way of all beings to +meet with things pleasant and unpleasant in this perishable world, and +he only asked Bhâvanî to pardon him, if he had offended her. "Look how +bold the followers of Vishnu are!" exclaimed Śiva, "They fear no body +in this world. I am also a follower of Vishnu. So I took no offence at +the words of the King Vidyadhara."</p> +<p class="pnext">Chitraketu became Vritra by this curse, but his magnanimity and devotion +to Vishnu were not lost.</p> +<div class="align-center auto-scaled figure" style="width: 100%" id="figure-367"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap147.png" /> +</div> +</div> +<div class="level-3 section" id="the-daityas"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id101">THE DAITYAS.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VI. CHAP. 18.</strong></p> +<pre class="literal-block"> +KASYAPA = Diti. + | +---+-----------------+----------------+-- + | | | +Hiranyakasipu Hiranyâksha 49 Maruts. + = Kayâdhu = Bhânu + | +---+-------------+---------+-------------+---------+--- + | | | | | + Sanhrâda Anuhrâda Hrâda Prahlâda Sinhikâ + = Mati = Suryâ. = Dhamanti = Drarvî. = Viprachit + | | | | | +Panchajana +----+---+ +-+----+ | Râhu. + | | | | | + Vâshkala. Mahisha. Vâtâpi Ilvalâ | + | + Virochana. + Bali + = Asanâ + | + --+----+------+-- + | | + Bâna 99 sons. +</pre> +</div> +<div class="level-3 section" id="the-maruts"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id102">THE MARUTS.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VI. CHAP. 18-19.</strong></p> +<p class="pnext">Diti was very much grieved by the loss of her sons, caused by Indra. She +ardently wished to have a son who could kill Indra. With this object, +she served Kasyapa with all her heart and pleased him much. Kasyapa +offered to give her any boon, and she prayed for an immortal son that +would kill Indra. Sorely perplexed in mind, the Rishi thought within +himself of a device. He said "I grant you the boon, but you shall have +to observe Punsavana Vrata for one full year." This is a Vaisnava Vrata, +the performance of which requires absolute purity of body and mind. +Kasyapa related the details to his wife, (for which refer to the +original). His object was to give an immortal son to Diti and to purify +her mind by this Vrata, so that she might cast, off all enmity against +Indra. He also thought it possible that his wife might not observe the +strict rules for such a long time. Diti however accepted the conditions, +and she bore a son. Indra became very much frightened, and he closely +watched his step mother to discover a breach of the rules. He followed +and served Diti always and tried to please her. One day Diti became very +much tired, and she fell asleep after eating before she could wash her +hands, mouth and feet. Finding this opportunity, Indra, by his Yogic +powers entered the womb and split the child into 7 parts. The Maruts +wept and requested their half-brother not to kill them. Indra consoled +them saying that they need have no fear from him, and he would make them +his companions. He then split each of the seven into as many parts +again. By the favour of Vishnu, the Maruts were not destroyed, but came +out all alive from the womb of Diti. It was a little short of one year +still. Indra made them drinkers of Sōma and his chief companions. Diti +woke up, and she was astonished to find 49 sons by her. "Tell me Indra +if thou knowest" said she, "how is it I have these 49 sons instead of +one. Pray do not conceal any thing." Indra gave the whole story to Diti +and expressed great repentance. He assured Diti that the Maruts would be +his best companions. Diti's mind had been purified, and she allowed her +sons to become Devas. Thus the Maruts, though born as Daityas, became +immortal Devas. (Marut Vayu air. Vayu corresponds to the sense of touch +and to vital energy).</p> +</div> +</div> +<div class="level-2 section" id="skandha-vii"> +<h2 class="level-2 pfirst section-title title"><a class="toc-backref" href="#id112">SKANDHA VII.</a></h2> +<div class="level-3 section" id="the-mysteries-about-the-suras-and-the-asuras"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id104">THE MYSTERIES ABOUT THE SURAS AND THE ASURAS.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VII. CHAP. 7-1.</strong></p> +<p class="pnext">Râjâ Parikshit said: — "To Bhagavân, all beings are equal, and He is the +dear friend of all. Why did he kill the Daityas for the sake of Indra, as +if He was not above partiality. Supreme Bliss Himself, He had nothing to +gain from the Devas. Being above the control of the Gunas, He had no +fear from the Asuras, and he did not bear any unfriendly feeling for +them. We are in doubt as to the virtues of Nârâyana. Please clear up the +doubt."</p> +<p class="pnext">Suka replied: — Void of Gunas, without beginning, without manifestation, +beyond Prakriti, Bhagavân pervades and permeates the Gunas of His Mâyâ. +Hence His seeming relations. Satva, Rajas and Tamas are not His Gunas, +but they are the Gunas of Prakriti. These attributes or tendencies of +Prakriti do not all prevail at one and the same period; but they have +got their periods of increase and decrease. (That is, since the +beginning of the universe, the general tendency which guides all beings +is different at different times. Thus at the very outset there was +inertia, Tamas. This inertia was got over by Rajas, which predominated +in the Prajâpatis, and the life-forms appeared on the globes. There was +Tamas again in the mineral kingdom, which had to be conquered by Râjasic +activity. And Rajas was in full swing till humanity reached a certain +stage. Then Satva manifested itself for the evolution of men. The +spiritual regeneration will be brought about by the ever increasing +prevalence of Satva).</p> +<p class="pnext">When Satva prevails, Bhagavân favours the Devas and Rishis. When Rajas +prevails, He favours the Asuras. When Tamas prevails, He favors the +Yakshas and Râkshasas. He follows in fact the periodic tendency.</p> +<p class="pnext">It is Kâla (Periodicity) that now brings up Satva. So the Lord seems to +favour the hosts of Devas, in whom Satva prevails. He also seems to put +down the hosts of Asuras, who are opposed to the Devas being full of +Rajas and Tamas.</p> +<p class="pnext">It is also to favour the Asuras that He kills them. For we have seen +above, how the gate-keepers of Vishnu became Hiranyâksha and +Hiranyakasipu by the curse of the Kumâra brothers. They had to become +Asuras for three successive births. In the second birth, they became +Râvana and Kumbhakarna, when they were killed by Râma. In their last +birth, they became Shishupâla and Danta-vakra, when they were killed by +Sri Krishna. Then they became finally liberated and restored to their +place in Vaikuntha.</p> +<p class="pnext">(The Spiritual ascent commenced finally on the appearance of Sri +Krishna. It was to prevail for the remaining life period of the +universe. The Asuras had done their work by this time, and therefore +they finally returned to Vaikuntha).</p> +</div> +<div class="level-3 section" id="id11"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id107">THOUGHTS ON THE ABOVE.</a></h3> +<p class="pfirst">The Daityas and the Dânavas are both called Asuras. But there is a +radical difference between the two classes.</p> +<p class="pnext">The Daityas are opposed to the Â-dityas. The root verb <em class="italics">dâ</em> means to cut +to pieces, to separate. <em class="italics">Diti</em> is that which separates. <em class="italics">Aditi</em> is that +which does not separate. Jivâtmâ is the same in all beings. One life +principle animates all the forms of creation. The idea of separateness +did not exist from before. The elementals that began life in this Kalpa +from the spiritual plane, have hardly any idea of separate existence. +The Devas and Pitris are described as classes (<em class="italics">ganas</em>), and not as +individuals. In the Mineral Kingdom, again, there is no individual +existence. Individuality has to be worked out, and the sons of Diti +bring about this great work in the evolution of life forms.</p> +<p class="pnext">When we have the sense of separate existence strong in us, we become +capable of further evolution. By our individual experiences, we know +what is right and what is wrong, what is pleasurable and what is +painful. Things that give joy give pain as well. It is the measure of +pleasure or pain that teaches us what to covet and what to shun. Then we +have the fact that by our very existence we have duties to perform. The +teachings of other ages that are revealed to the Rishis and proclaimed +by them, give us a better idea of things, and they tell us more than we +can know of by our own experience. The Asuras lead us on and on, till we +reach the highest point that, with a sense of individuality, we may +attain.</p> +<p class="pnext">When the individual soul gathers all experience that may be acquired by +the idea of separateness, it traces back its way to that spiritual home +whence it came. In the return journey, it is helped by the Âdityas, who +gradually efface the idea of separateness, by an ever increasing +infusion of Satva: Vishnu himself became Âditya and taught men the +unity of all souls.</p> +<p class="pnext">The Âdityas who guided the early elementals had to be crushed, so that +separateness might grow. Pushan and Bhaga were therefore overpowered by +the attendants of Śiva at the sacrifice of Daksha.</p> +<p class="pnext">The Âdityas who guide humanity in their return to spirituality are +themselves high spiritual energies, the highest Devas of our Trilokî.</p> +<p class="pnext">Our evolution is thus two-fold — individual and non-individual. When we +work as individuals, we are under the influence of Daityas. When we want +to cast off separateness, we are under the influence of the Âdityas.</p> +<p class="pnext">In both cases, however, it is the bliss element in us that is worked on +by the Daityas and A-dityas. This bliss element is our eternal heritage +from Ishvara, and it is this element that saves us in our contact with +manifold matter. The measure of bliss, (<em class="italics">ananda</em>), enables us to judge +what matter to accept and what not.</p> +<p class="pnext">Individuality developed under Hiranyakasipu, and all sorts of blissful +experiences were acquired. The sons of Hiranyakasipu were all called +Bliss (Hrâda), but the perfection of Bliss (Pra-Hrâda) was in +Prahlâda, He found out that the worldly joys were unreal, and that the +real joy could be had only from Him above, who was joy itself.</p> +<p class="pnext">But Prahlâda did not realise that there was one life underlying all +beings, and that all beings were essentially one and the same. He was +separate in his devotion, though unselfish to the extreme. He knew that +men had separate existences, and while he attained perfection, others +did not. It was therefore his duty to raise others to his level. With +all unselfishness and devotion, Prahlâda was an Asura, because he worked +from the stand point of individual life. The foster-father of Sri +Krishna was Nanda, the word meaning also bliss. But the bliss of Gopas +and Gopis consisted in forgetting self altogether. The bliss that was +then evolved will draw humanity to the highest level of spirituality in +our Kalpa.</p> +<p class="pnext">The reign of the Daityas may be divided into three periods: —</p> +<ol class="upperroman simple"> +<li><p class="first pfirst">— The period of Hiranyâksha and Hiranyakasipu.</p> +</li> +<li><p class="first pfirst">— The period of Râvana and Kumbhakarna.</p> +</li> +<li><p class="first pfirst">— The period of Shishupâla and Dantavakra.</p> +</li> +</ol> +<div class="level-4 section" id="i-hiranyaksha-and-hiranyakasipu"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id105">I. <em class="italics">Hiranyâksha and Hiranyakasipu.</em></a></h4> +<p class="pfirst">Jaya and Vijaya are the outer aspects of Vishnu. Vishnu preserves the +universe, and He preserves all beings. Existence, consciousness and +bliss all proceed from Vishnu, and it is these essential attributes that +bring about the involution and evolution of all beings. In minerals, +there is existence, but it is Tâmasic. Consciousness and bliss are +completely eclipsed by the Tâmasic opacity of gross matter.</p> +<p class="pnext">In the vegetables, there is existence and something more — the bare +dawning of perceptive consciousness. There is predominating Tamas in the +vegetables also. But Rajas also tries to manifest itself.</p> +<p class="pnext">In the animals, Rajas asserts itself by increasing activity, and by the +action of the senses. The animals exist, they are conscious and they +have blissful experiences.</p> +<p class="pnext">In men, Rajas plays the most important part. Through the ever increasing +activities of mind and the development of consciousness, man runs after +all sorts of experience, pleasurable and painful, till at last the idea +of lasting and real bliss settles down in him, and he knows more of +bliss than any other being in the universe. The future evolution of man +lies in the permanence of spiritual bliss, which is purely Sâtvic in its +character.</p> +<p class="pnext">Vishnu preserves all beings in their Tâmasic, Râjasic and Sâtvic stages. +For preservation means the maintenance as well as the improvement of +beings. Therefore preservation is Sâtvic, and Vishnu is the Preserver. +We live and move onwards in all stages of our being. But in Râjasic and +Tâmasic stages, it is the attendants of Vishnu, the door-keepers, that +preserve us, and the Daityas are the lower manifestations of Jaya and +Vijaya. One is Tâmasic and the other Râjasic.</p> +<p class="pnext">Hiranyâksha is Tâmasic. He represents the original inertia of matter, +its primary resistance to the onward process of evolution. There was +existence after Pralâyic sleep But it was homogeneous existence, with +little or no phenomenal change. Varâha got over this homogeneal tenacity +by the killing of Hiranyâksha, and he set going the process of planetary +and individual life.</p> +<p class="pnext">Hiranyakasipu came next. He was the favoured son of Brahmâ. He helped +the evolution of individual life. Minerals became vegetables. Vegetables +became animals, and animals became men. The intellectual power of men +rapidly increased, and there was material and moral progress. The limit +of moral progress was reached by Prahlâda. But the ideal of Prahlâda was +based upon the conception of differences and of individualities. It is +for this reason that Varna and Ashrama Dharma, or the separate duties of +life for separate classes of men, is dealt with in the discourses with +Prahlâda.</p> +<p class="pnext">But though Prahlâda was a son of Hiranyakasipu, he was an exception to +the general run of material evolution which was fostered by +Hiranyakasipu. Hiranyakasipu hated the development of Sâtvic virtues, he +hated Hari, the embodiment of Satva. Nrisinha killed the great Daitya, +and Satva made its appearance in men.</p> +<p class="pnext">Hiranya means gold.</p> +<p class="pnext">Hiranyâksha is gold-eyed.</p> +<p class="pnext">Hiranyakasipu is gold bedded.</p> +</div> +<div class="level-4 section" id="ii-ravana-and-kumbhakarna"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id106">II. <em class="italics">Râvana and Kumbhakarna.</em></a></h4> +<p class="pfirst">Hiranyakasipu represented the gradual development of material and +intellectual evolution, till the highest point was reached.</p> +<p class="pnext">Then there was a period of intellectual abuse. The Intellect of man +tried to get a supremacy over the established order of things: Râvana +sought to make Nature subservient to his own purposes. The universe +existed for man, and not man for nature. This was the perverse idea that +guided the people of the Atlantean Continent. The intellectual giants, +maddened by this material grandeur, did not look for any world beyond +the one they lived in. They cared not for Svarga, nor for the sacrifices +that led to Svarga. The flow of evolution, the breath of Íshvara seemed +to stand still for a time as it were. The human will tried to override +the divine will. There was chaos and disorder, which tended to cause +dissolution in the universe. Hence Râvana was a Râkshasa. The Tâmasic +Kumbhakarna with his six-monthly sleep was the back ground of Râvana.</p> +<p class="pnext">The spiritual forces that were called forth to put an end to this state +of things were equal to the occasion. The great Atlantean Continent was +washed away by the sea. The sacred Gangâ came rushing forward from the +heights of the Himalayas, and eventually Râma appeared to give a +finishing stroke to the evolutionary work of the time.</p> +<p class="pnext">Vishvâmitra and others had paved the way for the great work undertaken +by Râma. They propounded the Karma Kânda of the Vedas.</p> +<p class="pnext">Men who knew nothing but the joys and sorrows of this short span of +earthly life, and whose ideas and aspirations were all confined to that +life, made a great advance when they were taught of an existence after +death. When they further knew that life in Svarga was infinitely happier +and far more lasting than what they called life on this earth, they made +the beginning of a really spiritual life. The Vedic Devas are permanent +dwellers in Svarga, and the Vedic Sacrifices establish communion with +them by means of Apurva, a spiritual force generated by the performance +of sacrifices, and life in Svarga becomes prolonged for a very very long +period. People took time to understand this truth, but in time they +accepted the performance of Vedic Sacrifices as the only religion for +man.</p> +<p class="pnext">There was however a re-action. The intellectual giants, called +Râkshasas, looked down upon Vedic Sacrifices, and they did not care for +any life after death. They were the worst enemies of the Vedic Rishis.</p> +<p class="pnext">Vishvâmitra took the help of Râma in protecting the Rishis in the +peaceful performance of Yajnas.</p> +<p class="pnext">But people had grown old in their ideas about Vedic sacrifices. The +first seceders were some Kshatriyas. They did not understand why Vedic +Sacrifices should be the monopoly of Brâhmanas, and they aspired to the +position acquired by them. The foremost of these Kshatriyas were the +Haihayas and Tâlajanghas. But they were defeated by Parashurama, who +re-established the supremacy of the Brâhmanas.</p> +<p class="pnext">But a silent revolution was going on, in which the Kshatriyas and +Brâhmanas equally took part. King Janaka and Rishi Yajnavalkya gave the +finishing stroke to the Upanishad movement, and side by side with Karma +Kânda grew up the Jnâna Kânda of the Vedas. Râma brought the two +divisions of the Vedas into closer union, as he was himself the resting +place of both. And as Vishnu himself, He became the object of Upâsanâ. +The three Paths appeared, that of Karma, Bhakti and Jnâna. Vedic +Sacrifices held their own, and a school grew up which accepted these as +the highest Karma which man could perform. Another school, following the +very old teachings of Kapila, dissected the transformable parts in man +and discriminated the same from the non-transformable. A sister school +followed up the teaching with practices in conformity to these, and +taught how to concentrate the mind on the discriminated Atmâ. Another +school confined itself to the properties of matter and mind, soul and +oversoul, and remained wonder-struck at the superior properties that +divided Jiva from Íshvara. Schools of independent thought grew up. Each +school had its followers. There were differences and dissensions. There +was disunion, self-sufficiency, pride, envy, jealousy and other evil +traits of human character that thinks too much of itself. Every one +followed his own faith and hated the follower of other faiths. This was +the cycle of Shishupâla and Dantavakta.</p> +<p class="pnext">Jarâsandha performed Vedic sacrifices, and he put in chains the +Vaishnava kings. There were those who believed in the existence of two +primary causes, (<em class="italics">Dvivid</em>). Men, like the king of Kashi, prided themselves +on mock wisdom. Religious faiths existed in all possible shades, and +their difference was accentuated by dogmatism and mutual jealousy. "The +Vedas are different, the Smritis are different. He is not a Muni, who +has not some distinctive opinion of his own." This well known verse +related strictly to the period of which we are now speaking. Shishupâla +had respect for the Munis. He was essentially a man of the period.</p> +<p class="pnext">Sri Krishna taught harmony. He gave the essence of all religions, the +eternal truths that formed the ground work of all faiths. He proclaimed +in the clearest language possible the One underlying the Many, the +eternal Brahmân as forming the essence of Jiva and Ishvara. He +particularly emphasised the relations of man, Íshvara and the universe, +and the duties that followed from these relations. Religion became a +science, the law universal, and all teachings found there respective +places in the universal religion which He proclaimed. The Rishis bowed +down their heads before Him. The Upanishads were never explained so +lucidly before. The key-note of all truths and all religions was +unravelled beyond all doubt. Such knowledge could proceed only from +Ishvara Himself. The Rishis recognised Sri Krishna as the Lord. But +Shishupâla was slow to believe in this novel revolution. He did not +understand why the Rishis gave the first place to Sri Krishna at the +Rajasûya sacrifice performed by Râjâ Yudhisthira. The difference formed +a religion with Shishupâla. But the age of differences was doomed. The +age of unity, of harmony, of spiritual glory was now to reign in the +Universe. Hundreds and hundreds of years have passed away, but the +scriptures one and all proclaim the glory of the Lord Sri Krishna. What +He has done for our universe, we shall see later on.</p> +<p class="pnext">Danta-vakra was the Tâmasic counterpart of Shishupâla.</p> +<p class="pnext">The Asuras advanced as the Kâlpic age advanced. There was no end of +advancement from the standpoint of self. There is no big jump from +individual self to universal self. Though the essential idea of +spirituality is unity and the essential idea of materiality is +diversity, the one idea develops into the other idea, by an ever +widening view of things. Our duties enlarge. Our relations increase. The +range of life widens, till it includes the life in Svarga. Vedic Yajna +is then performed, though from a pure motive of self-advancement. The +advanced self comes very near to the universal self. The performance of +Vedic sacrifices is Asuric in so far as it is selfish, but it minimises +the self of earthly existence, and gives a transitory character to our +worldly joys and sufferings, and it gives the idea of an enlarged self, +of widened existence and of higher duties. The Karma Kânda of the Vedas +therefore opens the door widely to real spiritual life.</p> +<p class="pnext">This explains why Vishvarupa, an Asura, guided the Devas for some time. +The three heads of Vishvarupa represent the three Vedas. The swallow +head is the Rik, the sparrow head is the Sâman, and the Tittiri head is +proverbially the Yajur. This refers to the prevalence of Karma Kânda. +But when better times came, Indra killed Vishva-rûpa. The place of +Vishva-rûpa was however speedily taken, up by Vritra. And Indra had +recourse to Atharva, the fourth Veda and to Dadhîchi, a votary +(represented as the son) of Atharva Veda, the very ideal of +self-sacrifice.</p> +<p class="pnext">And who is this Vritra? The Vedas say: — <em class="italics">"Sa imân lokân Avrinot etat +Vritrasya Vritratvam."</em></p> +<p class="pnext">He spread over (<em class="italics">vri</em>) all these Lokas, this is the Vritraship of Vritra.</p> +<p class="pnext">The Bhâgavata says: — "These Lokas are spread over by him +in the form of Tvashtri's Tapas. Hence he is called Vritra." VI. — 9-xviii.</p> +<p class="pnext">The invocation of Tvashtri is thus described in the Bhâgavata: — "Rise up, +O Indra — Shatru, never give up enmity." VI — 9-xii.</p> +<p class="pnext">The word <em class="italics">shatru</em> means enemy. Tvastri meant to say "he who is to become +the enemy of Indra." But by proper grammatical construction, the +expression means, he of whom Indra is to become the enemy. The +invocation was therefore defective and it produced a contrary result. +Pânini points this out as an apt illustration of what bad grammar leads +to.</p> +<p class="pnext">The Vedas thus speak of the invocation: — "As he said-<em class="italics">Svâha</em>! O +Indra-Shatru! rise up — so Indra became the enemy of Vritra." +Notwithstanding his wisdom, Chitra-ketu was anxious to have a son. He +wept bitterly, when the son was lost. He was a votary of Sankarshana, +who presides over Ahankâra or Egoism. So by devotion he became the king +of the Vidyâdharas. This selfish devotion, the worship of Gods for the +gratification of selfish aspiration, which is so universal, is Vritra.</p> +<p class="pnext">Vritra was killed by a weapon made of the bones of Dadhîchi the Rishi of +self-sacrifice. We want to kill thee for thy bones, for they will be of +service to the universe, so said the Devas. And Dadhîchi felt the height +of pleasure in giving himself completely up, that the universe might +prosper.</p> +<p class="pnext">We are told that the fight with Vritra took place in the Vaivasvata +Manvantara. The readers will easily understand why this is so.</p> +<p class="pnext">The fight between the Devas and the Asuras is only a counterpart of +struggles on our earth between the forces of materiality and +spirituality. With the appearance of Lord Krishna, the ascendancy of the +Asuras is virtually over, and however self-seeking we may be by our +nature, we bow down before the ideal of unselfishness, of One Life +pervading all beings, so prominently held before us by that greatest of +all Avatâras, and the circle of those that follow this ideal is daily +increasing.</p> +<p class="pnext">But why is Atharva Veda spoken of as the Veda of unselfishness? The +popular idea about that Veda is quite the contrary.</p> +<p class="pnext">People resort to it for Tântric malpractices. The Vajra or thunderbolt +is an electric current, which in the hands of Indra has the power of +spiritualisation. The Asuras dread the subtle forces of nature which +reach them even in the regions of Pâtâla. Who knows what purpose the +electric discharges serve in the economy of nature? Who knows of the +subtler currents of spiritual forces that silently bring about the +grandest revolutions in nature? Atharva Veda inculcates an intimate +acquaintance with the subtle forces of nature. It opens the door alike +to White as well as Black Magic. But at the present day, the Black Magic +only survives, making the Atharva a name of opprobrium and reproach.</p> +<p class="pnext">Marut is Vâyu. The Maruts are forms of Pranic energy. +They are 49 in number, corresponding to the 49 forms of Agni. +These 49 forms include all sorts of Pranic energy in the spiritual, +intellectual and material planes. As the whole process of evolution +is dependent on life activities, and as life itself is essentially divine, +the Maruts are the companions of Indra. As by life, we understand +individual life as imprisoned in Jivic centres, the Maruts are by birth +Daityas.</p> +<p class="pnext">We have lingered so long over the Daityas. The Dânavas are +also called Asuras, but they are essentially different from the Daityas. +Every individual has got two aspects — Prâkritic and Purushic. The +Purusha aspect in him is limited by the individual Prakriti. The +individual limitation appertains to the Daityas. The Prâkritic +element in man is Dânavic. The chief Dânava, Mâyâ, is an +aspect of Mâyâ. Mâyâ is a great magician, as the essence of Prakriti +is illusion. Duryodhana and his brothers could not discriminate +between the illusory aspect of the assembly-ground prepared by +Mâyâ. To the Pândavas, the followers of Sri Krishna, there was no +illusion. The Dânavas lead men away from spirituality, so much so that +they may be estranged completely from their spiritual nature. These +dark forces in nature have no redeeming feature in them. Fortunately +for the history of the universe, we do not hear much of them.</p> +</div> +</div> +<div class="level-3 section" id="the-story-of-hiranyakasipu"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id108">THE STORY OF HIRANYAKASIPU.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VII. CHAP. 2-4.</strong></p> +<p class="pnext">Upon the death of Hiranyâksha, Hiranyakasipu collected his companions +and told them that Vishnu was no longer keeping that neutrality and +impartiality which he had observed of yore. On the contrary, he had +taken the side of the Devas, under the pretence of Upâsanâ.</p> +<p class="pnext">He then consoled his nephew and his brother's wife by words of wisdom +explaining to them the transitory character of the world and the +permanence of Âtmâ. He also told them several stories to illustrate the +point.</p> +<p class="pnext">Hiranyakasipu vowed enmity to Vishnu. He prayed hard for immortality +and supremacy over the Trilokî. Brahmâ became pleased with his +asceticism and enquired what boon he wanted. Said Hiranyakasipu: — "Let +me have no death from any one created by Thee. Let not those that are +not created by Thee kill me inside or outside, by day or by night, with +any weapon, either on the earth or in the air. Let no man or animal, +with or without life (asu) Deva, Daitya or serpent kill me. As thou art +without a rival in battle, the one glorious lord of all beings and all +Lokapâlas, so let me be too. Let me possess all the Siddhis, (Anima +&c.)" Brahmâ said, Amen.</p> +<p class="pnext">Hiranyakasipu then ruled the Universe. He took the place of Indra. All +the Devas worshipped him.</p> +<p class="pnext">Brâhmanas and other Grihasthâs performed Yajna in his honor and gave +offerings to him. The earth yielded plenty even without much effort. +There was prosperity all around. The Shastras were however not duly +respected. (All this is a description of the material period, the reign +of Materiality). A long, long time passed on in this way. At last the +Lokapâlas could bear it no longer. They prayed to Vishnu for relief. The +Devas heard a voice from heaven "Wait ye all. The time has not yet come +for the fall of Hiranyakasipu. He shall be the enemy of his own son. I +kill him then." — Assured by these words, the Devas went to their own +place.</p> +</div> +<div class="level-3 section" id="hiranyakasipu-and-prahlada"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id109">HIRANYAKASIPU AND PRAHLÂDA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VII. CHAP. 4-9.</strong></p> +<p class="pnext">Hiranyakasipu had 4 sons. Of these Prahlâda was great in his virtues. +He was respectful, well-behaved, truthful, self-controlled, friendly to +all beings, and great in his devotion. Even in his infancy, he gave up +play and constantly meditated on Vâsudeva. The things of the world had +no relish for him. In the exuberance of devotional feelings, he +sometimes laughed, sometimes wept, sometimes sang and sometimes danced. +At times when the feelings were profound, he remained quiet with hair +standing on end while tears flowed down his cheeks.</p> +<p class="pnext">Shanda and Amarka, sons of Shukra, had charge of the education of +Prahlâda. He heard and learned whatever they had to say, but he inwardly +did not like the teachings about mine and thine and about the transitory +things of the world.</p> +<p class="pnext">Once Hiranyakasipu placed Prahlâda on his lap and asked him — "What do +you consider to be righteous (<em class="italics">Sâdhu</em>)?"</p> +<p class="pnext">Prahlâda replied: — "Human souls enshrined in bodies are always distracted +on account of false perceptions. O great Asura, I therefore consider it +righteous to leave the house, which like a dark well causes the downfall +of Âtmâ, in order to go to the forest and take the shelter of Vishnu."</p> +<p class="pnext">Hiranyakasipu smiled and said: — "It is thus that boys are spoiled by +others. Take him back to the house of his teachers and let them see that +Vaishnavas in disguise may not confound his Buddhi."</p> +<p class="pnext">The teachers brought him to their house and asked him in gentle and +sweet words: — "Child, do not conceal any thing from us. We are your +teachers. Tell us whether this perversity is spontaneous in you or +whether it is acquired from others." Said Prahlâda: — "I and others, +this is mere false perception caused by the Mâyâ of Bhagavân. So +salutations to Him. When Bhagavân becomes kind, it is then only that the +difference-making perception of men disappears. As the iron moves of +itself in the presence of a magnet, so the distraction in my Budhi, if +you like to call it so, rises of itself in the presence of Vishnu."</p> +<p class="pnext">"Get the cane," said one of the teachers, "This wicked boy will put us +all to shame. He is a disgrace to his family. It is but meet to punish +him. The Daityas are sandal trees and this boy is a thorn plant amongst +them. Vishnu is the one for the extirpation of the sandal forest, and +this boy is his handle."</p> +<p class="pnext">They threatened Prahlâda in various ways and taught him Dharma, Artha +and Kâma, and the different devices to subdue one's enemies. At last +they thought Prahlâda had been well trained. So they took him to the +king.</p> +<p class="pnext">The king embraced the child and said "Prahlâda, my boy, you have been +so long with your teachers. Tell me what you have learned, as the best +of all."</p> +<p class="pnext">Prahlâda replied: — "Hearing of Vishnu, recital of His glory, constant +remembrance of Him, attendance on Hari, His worship, adoration, service, +and friendship, and offering oneself entirely to Him this is ninefold +Bhakti. This Bhakti is to be offered to Vishnu and acted upon. This I +deem to be the best teaching."</p> +<p class="pnext">Hiranyakasipu reproved the teachers in anger. They told him, it was +neither from themselves nor from any one else that Prahlâda had these +teachings, but that they were spontaneous with him. The Asura king then +addressing his son said: — "If you have not learned these things from +your teachings, whence could you have such a vicious inclination."</p> +<p class="pnext">Prahlâda replied: — "Inclination for Vishnu does not come to the +Grihasthâ either from himself or from any other. One blind man cannot +lead another. It is the company of Mahâtmâs alone that can give such an +inclination."</p> +<p class="pnext">Hiranyakasipu could bear it no longer. He threw down the child from his +embrace, and asked the Asuras to kill him at once or expel him. They +cried out "kill him, kill him," and struck the five year old child with +their spears. But Prahlâda was deeply concentrated in Bhagavân, so he +felt not the spears at all. This put Hiranyakasipu in fear, and he +devised means to kill the boy.</p> +<p class="pnext">He tried big elephants, venomous serpents, Tântric practices, throwing +down the child from the hills, enclosing him in cavities, poisoning, +starvation, cold, air, fire, water, but failed to kill his innocent son. +He then thought his end was near at hand and became melancholy. Shanda +and Amarka told him not to entertain fears, but to wait till Shukra +came. The king asked them to take charge of the boy once more. They +again commenced to teach him their sciences. One day the teachers left +the house on business. The boys were all engaged in play, and they +invited Prahlâda into their midst. Prahlâda took the opportunity to +instruct the boys. He explained to them in eloquent terms the +transitoriness of all joys and sorrows and the vanity of all worldly +attachments. He taught them the imperishable character of Âtmâ, and +dilated on its relation to the body and the universe. He then preached +in glowing words friendliness to all beings and devotion to Bhagavân. He +then told the boys that he had learned these things himself from Nârada.</p> +<p class="pnext">The boys expressed wonder, for they knew Prahlâda to have been always +under the tuition of Shanda and Amarka.</p> +<p class="pnext">Prahlâda informed them that when Hiranyakasipu had gone to the Mandâra +mountain for prayer, the Devas attacked his kingdom, and Indra carried +away his wife. Prahlâda was then in her womb. Nârada kept Hiranyakasipu's +wife in his own Ashrama till he had taught to her, more for the +child in the womb than for the mother, the whole of Âtmâ Vidya.</p> +<p class="pnext">Prahlâda again continued the discourse and impressed on his companions +in the most eloquent words, full of wisdom, the utility and nature of +devotion. (The original discourse will repay perusal).</p> +<p class="pnext">The teachers returned and found the contagion of Vaishnavism had also +spread amongst other boys. They instantly reported the matter to +Hiranyakasipu. The king became all wrath and angry. He sent for Prahlâda. +Prahlâda approached him with all respect and humility. The king +thundered forth thus: — "What makes thee so often disobey me, thou vile +enemy of thy own race? Dost thou not know that I will instantly put +thee to death? All Trilokî dreads me and trembles when I am enraged. But +thou dost break my words without the least fear in thy mind."</p> +<p class="pnext">"Father," said Prahlâda, "Bhagavân is my only strength. He is not only +my strength, but also yours and that of the whole world. Look upon all +as your own self, father."</p> +<p class="pnext">"Unfortunate that thou art", said Hiranyakasipu, "Tell me, who else is +there besides myself whom thou callest Bhagavân or Íshvara. Where is he?" +Said Prahlâda, "He is everywhere."</p> +<p class="pnext">"Why not then in this pillar?"</p> +<p class="pnext">"Yes, I see him there."</p> +<p class="pnext">"Well, let me sever your head from your body and see how your Hari can +preserve you."</p> +<p class="pnext">So saying, Hiranyakasipu took sword in hand and violently struck the +pillar with his fist. A great noise was heard at the time, and the +fearful Nrisinha came out of the pillar, half man, half lion. Hiranyakasipu +with wonder saw He was neither man nor animal. Nrisinha placed +the Asura king on his thighs and tore him with His nails to death. (For +a description of Nrisinha and of the fight refer to the original).</p> +<p class="pnext">The Devas all collected and prayed to Him one after the other. But +Nrisinha was still in a rage and they dared not approach Him. Brahmâ at +last sent Prahlâda to pacify Him.</p> +<p class="pnext">Prahlâda approached Him slowly and prostrated himself at His feet; +Nrisinha became full of tenderness and placed his hand on the head of +Prahlâda. That divine touch removed all evil from Prahlâda and illumined +his mind with Brahmâ Vidya. He then broke forth into a prayer, (perhaps +the most sublime in the Bhâgavata Purâna).</p> +</div> +<div class="level-3 section" id="the-prayer-of-prahlada"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id110">THE PRAYER OF PRAHLÂDA</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VII. CHAP. 9.</strong></p> +<p class="pnext">"Brahmâ and other Devas, Rishis and wise men, full of Satva, have failed +to adore Thee in suitable words. How can this Asura boy please Thee, O +Hari: But I think, it is not wealth, good birth, beauty, asceticism, +learning, power, intellect, or even Yoga that is so much suited for the +worship of Parama Purusha as Bhakti. It is by Bhakti that the elephant +king pleased Bhagavân. <em class="italics">Even a Chandâla, (an outcaste) is much superior +to a Brâhmana, who has all the 12 virtues, but has no devotion to +Vishuu.</em> For the Chandâla who offers his Manas, his words, his Karma, his +wealth and even his Prâna to Vishnu, purifies not only himself, but his +whole line, while, the proud Brâhmana does not even purify himself." +(Without devotion, the virtues only serve to increase pride. They do not +purify the mind. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">(The Almighty Vishnu does not want any offering from the ignorant for +himself. He is possessed of all things. But the man who gives offerings +to Him can alone keep them to himself, for verily the paintings on the +real face are to be seen in the image. The self in man is only a +reflection of Âtmâ or Manas. Therefore if a man does any thing that +affects his Manas only, it does not concern his real self. If an +offering is made to Íshvara, that reaches his real self).</p> +<p class="pnext">"Therefore though of low birth, I have no hesitation in reciting thy +glory as much as I can, for such a recital is sure to purify a man.</p> +<p class="pnext">"Withdraw, O Lord! this terrible form, and be cooled. Look! the world +trembles at Thee.</p> +<p class="pnext">"I am not afraid, however, even of this form, as I am afraid of the wheel +of births. Give shelter at thy feet, that I may gain Moksha.</p> +<p class="pnext">"I have been scorched by the fire of misery in all births. The only +remedy is devotion to Thy service. For Thy servant by Thy favor gets the +company of Mahâtmâs. By their company, he gets rid of all worldly +attachments and sings the glory of Bhagavân. Then the miseries of life +cannot overpower him.</p> +<p class="pnext">"The parents are not the protectors of the child; medicine is not the +remedy for the diseased; the boat is not a shelter for the drowning; +for they cannot save from a recurrence of evils. And even the little +that others do is promoted by the Prompter of all.</p> +<p class="pnext">"When Purusha wishes, Mâyâ disturbed by Kâla creates the Sûkshma Sharira, +headed by Manas. That Manas is drawn into a world of recurring births, +characterised by the transformations of Mâyâ": (5 Jnanendriyas, 5 +Karmendriyas, 5 Bhûtas and Manas). "I am being squeezed in this wheel, +like the sugar-cane in the mill.</p> +<p class="pnext">"Draw me unto Thee, O Lord! or I am lost in the whirl."</p> +<p class="pnext">(Some platitudes and a short account of the part taken by Vishnu in the +creation follow).</p> +<p class="pnext">"Thou dost incarnate as man, animal, Rishi and Deva in order to guard all +beings, to destroy the enemies of the world and preserve Dharma, +according to the requirements of every Yuga. But in Kali Yuga, Thou +concealest Thyself. Hence (from manifestating only in three Yugas), Thou +art called Triyuga.</p> +<p class="pnext">"Lord of Vaikuntha, this mind does not take pleasure in discourses about +Thee, as it is vitiated, prone towards the outside, unmanageable, +passionate and affected by the three promptings — joy, sorrow and fear. +How can I with such a mind think of Thee?</p> +<p class="pnext">"I am drawn on all sides by the Indriyas, and I am as miserable as a man +with many wives.</p> +<p class="pnext">"I am not the only sufferer. Look! all men remain fallen by their own +karma in the Vaitarani (River at the gate of Yâma) of recurring births. +They are afraid of births and deaths and of danger from each other. They +are mutually both friends and enemies. Take pity on these bewildered +creatures, O Thou that art on the other side of the river, and preserve +them this very day by taking them across the Vaitarani (<em class="italics">i.e.</em> the +relativity's of Trilokî existence).</p> +<p class="pnext">"O guide of the Universe! what is thy difficulty in saving all men? For +Thou art the cause of the creation, preservation and destruction of the +Universe. Thou hast much kindness for the ignorant. Thou art the friend +of the afflicted. What then by saving us only who serve thy favorite men +the Mahâtmâs (for, those who serve the Mahâtmâs are already saved).</p> +<p class="pnext">"O Thou Supreme, I am not the least anxious for myself about the +Vaitarani (Trilokî existence), however difficult to cross it may be, for +my mind is plunged in the nectar ocean of singing thy glory. But I mourn +for the ignorant, those that care only for the gratification of the +senses and for the means of such gratification while they remain +estranged from Thee.</p> +<p class="pnext">"Generally, O Deva! the Munis are desirous of their own Moksha, they +hold their tongue, and roam in solitude without caring for the good of +others. But I do not like to be liberated alone, leaving behind me the +afflicted round me; I find no other shelter for these misguided people, +besides Thee.</p> +<p class="pnext">"They are not happy, O Lord, in the enjoyment of the objects of the +senses. For like itching, it is not a pleasure by itself but seems to be +so, as long as Thou art not known.</p> +<p class="pnext">"It is said that holding the tongue (<em class="italics">mouna</em>) vowed observance (Vrata), +sacred knowledge (Sruta), austerity (Tapas), reading (Adhyayana), the +observance of rules pertaining to one's caste (Sva Dharma), exposition +of Shastras (Vyâkhyâ), living in solitude (Rahas), recital of Mantra +(Japa), and Samâdhi also lead to Moksha. But generally it is seen that +these are only means of livelihood for those that have no control over +their senses. And for proud people they are sometimes the means of +livelihood and sometimes not. But pride in itself is not a good thing.</p> +<p class="pnext">"Thou art not separate from the Universe. Both cause and effect are thy +forms. It is not by avoiding the ways of Universe but by seeing Thee +everywhere by means of Bhakti, that the right course is followed. It is +by striking one stone against another that fire comes out, and not +otherwise."</p> +<p class="pnext">[Let the words of the Asura boy resound from one end of India to the +other. Let the sublime words of compassion and universal love be written +in characters of gold, and let them be engraven in the hearts of all +Indians]. Prahlâda was made the king of the Asuras.</p> +</div> +<div class="level-3 section" id="varna-and-ashrama"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id111">VARNA AND ASHRAMA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VII, CHAP. 11 TO 15.</strong></p> +<p class="pnext">Nârada related the story of Prahlâda to King Yudhisthira at the Rajasûya +sacrifice. That story revealed the highest devotion that was possible +for a Jiva to attain with the idea of separate existence. But separation +also gives rise to the idea of difference. And as differences become +established in society, duties and relations become manifold. +Yudhisthira therefore appropriately asked Nârada about the Varnâsrama +duties.</p> +<p class="pnext">The general rules to be observed by all castes are first given, ethical, +spiritual and devotional. The specific duties and indications of each +caste are then given, much the same as given in Manu Sanhitâ, as also +the duties of women. The following significant passage occurs at the end: —</p> +<p class="pnext">"The indications of each caste are given above (e.g. restraint of the +senses, contentment, &c., for Brâhmanas; courage, strength, &c., for +Kshatriyas; reverence, energy, &c., for Vaishyas; and humanity, +service &c., for Shudras). If however the indications of one caste are +found in a man belonging to another caste, he is to be specified by the +caste of his indications and not the caste of his birth." VII — 35.</p> +<p class="pnext">The commentary of Śridhara is explicit on this passage. This shews the +liberality of the Bhâgavata Purâna. According to this Purâna, the +divisions of caste at the present day, (for one must not forget that the +Vaishnava movement belongs comparatively to a later period), are not to +be determined by birth, but they are indicated by the virtues of each +particular individual.</p> +<p class="pnext">The duties of each Âsrama are next enumerated in detail. The enumeration +follows the Smritis, with a word for Bhakti Yoga where necessary. Some +very useful hints are given for a Grihasthâ, for which please refer to +the original.</p> +<p class="pnext">The paths called Pitriyâna and Devayâna are next described. Hints on +Yoga and the recital of Pranava are also given.</p> +<div class="clearpage"> +</div> +</div> +</div> +<div class="level-2 section" id="skandha-viii"> +<h2 class="level-2 pfirst section-title title"><a class="toc-backref" href="#id134">SKANDHA VIII.</a></h2> +<div class="level-3 section" id="yajna"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id113">YAJNA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 1.</strong></p> +<p class="pnext">An account has been given above of the progeny of Devahûti and Prasuti. +Yajna is the son of Akuti. In the First Manvantara, when Asuras and +Râkshasas were going to devour Manu, Yajna killed the former, with the +help of his sons, the Yâma Devas. He ruled over Svarga as the Indra of +that Manvantara.</p> +<p class="pnext">[This brings us to the end of the 1st Manvantara. The narration at +several places took us to later Manvantaras, and the account of the +Asuras especially took us to Vaivasvata Manvantara. The account of the +first Manvantara is illustrative of the succeeding Manvantaras. Details +have therefore been given at times which might not properly pertain to +the 1st Manvantara, but which fit in with other Manvantaras at those +stages of the narration. Necessarily the account of the succeeding +Manvantaras is very meagre.]</p> +<p class="pnext"><strong class="bold">END OF THE FIRST MANVANTARA.</strong></p> +</div> +<div class="level-3 section" id="the-second-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id114">THE SECOND MANVANTARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 1.</strong></p> +<p class="pnext">Svârōchisha is the 2nd Manu. (Svârōchisha = Self refulgent). He is the +son of Agni; Dyumat, Sushena, Rochishmat and others are the sons of +this Manu. (Dyumat and Rochishmat also mean bright, refulgent). Rochana +was the Indra (Rochana = bright illuminating). Tushita and others were +the Devas. Urjastambha and others were the seven Rishis well versed in +Brahmâ Vidyâ.</p> +<p class="pnext">There was one Rishi named Veda Siras. His wife was Tushitâ. He had by +her <em class="italics">Vibhu</em>, the Avatâra of this Manvantara. Vibhu took the vow of +Brahmâcharya and never married. 80,000 Rishis learned his Vrata.</p> +<p class="pnext">(The Second Manvantarâ is in Theosophical language the second ascending +half of the 1st round. The spiritual character of this Manvantara is +manifest from the use of words meaning "bright," "refulgent." The +Avatâra is Vibhu or All-pervading. The vow of Vibhu also denotes +spirituality. Agni also, the father of the Manu, is almost a name for +spirituality).</p> +</div> +<div class="level-3 section" id="the-third-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id115">THE THIRD MANVANTARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 1.</strong></p> +<p class="pnext">The third Manu is Uttama, son of Priya Vrata. Pavana, Srinjaya, +Yajnahotra and others were his sons. The sons of Vasistha, Pramada and +others, were the seven Rishis.</p> +<p class="pnext">Satya, Veda Sruta, and Bhadra were the Devas. Satyajit was Indra.</p> +<p class="pnext">Dharma had by Sunritâ one son named Satya-Sena. He was the Avatâra of +this Manvantara. He was born with others called Satya-Vrata. He killed +wicked Yakshas and Râkshasas given to falsehood, and Bhûtas who injured +others.</p> +<p class="pnext">[The characteristic mark of this Manvantara which is the first half of +the second Round is Truth. Satya or Truth enters into the names of one +class of Devas, of the Indra and of the Avatâra. The name of the +Avatâra's mother was also truth. The Yakshas and Râkshasas were given to +falsehood].</p> +</div> +<div class="level-3 section" id="the-fourth-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id116">THE FOURTH MANVANTARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 1-4.</strong></p> +<p class="pnext">The fourth Mann was Tâmasa, brother of Uttama. He had ten sons, Prithu, +Khyâti, Nara, Ketu and others.</p> +<p class="pnext">Satyaka, Hari and Vira were the Devas. Triśikha was Indra.</p> +<p class="pnext">Jyōtirdhâman and others were the seven Rishis. The Vedas had been lost +in time. The sons of Vidhriti, called Vaidhritis, however preserved them +by their own energy. They are also the Devas of this manvantara.</p> +<p class="pnext">The Avatâra Hari incarnated as the son of Harimedhas by Harini. He saved +the Elephant king from the crocodile.</p> +</div> +<div class="level-3 section" id="the-story-of-the-elephant-king"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id117">THE STORY OF THE ELEPHANT KING.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 2-4.</strong></p> +<p class="pnext">An elephant king resided on the summits of Trikûta. He roamed about with +his female herd, intoxicated with the juice that exuded from his +temples. Finding a lake, he plunged himself into its waters and quenched +his thirst. He then took water in his trunk and passed it on to the +young herd and the females. A powerful crocodile attacked him in rage. +They fought for one thousand years, each trying to draw the other unto +him. The elephants on the bank raised a piteous cry, but they could not +be of any use to their companion. The Elephant King got tired at last, +but the crocodile being in his own element did not feel any fatigue. The +elephant devoutly and ardently prayed to the supreme Purusha. In +response to that prayer, Hari appeared with the Devas, seated on the +back of Garuda. He drew out the crocodile, cut off its head with the +chakra and thus saved the Elephant King.</p> +<p class="pnext">The Elephant was a Gandharva, named Hûhû. He was playing with his wives +in a tank. Rishi Devala went there to bathe. The Gandharva drew the +Rishi himself by his feet. The Rishi cursed him to become a crocodile. +The elephant was king Indradyumna of Pandya. He was under a vow of +silence while engaged in meditation. Rishi Agastya came with his +disciples, but the king could not receive him with any word of welcome. +"O thou of untrained intellect like an elephant, be an elephant +thyself." Such was the curse of the Rishi to him.</p> +<p class="pnext">[The Elephant represents the characteristic Jiva of this Manvantara. The +elephant becomes excited and mad when the juice exudes from his temples. +In the story, madness represents the prevalence of Kâma. The elephant +was passionately attached to his wives. The Jiva had given himself too +much to Kâma, and he was carried away helplessly by the demon, he knew +not where. His better sense could not prevail without some extraordinary +help and that help was given by Hari, an incarnation of Vishnu. Possibly +the story represents the development of animal instincts].</p> +</div> +<div class="level-3 section" id="the-fifth-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id118">THE FIFTH MANVANTARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 5.</strong></p> +<p class="pnext">Raivata was the fifth Manu. He was the brother of Tâmasa. His sons were +Arjuna, Bali, Vindhya and others. Vibhu was Indra. Bhûttaraya and others +were the Devas.</p> +<p class="pnext">The seven Rishis were Hiranya-romay, Vedasiras, Urddhabâhu and others.</p> +<p class="pnext">The presiding deity of Vaikuntha incarnated in partial manifestation as +the son of Subhra and Vikuntha. He was the Avatâra of this Manvantarâ. +[This is the first half of the Third Round. The incarnation of the Lord +of Vaikuntha may have some significance, but what is not clear from the +text.]</p> +</div> +<div class="level-3 section" id="the-sixth-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id119">THE SIXTH MANVANTARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAPTER 5.</strong></p> +<p class="pnext">The Sixth Manu was Châkshusha, son of Chakshus. Pûru, Pûrusha, Sudyumna +and others were his sons. Mantra Druma was Indra. Apya and others were +the Devas; Haryasma, Dviraka and others were the Rishis.</p> +<p class="pnext">The Avatâra was Ajita, son of Vairaja by Deva-Sambhûti. He assumed the +form of Kûrma or the Tortoise, and helped in the churning of the Milk +Ocean.</p> +</div> +<div class="level-3 section" id="the-churning-of-the-ocean"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id120">THE CHURNING OF THE OCEAN.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 5-12.</strong></p> +<p class="pnext">In the fight with the Asuras, the Devas lost their lives. They fell down +and did not rise up again. By the curse of Durvâsas, Indra and the three +Lokas became shorn of Srî or Lakshmî (wife of Vishnu in Vaikuntha: +Preservative energy). Consequently there were no performances such as +Yajna. (Durvasas once saw Indra on the elephant Airavata. He gave him +the garland of his own neck. Indra proud of his own Srî or wealth, +placed the garland on the head of the elephant. The elephant threw it +down and tore it to pieces with his feet. Durvâsas got angry and cursed +Indra that he and his Trilokî were to lose Srî). Indra did not know what +to do and the Devas all went over to the seat of Brahmâ on the top of +Meru. Brahmâ, saw the Lokapâlas lifeless and lustreless, as it were, the +Lokas beset with evils and the Asuras full of life and energy. He +meditated on Parama Purasha with concentrated mind and then addressed +the Devas thus.</p> +<p class="pnext">"Purusha has resort to Rajas, Satva and Tamas respectively for Creation, +Preservation and Dissolution. This is just the time for Preservation. +For the good of all beings, He shall now be possessed of Satva. So let +us take the shelter of the guide of the universe. He shall now befriend +the Devas and do what is best for us."</p> +<p class="pnext">The Devas with Brahmâ then went to Ajita. Brahmâ prayed to Him as the +Preservative aspect of Virât Purusha. Vishnu appeared before the Devas +and addressed them thus: —</p> +<p class="pnext">"The Asuras favored by Sukra are now victorious. Make peace with them so +long as you are not strong yourselves. Lose no time in churning the Milk +Ocean for Amrita in concert with the Asuras. By drinking Amrita even +dead persons become immortal. Throw all creepers and herbs into that +ocean. Make Mandâra mountain the churning rod and make Vasûki the rope. +Then with my help, churn the ocean with all diligence. The Asuras shall +have all the trouble to themselves, while you shall reap the fruits. If +the Asuras ask for any concession, you had better approve of that. Do +not be afraid of any poison that may arise. Have neither greed nor anger +nor desire in respect of the things that will arise."</p> +<p class="pnext">So saying Vishnu disappeared. The Devas went to the Asura King Bali and +Indra explained to him what Vishnu had said about the churning. The +Asuras approved of the plan and made friends with the Devas. They then +went together and uprooted the golden mountain Mandâra and carried it +towards the ocean. After going a long way, they felt fatigued and +dropped the mountain. Several Devas and Asuras were crushed by its fall. +Vishnu appeared on Garuda and revived them all. He then easily placed +the mountain on the back of Garuda and went towards the ocean, followed +by the Devas and Asuras.</p> +<p class="pnext">The Serpent King Vasûki was assured of a share in Amrita and he +consented to become the rope. The Mountain was then surrounded by +Vasûki. Vishnu followed by the Devas held the mouth of the serpent. But +the Asuras said: — "We have learned the Vedas, we know the Sâstras, it +is improper for us to hold the tail of a serpent. We will not do that. +It is inauspicious." Vishnu smiled. He and the Devas gave up the mouth +end and held the tail.</p> +<p class="pnext">The churning then commenced. The Mountain was however heavy and it sank +down to the bottom of the ocean. The Devas and Asuras became mournful. +Vishnu then assumed the form of a Tortoise, went into the water and +raised the Mountain. He then remained like a Dvipa one lakhsa Yojanas in +expanse with the mountain on his back. He infused his influence all +round. Energised by Him, the Devas and Asuras vigorously carried on the +churning. At last fire and smoke came out from the thousand mouths of +Vasûki. This overpowered the Asuras and the Devas — but the Devas were +refreshed by clouds, rains, and winds sent by Vishnu.</p> +<p class="pnext">After a good deal of churning, poison came out first. It spread out on +all sides and the Prajâpatis and their progeny in terror took the +shelter of Śiva. Śiva felt compassion for them and with the approval of +Durgâ, he drank up the whole of the poison. It made his throat blue.</p> +<p class="pnext">The Churning recommenced. Out came Surabhi (the fabulous cow of plenty). +The Vedic Rishis took that Cow for the necessaries of Yajna. Then came +the horse Uchchaih-Sravas. Bali desired to have it. But Indra as +directed by Vishnu made no desire. Then came the elephant Airavata, then +the 8 space elephants and their 8 female partners.</p> +<p class="pnext">Next arose Kaustubha, the celebrated lotus-colored gem. Vishnu wished to +have it as an ornament for His breast. Next came Pârijâta, then the +Apsaras.</p> +<p class="pnext">Illumining all sides with her lustre arose Lakshmî. All paid homage to +her. She looked on all sides, but found none, whom she could accept. If +there was an ascetic he could not control his anger. If there was a +Jnâni (sophist) he could not get over attachments. There might be a +Mahâtmâ, but he had not conquered his passion of love. How could he be +called Îsvara, who depended on others, (and no one but Îsvara could +claim Lakshmî). If there was Dharma any where, there was not +friendliness for all beings. If there was sacrifice, it was not for +liberation. There was power but it could not resist the flow of time. If +there was one void of likes and dislikes, he did not take a companion. +If there was any one long lived, he had neither good nature (<em class="italics">Sila</em>) nor +auspiciousness (<em class="italics">Mangala.</em>) If one had good nature and auspiciousness, he +was not long lived. If one had all the Virtues he was out of his element +with her. If he was all that she wanted he did not want her.</p> +<p class="pnext">Considering everything, Lakshmî at last accepted Vishnu for her husband. +He placed her on His breast. She favored the Devas, so they became +possessed of all the virtues. She showed indifference to the Asuras, so +they lost their might, energy and modesty and became greedy.</p> +<p class="pnext">Then arose a lotus eyed girl called Vâruni (Spirituous liquor.) The +Asuras accepted her.</p> +<p class="pnext">Then arose Dhanvantari, part of a part of Vishnu, with a pot of Amrita +in hand. Seeing the pot of Amrita, the greedy Asuras took that by force. +They quarrelled with each other, some saying "First myself," "First +myself," others saying "Not you" "Not you," whilst the weaker amongst +them finding that they were going to be deprived, cried out in jealousy +"The Devas are also entitled to an equal share. They have also toiled +with us."</p> +<p class="pnext">At this time Vishnu became a most beautiful young woman. She filled the +hearts of the Asura Chiefs with passion. They asked the tempting girl to +settle their differences and to make a proper distribution of Amrita +amongst them. "But how can you trust a woman," said the girl. But the +Asuras had fallen in love with her, so they made over the Amrita pot to +her without further thought. She consented to distribute Amrita on the +condition that the Asuras should put up with whatever she did, right or +wrong. The Asuras consented. She then made the Devas and Asuras sit in +two separate rows. She distributed the whole of the Amrita amongst the +Devas. Only one Asura, named Râhu, sat with the Devas. The Sun and the +Moon pointed him out to the girl Vishnu. Vishnu then and there severed +the head from the body of the Asura, but as the head had touched Amrita, +it became immortal. Brahmâ made it a planet. Râhu still pursues the Sun +and Moon at eclipses out of enmity.</p> +<p class="pnext">When the Amrita was wholly spent, Vishnu assumed His own form and in the +presence of all left the place on the back of Garuda.</p> +<p class="pnext">The Asuras found they had been deceived and they became very angry. They +could not bear the success of their enemies but they instantly engaged +in fight with them. The fight was personal between the chiefs of both +sides. (It is interesting to note the antagonistic names, as they give +the correspondences between the Deva and Asura chiefs.) Indra fought +with Bali, Kârtikeya with Târaka, Varuna with Heti, Mitra with Praheti, +Yâma with Kalanâbha, Visvakarmâ with Mâyâ, Tvastri with Sâmbara, Savitri +with Virochana, Aparajita with Namuchi. The Asvini Kumâras with +Vrishaparvan, Sûrya (Sun) with the hundred sons of Bali, Vâna and +others, Chandra (Moon) with Râhu, Vâyu with Puloman, Bhadra Kali with +Sumbha and Nishumbha, Vrishâkapi with Jambha, Vibhavasu with Mahisha, +the sons of Brahmâ with Ilvala and Vatapi, Brihaspati with Sukra, Sani +with Naraka, the Maruts with the Nivâtakavachas, the Vasus with the +Kaleyas, the Visvadevas with the Poulamas and the Rudras with the +Krōdhavaśas. (Those who want to make a deep study will do well to note +these correspondences as they will serve to explain points which I have +not touched upon as beyond the scope of the present work).</p> +<p class="pnext">The Asuras used all the weapons of tempting Mâyâ and conquered the +Devas, Vishnu then came to their rescue and they became victorious (The +details of the fight might be interesting from an occult point of view, +for which the reader must refer to the original.)</p> +<p class="pnext">Śiva heard that Vishnu had assumed an enchanting female form. To satisfy +his curiosity he went to Him with Bhâvanî. Vishnu assumed that form +again to satisfy Śiva. The Astral Lord became passionate and ran after +that female form and embraced her. The female Vishnu got out of the +embrace and re-assumed His own form. Śiva was then restored to himself.</p> +</div> +<div class="level-3 section" id="id12"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id121">THOUGHTS ON THE ABOVE.</a></h3> +<p class="pfirst">We have already seen that the ascent of spirit commenced in the +Vaivasvata Manvantara. If the fourteenth Manvantara or the second half +of the Seventh Round he left out of consideration, as the Manvantara of +Dissolution or Pralaya, the middle of the remaining 13 Manvantaras will +be in the Vaivasvata Manvantara. But the ascent could not commence +without preparation. That preparation was made in the Châkshusha +Manvantara or during the latter half of the Third Round.</p> +<p class="pnext">Srî or Lakshmî is the Sâtvic energy of preservation. This energy was so +much overpowered by Materiality, that she was not to be found in +Trilokî. The spiritual forces, the Devas, lost life and energy. The +Asuras were at the height of their power. But as the ascending arc was +near at hand, the Devas were promised Amrita <em class="italics">i.e.</em> immortality for the +remaining part of the Kalpa. But that Amrita was to be obtained, the arc +of spiritual evolution was to be raised by the churning of the ocean of +Milk.</p> +<p class="pnext">The ocean of Milk does not appertain to Jambu Dwipa, but it is the +ocean of Saka Dwipa. The seven oceans are transformations of Prakriti, +differing in the admixture of Satva, Rajas and Tamas and determining the +character of the globe they surround. Vishnu, as the Third Purusha, is +the divine source of evolution in every Jiva. The seat of that Vishnu is +the ocean of Milk, the ocean where Satva prevails.</p> +<p class="pnext">It is Vishnu who from His seat in the Ocean of Milk sends down Prânic +Energy and the mineral becomes a vegetable. He sends down the power of +perception and then the power of conception and the vegetable becomes an +animal and at last a man. Throughout this course of evolution, there is +a development of the self element in us. There is no idea of self in the +mineral or in the vegetable. It faintly asserts itself or rather makes +an effort to assert itself in the animal kingdom. The early history of +humanity is the development of the selfish element in him. The Jiva has +two sides in himself and non-self. The self side is caused by limitation +due to his own senses They put him in contact with the outside world, +and make him a centre of sense perceptions. He becomes lost entirely in +the sense products, which form a world by themselves. The non-self side +of a Jiva, is his spiritual nature. He begins with this spiritual +nature. But the development of selfishness eclipses this nature, the +true, the real nature of Jiva, and he identifies himself entirely with +the acquired and false nature.</p> +<p class="pnext">Then comes a crisis in the evolution of Jivas. Were men to be lost for +ever to their spiritual, their real nature? Were they to be tempted +away by the senses, which had done their work of training, past all +chance of return?</p> +<p class="pnext">Vishnu, the God of human evolution, willed otherwise. He caused a +re-adjustment of the Daivic and Âsuric forces, and the Devas by His help +got the better of the Asuras. This is the churning of the Ocean of Milk. +It averted a crisis and is therefore a great event in the history of the +Universe.</p> +<p class="pnext">The Asura element could not be altogether wiped away. For the Deva or +spiritual nature evolves out of Asura or selfish and material nature. +Unselfishness grows out of selfishness, spirituality rises out of +materiality.</p> +<p class="pnext">In the act of churning, the Devas could not do without the Asuras. +Churning itself, implies the action and reaction of two contending +forces. "Make peace with them, as long as you are not strong +yourselves." The compromise of the Devas with the Asuras is the +development of spiritual faculties out of the personal element in man. +It is the grafting of higher Manas on lower Manas. The element of mind +is in the Asuras as well as in the Devas. But the Asuric or lower mind +thinks of self as separate from other selves. The Daivic or higher mind +breaks through the trammels of personality and finds oneness all round.</p> +<p class="pnext">To use a better expression, we shall say higher self and lower self, +rather than self and non-self.</p> +<p class="pnext">Jivas are carried on in their course of life evolution by the force of +past tendencies, and nature unaided produces the personal man. But when +the past tendencies are exhausted, there is nothing to keep on the Jivas +in their course of evolution.</p> +<p class="pnext">Kûrma comes to the help of humanity at this stage. He gives a new power +to men, the power of discrimination. With this power men become free +agents, and they become responsible for their actions. They then +generate new Karma for themselves, which takes them through infinite +births and becomes a most potent factor in their future evolution.</p> +<p class="pnext">The three Purushas have three Oceans as their correspondences. The first +ocean (Kârana) gives the materials of the Jiva body. The Second ocean +(Garbhoda), gives the germs of all Jivas. The third (Kshira) is the +ocean of Jiva evolution. This ocean is churned for the spiritual +evolution of Jivas, and it yields all that is necessary for that +evolution. Vishnu himself appears as Kûrma and becomes the sustaining +force of that evolution.</p> +<p class="pnext">It is a Kâlpic revolution. Vasûki sustains the earth and its inhabitants +for one Kâlpic period. The thousand hoods represent the thousand Maha +yugas of every Kalpa. The Asuras held the mouth end of the serpent king +and the Devas held the tail end. And the Devas acted wisely. For as the +Kalpa waned, they got the supremacy.</p> +<p class="pnext">The tortoise thrusts out its limbs and draws them in. Man is drawn +outside by his senses during material descent and he is drawn in by his +spiritual ascent. It is by the power of discrimination when fully +developed that a man returns to his higher nature.</p> +<p class="pnext">Srî or Lakshmî is the divine energy of Vishnu. She is the Energy of +preservation, of evolution and progress She works out all that is good, +all that is beautiful, and all that is powerful in this Universe. The +possibilities of purely material development or of Nature's own +evolution, are limited, and they are worked out in time. Then there is a +void. There was this void in our universe and Trilokî become deprived of +Sri. This was the curse of Durvasas, an Avatâra of Śiva.</p> +<p class="pnext">The Churning took place as a remedy for this evil. Fresh forces had to +be brought into requisition, fresh elements that could secure the +spiritual evolution of the universe. Lakshmî herself reappeared in a +most enchanting form, as the energy of a new evolution, the very best +that man was capable of. The necessaries of this evolution also appeared +and became powers in the hands of those that had to take part in the +spiritual evolution of the universe.</p> +<p class="pnext">All evolution is preceded by dissolution. Unless we give up the evil +element in us, we can not acquire the good. The evil has to be destroyed +and the Lord of destruction, in his infinite compassion, accepted this +poison for himself, to do away with the evils of the Universe.</p> +<p class="pnext">The Poison only opens the door for Amrita, the spiritual nectar. The +famous Purusha Sukta says: — "He placed Amrita or eternal bliss in the +higher three Lokas." The Bhâgavata renders this famous saying into the +eighteenth sloka of the 6th. chapter of the Second Skandha. Commenting +on this sloka, Śridhara says, bliss in our Trilokî is only transitory +and the dwellers of Mahar Loka have also to leave their abode for the +higher Jana Loka, when they are oppressed by the fire of Kâlpic +dissolution. Amrita was secured to the higher Lokas, as there is no +selfishness in them. (III. 10-9.) Could the Asuras, the gods of +selfishness, aspire to have life immortal and unlimited bliss. Vishnu +decided otherwise.</p> +<p class="pnext">The way was thus prepared for the Vaivasvata Manvantara, when men +learned to discern between right and wrong.</p> +</div> +<div class="level-3 section" id="the-seventh-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id122">THE SEVENTH MANVANTARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 13.</strong></p> +<p class="pnext">Srâddha Deva son of Vivasvat or Sûrya is the seventh Manu. He is +reigning at present. Ikshvâku, Nabhaga, Dhrishta, Saryâti, Narishyanta, +Nâbhâga, Dishta, Tarusha, Prishadhra, and Vasumat are his ten sons.</p> +<p class="pnext">The Âdityas, the Vasus, the Rudras, the Visvadevas, the Maruts, the +Asvini-kumaras and the Ribhus are the Devas. Purandara is their Indra. +Kâsyapa, Atri, Vasistha, Visvâmitra, Goutama, Jamadagni and Bharadvâja +are the seven Rishis.</p> +<p class="pnext">The Avatâra of this Manvantara is Vâmana, the youngest son of Aditi by +Kâsyapa.</p> +<p class="pnext">(The Purâna will revert to this Manvantara after giving a general +account of the succeeding Manvantaras).</p> +</div> +<div class="level-3 section" id="the-eighth-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id123">THE EIGHTH MANVANTARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 13.</strong></p> +<p class="pnext">Sâvarni is the son of Vivasvat by his wife Châyâ. He shall be the eighth +Manu — Nirmoka, Virajaska (without Rajas) and others shall be his sons. +Sutapas, Viraja (without Rajas) and Amrita Prabha shall be the Devas. +Bali, son of Virochana, shall be the Indra.</p> +<p class="pnext">Gâlava, Diptimân, Parasurâma, Asvatthâma, Kripa, Rishya Sringa and Vyâsa +shall be the seven Rishis.</p> +<p class="pnext">Sârvabhouma, son of Devaguhya by Sarasvati, shall be the Avatâra. He +shall wrest the kingdom of Svarga Loka from Purandara and make it over +to Bali.</p> +<p class="pnext">(The eighth Manvantara is the Second half of the Fourth Round and should +be the spiritual half according to Theosophical ideas. But we find the +Asura King Bali, who was removed from the kingdom of Trilokî in the +Vaivasvat Manvantara, restored to the kingdom of Svarga).</p> +<p class="pnext">Amongst the Rishis we find Parasurâma who fought with Râma and +Asvatthâma and Kripa who ranged themselves against the Pândava brothers +in the battle of Kurukshetra.</p> +<p class="pnext">All this shews that spirituality was developed out of materiality. The +sons of Manu are Nirmoka and Virajaska. <em class="italics">Moka</em> is the cast off skin of an +animal and may well represent the sthûla body. Nirmoka is one without +Moka.</p> +<p class="pnext">Virajaska is without Rajas. So the course of evolution shews a tendency +in the first place to cast off the sthûla body and to overcome the +Rajas.</p> +</div> +<div class="level-3 section" id="the-ninth-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id124">THE NINTH MANVANTARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 13.</strong></p> +<p class="pnext">The ninth Manu is Daksha Sâvarni. He is the son of Varuna Bhûtaketu, +Diptaketu and others shall be his sons. Pâra, Marichi garbha and others +shall be the Devas and Adbhûta their Indra. Dyu timat and others shall +be the Rishis.</p> +<p class="pnext">Rishabha, son of Âyushmat by Ambudhârâ, shall be the Avatâra.</p> +</div> +<div class="level-3 section" id="the-tenth-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id125">THE TENTH MANVANTARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 13.</strong></p> +<p class="pnext">Brahmâ Sâvarni is the tenth Manu. He is the son of Upaśloka. Bhûrishena +and others shall be his sons. Havishmat, Sukrita, Satya, Jaya, Mûrti and +others shall be the Rishis; Suvâsana, Aviruddha and others shall be the +Devas and Sambhu their Indra.</p> +<p class="pnext">Vishvaksena, son of Visvasrij by Visûchi, shall be the Avatâra.</p> +</div> +<div class="level-3 section" id="the-eleventh-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id126">THE ELEVENTH MANVANTARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 13</strong></p> +<p class="pnext">Dharma Sâvarni is the eleventh Manu. Satya-Dharma and others shall be +his ten sons. Vihangama, Kâlagama, Nirvâna-ruchi and others shall be the +Devas, Vaidhrita their king, and Aruna and others the Rishis. +Dharma-Setu, son of Âryaka by Vaidhritâ shall be the Avatâra.</p> +</div> +<div class="level-3 section" id="the-twelfth-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id127">THE TWELFTH MANVANTARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 13.</strong></p> +<p class="pnext">Rudra-Sâvarni is the twelfth Manu. Devavat, Upadeva, Devasrestha and +others shall be his sons (men shall be evolved into Devas In this +Manvantara). Harita and others shall be the Devas, Ritadhâman their +Indra. Tapomûrti, Tapasvin, Agnidhraka and others the Rishis; +Svadhâman, son of Satya-sahas by Sûnritâ, shall be the Avatâra.</p> +</div> +<div class="level-3 section" id="the-thirteenth-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id128">THE THIRTEENTH MANVANTARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 13.</strong></p> +<p class="pnext">Deva Sâvarni is the thirteenth Manu. Chitra Sena, Vichitra and others +shall he his sons, Sukarma and Sutrâma the Devas, Divaspati their Indra +and Nirmoka, Tatvadarsa, and others the Rishis.</p> +<p class="pnext">Yogesvara, son of Devahotra by Vrihati, shall be the Avatâra.</p> +</div> +<div class="level-3 section" id="the-fourteenth-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id129">THE FOURTEENTH MANVANTARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 13.</strong></p> +<p class="pnext">Indra Sâvarni is the fourteenth Manu. Uru, Gambhira, Vradhna and others +shall be his sons.</p> +<p class="pnext">Pavitra and Châkshusha the Devas, Suchi their Indra, Agni, Vâhu, Suchi, +Suddha Mâgadha and others the Rishis.</p> +<p class="pnext">Brihat-bhânu, son of Satrâyana by Vitânâ, shall be the Avatâra (<em class="italics">i.e.</em> the +great sun shall absorb everything.)</p> +</div> +<div class="level-3 section" id="the-administration-of-a-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id130">THE ADMINISTRATION OF A MANVANTARA</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAP. 14.</strong></p> +<p class="pnext">Said Râjâ Parikshit: — Tell me, O Rishi, what are the respective duties +of Manu and others in the Manvantaras.</p> +<p class="pnext">Suka replied: — The <em class="italics">Avatâra</em> of each Manvantara guides the Manu, the sons +of Manu, the Rishis, the Indra and the Devas of that Manvantara. (Each +Manvantara has its own place in the history of the Kalpa, and the +general evolution has to be worked out in the way best adapted to that +Manvantara. The administration of each Manvantara is in the hands of a +separate set of kings and ministers. Vishnu incarnates in each +Manvantara, as the king of all who serve as administrative officers of +that Manvantara and he is as such called the special Avatâra for that +Manvantara. The divine kings, the Rishis, the Devas, all work under His +direction. He gives the law that is to be administered. He shews the +path, which evolution is to take in any particular Manvantara.)</p> +<p class="pnext">Yajna and others are Avatâras of Purusha. Guided by them, Manu and +others lead the course of the universe.</p> +<p class="pnext"><em class="italics">Rishis</em>: — At the end of every four Yugas, the Srutis become devoured by +time. (The human races have a life period timed to the four Yugas. They +have their infancy, as it were, in Satya Yuga, and they have to be +guided by wise sayings, which form the Srutis of those races. The Srutis +become better understood with the growth of racial intelligence and +other texts take the place of old ones. When the races do not require +the help of the earlier texts, those texts become lost in time. When the +races begin another life cycle, they require again the help of +teachings, which become revealed to the Rishis. The Rishis then give +those teachings to the races.) The Rishis find out the Srutis, by means +of Tapas. The eternal Dharma proceeds from the Srutis. (People know +their duties from the scriptures.)</p> +<p class="pnext"><em class="italics">Manus</em>. — The Manus then take up the Dharma, and each in his own time +devotedly promulgates it on the earth.</p> +<p class="pnext"><em class="italics">Manu's sons</em>. — The sons of Manu preserve the Dharma, generation after +generation, till the end of the Manvantara.</p> +<p class="pnext"><em class="italics">Devas and Indra</em>. — Indra, with the Devas that participate in sacrificial +offerings, protects the three Lokas and gives rains.</p> +<p class="pnext">(Besides this general administration, there are other ways also of +managing the affairs of the universe and these are mentioned +incidentally in the following slokas. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">Hari appears as the Siddhas (Sanaka and others) and expounds divine +wisdom (Jnâna) in every Yuga. He appears as Rishis (Yâjnavalkya and +others) and expounds Karma. As Lords of Yoga (Dattâtreya and others), +He expounds Yoga.</p> +</div> +<div class="level-3 section" id="the-story-of-bali"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id131">THE STORY OF BALI.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA VIII. CHAPS. 15-23.</strong></p> +<p class="pnext">Bali, son of Virochana and grandson of Prahlâda, was once defeated by +Indra. His Guru, Sukra, advised him to perform the Visvajit sacrifice. +When <em class="italics">ghee</em> was offered at the sacrifice, one chariot, some green coloured +horses, one lion-marked flag, one golden bow, two quivers with an +inexhaustible store of arrows, and one divine <em class="italics">kavacha</em> (protective charm) +arose from the fire. Bali gladly accepted these things. Prahlâda also +gave him a fresh garland and Sukra gave him a conch.</p> +<p class="pnext">Equipped with these things Bali attacked Svarga. Brihaspati told Indra +the time was inauspicious and the Devas could not succeed without the +help of Vishnu. He advised them to give in and to remain concealed +somewhere, till the time came for their ascendancy. The Devas followed +the advice of Brihaspati and Bali became the king of Trilokî.</p> +<p class="pnext">Sukra advised Bali to perform one hundred Asvamedha sacrifices.</p> +<p class="pnext">Aditi became disconsolate at the down-fall of her sons. She asked her +husband Kasyapa what to do for her sons. The Prajâpati advised her to +observe Payōravata in honor of Vishnu (for details, see the original). +She observed the Vrata for 12 days when Vishnu appeared before her and +assured her He would incarnate as her son.</p> +<p class="pnext">Vâmana was born of Aditi at midday, on the 12th day of the moon, during +the white quarter in the month of Bhâdra, while the moon was in the +first part of Sravanâ, in the Abhijit.</p> +<p class="pnext">(Vâmana = Dwarf). Vâmana heard that Bali was performing Asvamedha on the +banks of the Narmadâ. He went there and Bali received him duly and +enquired what he wanted, expressing his willingness to gratify him +fully. Vâmana asked for only three paces of ground. Bali laughed at this +modest prayer and asked him to take more land. But Vâmana excused +himself, saying a Brâhmana should be content with small things only. +Bali laughed again and at once said "Then accept." He then took the +water pot to make the formal gift. Sukra perceived the object of Vishnu. +He tried to dissuade Bali from carrying out his promise. "This is not a +dwarf Brâhmana but Vishnu Himself. By one pace he will cover the whole +of Bhûr Loka and Bhuvar Loka. By the second pace, He will cover Svar +Loka and what then will become of the third pace? You will have to go +to Naraka for not being able to fulfil your promise. And where shall you +yourself remain after giving over all you have? Therefore desist from +what you are doing. No doubt truth is preferable. But the Vedas also +allow untruth in extreme cases."</p> +<p class="pnext">Bali replied: — "The grandson of Prahlâda shall never speak an untruth. +I will give to this Brâhmana boy what I have promised, even if he be +Vishnu and my enemy too."</p> +<p class="pnext">Sukra said in anger — "You disregard the words of your Guru. So you shall +forthwith lose everything."</p> +<p class="pnext">Bali remained unmoved. He worshipped the Brâhmana boy and read out the +formal Mantra of giving over three paces of land. Vindhyâvali, the +virtuous consort of Bali, at this time placed a golden pitcher filled +with water before her husband. He washed the feet of Vâmana with that +water, and sprinkled it over his head. Then Vâmana wonderfully grew in +size. The whole Universe became visible in him. He seized the whole of +Bhûr Loka with one pace the whole of Bhuvar Loka with his body, and the +directions in space with his hands, so that even the whole of Svar Loka +became insufficient for the second pace. But nothing remained for the +third pace. For the second pace of Vâmana passed through Mahar Loka, +Jana Loka, Tapas Loka and reached even Satya Loka.</p> +<p class="pnext">The Asuras exclaimed: — "By what an unjust device has our king been +deprived of all! It is no sin to fight with this disgrace of a +Brâhmana, this deceitful Vishnu." So they engaged in fight with the +followers of Vishnu, but were defeated by them.</p> +<p class="pnext">Bali told his followers there was no use fighting, for Kala was against +them. The same Bhagavân who had favored them was now in opposition.</p> +<p class="pnext">Garuda, knowing the intention of Vishnu, tied Bali with the noose of +Varuna.</p> +<p class="pnext">Vâmana then addressing Bali said: — "Where is your promised ground for my +third pace? You have told a lie. You do not carry out your promise to a +Brâhmana. For this you will have to go to Naraka."</p> +<p class="pnext">Bali said: — "Do not think I told an untruth or that I mean to deceive +thee. Here is my head for the third pace. I am not so much afraid of the +Naraka thou art speaking of, nor of this noose, nor of any troubles I +may undergo, nor of any punishment thou mayest inflict on me as I am +afraid of doing anything for which good people will blame me. I deem +this punishment an act of favor a favor shewn perhaps out of +consideration for my grand-father Prahlâda. For this kingdom only +maddened me with power and made me forget my end. And what shall I do +with this body too? True thou art my enemy, but this loss of kingdom +has brought me nearer to thee."</p> +<p class="pnext">Prahlâda appeared at this time. He bowed down to Vâmana and said: — "It +is thou that didst give the kingdom of Trilokî to Bali and it is thou +that hast taken it away and really thou hast shewn him a favor by doing +so. For power maddens a man and blinds him as to his real self."</p> +<p class="pnext">Vindhyâvali said: — "O Lord, Thou art the Creator, the Preserver, and +the Destroyer of Trilokî. Who else could own it besides Thyself? It was +the height of presumption to pretend to give the Trilokî to you." Brahmâ +said: — "O Deva of Devas, all-pervading Lord, thou hast taken away +everything from this Bali. He has also given himself up entirely to +Thee, without being moved in the least. He does not now deserve to +remain tied up."</p> +<p class="pnext">Bhagavân said: — "O Brahmâ, I take away all his riches from him whom I +favor. For one proud of riches disregards both myself and others. When +after many births the Jiva happens to become a man, and when in that +birth he is found not to entertain any pride of birth, karma, age, +beauty, wisdom, power, wealth and other things, you should know that to +be my favor. One constantly devoted to me is not led away by anything +apt to beget pride.</p> +<p class="pnext">"This king of Dânavas and Daityas has now conquered Mâyâ. So he is not +beside himself even in grief. His wealth gone, his position lost, +himself overpowered and chained by enemies, forsaken by friends, reviled +and cursed by his own preceptor, and what not, this Bali did not give up +Truth.</p> +<p class="pnext">"I will give him a place, difficult for others to attain. He shall be the +Indra of Sâvarni Manvantara. Till then let him reside in Sutala. By my +wish, the dwellers of Sutala shall have no mental or bodily pain, no +fatigue, no sleepiness, no defeat and no misfortune. Bless thee, O +Maharaj, go to Sutala with thy clan. Sutala is even wished for by those +that dwell in Svarga. Even the Lokapâlas shall not be able to overpower +thee. What of others? If any Daitya does not follow thee, I will kill +him by my Chakra. By all means I will preserve thee and thy followers. +There you shall always find me at your door. Thy Asura nature shall be +there entirely destroyed under my influence."</p> +<p class="pnext">Prahlâda was also ordered by Bhagavân to accompany Bali to Sutala. So +they all went to Sutala.</p> +</div> +<div class="level-3 section" id="id13"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id132">THOUGHTS ON THE ABOVE.</a></h3> +<p class="pfirst">We now find Bali shorn of all materialism and restored to spiritual +purity. We can well understand the removal of Bali from the kingdom of +Trilokî, for the cyclic movement was tending that way since the last +Manvantara, and the Devas were to have supremacy over Trilokî. We have +to study the future of Bali, as holding further light for us.</p> +<p class="pnext">We must repeat here the distinction made between the two classes of +Asuras: Daityas and Dânavas. The Daityas trace their origin to the +gate-keepers of Vishnu. They had inherent Satva in them, which was +eclipsed in their downfall. Therefore, though they acted as +materialistic forces following the cyclic tendency, they were themselves +not incapable of spiritual development Thus we find words of wisdom and +spirituality in Vritra, in Hiranyakasipu, unselfish devotion in +Prahlâda, and complete resignation in Bali. Hiranyâksha and +Hiranyakasipu went back to their old place in Vaikuntha. Vritra became +united with Sankarshana. Prahlâda is immortal in his unselfish mission, +and we have just heard the future of Bali. The Maruts become Devas after +their very birth.</p> +<p class="pnext">Therefore there is no extinction for the Asuras, except for those that +do not follow Bali and do not place themselves under the influence of +Vishnu. The cyclic weapon or Chakra is ever ready to destroy those that +hopelessly go against the law.</p> +<p class="pnext">Now a word about Sutala. The arrangement of Pâtâlas as given in the text +is the reverse of what they should be in point of spirituality, for +Atala is the most and Pâtâla the least removed from spirituality.</p> +<p class="pnext">The influence of Vishnu does not extend beyond Sutala, and nothing can +save those that transgress the limits of this nether plane. For in +Vitala the destructive Purusha reigns and a passage to that plane is +only a door to utter extinction. And in Atala there is not a trace of +spirituality, the work of destruction is already done, and mother Nature +dissolves the material elements for some better use in future.</p> +<p class="pnext">The special provision for Sutala is therefore a cyclic necessity. For +Jivas have to be preserved from an undesirable end. Therefore Bali was +given a post, the proud privilege of seeing that Jivas do not undergo +utter extinction. Sutala was also fortified with an accession of +spirituality.</p> +<p class="pnext">The example of self-abnegation, the ideal of self-sacrifice, Bali is to +become the king of Devas in the succeeding Manvantara.</p> +</div> +<div class="level-3 section" id="the-matsya-avatara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id133">THE MATSYA AVATARA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA. VIII. CHAP. 24.</strong></p> +<p class="pnext">Towards the end of the previous Kalpa, Brahmâ was falling asleep and the +Vedas fell from his mouth. The Asura Hayagrîva took them up. Seeing this +Vishnu became a small fish. King Satyavrata was making Tarpana (<em class="italics">i.e.</em> +offering libations of water), when the fish found its way into his +hands. He threw it into the river. The fish implored the King to +preserve him. So he took it home and placed it in a small waterpot. The +fish increased in size so much that all tanks and rivers were tried, but +they could not contain it. At last the king took the fish to the sea, +but it implored him not to throw it away into the sea. The king then +said: — "This fish must be the Deity Himself, otherwise how could it grow +so large?" The fish then addressed the king thus: "On the seventh day +from this, the Trilokî shall be plunged into the Pralaya waters. Then a +big Ark shall come to thee. Take all plants, all seeds, all animals, and +the seven Rishis with you and get into that ark. When the wind shakes +that ark, tie it with a serpent to myself. I will remain with that ark +in the Pralaya Ocean till the awakening of Brahmâ. I will manifest +supreme wisdom in thee."</p> +<p class="pnext">So saying the fish disappeared and on the seventh day the Pralaya waters +deluged the Trilokî. Satya Vrata did as he was told. He got the highest +wisdom from the Fish Incarnation.</p> +<p class="pnext">That Satya Vrata is Srâddhadeva, our present Manu.</p> +<div class="clearpage"> +</div> +</div> +</div> +<div class="level-2 section" id="skandha-ix"> +<h2 class="level-2 pfirst section-title title"><a class="toc-backref" href="#id141">SKANDHA IX.</a></h2> +<div class="level-3 section" id="the-vaivasvata-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id137">THE VAIVASVATA MANVANTARA.</a></h3> +<div class="level-4 section" id="sudyumna"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id135">SUDYUMNA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA IX. CHAP. 1.</strong></p> +<p class="pnext">Srâddhadeva Manu had no child for some time. Vasistha performed a +sacrifice in honor of Mitra-varuna that he might obtain progeny. +Sraddha, wife of the Manu, went to the chief priest and asked for a +daughter. So Manu had a daughter named Ilâ. He took Vasistha to task +for having had a daughter. Vasistha thought the priest had done +something wrong. He prayed to Bhagavân for the change of Ilâ's sex. So +Ilâ became a male named Sudyumna and in company with others went on +horse back to the chase. He entered a forest called Sukumâra, below the +Meru, which is the play ground of Śiva and his consort. He and his +companions were all transformed into females, for such is the mandate of +Śiva for those that enter the forest. In this changed condition, +Sudyumna with his female companions went to Budha. Budha took a fancy +for Sudyumna and had by her one son Purûravas.</p> +<p class="pnext">Vasistha took pity on Sudyumna again and prayed to Śiva to change his +sex. By the favor of Śiva, Sudyumna became a male for one month and a +female for another month. He had three sons. Utkala, Gaya and Vimala.</p> +</div> +<div class="level-4 section" id="ikshvaku-brothers"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id136">IKSHVÂKU BROTHERS.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA IX. CHAP. 2.</strong></p> +<p class="pnext">Manu prayed to Vishnu for one hundred years for other sons. He got ten +sons like unto himself. Ikshvâku was the eldest:</p> +<pre class="literal-block"> + Manu + | + --+------+-----+--------+-------+--------+---------+------------\\ + | | | | | | | | +Ikshvâku Nriga Saryati Dishita Dhrishta Karusha Narishyanta | + | + --+---------+-------/ + | | + Prishadhra Nabhaga Kavi +</pre> +<p class="pfirst">(8). PRISHADHRA.</p> +<p class="pnext">While residing in the house of his Guru, Prishadhra was placed in charge +of cattle. It was raining one night, when a tiger entered the fold. The +cattle strayed about in fear and bellowed aloud. Prishadhra ran after +the tiger. The night was dark. He missed his aim and cut off the head of +the cow, which the tiger had seized. He found out the mistake in the +morning and informed his Guru about it. The Guru said: — "You shall +become a Sudra, as the fruit of your Karma." Prishadhra accepted the +curse. He became an ascetic, and roamed about the earth as the friend of +all beings. Eventually He ended his life in fire.</p> +<p class="pnext">(10). KAVI.</p> +<p class="pnext">Kavi attained wisdom in his youth. He did not marry.</p> +<p class="pnext">(6). KARUSHA.</p> +<p class="pnext">The sons of Karûsha were the Kârûshas, a race of pious Kshatriyas, who +guarded the north.</p> +<p class="pnext">(5). DHRISHTA.</p> +<p class="pnext">Dhârshtas were the sons of Dhrishta. Though born as Kshatriyas, they +became Brâhmanas on this earth.</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-368"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap186.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-369"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap187.png" /> +</div> +<pre class="literal-block"> +(2). NRIGA. + | + Sumati + | + Bhûtajyoti + | + Vasu + | + Pratika + | + Oghavat + | + --+-+-----------------+---- + | | + Oghavat Oghavati + m. Sudarsana + + + (7) Narishyanta, (4) Dishta + | | + Chitra Sena Nabâga (became a Vaisya + | by his karma) + Riksha | + | Bhaladana + Midhvat | + | Vatsapriti + Purna | + | Prânsu + Indra Sena | + | Pramati + Vitihotra | + | Khanitra + Satya-Sravas | + | Châkshusha + Uru-Sravas | + | Vivinsati + Devadatta | + | Rambha + Agnivesya | + Khaninetra (very pious) + (Incarnation of Agni | + also known as Kanina Karandhama + and Jatu-Karna) | + | Avikshit + Agni veshyâyana | + Brâhmanas. Marutta. +</pre> +<p class="pfirst">Sâmbarta, Son of Angiras, officiated at the Yajna performed by Marutta. +The Devas took direct part in the Yajna.</p> +<pre class="literal-block"> + Marutta + | + Dama + | + Râjavardhana + | + Sudhriti + | + Nara + | + Kevala + | + Dhundhumat + | + Vegavat + | + Budha + | + Trinabindu + + m. Apsaras Alamvushâ + | + --+-----+--+-----------+--------+-- + | | | | + Visâla Sûnyabandhu Dhûmraketu Ilavilâ + +(founded the <em class="italics">m</em>. Rishi Visravas + town named | + Vaiśâli) Kubera--the + | King of the +Hema Chandra Yakshas. + | +Dhûmrâksha. + | + Sanyama + | + --++------+--- + | | + Devaja Krisâsva + | + Sōmadatta + | + Sumati + | + Janamejaya. +</pre> +<p class="pfirst">(3). SARYÂTI.</p> +<p class="pnext">SKANDHA IX. CHAP. 3.</p> +<p class="pnext">Saryâti was well versed in the Vedas. He had one daughter, Sukanyâ. He +went with her one day to the Âsrama of Chyavana Rishi. Sukanyâ found +there two streaks of light as from glow-worms, issuing from within a +mound of earth, thrown up by white ants. She pricked those portions with +a thorn and blood oozed out. The party of Saryâti found that their usual +secretions were stopped. The king thought some one had offended +Chyavana. The girl then told her story. The king found the Rishi +underneath the mound of earth and asked his pardon. The Rishi wanted the +hand of the girl in marriage and Saryâti consented. So Sukanyâ became +the wife of Chyavana.</p> +<p class="pnext">One day the Asvini Kumâras came to Chyavana. The Rishi asked them to +give him youth and beauty and promised in return to give them offerings +of Sōma, though they had no part in Sōma Yâgas, The Asvini Kumâras took +the Rishi inside a tank and all the three came out young and beautiful +and looking all alike. Sukanyâ could not recognise her husband and she +prayed to the Asvini Kumâras to remove her confusion. They were pleased +with her chastity and pointed out her husband.</p> +<p class="pnext">One day king Saryâti came and found his daughter sitting with a young +man. He reproved Sukanyâ for her supposed unchastity. The girl then +related the story of her husband's attaining youth and the king became +very much pleased.</p> +<p class="pnext">Chyavana made offerings of Sōma to the Asvini Kumâras. This offended +Indra. He held up the Vajra to kill Chyavana, but the son of Bhrigu +paralysed the hands of Indra. From that time the Devas consented to give +a share in Sōma to the Asvini Kumâras.</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-370"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap188.png" /> +</div> +<pre class="literal-block"> + SARYÂTI. + | + --+------------+--------+---+-----------------+--- + | | | | + Sukanyâ Uttânavarhi Ânarta Dhûri Sena +m. Chyavana | + Revata + (He built a town called Kuśasthali + in the midst of the sea and from that + town ruled Anarta and other lands.) + | + --+----------------------+-------------------+--- + | | + Kakudmin 99 other Sons. + | + Revati +</pre> +<p class="pfirst">Kakudmin took his daughter Revati with him and went to Brahmâ loka to +enquire of Brahmâ, who should be her husband. The Gandharvas were +singing at the time and Kakudmin had to wait for a moment. He then +saluted Brahmâ and made the enquiry. Brahmâ laughed and said: — "O king, +the men of your choice are dead and gone. I do not hear even of their +sons and grandsons. Twenty seven yuga cycles have now passed away. +Therefore go back to thy place and give thy daughter to Baladeva, who +has now incarnated as an Ansa (part) of Vishnu for the good of +Bhûr-loka." And so the king did. (The Present is the 28th. Yuga cycle. +Baladeva is the brother of Sri Krishna.)</p> +<ol class="arabic simple" start="9"> +<li><p class="first pfirst">NABHAGA.</p> +</li> +</ol> +<p class="pfirst">SKANDHA IX. CHAPS. 4-6.</p> +<p class="pnext">Nabhaga remained long with his Guru. So his brothers thought he had +become a Brahma-chârin. They reserved no share for him at partition. +Nabhaga at last returned to his house and asked for his share in the +patrimony. The brothers pointed out their father Manu as his share. +Nabhaga asked his father — "How is it my brothers have reserved thee for +my share?" Manu replied: — "Child, do not believe them. The clan of +Angiras are performing Yajna. They get confounded on every sixth day. +This is the sixth day. Give them two Vaisvadeva Sûktas. When they go to +Svarga after completion of their Yajna they will leave all their +sacrificial wealth to you." Nabhaga did as he was told. The Angirasas +left all the property remaining on the sacrificial ground to Nabhaga. As +he was going to take those things, a dark Purusha appeared from the +north and said. "These are mine."</p> +<p class="pnext">"But the Rishis have given them to me" said Nabhaga.</p> +<p class="pnext">"Go to your father then and ask for the solution" said the dark +Purusha.</p> +<p class="pnext">"Yes, the remnants of a Sacrifice belong to Rudra" said Manu.</p> +<p class="pnext">Nabhaga returned and said "Yes these remnants of sacrifice all belong +to thee. So my father told me."</p> +<p class="pnext">"I am pleased with thee and thy father. Both of you have spoken the +truth" said Rudra, "I give thee supreme wisdom. I also give thee these +remnants. Take them now."</p> +<pre class="literal-block"> + NABHAGA + | + NÂBHÂGA. + | +AMBARISHA +</pre> +<p class="pfirst">King Ambarisha had discrimination and dispassion. His devotion was +great. His mind was fixed on the lotus feet of Vishnu, his words were +all about the glory of Vaikuntha, his hands were engaged in cleansing +the temples of Vishnu, his ears only heard about the glory and the works +of Vishnu, his eyes intently looked on the symbols of Vishnu wherever +found. His body felt pleasure in the touch of Vaishnavas, his nose smelt +the sweet fragrance of Tulasi proceeding from the feet of Vishnu, his +tongue tasted only food offered to Vishnu, his feet traversed the places +sacred to Vishnu and his head was devoted to the salutation of Vishnu. +If he enjoyed things of this world, it was for service to Vishnu and not +for the sake of enjoyment. If he had attachment, it was only for those +that were devoted to Vishnu. The fruits of his action he offered to Him. +By devotion and by the unselfish performance of duties pertaining to his +sphere of life (Svadharma), he pleased Bhagavân and by degrees he gave +up all desires. Vishnu was so much pleased with the King, that he gave +him His own Chakra for protection.</p> +<p class="pnext">Ambarisha with his wife once undertook to perform Dvâdasi Vrata for one +year. (Dvâdasi is the twelfth day of the Moon. The Vrata consists in +fasting on the eleventh day of the Moon and in breaking the fast on the +12th day). On one occasion he fasted for 3 consecutive days. He bathed +himself in the Yamunâ and worshipped Vishnu at Mathurâ. He gave plenty +of riches and cattle to the Brâhmanas. He then fed the Brâhmanas and +asked their permission to eat himself. At the time Durvâsas appeared as +his guest. The king received him duly and requested him to take his +meals. The Rishi consented and went to bathe himself in the river and +perform his daily rites. The king waited long for him but he did not +return. There was only half a muhurta now remaining of Dvâdasi. If the +king did not eat any thing, his Vrata would not be observed. If he ate, +he would shew disregard to a Brâhmana. At this juncture, the king +decided to serve both ends by taking a little water, for the Brâhmanas +call that both eating and non-eating. Durvâsas came back. By spiritual +vision, he knew what had happened and became highly enraged. He tore up +a hair tuft and charged it to kill Ambarisha. The king remained unmoved. +The chakra of Vishnu consumed the destructive force sent by Durvâsas and +went even to destroy him. The Rishi ran in every direction. The Chakra +followed him wherever he went. He went to Brahmâ and prayed to be saved. +"It is not in my power to save thee" said Brahmâ. "Thou hast offended +a votary of Vishnu." He went to Śiva. "Child" said Śiva "this weapon +of Vishnu is too much for me even. Go thou to Vishnu." Durvâsas went to +Vishnu and prayed to be pardoned and saved. Said Vishnu: "O Brâhmana, +I am dependent on my Bhaktas. I am not free. My heart is in the +possession of my Bhaktas. I am dear to them. Without these my Bhaktas I +do not even want myself, nor my absolute powers, for I am their sole and +supreme resort. They forsake their wives, homes, children and wealth for +my sake. How can I forsake them. Their heart is chained to me. They look +on all with equal eyes. By devotion they win me even as chaste wives win +their husbands. My service is all in all to them. They do not even +desire the four Muktis, Sâlokya and others, though these come within +their easy reach. What perishable objects can they have desire for? The +Sâdhus are my heart. I am the heart of the Sâdhus. They do not know any +one besides me nor do I know any one besides them. O Brâhmana, hear what +is thy only remedy. Without delay go to him who has caused this fear in +thee. When force is used against Sâdhus, it reacts on him who uses the +force. True asceticism and wisdom are both for the salvation of the +Brâhmanas. But in one untrained, they produce the contrary effect. +Therefore go thou to the son of Nâbhâga. Beg his pardon and thou shalt +be saved." Durvâsas went back to Ambarisha and touched the feet of the +king. Ambarisha became non-plussed at this act of a Brâhmana and knowing +the object of the Rishi, he prayed to the Chakra to desist from its +course and to save the Brâhmana. The Chakra had just commenced its work +of destruction, but it withdrew its energies upon the prayer of +Ambarisha. Durvâsas was extremely thankful and he thus praised the king. +"I see this day the greatness of Vaishnavas, O king. Thou didst pray +for my welfare, though I had offended thee. There is nothing strange for +those that have conquered Vishnu Himself. Thou hast been very kind to +me. Thou hast favored me much. Thou didst not even think of my offence, +but thou hast saved my life." The king had waited for Durvâsas all this +time. He now fell at the feet of the Rishi and requested him to take his +meals. The Rishi gladly did so, and also made the king take his food.</p> +<p class="pnext">Durvâsas then went to Brahmâ Loka. He did not return for +one year and the King lived upon water only all this time, being so +anxious to see the Rishi back. Such is the holy story of Ambarisha.</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-371"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap192.png" /> +</div> +<pre class="literal-block"> + Ambarisha + | + --+-------------------+--+----------------+-- + | | | + Virûpa Ketumat Sambhu + | +Prishadasva + | + Rathitara +</pre> +<p class="pfirst">Rathitara had no children. At his request Rishi Angiras produced certain +sons by his wife. They were known both as Rathitaras and Ângirasas.</p> +<p class="pnext">[Durvâsas had cursed Indra, and Indra lost all power. But after the +great churning, times were changed. The divine law favoured the Devas +and the worshippers of Vishnu. Those who assumed a power, independently +of Vishnu, were sure to find disappointment, however eminent their +position might be.]</p> +<ol class="upperroman simple"> +<li><p class="first pfirst">IKSHVÂKU.</p> +</li> +</ol> +<p class="pfirst">SKANDHA IX. CHAPS. 6-13.</p> +<p class="pnext">Ikshvâku was born out of the nostrils of Manu when sneezing. He had one +hundred sons. Vikukshi, Nimi, and Dandaka were the eldest born. Twenty +five of them ruled on the east of Âryâvarta, twenty five on the west and +twenty five in the middle. The others ruled else where. For the +performance of Ashtakâ Srâddha, Ikshvâku once ordered Vikukshi to get +some good flesh. Vikukshi had a bagful of good game. But he was hungry +and ate one rabbit out of his store.</p> +<p class="pnext">Vasishtha found fault with this and Ikshvâku had to reject the whole of +the game. The King became angry at this and he expelled his son from the +kingdom. When Ikshvâku died, Vikukshi returned. He succeeded his father +as king and was known as Saśâda or Rabbiteater. Puranjaya was the son of +Saśâda. He was also called Indravâha and Kakutstha. The Devas had a +fight with the Asuras and Indra asked for the help of Puranjaya. +Puranjaya wanted Indra to be his carrier, and the King of the Devas +became a bull. Puranjaya ascended the bull on its hump. He is therefore +called Indravaha or Indra-vehicled and Kakutstha or the mounter on the +hump. He defeated the Asuras.</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-372"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap193.png" /> +</div> +<pre class="literal-block"> + Ikshvâku + | + --+--------------------+-----+-----------------------+--- + | | | + Vikukshi Nimi 98 other sons + (Saśâda) + | + Puranjaya + (Indra vâhu + Kakutstha) + | + Anenâ + | + Prithu + | + Visvagandhi + | + Chandra + | + Yuvanaśva + | + Srâvasta +(He built the town Srâvasti) + | + Brihadasva + | + Kuvalayasva + (Dhundhumâra.) +</pre> +<p class="pfirst">With his 21 thousand sons, Kuvalayâsva killed an Asura called Dhundhu, +for the good of Rishi Utanka. But the Asura killed all his sons, except +three, with fire from his mouth. Those three were Dridhâsva, Kapilâsva +and Bhadrâsva.</p> +<pre class="literal-block"> + Kuvalayâsva or Dhundhumâra. + | + ---+--------------------+-+-----------------------+---- + | | | +Dridhâsva. Kapilâsva. Bhadrâsva. + | + Haryasva + | + Nikumbha + | +Bahulâsva + | +Krisâsva + | + Senajit + | +Yuvanâsva. +</pre> +<p class="pfirst">Yuvanâsva had no son. So the Rishis performed a sacrifice directed to +Indra. One night Yuvanâsva became very thirsty and entered the Yajna +house. He found all the Rishis sleeping at the time. He thought it +improper to rouse the Rishis and drank whatever water he found near at +hand. By chance that happened to be the consecrated water with the power +of producing a son. When the Rishis rose up they did not find the water. +On enquiry, when they knew what had happened, every one wondered what +the outcome would be. In time the king brought forth a son from his +right side. The little thing cried out for milk. Indra said "Do not +weep, child, you shall <em class="italics">drink wine</em> ('<em class="italics">Mân Dhâtâ</em>')" So saying he offered +the child his fore finger. From this, the child was called Mândhâtâ. +Yuvanâsva, by the blessing of the Rishis, did not meet with death at +delivery. Mândhâtâ was a very powerful king. The thieves dreaded him +much. He performed many sacrifices and made many gifts. He married +Indumatî, daughter of Sasabindu. He had three sons Purukutsa, Ambarisha, +and the Yōgin Muchukunda. He had also fifty daughters.</p> +<p class="pnext">Rishi Soubhari made Tapas in the waters of the Yamunâ. One day he saw +the pairing of a couple of fish and became excited. He requested king +Mândhâtâ to give him one daughter in marriage. The king said: "By +Svayamvara, you may get my daughter" (<em class="italics">i.e.</em> the girl must choose her +own husband from amongst a number of men offering themselves as +husbands.) The Rishi thought because he was old and decrepit therefore +the king wanted to put him off. So Soubhari by yogic powers became young +and beautiful. All the fifty daughters then accepted him for their +husband. The Rishi prepared for himself all the enjoyments of life and +passed his days in company with his 50 wives. He then became disgusted +with this sensual life and afterwards attained Moksha with his wives.</p> +<p class="pnext">Yuvanâsva adopted his grand son Ambarisha. Ambarisha had one son +Youvanâsva. His son was Hârita. These three, Ambarisha, Youvanâsva and +Hârita were the founders of the chief clans of the Mândhâtâ Dynasty.</p> +<p class="pnext">The elemental serpents gave their sister Narmodâ in marriage to +Purukutsa. Purukutsa accompanied Narmodâ to Rasâtala at the request of +Vasûki. There he killed such Gandharvas as deserved to be killed. Those +who remember this story have no fear from serpents. Such was the +blessing of the elemental serpents.</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-373"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap195.png" /> +</div> +<pre class="literal-block"> + Yuvanâsva + | + Mândhâtâ + | + --+----------------------+--+-----------------------+--- + | | | + Purukuta Ambarisha Muchukunda +m. Narmodâ (adopted by Yuvanâsva) (Yōgin) + | | + Trasadasya Youvanâsva + | | + Anaranya Hârita + | + Horyasva + | + Praruna + | + Tribandhana + | +Satyavrata or Tri Sanku +</pre> +<p class="pfirst">Tri Sanku became a Chandâla by the curse of his father. Rishi Visvâmitra +lifted him up to Svarga in his own mortal body. Tri Sanku is still +visible in the heavens. The devas turned him with his head downwards and +attempted to throw him down. Visvâmitra by his power has retained him +there.</p> +<p class="pnext">[Tri Sanku is a constellation in the southern hemisphere.]:</p> +<pre class="literal-block"> + Tri Sanku + | +Haris Chandra +</pre> +<p class="pfirst">Haris Chandra had at first no issue. He prayed to Varuna for a son, +promising to offer him as a sacrifice to the Water-god. The king had a +son named Rohita (Red). Varuna asked for his victim. Ten days passed +away. "Without teething the child will not be pure." There was +teething. "When these milk teeth fall away, then will be the time." The +milk teeth fell off. "Let other teeth grow." Other teeth did grow. +"But he is a Kshatriya boy. He can be pure only when he is fit to put his +armour on."</p> +<p class="pnext">The king put off Varuna from time to time in this way, out of affection +for his son. Rohita came to know of his father's promise. To save +himself, he took a bow and went to the forest. There he learned that his +father had an attack of dropsy, the disease caused by Varuna. So he +prepared himself to go back, but Indra prevented him by persuasive +words. He was put back from year to year by Indra, till his 6th. year. +He then made his way to the king. He purchased from Ajîgarta his second +son Sûnahśepha. He saluted his father and offered the child. King Haris +Chandra appeased Varuna by human sacrifice and got rid of his dropsy. In +that sacrifice, Visvâmitra was the Hōtâ, Jamadagni was the Adhvaryu, Vasistha +Brahmâ and Ayâsya was the Udgâta. Indra being pleased gave a golden +chariot to the king. Visvâmitra taught Âtmâ Vidya to Haris Chandra and +he attained liberation.</p> +<p class="pnext">[The story of Haris Chandra in this Purâna follows the vedic version. +The gist of the story is that in the course of further evolution the +Devas were to be propitiated by human sacrifice. But this sacrifice did +not mean killing. It was the complete offering of oneself up to the +service of the gods. The mission of the human victim is to constantly +work for the good of the Universe and to extinguish his own personality. +Sûnahśepha was not killed in the sacrifice. He was offered up to the +service of the gods. After the sacrifice, he was called Devarâta <em class="italics">i.e.</em> +one offered to the Devas. Visvâmitra adopted Devarâta as his own son and +he asked his hundred sons to accept him as their eldest brother. He +disowned those sons that did not obey him (Bhâgavata IX-16). Therefore +Visvâmitra took the principal part in this sacrifice and not Vasistha, +though he was the family preceptor.]</p> +<div class="align-center auto-scaled figure" style="width: 34%" id="figure-374"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap196.png" /> +</div> +<pre class="literal-block"> +Haris Chandra + | + Rohita + | + Harita + | + Champa (founder of Champâ) + | + Sudeva + | + Vijaya + | + Bharuka + | + Vrika + | + Bâhuka +</pre> +<p class="pfirst">His enemies dispossesed Bahuka of his kingdom. He went to the forest +accompanied by his wives. When he died, the eldest queen prepared +herself for death also. Rishi Aurva knew her to be big with child, and +dissuaded her from accompanying her husband on to the funeral pyre. The +co-wives of the queen, out of jealousy, gave her poison. The child was +born with this poison, therefore he was called Sagara (Sa = with, gara = +poison.) Sagara became a great king. The Seas were dug by his sons. He +was prevented by Rishi Aurva from taking the lives of the Tâlajanghas, +Yavanas, Sakas, Haihayas, and Barbars. But he made them change their +outward look. He performed an Asvamedha sacrifice as advised by Aurva +and Indra stole the sacrificial horse.</p> +<p class="pnext">Sagara had two wives Sumati and Kesini. The 60 thousand sons of Sumati +searched for the horse on all sides. They dug the earth's surface and +made the Seas. They found the horse near Kapila. They took him to be the +stealer of the horse and abused him. For this they were all burnt up.</p> +<p class="pnext">Kesini had one son Asamanjas by Sagara. Anśumat was son of Asamanjas. He +was attached to his grandfather Sagara. Asamanjas was a Yogin in his +former birth. He therefore wanted to avoid company by means of provoking +acts. He threw down some children into the Saraju. His father Sagara was +thus compelled to forsake him. By Yogic powers, be brought back the +children thrown into the Saraju, and left his father for ever.</p> +<p class="pnext">Anśumat was also sent by Sagara to search for the horse. He found the +horse and a heap of ashes near Kapila. He saluted Kapila and glorified +him. The Avatâra was pleased. He permitted Anśumat to take away the +horse. He also informed him that his burnt-up Pitris could only he saved +by the water of the Gangâ.</p> +<p class="pnext">Sagara completed the sacrifice with the horse. He made over the kingdom +to Anśumat and attained Mukti.</p> +<p class="pnext">Anśumat made Tapas for the downward flow of Gangâ but without success. +He was followed by his son Dilipa. He also did not succeed. Bhagiratha +was the son of Dilipa. He prayed hard and Gangâ appeared in person +before him. "Child, I am pleased with thee. What boon do you ask for"? +Bhagiratha told her what he prayed for. "But who shall arrest my +course, when I fall down. If not arrested I will pierce the earth and +reach Rasâtala. Again if I pass over earth, men will wash away their +sins in my waters. Where shall I wash away those sins, O King? +Therefore do thou ponder well what to do." Said Bhagiratha: — "The touch +of Sâdhus shall take away thy sins. For Vishnu, the destroyer of sins, +remains in them. Thy downward course shall be arrested by Rudra." Śiva +was pleased by the prayer of Bhagiratha, and he consented to hold Gangâ.</p> +<p class="pnext">Gangâ came rushing down and she was taken by Bhagiratha to where the +ashes of his Pitris lay. The very touch of her waters purified the sons +of Sagara and they went to Svarga.</p> +<div class="align-center auto-scaled figure" style="width: 63%" id="figure-375"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap197.png" /> +</div> +<pre class="literal-block"> + Bâhuka + | + Sagara +m. Sumati | m. Kesini +--+----------+-------------------+-- + | | +60 thousand Asamanjas + sons | + Anśumat + | + Dilîpa + | + Bhâgiratha + | + Sruta + | + Nâbha + | + Sindhu Dvîpa + | + Ayutâyu + | + Rituparna (friend + of Nala) + | + Sarvakâma + | + Sudâsa + | + Soudâsa or Mitrasaha + or Kalmâshapada + <em class="italics">m</em>. Madayanti. +</pre> +<p class="pfirst">Once there lived two Râkshasas. Soudâsa killed one and did not kill the +other. The surviving Râkshasa, bent on taking revenge, entered the +service of Soudâsa as a cook. When the king entertained Vasistha, he +gave him human flesh to eat. The Rishi became angry and caused Soudâsa +to become a Râkshasa. When he learned however it was the doing of a +Râkshasa, he reduced the king's Râkshasa life to 12 years. The king also +held out water for the execration of Vasistha. His queen prevented him. +So he threw the water at his own feet. His feet became black with sin. +While living as a Râkshasa, the king saw a Brâhmana and his wife in +their privacy, and he attacked the Brâhmana. The wife reminded the king +of his former birth and requested him not to deprive her of her husband +at the time of enjoyment. The king heeded not her words but devoured the +Brâhmana. The Brâhmana woman cursed Soudâsa so that he should meet with +death whenever he had female connection. On the expiry of 12 years, +Soudâsa reverted to his former birth, but for fear of the curse he had +no connection with women. Vasistha at the request of Soudâsa produced a +son by his wife, Madayanti. The conception lingered for 7 years. +Vasistha struck the womb with a stone (Aśman) and the son was hence +called Aśmaka. The son of Aśmaka was Bâlika. He was the surviving +kshatriya, after the extirpation of that caste by Parasurâma. Hence he +was called Mûlaka also (the root of a race).</p> +<div class="align-center auto-scaled figure" style="width: 48%" id="figure-376"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap198.png" /> +</div> +<pre class="literal-block"> + Soudâsa + | + Aśmaka + | +Bâlika or Mûlaka + | +Daśaratha + | +Aidavidi + | +Visvasaha + | +Khatvânga +</pre> +<p class="pfirst">Khatvânga was a very powerful king. He killed Daityas as a friend of the +Devas. The Devas offered him a boon. The king wanted to know how much +longer he was to live. Learning it was a Muhurta only, he returned +forthwith to his place and concentrated his mind on Bhagavân. He +attained Mukti.</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-377"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap199.png" /> +</div> +<pre class="literal-block"> + Khatvânga + | +Dirgha-bâhu + | + Raghu + | + Aja + | + Daśaratha + | + --+-+------+-----------+------------+-- + | | | | + RÂMA Lakshmana Bharata Satrughna +</pre> +<p class="pfirst">(The story of Râma as told in the Râmâyana is widely and universally +known. It is therefore unnecessary to repeat that story from the +Bhâgavata Purâna.)</p> +<pre class="literal-block"> + Daśaratha + | +--+---+-------------+-------------+--------------+--- + | | | | +RÂMA Lakshmana Bharata Satrughna + | | | | + +-----+ --+----+-----+-- --+-------+-- --+--------+-- + | | | | | | | | +Kusa Lava Angada Chitraketu Taksha Pushkala Subâhu Srutasena. + + + Pushpa Kusa + | | + Dhruva Sandhi Atithi + | | + Sudarsana Nishada + | | + Agni varna Nabha + | | + Sighra Pundarika + | | + Maru Kshema Dhanvan + | + Devânika + | + Aniha + | + Pâriyâtra + | + Balasthala + | + Vajra nâbha (incarnation + of Sûrya). + | + Sagana + | + Vidhriti + | + Hiranya nâbha (disciple + of Jaimini and + Yogachârya + Teacher of Rishi + Yâjnavalka in + Yoga) +</pre> +<p class="pfirst"><em class="italics">Manu has matured in Yoga. He now resides at Kalapa.</em> +<em class="italics">Towards the end of Kaliyuga he shall restore the Solar dynasty.</em></p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-378"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap200.png" /> +</div> +<pre class="literal-block"> + Maru Vatsa-Vriddha Sutapas + | | | + Prasusruta Prativyōma Amitrajit + | | | + Sandhi Bhânu Bridharaj + | | | + Amarshana Divâka Barhi + | | | + Mahasvat Sahadeva Kritanjaya + | | | + Visvabâhu Brihadasva Rananjaya + | | | + Prasenajit Bhânumat Sanjaya + | | | + Takshaka Pratikaśva Śakya + | | | + Brihadbala, killed Supratika Suddhōda + at the battle of | | + Kurukshetra by Marudeva Langala + Abhimanyu | | + Sunakshatra Prasenajit +(Time of Parikshit) | | + | Pushkara Kshudraka + Brihat-rana | | + | Antariksha Sumitra + Vatsa-vriddha | + Sutapas +</pre> +<p class="pfirst">Sumitra shall be the last of the Ikshvâku dynasty in this Kali Yuga.</p> +<p class="pnext">Nimi was the second son of Ikshvâku. He asked Vasistha to officiate at +his Yajna. But the Rishi had been pre-engaged with Indra. So he asked +the king to wait till he came back. Considering the uncertainty, Nimi +did not wait for his family Purohita. But engaged another priest. +Vasistha on returning became offended and cursed Nimi with the loss of +his body. Nimi gave the same curse to Vasistha. So both gave up their +bodies. Vasistha was reborn shortly after as the son of Mitravaruna by +Urvasi. The Rishis picked up the body of Nimi and placed it with the +scented things of Yajna. On the completion of the Yajna, the Rishis +prayed to the Devas for the vivification of the body. But Nimi said from +within the scented things that he did not want to be encumbered with the +body any more. The Devas said: "Then remain in the eyes of all beings +as winking." So Nimi remains in the twinkling of eyes.</p> +<p class="pnext">The Rishis churned the body of Nimi and a son was born. He was called +Janaka. As he was born, when his father was bodiless (<em class="italics">videha</em>) he was +also called <em class="italics">Vaideha</em>. The churning also gave him the name of Mithila +(Manth = to churn). He built the town Milhilâ. (Mithilâ is the modern +Tirhut).</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-379"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap201.png" /> +</div> +<pre class="literal-block"> + NIMI Marti + | | + Janaka Pratipa + | | + Udâvasu Kritaratha + | | + Nandivardhana Devamirha + | | + Suketu Visruta + | | + Devarâta Mahadhriti + | | + Brihadratha Kritirâta + | | + Mahâvirya Mahârôman (large-haired) + | | + Sudhriti Svarnaroman (gold-haired) + | | +Dhrishtaketu Hrasvaroman (short-haired) + | | + Haryasva Sira-Dhvaja + | + Maru +</pre> +<p class="pfirst">While ploughing the ground for sacrifice, Sira-Dhvaja got Sita at the +end of the plough. Therefore Sira (plough) being his Dhvaja (flag, +proclaimer of fame), he was called Sira Dhvaja.</p> +<p class="pnext">(This Sira-Dhvaja is the renowned Janaka of Râmayana.):</p> +<pre class="literal-block"> + Sira-Dhvaja + | + Kusa-Dhvaja + | + Dharma-Dhvaja + | + --+-+---------------+--- + | | +Krita-Dhvaja Mita-Dhvaja + | | +Kesi-Dhvaja Khandikya +</pre> +<p class="pfirst">Kesi Dhvaja was versed in Âtmâ-vidya, Khandikya was versed in Vedic +Karma, Kesi Dhvaja overpowered Khandikya and he fled away.</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-380"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap202.png" /> +</div> +<pre class="literal-block"> + Kesi-Dhvaja Upa-guru + | | + Bhanumat Upa-gupta (incarnation of Agni) + | | + Sata-dyumna Vasvananta + | | + Suchi Yuyudha + | | + Sanadvaja Subhashana + | | + Urja-ketu Sruta + | | + Purujit Jaya + | | + Arishta nemi Vijaya + | | + Srutayu Rita + | | + Suparsva Sunaka + | | +Chitraratha Vitahavya + | | + Kshemadhî Dhriti + | | + Samaratha Bahulasva + | | +Satyaratha Kriti + | + Upa-guru +</pre> +<p class="pfirst">These kings of Mithila were well versed in Âtmâ-vidya.</p> +</div> +</div> +<div class="level-3 section" id="the-lunar-dynasty"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id138">THE LUNAR DYNASTY.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA IX. CHAP. 14.</strong></p> +<p class="pnext">Sōma (the Moon) was born out of the eyes of Atri. He carried off Târa, +the wife of Brihaspati (Jupiter). Brihaspati asked for his wife several +times, but Sōma would not give her up. Sukra (Venus) was not on good +terms with Brihaspati. So he took the side of Sōma, with his disciples, +the Asuras. Śiva with his Bhûtas took the side of Brihaspati. Indra with +the Devas also sided with their preceptor. The two parties engaged in +fight. After some days of fight, Angiras informed Brahmâ about every +thing that transpired. Brahmâ reproached Sōma. So he returned Târa to +Brihaspati. Brihaspati found that Târa had conceived. "Immediately +throw out the seed of another man in my field," cried he. Târa feeling +bashful brought forth at the time a lustrous son, Both Brihaspati and +Sōma desired to have the son, each saying "It is mine not yours." When +they quarrelled with each other, the Devas and Rishis asked Târa who was +the father of the child. The child reproved his mother for the delay in +answering. Brahmâ took Târa aside and learned from her that Sōma was the +father of the son, Sōma then took the child. Brahmâ seeing the deep +wisdom of the child named him Budha (Mercury).</p> +<p class="pnext">Budha had by Ilâ one son Pururavas. Nârada related his beauty and his +virtues to the Devas in Svarga. Urvasi heard all that and took a fancy +for the king. By the curse of Mitra Varuna, she had then a human form. +Both the king and the Apsaras became attached to each other and they +lived as husband and wife. But Urvasi laid down two conditions of her +company with the king — (1) that the king was to preserve two rams, which +the Apsaras had brought with her and (2) that the king was never to +expose himself before her except in privacy. Indra sent the Gandharvas +in search of Urvasi. They found her out and took away her two rams. She +had a maternal affection for these animals and she cried out in despair. +The king hurriedly took his arms and ran after the Gandharvas. They left +the rams and fled away. The king brought them back. But in the hurry, he +had forgot to cover himself and Urvasi left him. The king became +disconsolate, and roamed about in search of her. After some days he +found her on the banks of the Sarasvati with her 5 companions. He +entreated her to come back. She promised to give her company to the king +one night every year and informed him of her delicate state of health.</p> +<p class="pnext">Urvasi came after a year, with one son. She advised the king to entreat +the Gandharvas for her hands. The king did so and the Gandharvas became +pleased with him. They gave him one Agnisthâli (pot of fire). The king +took the Agnisthâli to be Urvasi and roamed with it in the forest. (The +Gandharvas gave him the fire for the performance of sacrifice necessary +for the attainment of Urvasi). The king found out his mistake at last. +He then placed the fire in the forest, went home and meditated every +night on Urvasi. On the approach of Tretâ, he was inspired with the +three Vedas (Karma-Kânda). He then went to the place of fire and found +there one Asvatha tree (the sacred fig) grown from inside a Śami tree +(Śami is the name of a tree said to contain fire). He decided that the +fire must be within the Asvatha tree. He took two pieces of wood +(technically called Arani) from that tree and produced fire by their +friction. He deemed one piece to be Urvasi and another piece to be +himself and the space between the two pieces to be his son. By friction, +the fire called Jatavedas came out. (<em class="italics">Vedas</em> is wealth, enjoyments in +general. <em class="italics">Jâta</em> is grown. Jata-vedas is that fire from which enjoyments +proceed that which gratifies all sense-desires. It is the chief fire of +the Karma-kânda of the Vedas). By the invocation of the three vedas, that +fire became three fold. (Âhavaniya, Gârhapatya, and Dakshinâ are the +three fires perpetually kept in the household. <em class="italics">Âhavaniya</em> is the eastern +fire which represents the relations of the house holder with the Devas. +<em class="italics">Gârhapatya</em> is the sacred fire which the householder receives from his +father and transmits to his descendants and from which fires for +sacrificial purposes are lighted. It represents household and family +duties. <em class="italics">Dakhina</em> is the southern fire. It represents all classes of duty +to the Pitris). The king imagined this threefold fire to be his son (The +son by his offerings sends his father's soul to Svarga. The sacrificial +fire also sends the performer to Svarga). With that fire, he performed +Yajna desiring to reach the Loka (plane) of Urvasi. Prior to this in +Satya Yuga, Pranava was the only Veda, Nârâyana was the only Deva, there +was only one fire and only one caste. The three Vedas came only from +Pururavas, at the beginning of Treta Yuga. The king attained Gandharva +Loka by means of the fire. (In Satya Yuga, Satva generally prevailed in +men. Therefore they were all fixed in meditation. But in Treta Yuga, +Rajas prevailed and by the division of the Vedas, Karma Mârga made its +appearance. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">[The true history of the origin of the three Vedas is thus given in +veiled words. They originated in the strong desire of men in Treta Yuga +for the possession of heavenly things. This gives us about two millions +of years at the present day. The origin of the Vedas must not be +confounded however with their existence in the present form. For that we +must refer to the sacrifice of Haris Chandra, the adoption of Sunah +sepha by Visvâmitra and the division amongst the Madhu Chandas +brothers.]</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-381"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap204.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-382"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap205.png" /> +</div> +<pre class="literal-block"> + Purûravas + <em class="italics">m</em>. Urvasi + | +--+-----------+-----------+----------+---------+----------+-- + | | | | | | + Âyus Srutâyus Satyâyus Raya Vijaya Jaya + | | | | | + Vasumat Srutanjaya Eka Bhima Amita + | + Kânchana + | + Hotraka + + + Hotraka + | + Jahnu (He swallowed up the + | Gangâ in her downward + | course and let her out + | though his thighs). + | + Puru + | + Balâka + | + Ajaka + | + Kusa + | + --+-----------+---+----+-----------+-- + | | | | + Kusâmbu Tanaya Vasu Kusanâbha + | + Gadhi + | + Satyavati +</pre> +<p class="pfirst">Rishi Richika asked for the hand of Satyavati. Gadhi did not consider +him to be a fit husband for his daughter. He therefore wanted to put him +off and said: — "Give a dower of one thousand horses, with the lustre of +moon all over their body and with one of their ears dark-coloured +(Śyama). For we are sons of Kusika."</p> +<p class="pnext">The Rishi went to Varuna and got the horses. He gave them to the king +and married Satyavati.</p> +<p class="pnext">Satyavati and her mother both asked Richika to prepare <em class="italics">Charu</em> for the +birth of a son to each. (<em class="italics">Charu</em> is an oblation of rice, barley, and pulse, +boiled together. It is offered to Devas and Pitris). Richika prepared +two charus and consecrated one with Brâhmana Mantra and the other with +Kshatriya Mantra. The Rishi then went to bathe himself. In the meantime, +the mother thought, the daughter's Charu must be superior to hers. So +she procured that from her daughter and the daughter partook of her +mother's Charu. When the Rishi returned and learned what had taken +place, he said to his wife: — "What an improper thing you have done by +this exchange of Charus! You shall have a fierce and terrible son, +while your brother shall be the greatest in divine wisdom."</p> +<p class="pnext">Satyavati prayed to her husband, saying "Let it not be so." The Rishi +then said, "Then your grandson shall be all that."</p> +<p class="pnext">Jamadagni was born of Satyavati. She became the river Kausiki.</p> +<p class="pnext">Jamadagni married Renukâ the daughter of Renu.</p> +<p class="pnext">Jamadagni had several sons, Vasumat and others. The youngest was Râma +(Parsurama). He is said to be an Incarnation of Vishnu. He destroyed the +Haihaya Kshatriyas. He cleared the earth of Kshatriyas twenty one times.</p> +<p class="pnext">Kârtaviryarjuna was the chief of the Haihaya clan. He got yogic powers +from Datta-Atreya and also one thousand heads. He was very powerful. He +was hospitably received one day by Jamadagni, with the objects yielded +by his Kâma-Dhenu (a cow that yields all objects of desire). The king +longed to have the cow and forcibly carried her away. Parasurâma killed +the king in battle and carried back the cow. The sons of the king out of +revenge killed Rishi Jamadagni while Parasurâma and his brothers were +out. Incensed by this conduct of the Haihayas, Parasurâma killed all the +Kshatriyas on account of their iniquities.</p> +<p class="pnext">Jamadagni on his death became the Seventh Rishi in the constellation of +the Seven Rishis.</p> +<p class="pnext">Parasurâma will become one of the Seven Rishis in the next Manvantara. +He bides his time, with axe in hand, on the Mahendra mountain.</p> +<p class="pnext">Gadhi had his son Visvâmitra. Though a Kshatriya, he became a Brâhmana +by his Tapas. He had one hundred sons. The mid son was Madhuchhandas. +But they were all called Madhuchhandas. Visvâmitra adopted as his son +Sunahsepha, son of Ajigarta of the clan of Bhrigu after he had been +offered up to the Devas and the Rishi asked his sons to accept him as +their eldest brother. Śunahśepha had been purchased as the victim of +Haris Chandra's sacrifice. He prayed to the Devas and to Prajâpati and +got liberation. In the clan of Gadhi, he was known as Devarâta. In the +clan of Bhrigu, he was called Sunahsepha. The elder sons of Visvâmitra +did not accept him. So the Rishi cursed them to become Mlechhas. +Madhuchhandas with the youngest 50 did as asked by the Rishi.</p> +<p class="pnext">The other sons of Visvâmitra were Ashtaka, Harita, Jaya, Kratumat and +others.</p> +<pre class="literal-block"> + GÂDHI + | + --+---------------------+------------+-- + | | +Satyavati Visvâmitra +m. Richika | + | --+------------+---+-----------+--- + Jamadagni (adopted) | | + | Devarâta 100 sons Ashtakja +Parasurâma including & others + Madhuchhandas +</pre> +</div> +<div class="level-3 section" id="the-lunar-dynasty-continued"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id139">THE LUNAR DYNASTY (Continued).</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA IX. CHAP. 17.</strong></p> +<p class="pnext">Âyus was the eldest son of Pururavas. His line is now given.</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-383"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap207.png" /> +</div> +<pre class="literal-block"> + Pururavas + | + Âyus + | + --+-------------+----------+---+------+--------+-- + | | | | | + Nahusha Kshatra-Vriddha Raji Rabha Anena + | | | | + Suhotra 500 Sons Râbhas Śuddha + | | | + | Gambhira Śuchi + --+---------+-----+----+-- | | + | | | Akriya Chitraka + Kâsya Kusa Gritsamada | | + | | | Brahmâvit Santarajas + Kaśi Prati Sunaka + | | | + Rashtra Sanjaya Sounaka + | | + Dirghatamas Jaya + | | + Dhanvantari Harnabala +(promulgator | + of Âyur Veda Sahadeva + and a sub | + Incarnation Hina + of Vishnu.) | + | Jaya Sena + Ketumat | + | Saukriti + Bhimaratha | + | Jaya. + Divōdasa + | + Dyumat (also called Pratardana + Satrujit and Ritadhvaja) + | + Dharmaketu + | + -+-+--------------------+-- + | | + Alarka others + (reigned for 66000 years) + | + Santati + | + Sunitha + | + Niketana + | + Dharmaketu + | + Satyaketu + | + Dhrishtaketu + | + Sukumara + | + Vitihotra + | + Bharga + | + Bhargabhumi +</pre> +<p class="pfirst">Raji defeated the Asuras and made over Svarga to Indra. Indra placed +Raji in charge of Svarga. Raji died and his sons did not return the +kingdom of Svarga to Indra. Brihaspati made invocation against them and +they were all easily killed.</p> +<p class="pnext">SKANDHA IX. CHAPS. 18-19.</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-384"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap208.png" /> +</div> +<pre class="literal-block"> + Purûravas + | + Âyus + | + --+--------------+----------+---+--------+---------+-- + | | | | | +Nahusha Kshatra-vridha Raji Rabha Anênâ + | + --+--------------+--------------+--------+---------+-------+-- + | | | | | | + Yati Yayâti Saryâti Âyati Viyati Kriti +</pre> +<p class="pfirst">Śarmistha was the daughter of the Dânava king Vrishaparvan. Devayâni was +the daughter of Sukra, the preceptor of the Dânavas. They quarrelled +whilst playing with each other and Śarmistha threw Devayâni into a well. +King Yayâti happened to pass by the way and he rescued her. She became +attached to the king and married him. Sukra became displeased with the +Dânavas for the ill treatment of his daughter by Śarmistha. And to +please the preceptor and his daughter, Vrishaparvan had to make over his +daughter and her companions to Devayâni as her constant attendants. So +they accompanied Devayâni to the place of Yayâti. Sukra warned Yayâti +however not to have any intercourse with Śarmistha. But the king did not +heed the warning. He had two sons Yadu and Turvasu by Devayâni and three +sons, Druhya, Anu and Puru by Śarmistha. Devayâni complained to Sukra +and by the curse of the Rishi the king was attacked with the infirmities +of old age. The Rishi was subsequently pleased to say that the king +might exchange his infirmities with another. Yayâti called his sons one +by one and they all declined to comply with his request except the +youngest son Puru. So he exchanged his infirmities with Puru and lived +as a young man. At last he found that no amount of gratification of the +senses produced satiety and being disgusted with the pleasures of life, +made over to Puru his youth and took upon himself his own infirmities. +He made over the south east to Druhya, the east to Yadu, the west to +Turvasu and the north to Anu. He then made Puru his successor and went +into the forest.</p> +<p class="pnext">SKANDHA IX. CHAP. 20.</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-385"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap209.png" /> +</div> +<pre class="literal-block"> + YAYATI + | +--+---------+----------+------+--+-------+-- + | | | | | +Yadu Turvasu Druhya Anu Puru + | + Janamejaya + | + Prachinvat + | + Pravira + | + Manasyu + | + Chârupada + | + Sudyu + | + Bahugava + | + Sanyâti + | + Ahanyâti + | + Raudrâsva + by Apsaras Ghritachi + | + --+---------+-----------+----------+-+---------+-------- + | | | | | | + Riteyu Kaksheya Sthandileyua Kriteyu Jaleyu | + | | + Rantinâbha --+---------+----------+-----------+-------++ + | | | | | | + | Sateyu Dharmeyu Sannatyeyu Vrateyu Vaneyu + | + --++-----------------+--------------------+--- + | | | + Sumati Dhruva Apratiratha + | | + Rebhi Kanva + | | +Dushmanta (the famous Medhâtithi +lover of Sakuntalâ daughter | +of Visvâmitra by Menakâ, Pras Kanna and other +hero of Kali Dasa's drama.) Brâhmanas + | + Bharata +(Sub-Incarnation of Vishnu) +</pre> +<p class="pfirst">Bharata had three wives, all of Vidarbha. One of them bore a son to the +king, but he pronounced the child to be unlike himself. The wives of the +king killed their children for fear of their being called illegitimate. +Bharata gave Yajna offerings to the Maruts and to Sōma (Moon) that he +might be blessed with a Son. The Maruts gave him Bharadvâja as his son. +Brihaspati (Jupiter) produced Bharadvâja on Mamatâ (Egoism), the wife of +his brother Utathya. The parents deserted the child and he was brought +up by the Maruts. Bharadvâja being adopted by Bharata was called +Vitatha.</p> +<div class="align-center auto-scaled figure" style="width: 100%" id="figure-386"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap210.png" /> +</div> +<pre class="literal-block"> + BHARADVÂJA OR VITATHA + | + MANYU + | + ---+-----------------+---+----------+------------+-----------+-- + | | | | | + Brihat-Kshatra Jaya Mahâvirya Nara Garga + | | | | + Hastin Durita-Kshaya Sankriti Sani + (founded Hastinâpur, | | | + modern Delhi) | --+--+----+-- | + | | | | | + --+---+----------+-----------+-- | Guru Rantideva | + | | | | | + Ajamirha Dvimirha Purumirha | Gârgya +(See next page) | | (became + | ---+------------++----------+--- Brâhmana) + | | | | + | Trayyâprni Kavi Pushkarâruni + | (Brâhmana) (Br) (Br) + | + Yavinara + | + Kritimat + | + Satyadhriti + | + Dridhanemi + | + Supârsva + | + Sumati + | + Sannatimat + | + Kriti (arranged + Prâchasâma in to 6 + Sanhitâs) + | + Niha + | + Ugrâyudha + | + Kshemya + | + Suvira + | + Ripunjaya + | + Bahuratha +</pre> +<p class="pfirst">Rantideva gave to others whatever he had and had nothing left for +himself. He and his dependents remained without food for forty-eight +days. On the morning of the 49th. day he got some <em class="italics">ghee</em>, milk, prepared +barley, and water. While he was going to partake of that with the others, +a Brâhmana became his guest. He duly respected his guest and gladly gave +him a share of the meals. When the Brâhmana went away, he divided the +remnant amongst his dependents and himself, and while he was going to eat, +one Sûdra became his guest. He gave him a share out of his own. When +the Sûdra went away, another man came with a number of dogs and Rantideva +duly respected him and gave him what he could. Only some water now +remained, sufficient for the drink of one man only. He was going to drink +that water, when a man of the Pukvasa caste (a degraded mixed caste) came +and pitifully asked for some water. "I do not ask for the eight Siddhis," +exclaimed Rantideva "I do not ask for Nirvâna. I only want that I may +pervade all beings and suffer for them all their miseries, that they may +be sorrowless. By parting with this water to save the life of this +distressed man, my hunger, thirst, langour, giddiness, and distress are +all gone." Kind hearted Rantideva gave even the water to the thirsty +Pukvasa. Even Brahmâ and others could not distract him from his devotion +to Vishnu. His followers all became Yōgins devoted to Vishnu.</p> +<p class="pnext">(Is there some connection between Rantideva and Jesus Christ?)</p> +<div class="align-center auto-scaled figure" style="width: 100%" id="figure-387"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap211.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-388"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap212.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-389"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap213.png" /> +</div> +<pre class="literal-block"> + Ajamirha + | + --+------------+------+---------+-----------+-- + | | | | + The Brahmans Brihadishu Nila Riksha (1) + Priyamedha | | + & c. Brihaddbanu Sânti + (Large Jaws) | + | Susanti + Brihatkâya | + Large sized) Puruja + | | + Jayadratha Arka + | | + Vishada Bharmyâsva + | (His sons were + Syenajit known as + | Panchâla) -----+-- Mudgala + --+-----------+-+---------+ | (originator of the + | | | | Maudgalya clan) + Ruchirâsya Dhridhahanu Kâsya Vatsa | + | +-- Yavinara + Pâra | + | +-- Brihadvisva + --+--+--------+-- | + | | +-- Kampilla +Prithusena Nîpa | + | +-- Sanjava + --+--+----------+-- + | | + 100 sons Bhahmadatta + (Yogin) + | + Vishvaksen + (author of Yoga + Sâstra) + | + Udaksena + | + Bhaliâta + + + Mudgala (continued from above) + | + --+-----------+--------+-- + | | + Divodasa Ahalya + | m. Gotama + Mitrayu | + | Sotananda + Chyavana | + | Satyadhriti (versed in + Sudasa Dhanur Veda) + | | + Sahadeva Saradvat (saw Urvasî and + | his seed fell on a cluster + Somaka of Sara grass from which were + | born the pair). + --+-------++----------+-- | + | | | --+---+-------+-- + Jantu 93 sons Prishata | | + | Kripa Kripî + Drupada m. Drona + | + Draupadî + | + --+--+-----------+-- + | | + Dhrishtadyumna others + | + Dhrishtaketu + + + + + (1) RIKSHA + | + Samvarana + <em class="italics">m</em>. Tapati daughter of the Sun + | + Kuru + | + --+-----------+---------+--+------+-- + | | | | + Parikshi Sudhana Jahnu Nishadha + | | + Suhotra Suratha + | | + Chyavana Viduratha + | | + Kriti Sarvabhouma + | | + Uparichara Vasu Jaya Sena + | | + | Râdhikâ + | | + | Ayutayu + | + Uparichara Vasu Ayutayu + | | + | Akrodhana + | | + | Devâtithi + | | + | Riksha + | | + | Dilipa + | | + | Pratipa --------------------------\ + | | + | | + --+---------++--------+-------+----------+-------+-- | + | | | | | | | + Brihadratha Kusâmba Matsya Pratyagra Chedipa Others | + | | + --+-+---------+-- | + | | | + Kusagra Jarâ Sandha | + | (was born in two parts. He was | + Rishabha therefore thrown away out side. | + | Jarâ a Râkshasha woman, united | + Satyahita the two parts and made the child | + | alive. Hence he was called | + Pushpavat Jarâsandha). | + | | + Jahu --+----------+-----------+---/ + | | | | + Sahadeva Devâpi Sântanu Vâhika + | (gave up the world | + Sōmâpi and went to forest) Somadatta + | | + Sruta Sravas --+------------+-------------+---+-- + | | | + Bhûri Bhûrisravas Sala +</pre> +<p class="pfirst">Santana had in his former life the power by pass of his hands to make an +old man young. He was therefore called Sântanu in this life. When he +became king, there was drought for 12 years. The Brâhmanas ascribed this +to Sântanu's overlooking the claims of his eldest brother Devâpi. +Sântanu went to his brother. But in the meantime his minister had sent +certain Brâhmanas to Devâpi and they dissuaded him from Vedic Dharma. +He thus became unfit to be a king and the Devas then rained. <em class="italics">But Devâpi +is waiting at Kalâpa for his future mission. The lunar dynasty will come +to an end in the present Kaliyuga and Devâpi will be the progenitor of +the lunar Dynasty in the next Satyayuga.</em></p> +<pre class="literal-block"> + Sântanu +By Gangâ | By Satyavati + --+---------------------+---+----------------------+-- + | | | +Bhishma Chitrangada Vichitra Virya + (killed by a <em class="italics">m</em>. Ambâ and + Gandharva) Ambâlikâ + daughters of + Kâsirâja +</pre> +<p class="pfirst">Satyavati was the daughter of Uparichara Vasu by Matsyagandhâ. Before +her marriage with Sântanu, Rishi Parâśara had by her one son Krishna +Dvaipâyana, the renowned Vyâsa, father of Suka, the propounder of the +Bhâgavata Purâna.</p> +<p class="pnext">As Vichitra Virya had no son, Satyavati asked Vyâsa to produce sons on +his wives. They were Dhritarâshra, Pându, and Vidura.</p> +<pre class="literal-block"> + Dhritarâshra + <em class="italics">m</em>. Gandhari + | + --+----------------+----------+----+-- + | | | + Duryodhana 99 Others Duhsalâ + + + Pându + <em class="italics">m</em>. Kunti <em class="italics">m</em>. Madri + | | + --+---+---------+-----------+-- -----+------ + | | | | +(By Dharma) (By Indra) (By Vayu) (By Asvini Kumars) +Yudhisthira Arjuna Bhima | | + Nakula Sahadeva +</pre> +<p class="pfirst">YUDISTHIRA HAD:</p> +<pre class="literal-block"> +(1) By Draupadî — Prativindhya +(2) By Pauravi — Devaka +</pre> +<p class="pfirst">BHIMA HAD:</p> +<pre class="literal-block"> +(1) By Draupadî — Srutasena +(2) By Hidimbâ — Ghatot Kacha +(3) By Kâli — Sarvagata +</pre> +<p class="pfirst">ARJUNA HAD</p> +<pre class="literal-block"> +(1) By Draupadî — Srutakirti +(2) By Ulûpi — Iravat +(3) By the princess + of Manipur — Vabhruvâhana +(4) By Subhadrâ — Abhimanyu + <em class="italics">m</em>. Uttarâ + | + Parikshit +</pre> +<p class="pfirst">NAKULA HAD:</p> +<pre class="literal-block"> +(1) By Draupadî — Satânika +(2) By Karenumatî — Naramitra +</pre> +<p class="pfirst">SAHADEVA HAD:</p> +<pre class="literal-block"> +(1) By Draupadî — Sruta Karman +(2) By Vijayâ — Suhotra + + +Arjuna Vrishtimat Durdamana + | | | +Abhimanyu Susena Mahinara + | | | +Parikshit Mahipati Dandapâni + | | | +Janmaejaya Sunitha Nimî + | | | +Satânika Nri Chakshus Kshemaka + | | +Sahasrânika Sukhinala + | | +Asvamedhaja Pariplava + | | +Asima Krishna Sunaya + | | + Nemi Chakra Medhâvin + (Hastinâpura | + shall be washed Nripanjaya + away and he | + shall reside at Durva + Kousâmbi) | + | Timi + Upta | + | Brihadratha + Chitraratha | + | Sudâsa + Suchiratha | + | Satânika + Vrishtimat | + | Durdamana +</pre> +<p class="pfirst"><em class="italics">Kshemaka shall be the last of this approved line in the Kali +Yuga.</em></p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-390"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap215.png" /> +</div> +<p class="pfirst">Now as to the Magadha kings.</p> +<pre class="literal-block"> +Jarâ Sandha Sama + | | + Sahadeva Dridhasena + | | + Mârjâri Sumati + | | + Srutasravas Subala + | | + Yutâyu Sunitha + | | + Naramitra Satyajit + | | + Sunakshatra Visvajit + | | + Brihat Sena Ripunjaya + | + Karmajit + | + Satanjaya + | + Vipra + | + Suchi + | + Kshema + | + Suvrata + | + Dharma Sutra + | + Sama +</pre> +<p class="pfirst">This line shall be extinguished one thousand years after the death of +Parikshit. (The future tense is used in the text with reference to the +time of Parikshit.)</p> +<p class="pnext"><strong class="bold">SKANDHA IX. CHAPS. 23.</strong></p> +<pre class="literal-block"> + YAYATI + | + --+---------+-----------++-------+---------+-- + | | | | | + Yadu Turvasu Druhya Anu Puru + | + --+-------+------+----------+-- + | | | + Sabhânara Chakshus Parekshu + | + Kâlanara + | + Janamejaya + | + Mahâ Sâla + | + Mahâmanas + | + --+--------------+------------+-- + | | + Usinara Titiksha + | | +--+------+---+--+------+-- Rushadratha + | | | | | +Sivi Vara Krimi Daksha Homa + | | +--+--+----------+-------+------+-- Sutapas + | | | | | + Vrishârbha Subiua Madra Kekaya Bali +</pre> +<p class="pfirst">Dirghatamas Rishi produced on Bali's wife Six sons — Anga, Banga, +Kalinga, Sambhu, Pundra and Odhra. These six sons founded kingdoms in +their own names in the East.</p> +<p class="pnext">(Anga is the country about Bhâgalpur. Banga is modern Bengal. Kalinga is +the country between Jagannatha and the Krishna. Odhra is part of modern +Orissa.)</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-391"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap216.png" /> +</div> +<pre class="literal-block"> + BALI + | + --+-------+---------+---------++--------+---------+-- + | | | | | | + Anga Banga Kalinga Sambhu Pundra Odhra + | + Khalapâna + | + Diviratha + | +Dharmaratha + | +Chitraratha. +</pre> +<p class="pfirst">Chitratha was also called Rōmapâda. He had no son. Dasaratha (father of +Râma) was his friend. He gave his daughter Sântâ to Rōmapâda. Sântâ was +married to Rishi Rishya Sringa. That Rishi made a Yajna for Rōmapâda and +he had a Son Chaturanga born to him.</p> +<pre class="literal-block"> + Chitraratha or Rōmapâda + | + Chaturanga + | + Prithulâksha + | + Brihadratha + | + --+-------------------+-----------------+-- + | | | +Brihadratha Brihatkarman Brihatbhanu + | +Brihanmanas + | +Jayadratha + | + Vijaya + | + Dhriti + | +Dhritavrata + | + Satkarman + | +Adhiratha +</pre> +<p class="pfirst">(He adopted Karna of the Mahâbhârata as his son, when he +had been left by Kunti.)</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-392"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap217.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-393"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap218.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-394"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap219.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-395"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap220.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-396"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap221.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-397"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap222.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-398"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap223.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-399"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap224.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-400"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap225.png" /> +</div> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-401"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap226.png" /> +</div> +<pre class="literal-block"> + ADHIRATHA + | + Karna + | + Vrisha Sena + + + YAYÂTI + | + Druhyu + | + Babhru + | + Setu + | + Arabdha + | + Gândhâra + | + Dharma + | + Dhrita + | + Durmada + | + Prachetas + | + One hundred sons inhabiting the north as a Mlechcha race. + + + + YAYÂTI + | + Turvasu + | + Bahni + | + Bharga + | + Bhânumat + | + Tribhânu + | + Karandhama + | + Marutta (adopted Dushmanta of the + line of Puru as his son, but + Dushmanta reverted to his own + line.) + + + + + YAYÂTI + | + Yadu + | + --+------------+-----------+---------+-- + | | | | + Sahasrajit, Kroshta, Nala, Ripu, + | + Satajit + | + --+-+----------+----------+-- + | | | + Mahahaya Renuhaya Haihaya + | + Dharma + | + Netra + | + Kunti + | + Sohanji + | + Mahishmat + | + Bhadra sen + | + --+------+-------+-- + | | + Durmada Dhanaka + | + --+-------------+-------------+--------------+-- + | | | | + Kritavirya Kritâgni Kritavarman Kritaujas + | + Arjuna + (Learned Yoga from Dattâtreya. Had one + thousand sons of whom only 5 survived.) + | + --+------+-----+-------------+----------+---------+-- + | | | | | + Jayadhvaja Sûrasena Vrishabha Madhu Urjita + | | + Tâlajangha --+-----+--------+-- + | | | + Vitihotra and 99 other sons Vrishni 99 other sons + called Tâla Janghas. They + were killed by Sagara. + + + + YADU + | + Kroshtu + | + Vrijinavat + | + Svâhita + + + Svâhita (Continued) + | + Visadgu + | + Chitraratha + | + Sasavindu. (Had ten thousand wives + and one laksha sons by each wife. Of these sons, six + were famous: Prithu Sravas, Prithu Kirti, Punyayasas etc.) + + + + SASAVINDU + | + --+-------------------+-----------------+-- + | | + Prithu-Sravas Others + | + Dharma + | + Usanas + | + Ruchaka + | + --+--------+-+----------+-----------+------------+-- + | | | | | + Purujit Rukma Rukmesha Prithu Jyâmagha + <em class="italics">m</em>. Saivyâ + + (The king carried away + from Indra's place one girl + Bhojya whom he married + to his future son Vidarbha) + | + Vidarbha + | + --+-----------------+-------------+--------+---- + | | | + Kusa Krathu Romapâda + | | + Kunti Babhru + | | + Vrishni Kriti + | | + Nirvriti Usika + | | + Dasârha --+---+--------+--------+-- + | | | | + Vyoma Chedi Damagosha Others + | + Jimûta + | + Bhimaratha + | + Navaratha + + + + Navaratha (Continued) + | + Dasaratha + | + Sakuni + | + Karambhi + | + Devarâta + | + Devakshatra + | + Madhu + | + Kuruvasa + | + Anu + | + Puruhotra + | + Âyus + | + Satvata + | + --+--------+------+-------+--+------+----------+---------+-- + | | | | | | | + Bhajamat Bhaji Divya Vrishni Devavridha Andhaka Mohabhoja + | | | (a) | + --+--------+-------+----\ | Babhra The Bhojas + | | | | | + Nimlochi Kinkana Dhrishti | | + --+-------+---------+----/ | + | | | | +Satajit Sahasrajit Ayutâjit | + | + --+---------+-----------+-- + | | + Sumitra Yudhâjit + | + --+------+---+----------+-- + | | | + Nighna Sini Anamitra + | | + --+---+---+-- | + | | | + Satrajita Prasena | + | + | + /----------------------/ + | + --+------+---+-- + | | + Sini Vrishni + | | + Satyaka | + | --+------------+-- + Yuyudhâna | | + | Svaphalka Chitraratha + Jaya | | + | | --+-----+-+-- + Kuni | | | + | | Prithu Viduratha + Yugandhara | (<em class="italics">c</em>) + | + --+---------+----------+-- + | | | + Akrûra 12 others Suchara + | + --++-----------+-- + | | + Devavat Upadeva + + + + (<em class="italics">a</em>) ANDHAKA + | + --+-----------+----------+----------+-+-- + | | | | + Kukura Bhajamat Suchi Kambalavarhis + | + Bahni + | + Viloman + | + Kapota-roman + | + Anu (Tumvaru was + his friend) + | + Andhaka + | + Dundubhi + | + Avidyota + | + Punarvasu + | + --+--+----+-- + | | + Ahuka Ahukî + | + --+------+-- + | | + Devaka Ugrasena (<em class="italics">b</em>) + | + --+----------------------------------------------- + | + (1) Devavat. (2) Upadeva. (3) Sudeva. (4) Devavardhana. + (5) <em class="italics">Dhritadevâ</em>. (6) <em class="italics">Sântideva</em>. (7) <em class="italics">Upadevâ</em>. (8) <em class="italics">Srideva</em>. + (9) <em class="italics">Devarakshitâ</em>. (10) <em class="italics">Sahadevâ</em>. (11) <em class="italics">Devakî</em>. + (Vâsudeva married all the Sisters) + + + + UGRA-SENA. + | + --+--------+---------+--------++-------+------+----------+----- + | | | | | | | + Kansa Sunama Nyagrodha Kanka Sanku Suhu Râshtrapala + + --+---------+------------------+---------- + | | | + Dhrishti Tushtimat 5 Sisters married to the + brothers of Vâsudeva. + + + + (c) VIDURATHA + | + Sûra + | + Bhojamat + + + + Bhojamat (Continued) + | + Sini + | + Bhoja + | + Hridika + | + --+-------------++-----------------+-- + | | | + Devamirha Satadhanu Kritavarman + | + Sura + <em class="italics">m</em>. Mârishâ + | + --+-----------+-+---------+----------+--------+----------+-----\ + | | | | | | | + Vâsudeva Devabhâga Devasravas Anaka Srinjaya Syâmaka | + | + --+---------+---------+---------+-----------+--------/ + | | | | | + Kanka Samika Vatsaka Vrika 5 daughters + + The five sisters of Vâsudeva were:-- + + (1) <em class="italics">Prithâ</em>, married to Pându + + (2) <em class="italics">Srutadeva</em>, married to Vriddha Sarman + Dantavâkra + + (3) <em class="italics">Sruta Kîrti</em>, married to Dhrishtaketu + | + --+---+-------+-- + | | + Santardan 4 sons + + (4) <em class="italics">Sruta Sravas</em>, married to Damaghosha of Chedi + | + Sisupâla + + (5) <em class="italics">Râjâdhidevi</em>, married to Jayasena + | + --++----------+-- + | | + Vinda Anuvinda + + The five sisters of Kansa were married to the 5 + brothers of Vâsudeva. They were:-- + + (1) <em class="italics">Kansâ</em>, married to Devabhâga. + | + --+-------+-----+-- + | | + Chittaketu Brihadbala. + + (2) <em class="italics">Kansavatî</em>, married to Deva Sravas. + | + --+-+-----------+-- + | | + Suvîra Ishumat + + + + (3) <em class="italics">Kankâ</em>, married to Kanka. + | + --+---+------+-----------+-- + | | | + Vaka Satyajit Purujit. + + (4) <em class="italics">Râshtrapâlî</em>, married to Srinjaya. + | + --+--+--------+-----------+-- + | | | + Vrisha Durmarshana Others. + + (5) <em class="italics">Sûrabhûmi</em>, married to Syâmaka. + | + --+----+---------+-- + | | + Harikesa Hiranyâksha. + + As to the other brothers of Vâsudeva, Vatsaka had by + Apsaras--Misrakesi, Vrika and other sons. + + + + VATSAKA + <em class="italics">m</em>. MISRAKESI + | + --+------------------------+--------------------+-- + | | + Vrika Others + <em class="italics">m</em>. Durvakshi + | + --+---------------+--------------------+-- + | | | + Taksha Pushkarasâla Others. + + + Samika + <em class="italics">m</em>. Sudâmâni + | + --+------------------+------+-----------+-- + | | | + Sumitra Arjunapala Others. + + + Anaka + <em class="italics">m</em>. Karnika + | + --+------------------------+----------+-- + | | + Ritadhâman Jaya + + + Vâsudeva had several wives. Their names and the names of + their sons are given below: + + + 1. <em class="italics">Rohini</em> + | + --+--------+------+-------+----+--+-------+-------+------+-- + | | | | | | | | + BALADEVA Gadâ Sârana Durmada Vipula Dhruva Krita Others + + + 2. <em class="italics">Pauravî</em> + | + --+----------+----------+------+-+------+---------+-- + | | | | | | + Subhadrâ Bhadrabahu Durmada Bhadra Bhûta 7 Others. + + + 3. <em class="italics">Madirâ</em> + | + --+---------+-----------+-------+-+-------+-- + | | | | | + Nanda Upananda Kritaka Sura Others. + + + 4. <em class="italics">Bhadrâ</em> + | + Kesin. + + + 5. <em class="italics">Rochanâ</em> + | + --+---------------+--------+--------+-- + | | | + Hasta Hemângada Others + + + + 6. <em class="italics">Ilâ</em>. + | + --+---------------------+-----------+-- + | | + Uruvalka Others. + + + 7. <em class="italics">Dhritadevâ</em> + | + Vipristhâ. + + + 8. <em class="italics">Sântidevâ</em> + | + --+-----------+-----------+------+-- + | | | + Prasama Prathita Others. + + + 9. <em class="italics">Upadevâ</em> + | + --+-----------+-----------+------+-- + | | | + Râjanya Kalpa-Varha Others. + + + 10. <em class="italics">Srîdevâ</em> + | + --+---------+----------+---+------+-- + | | | | + Vasu Hansa Suvansa Others. + + + 11. <em class="italics">Devarakshitâ</em> + | + --+------------------------+------+-- + | | + Gada Others. + + + 12. <em class="italics">Shahadevâ</em> + | + --+-------------+---------+------+-- + | | | + Pravara Srutimukhya Others. + + + 13. <em class="italics">Devaki</em> + | + --+---------+----------+-------+-+---------+----------+----\ + | | | | | | | + Kirtimat Sushena Bhadrasena Riju Sanmardana Bhadra | + | + --+----------------+-------------+--------------/ + | | | + Sankarshana KRISHNA Subhadrâ. +</pre> +<p class="pfirst">With the birth of Sri Krishna, we come to the end of the +Ninth Skandha of the Bhâgavata Purâna. But for the completion +of the racial account, we give here only the 1st. Chapter of the 12th. +Skandha.</p> +<p class="pnext"><strong class="bold">SKANDHA XII. CHAP. 1.</strong></p> +<p class="pnext">We have seen Ripunjaya to be the last of the Magadha kings. He will be +also called Puranjaya (The future tense, it must be remembered, is used +solely with reference to the time of Parikshit). His minister Sunaka +shall kill him and place his own son Pradyōta on the throne.</p> +<pre class="literal-block"> + Pradyōta + | + Palaka + | + Visâkha + | + Râjaka + | +Nandivardhana +</pre> +<p class="pfirst">These 5 kings of the line of Pradyōta shall reign for 138 years.</p> +<pre class="literal-block"> +Nandi Vardhana Ajata-Śatru (Contd). + | | + Sisunaga Darbhaka + | | + Kâkavarna Aj-aya + | | + Kshemadharma Nandi Vardhana + | | + Kshetrajna Mahanandi + | | + Vidhisara Saisunaga + | + Ajâta-Śatru +</pre> +<p class="pfirst">These ten shall reign for 360 years--Mahanandi shall have a son, Nanda, +by a Sûdra woman. He shall be the next king. One Brâhmana Chânakya shall +kill Nanda and his eight sons and shall place Chandra Gupta on the +throne.</p> +<pre class="literal-block"> + Chandra Gupta + | + Vârisâra + | +Asokavardhana + | + Suyasas + | + Dasaratha + | + Sangata + | + Sâlisuka + | + Soma-Śarman + | + Śatadhanvan + | + Brihadratha +</pre> +<p class="pfirst">These ten kings called Mauryas shall reign for 137 years. +Pushpamitra, Commander of Brihadratha's forces, shall kill his +master and be king himself. He shall be the founder of the +Śunga dynasty.</p> +<pre class="literal-block"> + PUSHPAMITRA + | + Agnimitra + | + Sujyestha + | + --+---------------------+-----------------+-- + | | | +Vasumitra Bhadraka Pulinda + | + Utghosha + | + Vajramitra + | + Bhâgavata + | + Devabhûti +</pre> +<p class="pfirst">These (10) ten kings of the Sunga dynasty shall reign for 112 +years. Vâsudeva, the minister of Devabhuti, shall kill his master and +become himself the king.</p> +<pre class="literal-block"> +VASUDEVA + | +Bhûmitra + | +Nârâyana + | +Susarman +</pre> +<p class="pfirst">These four kings shall be called Kânvas. They shall reign for +345 years. Susarman shall be killed by his servant Balin, a Sûdra of +the Andhra clan, who shall himself usurp the throne. Balin shall be +succeeded by his brother.</p> +<pre class="literal-block"> +--+------------+-- + | | +Balin Krishna Anishta Karman Gomati + | | | + Srisântakarna Haleya Purîmat + | | | + Pournamâsa Talaka Medasiras + | | | + Lambodara Purishabhîru Sivaskânda + | | | + Chivilaka Sunandana Yajnasri + | | | + Meghasvâti Chakōra Vijaya + | | | + Atamana 8 Bahus Chandravijna + | ending in Sivasvâti | + Anishta Karman Salomadhi +</pre> +<p class="pfirst">These thirty kings of the Andhra dynasty shall rule the earth for 456 +years. Seven Âbhiras, kings of Avabhriti, ten Gardabhins (men of +Gardabha) and sixteen Kankas shall then be the rulers. They shall be +followed by 8 Yavanas, 14 Turushkas and ten Surundas. These 65 kings +shall reign for one thousand and ninety nine years. Eleven Moulas shall +then be the kings for 300 years.</p> +<p class="pnext">Bhuta-Nanda, Bangiri, Sisunandi and Yaso-Nandi shall then become kings. +Their sons, all known as Bâhlikas, shall succeed them. Then Pushpamitra +shall be the king, then his son Durmitra. Seven Andhras, seven Kosalas, +Vidurapatis and Nishadhas shall then become kings, at one and the same +time, over the lands of these names. They shall be the descendants of +the Bâhlikas.</p> +<p class="pnext">Visvasphûrji, otherwise called Puranjaya, shall be the king of the +Magadhas. He shall make havoc of the caste system. His chief town shall +be Padmavati (Modern Patna) but his kingdom shall extend from Hardwar to +Pryag.</p> +<p class="pnext">Then there shall be Sûdra and Mlechcha kings.</p> +</div> +<div class="level-3 section" id="thoughts-on-the-vaivasvata-manvantara"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id140">THOUGHTS ON THE VAIVASVATA MANVANTARA.</a></h3> +<p class="pfirst">The study of the Vaivasvata Manvantara can be pursued, as to minor +details, from more than one stand-point. But I am at present concerned +with only the broad outlines of its esoteric aspect.</p> +<p class="pnext">We are to understand, in the first place, that there are certain types +of human races in this as in other Manvantaras. Each of these types has +a history of its own. Each has its stages of growth, rise and decline, +and some have their periods of revival in this Manvantara as well. Each +racial type has to be studied separately.</p> +<p class="pnext">The connection of the races with the Sun and the Moon requires a little +consideration.</p> +<p class="pnext">Those who are acquainted with Hindu astrology know that the life time of +a man is divided into certain divisions, each division being under the +influence of one planet. Each planetary period again has its +sub-divisions, in each of which there is a secondary run of the planets.</p> +<p class="pnext">According to the Bengal School, the main planetary run takes 108 years +for its completion, and according to another school, it takes 120 +years.</p> +<p class="pnext">The following is the order of planetary succession according to the +second school, which prevails all over India, except in Bengal: —</p> +<p class="pnext">Sun 6 years, Moon 10, Mars 7, Râhu 18, Brihaspati 16, Saturn 19, Mercury +17, Ketu 7 and Venus 20. Thus if a man lives for 120 years, all the +planets will in turn have influenced his life in the above order, +commencing from the planet of his birth. Again there will be +corresponding sub-runs of all the planets during each planetary run. The +races are also governed by such planetary influences.</p> +<p class="pnext">The Solar Dynasty means that the particular type of humanity so denoted +was born under the influence of the solar planet. When all the planets +have in turn exercised their influence over this Dynasty, it disappears +for a time and is re-born under the influence of the Sun.</p> +<p class="pnext">Similarly there will be a revival of the Lunar dynasty — that which +commenced under the influence of the Moon.</p> +<p class="pnext">The law of planetary influence over the human races is not as clearly +known as that over individual men. Otherwise the future history of each +race would not be the sealed book to us which it is.</p> +<p class="pnext">The humanity of the present Manvantara was first born under the +influence of the Solar Planet. Our Moon is the son of the Sun-God.</p> +<p class="pnext">The races that first appeared were called Solar races.</p> +<p class="pnext">Other races appeared under the influence of the Moon. In these races we +find first the influence of Brihaspati or Jupiter, through his wife +Târa, then of Budha or Mercury, and lastly of Sukra or Venus, through +his daughter Devayâni.</p> +<p class="pnext">This planetary succession may be only a Sub-run of the planets. We read, +in the account of the previous Manvantaras, of the appearance of Sukra +as the guide of the Daityas, and of Brihaspati as the guide of the +Devas. We have also read of the appearance of Râhu in the sixth +Manvantara. This shews that the main planetary round has to be found in +the Kalpa itself.</p> +<p class="pnext">Our knowledge on the whole subject is however so poor that it is unsafe +to make any distinct suggestion.</p> +<p class="pnext">Now we shall take the Solar Races, or the sons of Vaivasvat Manu, in +order of their treatment in the text. <em class="italics">Prishadhta</em> and <em class="italics">Kavi</em> were the first +spiritual races. They did not marry <em class="italics">i.e.</em> there was no sexual +reproduction among them.</p> +<p class="pnext">Next in order was the <em class="italics">Kârusha</em> race inhabiting the north.</p> +<p class="pnext">The <em class="italics">Dhârshtas</em> were also a spiritual race (Brâhmanas).</p> +<p class="pnext">The descent towards Materiality commenced with Nriga. He is said to +have been transformed into a lizard. His grandson was <em class="italics">Bhûtajyotî</em>, +Bhûtas being different forms of matter. <em class="italics">Vasu</em> is a God of Material +wealth. <em class="italics">Pratîka</em> means the reverse or opposite (<em class="italics">i.e.</em> the reverse of +spirit.) <em class="italics">Ogha</em> means a current. The current of materialism set in with +the line of Nriga.</p> +<p class="pnext">The next line, that of Narishyanta, shews further materiality. Midhvat +is that which wets (the root <em class="italics">mih</em> means to pass water). <em class="italics">Viti</em> is +production, enjoyments. Vitihotra is the name of a sacrificial fire. +<em class="italics">Agnivesya</em> is an incarnation of Agni or the Fire-God, but he is +nick-named Kânina or son of an unmarried woman and also <em class="italics">Jâtukarna</em> (the +name of a Vedic Rishi). There seems to have been sexual procreation in +this line. The incarnation of Agni further indicates that the present +human form was complete, for Agni is the form-giving energy in Nature.</p> +<p class="pnext">In the next line of <em class="italics">Dishta</em> we have <em class="italics">Vatsapriti</em> or affection for children, +<em class="italics">Pransu</em> or tall, <em class="italics">Pramati</em> or full-grown intellect, <em class="italics">Khanitra</em> or digger, +<em class="italics">Châkshusha</em> or the eyed, and <em class="italics">Khaninetra</em> or the hollow-eyed. This line +represents the race of the earliest diggers, very tall, with the hollow +eye predominant in them as a characteristic feature; this race was very +powerful and capable of direct communion with the Devas, and the gods +acted as waiters in the Yajna of Marutta.</p> +<p class="pnext">The line of Saryâti refers to Ânarta and a town named Kusasthalî, built +in the midst of the Sea. Evidently the continent on which the race +flourished is now under water. Ânarta is supposed to be Sourâshtra +(modern Surat.) But the site of Kusasthalî cannot be ascertained. There +were remnants of this race till the time of Krishna, for Balarâm married +Revati, the daughter of Kakudmin (hump-backed). The line of Nabhaga is a +short one and it merged itself into that of Angiras who was the father +of Brihaspati or Jupiter. Ambarisha is the prominent figure of this +period.</p> +<p class="pnext">Then we come to the line of <em class="italics">Ikshvâku</em>. This is the best known line of the +Solar races. It flourished during the last Tretayuga. <em class="italics">Ikshvâku</em> is called +the eldest son of Manu. Perhaps this has reference to the appearance of +the Race in the previous Manvantaras.</p> +<p class="pnext">The eldest son of Ikshvâku is Vikukshi (<em class="italics">Kukshi</em> is womb.) He is also +called Sasada or the Rabbit-eater. The Moon is called Rabbit-marked.</p> +<p class="pnext"><em class="italics">Puranjaya</em> is the son of Vikukshi. He is called Indra-Vâha or +Indra-Vehicled. Several of the kings of this dynasty befriended the +Devas of Svar Loka.</p> +<p class="pnext">Further down we find King <em class="italics">Purukutsa</em> forming an alliance with the +elemental serpents, and holding communion with the dwellers of Rasâtala. +The river Narvadâ is mentioned in connection with Rasâtala.</p> +<p class="pnext"><em class="italics">Mândhâtâ</em> is a traditional name that has been preserved upto this time in +common parlance in the saying "As old as king Mândhâtâ." The line of +Mândhâtâ was divided into three different branches. <em class="italics">Muchukunda</em> +represented a branch of Yogins. The long, unbroken sleep of Muchukunda +is traditional and he is credited also with Yogic powers. Another branch +that of Ambarisha, Youvanâsva and Hârita represented a spiritual +sub-race. But we have to follow the history of the Atlanteans through +Purukutsa. The connection with Rasâtala, or the plane of Material +ascendancy, affected the destiny of this line. In Trisanku, the +aspiration ran very high. He became a Deva, but had his head turned +downwards, <em class="italics">i.e.</em> turned towards materiality. With the powers of a Deva, +but with the aspirations of an Asura, the ground was prepared for the +downfall of this line. For a time, however, the Race flourished in all +its materiality. The alliance between Devas and men became cemented by +the performance of Vedic sacrifices. This was the first spiritual +advance of the human race, through the temptations of Svarga life.</p> +<p class="pnext">The time of Haris Chandra is the Vedic era, when the earliest Riks of +what we know as Rigveda were composed. Visvâmitra and his disciples were +the Vedic Rishis of this age. The Vedas tried to curb the riotous course +of materiality by prescribing a number of restrictions on the enjoyment +of material desires. Elaborate rules were laid down as to how the +desires might be best gratified for a prolonged period in Svargaloka, by +the performance of sacrifices or Yajna. The whole of the life of the +regenerate classes was regulated by rigid laws and a glowing picture was +given of life in Svarga after death. The sacred injunctions were not, +however, potent enough to check the Kâmic tendencies of the race and the +cyclic law which now required the spiritual evolution of humanity was +continually disregarded by the race. This was poison (<em class="italics">gara</em>) to the +system of humanity and king Sagar imbibed this poison. Hence he was +called the Poisoned. He had two wives. The sons of one wife were 60 +thousand in number. They offended Kapila, an Incarnation of Vishnu, and +thus were all consumed. They reached the limit of material degradation, +where final extinction awaited the race. The number 60,000 is +suggestive.</p> +<p class="pnext">The extinction of Sagara's sons was attended with great changes on the +earth's surface. It is said they dug the earth and made the seas in +their search for the sacrificial horse. Hence the sea is called Sâgara. +This may refer to the sinking down of Atlantis when a large portion of +that great continent became a sea-bed. There was a corresponding +upheaval of land and the Himalayan chain reared up its head, as we can +easily infer from the first appearance of the Ganges. The first flow of +Gangâ indicated a many sided revolution in the appearance of the earth's +surface. A new continent was formed to which India was attached as the +prominent link. Spiritual sub-races grew up on the banks of the sacred +river who more than atoned for the sins of their fathers. The +fore-runner of the race of spirituality was Asamanjas (rising above the +ordinary run). He was a Yogin not led away by the material tendencies of +the age. His son was Ansumat (having the ray or light in him). Ansumat +pacified Kapila.</p> +<p class="pnext">Gangâ is said to be a spiritual stream flowing from the feet of Vishnu. +With the advent of this stream, the spiritual rebirth of humanity +commenced in right earnest, for the remaining period of the Kalpa. +Already the path had been paved by the Karmakânda of the Vedas, which +put restrictions on the wanton and reckless performance of Karma or +action. The pure magnetism of the holy river helped on the process of +regeneration. But this was not in itself sufficient to cope with the +forces of materiality. Accordingly we see <em class="italics">Kalmasha</em> or sin appearing in +the line of Bhagiratha. King Kalmashapâda became a Râkshasa. A Râkshasa +is an elemental of destruction. When mind becomes too much identified +with the gross body and its desires, its connection with the Higher Self +is liable to be cut off by the action of the Râkshasas. These forces of +Tamas act in different ways to serve different purposes in the economy +of the Universe. When the material downfall of man reaches its furthest +limit in the Kalpa, the Râkshasas become Tâmasic forces in man and he is +unconscious of his higher nature. That sleep in time becomes a permanent +sleep, and the lower man becomes dead to his real Self. This is the real +death of man, when the ray sent forth by Íshvara comes back to Him, +without any spiritual harvest, and what constituted the personality of +man dissolves into the Material Universe.</p> +<p class="pnext">The time had come when a fresh departure was necessary in the methods +pursued by the Lilâ Avatâras for the spiritual regeneration of the +Universe. They had now to appear amongst men, as ordinary beings, to +give direct teachings to their votaries, to infuse as much Satva as +possible into humanity and to retard by all means the further extinction +of the human race.</p> +<p class="pnext">For a time the Râkshasas reigned supreme, but not over the new +continent, permeated as it was by the sacred waters of the Ganges. Their +stronghold was Lankâ, the remnant of the Atlantean continent. Following +the descent of Gangâ therefore, Vishnu incarnated himself as Râma, one +of the greatest of his manifestations. The Râkshasas of Lankâ were +killed. Vibhishana only survived, but he was allied to Râma and so +became immortal in spirituality. The Râkshasa survives in us but its +energy of dissolution does not militate against the evolution of man. It +was Râma who first gave the idea of Íshvara to the degraded human races +of the present Manvantara. They knew, for the first time, that there was +one greater than all the Devas — the Gods of the Vedas — and that there were +planes higher than even Svarga. The path of devotion was proclaimed. And +it became possible for men to cross the limits of death and of Trilokî +by this quality. The downfall was stopped no doubt; but the ascent was +only permanently secured by Lord Sri Krishna as we shall see later on.</p> +<p class="pnext">After Râma, there is little of interest in the line of Ikshvâku. The +decline commenced and the line became extinct with Sumitra, but it is +said one king Maru of this line became an adept in Yoga and retired to +Kalapa, where he bides his time to revive the solar dynasty towards the +end of the Kaliyuga. We may take him to be the originator of another +race which will be the re-incarnation of the Ikshvâku race.</p> +<p class="pnext">We have considered the line of Ikshvâku's descendants through Purukutsa. +There is another line of his descendants through Nimisha. Then we come +to the Lunar Dynasty.</p> +<p class="pnext">The Lunar races first appeared while the descendants of Ikshvâku were +still flourishing, though on the eve of their decline. They had immense +possibilities of spiritual evolution, and the great Aryan race seems to +be connected with them. The appearance of these races is almost +simultaneous with the first flow of the Ganges. For we find Jahnu, who +swallowed up the Ganges in her first terrestrial course, is only sixth +in the line of descent from Pururavas.</p> +<p class="pnext">The Lunar dynasty originated in the union of Târâ, the female principle +of Brihaspati (Jupiter), and the Moon. The issue was Budha (Mercury), +the direct progenitor of the Lunar dynasty.</p> +<p class="pnext">The son of Budha was Pururavas. He married Urvasi, the renowned Deva +nymph.</p> +<p class="pnext">Pururavas had six sons. But we are concerned with only two of them, Âyus +and Vijaya.</p> +<p class="pnext">Vijaya gave the Adept line of the race and Âyus, the ordinary humanity.</p> +<p class="pnext">In the line of Vijaya, we find Jahnu, purified by the assimilation of +Gangâ, Visvâmitra, pre-eminently the Rishi of the Rig Veda and one of +the seven sages who watch over the destiny of the present Manvantara, +Jamadagni, another of the seven sages of our Manvantara and Parasurâma +one of the coming sages of the next Manvantara. We have already +mentioned the part taken by Visvâmitra and his sons in the composition +of the Vedic Mantras.</p> +<p class="pnext">Coming to the line of Âyus, we recognise the forefathers of +the Aryan races.</p> +<p class="pnext">In the short-lived branch through Kshatra-vriddha, we find the Vedic +Rishi Gritsamada, his son Sûnaka, the renowned Sounaka, Dirghatamas and +Dhanvantari, the promulgator of Âyur-veda.</p> +<p class="pnext">But the longest history of the Race is through the descendants of +Yayâti.</p> +<p class="pnext">King Yayâti married Devayâni, the daughter of Sukra, the presiding Rishi +of the planet Venus, and had by her two sons, Yadu and Turvasu. Sukra is +the son of Bhrigu, the Rishi of Mahar Loka. Devayâna, is the path +leading beyond Trilokî, after death.</p> +<p class="pnext">But the King had also connection with a Dânava girl, who brought forth +three sons, Druhyu, Anu and Puru. For his Dânava connection, King Yayâti +had in youth to undergo the infirmities of age. This evil was +transmitted to Puru, the youngest son of the Dânava girl.</p> +<p class="pnext">The line of Puru was short-lived. But it is this line that gave some of +the renowned Vedic Rishis, viz. Apratiratha, Kanva, Medhâtithi and +Praskanva. Dushmanta, the hero of Kalidasa's renowned drama also came of +this line. Vishnu incarnated in part as Bharata, son of Dushmanta.</p> +<p class="pnext">Then there was a revolution. Bharata found that his sons were not like +unto himself. So the direct line of Puru came to an end. What followed +is a little mysterious. Bharata adopted Bharadvâja as his son. +Bharadvâja was begotten by Brihaspati (Jupiter) on the wife of his +brother Utathya named Mamatâ (Egoism).</p> +<p class="pnext">Bharadvâja is one of the seven presiding Rishis of the present +Manvantara. His name is connected with several Mantras of the Rig Veda.</p> +<p class="pnext">The great actors in the Kurukshetra battle were the descendants of +Bharadvâja. We find much diversity of spiritual characteristics among +them. The material and spiritual forces were gathered together, in all +possible grades from the Pândavas downward to the sons of Dhrita-râshtra +and their allies. The poetical genius of the author of the Mahâbhârata +has called forth characters in the Drama of the Kurukshetra battle, that +stand out in all the details of real life and find a permanent place in +the genealogy of the Lunar dynasty. The study of the racial account of +the line of Bharadvâja becomes therefore extremely difficult.</p> +<p class="pnext">The Lunar dynasty will be revived by Devâpi, a descendant of Bharadvâja, +who is biding his time at Kalâpa.</p> +<p class="pnext">The early inhabitants of Bengal, Behar and Urishyâ were the sons of Anu, +the second son of Sarmisthâ. The famous Kâma, one of the heroes of +Kurukshetra, also belonged to this line.</p> +<p class="pnext">The eldest son of Sarmisthâ by Yayâti was Druhyu. Prachetas +of this line had one hundred sons, who inhabited the north as Mlechha +races.</p> +<p class="pnext">But the greatest interest attaches to the line of Yadu, the eldest son +of Yayâti by Devayâni. The early descendants of this line were the +Haihayas, killed by Parasurâma, and the Tâlajanghas, killed by Sagar +— both of the Solar Dynasty. The Mahâbhârata has given an importance to +the overthrow of these early Yadu classes as a victory of the Brâhmanas +over the Kshatriyas. Next to the Brâhmanas in intelligence were the +Kshatriyas. They eagerly accepted the teachings of Râma, who incarnated +as one of them. They knew Ísvara as higher than the Devas and the +Brâhmanas. They thought they could profitably employ their time in +seeking after the knowledge of Brahmân. This necessarily offended the +orthodox Brâhmanas, who performed the Vedic sacrifices and had no higher +ambition than to resort to Devaloka. The Kshatriyas thus represented a +religious evolution, of which the Upanishads were an outcome. In time, +some Brâhmanas even became disciples of Kshatriyas. Both Râma and +Krishna incarnated themselves as Kshatriyas. We are to understand that +by Kshatriyas, during this period of Puranic history, is meant seceders +from Vedic Karma Kânda more or less.</p> +<p class="pnext">The early seceders, the Haihayas and Tâlajanghas were put down by the +Brâhmana Parasurâma and by the Kshatriya King Sagar, who espoused the +cause of Vedic Karma Kânda and of the Brâhmanas, represented by Rishi +Aurva of this time.</p> +<p class="pnext">Parasurâma did not like any meddling with Vedic Karma Kânda by persons +not perfected in wisdom. Even Râma had to respect the Vedic Rishis and +had to protect them in the performance of Vedic sacrifices from the +attacks of Asuras and Râkshasas. When Lord Krishna appeared on the +scene, the Asuras still survived; the Vedic Rishis denied offerings to +Him, Vedic Karma had a strong supporter in Jarâsandha, there was +hypocrisy in the name of religion, and there were pretensions in various +forms. On the other hand great improvements had been made in the proper +understanding of the realities of life and of the laws of nature. +Intellect overflowed in many channels of thought, and the religious +nature of man found vent in all directions from atheism to religious +devotion.</p> +<p class="pnext">Leaving this general resumè, we may now enter upon a closer study of the +history of religious movements in our present Manvantara, so that we may +understand the great work done by Lord Sri Krishna. The races live as +individuals live. However developed an individual may be, when he is +re-born after death, he first becomes a child as any other child. There +is much of spiritual life in the child, and sometimes pictures of +heavenly life are presented to his spiritual vision, which are denied to +to the grown-up man. The child begins his life when he is grown up, and +then his individual characteristics soon manifest themselves. We do not +read much of the man in the child. Hence the history of the early +spiritual races, who were infants in the racial life, does not teach us +anything. We find some of them had communion with the Devas of Svarga +Loka, but that is more on account of their infant spirituality than any +thing else.</p> +<p class="pnext">When the races developed in time, they became most intellectual as well +as most material at the same time. Manvantara after Manvantara was taken +up in developing the physiological (Pranic) activities, the sense +(Indriya) activities, and then the lower mental activities of the Jivas. +The personal man was fully developed in the sixth Manvantara and the +great churning only opened the door for another line of development. The +possibility of spiritual activity was secured to men by Kûrma.</p> +<p class="pnext">When the races of the Sixth Manvantara therefore became reborn in the +Seventh Manvantara, they were the most intellectual of all races, but +they had also the power given to them of developing spiritual faculties. +They could not however shake off the Asuric element all at once. They +were extremely fond of material joys, and they devised all means, which +human intellect could contrive, of gratifying material desires. That was +right which gave material gratification; that was wrong which militated +against material enjoyment.</p> +<p class="pnext">Bhuvar Loka is the plane of animal desires. The human beasts go after +death to Bhuvar Loka. They do not possess anything which could take them +to Svarga Loka.</p> +<p class="pnext">The Svarga Loka is for those who develop in themselves the faculty of +discriminating between right and wrong, and who do or attempt to do what +is right. Far more it is for those who love others and who do good to +them. For service and love pertain to planes higher even than Svarga. +But in the higher planes, service is unselfish and love is divine. The +lower forms of service and love pertain to the plane of Svarga. In +Svarga there is selfishness, but it is mixed with spirituality. It is +only the good, the virtuous, the devoted that go to the plane of the +Devas and there gratify their higher desires to their heart's content. +There are divine music, divine beauty, divine objects of gratification +in Svarga Loka — allurements enough for a man of desire. And if his merits +be great, he enjoys the things of Svarga Loka for an enormously long +period.</p> +<p class="pnext">But a man by bare intellectuality can not cross the threshold of Svarga. +The Devas reject the intruder. However much Trisanku might aspire to +have the enjoyments of Svarga, and however great his intellect might be, +he was not allowed to enter the coveted plane, without the passport of +spirituality. Humanity had still to learn the proper means of securing +life in Svarga.</p> +<p class="pnext">Poor and chance spiritual acquisitions give only a passing life in +Svarga and that not of a superior character. So all the knowledge as to +attaining Svarga life had to be revealed in time.</p> +<p class="pnext">The Rishis made great efforts to improve humanity by securing for them a +prolonged existence in Svarga, most of all Rishi Visvâmitra, one of the +seven sages of our Manvantara. Visvâmitra failed in his attempt to send +Trisanku to Svarga. He then tried with his son Haris Chandra. It is said +he advised the Râjâ to make a human sacrifice to Varuna. But we find the +victim Sunah-sepha living after the sacrifice, under the name of +Deva-rata, or one given up to the gods, and some of the Riks even were +revealed to him. Haris Chandra succeeded in entering Svarga. That was a +great victory for Rishi Visvâmitra. The Vedas were revealed to the +Rishis and sacrifices came to be known.</p> +<p class="pnext">Nârada also helped the cause in another away. He related the beauty and +the virtues of king Purûravas to the Devas in Svarga. Urvasi, the +famous Deva nymph, hearing all that, became enamoured of the king. She +had then, by the curse of some god, a human form. So she could keep +company with the King. The king was enchanted by her beauty. When she +left, he followed her advice and pleased the Gandharvas. The Gandharvas +gave him the fire, with which the king could perform sacrifice. The fire +became threefold. With one he could perform his duties to the Devas and +go to Svarga Loka. With another, he could perform his duties to the +Pitris. With the third fire, he could perform the duties of a +house-holder. Thus sacrifices meant duties. And it is by the performance +of duties that men can perform Vedic sacrifices and go to Svarga Loka.</p> +<p class="pnext">The Vedas laid down injunctions and prohibitions. They regulated the +actions of men, propelled by Kâma or desire. Men must eat meat. The Vedas +said this meat was prohibited, but that could be used. Men mixed with +women. The Vedas laid down restrictions. Even they regulated the +relations between man and wife. Then the Vedas laid down the duties +which men owed to all classes of beings. In order to induce men to +accept the Vedic injunctions, the Vedas held out Svarga as the reward of +Vedic Karma. They even favoured the belief, that there was to be +immortal life in Svarga gained by the performance of Vedic Karma. +Detailed rules as to the performance of Vedic sacrifices were given. So +long as men did not aspire to become Indra, or the ruler of Svarga, the +Devas were pleased with the sacrifices; they helped the performer as +much as they could, giving them all objects of desire, and they welcomed +them to Svarga, when they passed to that plane after death. The Devas +were as friendly to the performer of Vedic Karma as they were unfriendly +to the immature Trisanku.</p> +<p class="pnext">The Vedic Karma Kânda became thus fully revealed. The revelation was +made in the last Treta-yuga of the present Manvantara. "At the beginning +of the Treta Yuga, the three Vedas were revealed through Pururavas." IX. +14-49. "The path of Karma was promulgated in Treta Yuga, by the division +of the Vedas." <em class="italics">Śridhara</em>.</p> +<p class="pnext">The great churning was justified. The Devas asserted themselves for the +good of humanity. The Rishis got the revelation and helped men to place +themselves in active relationship with the Devas. Men learned to +regulate themselves and to give up the wantonness of material life. And +they had a strong inducement to do so in the prospect of eternal life in +Svarga. The great actor in this Vedic movement was Rishi Visvâmitra, +(Hallowed be his name!) Others followed him in quick succession, and +there was a brilliant combination of Vedic Rishis who propounded the +whole of the Karma Kânda of the Vedas, as it was revealed to them by the +force of Kâlpic necessity.</p> +<p class="pnext">At all times there have been two parties, one following the current of +evolution, and another going against it. At all times there have been +cavillers and sceptics.</p> +<p class="pnext">The Haihayas and Tâlajanghas were confirmed materialists and great +sinners. They ridiculed the Brâhmanas, who performed Vedic Karma, and +often set themselves in opposition to them. They were very troublesome +to the Brâhmanas. King Sagar wanted to extinguish the race, but he was +prevented from doing so. Possibly Atlantis was the country inhabited by +these races and Nature helped the cause of evolution by dragging down +the continent itself under water. The sacred Gangâ also flowed at this +time, spreading purity over all lands lying on her banks.</p> +<p class="pnext">The Haihayas however still flourished; and they had a great leader in +Kârta-Viryârjuna. Then came one of the great Avatâras, Parasurâma. He +extirpated the Haihaya Kshatriyas, and went on killing the Kshatriyas +till Râma appeared, and it was then that he thought his mission was +over.</p> +<p class="pnext">If there were some Kshatriyas who disregarded the Vedas, there were +others who found transitoriness, even in Svarga Loka, and honestly +thought that the complete wisdom was not to be found in the Karma Kânda. +They were for further revelations At first, the Brâhmanas did not look +with favour upon these Kshatriyas. But when it was found that the +Kshatriyas got real light, they were soon joined by the Brâhmanas. The +foremost of these Kshatriyas was Janaka, and the foremost of the +Brâhmanas was Yâjnavalkya. The further revelations were called the +Upanishads.</p> +<p class="pnext">King Janaka found Sitâ, the consort of Râma, at the end of his plough. +Yâjnavalkya defeated all the Brâhmanas of his time in discussions held +at the court of king Janaka.</p> +<p class="pnext">When Râma incarnated, there existed the people of Lankâ, a remnant of +the Atlantean continent, who had inherited a mighty material +civilisation, but who were called Râkshasas, on account of their gross +iniquities. They reached the last point of material downfall, and lost +all spirituality. They were called Râkshasas as final extinction was +their lot, and as the force of dissolution was strong in them.</p> +<p class="pnext">Then there were the regenerate classes, who performed Vedic +sacrifices. There were a few again, who accepted the Upanishads as a +teaching, but they could not boldly declare themselves against the +performance of sacrifices.</p> +<p class="pnext">Râma finally did away with the Râkshasas. The bard who sang his glory, +the great Vâlmiki, thus began his lay: — "O Killer of birds, thou shalt +not live for ever, as of the pair of storks thou hast killed the male, +so passionately attached to his consort." Verily the Purusha in us, the +ray of the supreme Purusha, becomes passionately attached to the element +of Prakriti in us, so that we may acquire spiritual experiences through +the body. And it is a cruel act to separate our Prâkritic +individualities completely from him by turning ourselves persistently +away from the Purusha. But when Râma became an Avatâra, the fate of the +separator was sealed.</p> +<p class="pnext">When the Râkshasas were killed, the Rishis were left free to perform the +Vedic sacrifices.</p> +<p class="pnext">Râma did something more. He married the daughter of Janaka, and by this +act openly espoused the cause of the Upanishads.</p> +<p class="pnext">Lastly Râma offered Himself as an object of worship. This was the +beginning of Vishnu worship, which makes no distinction between classes +and castes. Râma openly made friendship with Guhaka, belonging to the +lowest class, whom it was an abomination to touch, for Guhaka was +devotedly attached to Him, as an Incarnation of Vishnu.</p> +<p class="pnext">The world admired Râma. No man could reach such eminence. He must be +something more than a man. In time men accepted him as an Avatâra. At +any rate, he was an example to others in every respect. The ethical +standard he laid down in his own life was unimpeachable. The world had +never seen such sacrifices in the performance of the duties of life. A +model king, a model son, a model husband, a model brother, a model +warrior, a model friend, the model of models, Râma left an indelible +mark as a religious and moral teacher, on the age in which he lived, and +on all succeeding ages.</p> +<p class="pnext">The example was not lost on the world. The many-sided picture, that Râma +presented, produced a spirit of enquiry, which has never been rivalled +in this Kalpa. Men thought on different lines. They studied the +Upanishads, which had been favoured by Râma. They could not forget also +that Râma taught salvation for the performers of Vedic sacrifices. Then +there was the teaching of his own life. The light was manifold. +Independent schools of thought grew up, notably the six schools of +philosophy. Each school tried to find its authority in the Upanishads +and the divine scriptures supplied texts enough for all the schools. +Every school found a part of the truth but not the whole truth. Yet each +school regarded its own part as the whole. So they quarrelled. The +Mimânsâkas said that the performance of Vedic sacrifices was all in all. +It had the sanction of time-honored texts and of the most ancient +Rishis. And Jaimini supplied the reasoning by which the practice could +be supported. The Sânkhyas said that the chief duty of a man was to +discriminate between the transformable and the non-transformable element +in him, and when that was done, nothing more was needed. The followers +of Patanjali said that mere discrimination was not sufficient, but a +continued practice was required. The Vaiseshikas studied the attributes +and properties of all objects and sought by differentiation to know the +truths. There were others who worshipped the Bhûtas, Pretas and +Pisachas, so that they might easily acquire powers. Others worshipped +the dwellers of Svarga Loka. Some worshipped Íshvara. But mostly the +worship of Śiva was prevalent. Gifts and charities also were not +unknown, in fact they were very extensive in some instances. But +generally the object of all religious observances was self-seeking more +or less.</p> +<p class="pnext">Amidst this diversity of religious ideas and religious observances, +seemingly so contradictory, Sri Krishna, the greatest of all Avatâras, +appeared and He brought the message of peace and reconciliation. He laid +great stress on the fact that the performance of Vedic sacrifices could +lead us only to Svarga Loka, but when our merits were exhausted, we were +bound to be born again on Bhûr Loka, our Earth. While on Earth, we form +fresh Karma, which gives rise to other births. The performance of Vedic +Karma does not therefore free us from the bondage of births, for, as the +Lord said, there is object-seeking in these performances. Object-seeking +for one's own self does not find a place in the higher Lokas. Its +highest limit is Svarga Loka. So long as man remains self-seeking, he +can not transcend the limits of Trilokî. In the higher Lokas, there is +no recurrence of births and re-births. Once you are translated to Mahar +Loka, you live for the whole of the remaining period of the Kalpa, +passing through a gradual evolution to the higher Lokas. And if you form +a devotional tie with the Lord of many Brahmândas, the First Purusha, +even the Kâlpic period does not restrict your existence. Liberation is a +relative term. It may be from the bondage of births and re-births in +Trilokî. It may be liberation from the bondage of Bvahmandas or solar +systems. Those who worship only material objects remain chained to this +earth. Those who worship the dwellers of Bhuvar Loka (Bhûtas, Pretas, +Pisachas and Pitris) or cultivate aspiration for them become allied to +them and they pass only to Bhuvar Loka after death. Those who worship +the Devas and cultivate this aspiration go to Svarga Loka after death. +Those who worship Hiranya-garbha go up to Satya or Brahmâ Loka. Those +who worship the Lord of all Brahmândas pass beyond even the Brahmânda.</p> +<p class="pnext">The first thing that a man should do is to transcend the limits of +Trilokî. This he cannot do as long as he is self-seeking. He should +therefore perform his actions <em class="italics">unselfishly</em>. And the Lord said as follows: —</p> +<p class="pnext">1. There is the perishable and the imperishable element in us. Karma or +actions appertain to the perishable element. The perishable element +constantly changes, so it cannot be our real self or Âtmâ. From the +stand-point of our real self, we can dissociate ourselves from our +actions, which relate to our transitory nature. Here the system of +Sânkhya came into requisition.</p> +<p class="pnext">2. But by this discrimination, we can not forcibly stop the performance +of actions. For the actions are propelled by (<em class="italics">a</em>) active tendencies which +form an inseparable part of our present nature, and (<em class="italics">b</em>) by the necessity +of our very existence. So by stopping actions, we force the tendencies +to mental channels, and cause more mischief by producing mental germs +for the future. And we cannot stop all actions, as some are necessary +for our bare existence.</p> +<p class="pnext">3. Therefore we are to perform actions, and we can perform them +unselfishly, if they are done from a pure sense of duty. We are to take +duty as a law of our very existence. <em class="italics">Yajna</em> is only another name for this +law. The Lord of beings, having created all beings with the Yajna, said +of yore, — "You shall prosper by the performance of this Yajna and this +Yajna shall be the producer of all desired objects for you." Yajna +consists of mutual sacrifices, as all beings are dependent on one +another. "Think of the Devas by means of Yajna, and the Devas shall +think of you." All our actions may be classed under duties — duties which +we owe to the Devas, the Pitris, the sages, the animals and to other +men. If we perform our Karma for the sake of Yajna only, we perform it +unselfishly.</p> +<p class="pnext">4. As discrimination is useful in realising the real self, so restraint +is necessary to put down the acquired self. The tendencies of the +acquired self, if left to themselves, prompt men to ever recurring +actions, which again produce their own effects, some of which develop +into fresh tendencies or strengthen the pre-existing tendencies. So +restraint is to be constantly practised. The object of restraint is to +free the mind from thoughts of the object world and to fix it on the +real self, Âtmâ. Here the system of Patanjali comes into requisition. +But the system is to be accepted with this reservation that Yoga does +not necessarily mean renunciation of Karma. It includes the unselfish +performance of Karma and, for the average humanity, renunciation of +Karma is harmful as an expedient of Yoga. Though there may be some who +do not require Karma for themselves, yet they should not renounce it, if +they want to set an example to others and not to confound their +intellect.</p> +<p class="pnext">5. But the Pûrva Mimânsâkas say: Vedic Karma is all in all, and the +authority of the Vedas is supreme. Here Sri Krishna had to assert +Himself as an Avatâra, and He asked people to accept His own authority. +He said there was self-seeking in Vedic Karma, and one could not +therefore avoid the recurrence of births by the performance of Vedic +Karma. So Sri Krishna said to Uddhava: — "If the Vedas say that men +attain Svarga by the performance of Vedic Karma, it is simply by way of +inducement, and not as pointing out the supreme end. The father says; +'Boy, eat this bitter medicine and I will give thee this cake in my +hand.' The boy takes the medicine for the sweet thing. But that really +leads to his recovery from the disease. So the Vedas mean final +liberation as the end. But to enforce restraint, they hold out the +prospect of Svarga, which is most agreeable to men." (Elaboration of XI. +21. 23.)</p> +<p class="pnext">Many were unwilling to accept the authority of Sri Krishna, and the +chief amongst them was Sisupâla.</p> +<p class="pnext">This was the teaching of Karma Yoga by Sri Krishna. But the unselfish +performance of Karma is not all. It is only a negative virtue. It +purifies the mind and frees it from the taint of selfishness. The mind +then becomes prepared for the higher planes and becomes fit for the +direct influence of Íshvara.</p> +<p class="pnext">So Sri Krishna gave to His disciples the true conception of Ísvara. He +told them Ísvara was One, the source of all existence, all knowledge and +all bliss. He told them how one Ísvara pervaded the whole universe and +became thus manifested through the Universe. He also pervaded all +beings, and became manifested through these beings. The Universe and the +Jiva were His Prakritis or bodies as it were. The Universe body was +eight-fold in its character, beginning with that most susceptible to His +influence and ending with the division most obtuse to that influence. +This eight-fold Prakriti also entered into the constitution of Jiva. But +there was something more in Jiva, — the consciousness, the knower. This +element was Ísvara Himself, as limited by Jiva Prakriti, or Jiva body. +The whole universe being the body of Ísvara, His knowledge and powers +were unrestricted, whereas the body of the Jiva, being limited and +restricted, his powers and knowledge were also restricted.</p> +<p class="pnext">This highest conception of Ísvara is not adapted for all. So Sri Krishna +gave the conception of Ísvara, as manifested by His powers, and as +manifested in Time and Space, and lastly as He is manifested in the +human body with four hands and the Crown, symbolising His lordship over +the whole Universe.</p> +<p class="pnext">But this conception of Ísvara is not enough. As man owes a +duty to all beings, the performance of which is Karma, so he owes a +duty to Ísvara, and that duty is Upâsanâ. All beings make sacrifices +for one another, and so they owe duty to one another. But Ísvara makes +the greatest sacrifice for all beings and He holds all beings close to +His bosom in each Kalpa, that they may work out their evolution +under the most favorable circumstances. He waits for those that give +up everything for His sake, and give themselves entirely up to Him, +so that He may bear their Karma upon Himself and hasten their +evolution to such an extent, that they may approach His own state. +As Ísvara gives Himself to the service of the Universe, so do His +Bhaktas too. Men owe the highest duty to Ísvara, and this they +discharge by means of Upâsanâ. Upâsanâ is the law of being for +all Jivas, when they reach the state of manhood. Surrender is the +essence of Upâsanâ, and this Sri Krishna taught to Arjuna.</p> +<p class="pnext"><em class="italics">When a man by performing his duties to other beings and to Ísvara +becomes purified and single minded, he is entitled to receive the final +teaching, and not before.</em> And Sri Krishna gave that teaching at the +very last to Arjuna. He said that Jiva and Íshvara were one in essence. +It is the difference in Prakriti that makes all the difference between +Jiva and Íshvara. When all the bonds of Prakriti are broken through, +only Brahmân remains, the one reality, underlying both Íshvara and +Jiva. When we become fixed, in this wisdom all is Brahmân, and final +liberation is attained. This is the real teaching of the Upanishads, as +embodied in Uttara Mimânsâ. In this connection, Sri Krishna pointed +out the fallacy of the Vaiseshika system in attempting to know the +Attributeless, through the attributes.</p> +<p class="pnext">The highest wisdom of the Kalpa was revealed and the world resounds with +all glory to Sri Krishna. The Rishis and Mahâtmâs took up His work. All +the religious movements and religious writings that have followed only +reproduce His teachings.</p> +<p class="pnext">There was something however wanting in these teachings as given in the +Mahâbhârata — the relation of Sri Krishna to His own Bhaktas. What He did +for the Universe and how He did it are fully related in the great Epic. +But what He did for those that had already given themselves up entirely +to Him, who did not require the teaching of Karma, Upâsanâ and Jnâna, +who were His own people, who knew no other Dharma than Himself, who had +followed Him through ages, and who simply took births as He appeared on +this earth, what Sri Krishna did for these Bhaktas, what His relations +were with them, are not described in the Mahâbhârata at all. The lordly +side is given but not the sweet side. The picture of the Lord edifies +and overawes, that of the Lover enchants and enthrals. The Bhâgavata +sings what the Mahâbhârata left unsung. That is the peculiar +significance of the Tenth Skandha which follows, the Skandha that +maddens the hearts of all real devotees.</p> +<div class="clearpage"> +</div> +</div> +</div> +<div class="level-2 section" id="the-tenth-skandha"> +<h2 class="level-2 pfirst section-title title"><a class="toc-backref" href="#id224">THE TENTH SKANDHA.</a></h2> +<div class="level-3 section" id="vrindavana-lila"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id186">VRINDÂVANA LILÂ</a></h3> +<div class="level-4 section" id="the-birth-of-sri-krishna"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id142">THE BIRTH OF SRI KRISHNA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 1-3.</strong></p> +<p class="pnext"><em class="italics">Said Suka</em>: — The goddess Earth, being oppressed by the heavy load of tens +of thousands of Daitya hosts, who were born as arrogant kings, sought +the shelter of Brahmâ. She took the form of a cow, and with tears +running down her cheeks, piteously related her grievances to the Lord of +Creation. Brahmâ took Śiva and the Devas with him, and went over to the +Ocean of milk (Kshîra Samudra), the abode of Vishnu. There he adored +the Lord of Preservation and heard the Divine voice, which he thus +explained to the Devas: —</p> +<p class="pnext">"Even before this, the Lord knew about the grievances of the goddess of +Earth. Go, take your births, as parts of yourselves, in the clan of the +Yadus. The Lord of Lords, by governing His Kâla Śakti, shall appear on +the Earth and relieve her pressure. The Supreme Purusha Himself shall be +born in the family of Vâsudeva. Let the Deva girls take their births for +His gratification. The thousand-mouthed, self-illumining Ananta, who is +only a part of Vâsudeva, shall be the elder-born, that he may do what +pleases Hari. Bhagavati, the Mâyâ of Vishnu, who keeps the whole world +under delusion, shall also incarnate in part, as desired by the Lord, +for doing His work."</p> +<p class="pnext">Saying all this to the Devas, and giving words of consolation to the +goddess of Earth, Brahmâ went back to his own abode.</p> +<p class="pnext">Śura Sena, the chief of the Yadus, ruled over the town of Mathurâ. Hence +it became the chief seat of the Yadu kings. It is a sacred town, the +constant seat of Hari.</p> +<p class="pnext">Once upon a time, at Mathurâ. Vâsudeva drove in his chariot with his +newly married wife Devaki. The marriage presents were innumerable. +Kansa, the son of Ugrasena, held the reins of the horses himself, so +eager was he to please his sister Devaki.</p> +<p class="pnext">On the way, an incorporeal voice, addressing Kansa, said: —</p> +<p class="pnext">"O ignorant one! the eighth child of her whom thou art now driving +shall be thy slayer."</p> +<p class="pnext">The cruel Kansa instantly took sword in hand and caught Devaki by her +hair.</p> +<p class="pnext">Vâsudeva pacified him with these words: —</p> +<p class="pnext">"Thy virtues are well known. Why shouldst thou kill a female, thine own +sister, at marriage. Death is certain, this day or a hundred years +hence. Man takes body after body under the action of Karma, as he +takes step after step in walking, or even as the leech takes blade +after blade of grass in moving.</p> +<p class="pnext">"As in dream there is a reflex perception of what is seen and heard in +waking, and as in that perception the man forgets his former self and +becomes a reflex of that self, so a man gives up his former body and +becomes forgetful of it.</p> +<p class="pnext">"To whatever body the mind is drawn by fruit — bearing Karma, the Jiva +assumes that body as its own.</p> +<p class="pnext">"The wind shakes the water and the Son or moon, reflected on its bosom, +appears as if shaken. So by ascription, the Purusha has the attributes +of the body. He who does evil to another has to fear evil from others.</p> +<p class="pnext">"This girl, thy younger sister, is motionless with fear. Thou art not +entitled to kill her."</p> +<p class="pnext">But persuasion was of no avail, as Kansa was under the influence of the +Daityas.</p> +<p class="pnext">Vâsudeva then thought how he could ward off the present danger, leaving +the future to take care of itself.</p> +<p class="pnext">Addressing Kansa he said: —</p> +<p class="pnext">"But, O King, thon hast no fear from her: Surely I would make over to +thee her sons, from whom thou hast fear." Kansa desisted from his cruel +act and Vâsudeva went home with his bride, pleased for the time being.</p> +<p class="pnext">In time Devaki brought forth eight sons and one daughter.</p> +<p class="pnext">The truthful Vâsudeva presented his first son Kirtimat to Kansa. The +king admired the firmness of his brother-in-law and smilingly said: — "Take +back this child. I have no fear from him. From your eighth born my +death is ordained." "So let it be" exclaimed Vâsudeva, and he took back +his son. But he had very little faith in the words of Kansa.</p> +<p class="pnext">Kansa learned from Nârada that Nanda, Vâsudeva and others of their dan, +their wives and even the clansmen of Kansa, his friends and relatives, +were partial incarnations of the Devas. He further learned from the +Rishi that preparations were being made for the lolling of the Daityas, +whose power menaced the Earth.</p> +<p class="pnext">When the Rishi left Kansa, he took all the members of the Yadu clan for +Devas and every child of Devaki for Vishnu that was to kill him. He now +confined Vâsudeva and Devaki in his own house and put them in fetters. +He put to death every son that was born to them.</p> +<p class="pnext">He knew himself to be Kâlanemi who had been, in another birth, killed by +Vishnu. He fell out with the Yadus, deposed his own father Ugra Sena and +became himself the King.</p> +<p class="pnext">With the alliance of the Mâgadhas (people of Magadha or ancient Bihar) +and with the help of Pralamba, Baka, Chânûra, Trinâvarta, Agha, +Mushtika, Arishta, Dvivid, Pûtanâ, Kesi, Dhenuka, Vâna, Bhouma and other +Asuras, Kansa tormented the Yadus. They fled away to the kingdoms of +Kuru, Pânchâla, Kekaya, Sâlva, Vidarbha, Nishadha, Videha, and Kausala. +Some only remained behind and they followed the behests of Kansa.</p> +<p class="pnext">Six sons of Devaki were killed, one by one, by Kansa.</p> +<p class="pnext">The seventh, the abode of Vishnu, whom they call Ananta, appeared in the +womb of Devaki, causing both joy and grief to his parents.</p> +<p class="pnext">Vishnu, the Âtmâ of all beings, knew the sufferings of His own +followers, the Yadus, at the hands of Kansa. He summoned Yoga Mâyâ and +commanded her as follows. "Go forth, blessed Devi! to Vraja, which is +adorned by Gopas and Gos (<em class="italics">Go</em> is ordinarily a cow. <em class="italics">Gopa</em>, go and pa is a +preserver of cow, a cowherd. Vraja or Go-kula was the chief town of Nan +da, the king of the Gopas). Rohini, wife of Vâsudeva, dwells in Gokula +the kingdom of Nanda. Other wives of Vâsudeva lie hidden at other +places, for fear of Kansa. The child in the womb of Devaki is my Sesha +named abode. Draw it out and place it in the womb of Rohini. I shall +myself become the son of Devaki as a part of myself. Thou shalt be born +of Yasodâ, the wife of Nanda. Men shall worship thee as the giver of all +desires and boons, with incense, presents and sacrifices. They shall +give thee names and make places for thee on the Earth. Durgâ, +Bhadrakali, Vijayâ, Vaishnavi, Kamadâ, Chandikâ, Krishnâ, Madhavi, +Kanyakâ, Mâyâ, Nârâyani, Ísâni, Sâradâ and Ambikâ — these shall be thy +names. For thy <em class="italics">drawing out (Sankarshana)</em> the child shall be called +Sankarshana, He shall be called Râma, from his attractiveness (<em class="italics">ramana</em>) +and Bala from his uncommon strength (<em class="italics">bala</em>)."</p> +<p class="pnext">"So let it be, Om!" said Bhagavati, and she carried out the behests +of the Lord. By inducing the sleep of Yoga, she removed the child from +the womb of Devaki to that of Rohini. People thought Devaki had +miscarried.</p> +<p class="pnext">Then Bhagavân, the Âtmâ of the Universe, the dispeller of all the fears +of his votaries, entered the Manas of Vâsudeva in part. Devaki bore in +her Manas this part of Achyuta, even as the East bears the moon. Her +lustre being confined to the prison-room could not please others, even +like fire confined as heat or like Sarasvati confined in the cheat who +keeps his wisdom to himself. Kansa saw an unusual glow round his sister +such as he had never witnessed before. He exclaimed "Surely Hari is +born in this womb, He who is to take away my life. What shall I do this +day? He comes on a mission and His energy will be all directed towards +that end. Am I then to kill my sister? But the killing of a pregnant +female, my own sister, will ruin my fame, my wealth and my life. By the +performance of such a heinous act, one becomes dead even when alive. Men +curse him for his evil deeds and after death he enters the regions of +absolute darkness."</p> +<p class="pnext">Kansa by his own persuasion restrained himself from doing any violent +act and he waited with feelings of bitterness for the time when Hari was +to be born. But whether sitting or lying down, eating or walking, he +thought of Vishnu and saw Him everywhere in the Universe.</p> +<p class="pnext">Brahmâ, Śiva, the Rishis, the Devas adored Vishnu in the womb of Devaki. +"True in thy will, attainable by Truth, the one Truth before, after and +in creation, the root of the Universe, and underlying the Universe as +its only Reality, Thou from whom all true sayings and true perceptions +do proceed, Truth Thyself, we take Thy shelter."</p> +<p class="pnext">"The primal Jiva tree stands on the field of Prakriti. Joy and sorrow +are its fruits. The three gunas (Satva, Rajas and Tamas) are its three +roots. Dharma (the means of attaining objects), Artha (the objects), +Kâma (desires) and Moksha (freedom from desires), these are its fourfold +juice, the five senses are its sources of perception, the six sheaths +form its chief feature, the seven constituents of the physical body +(<em class="italics">dhâtus</em>) form its skin, the five Bhûtas, Manas, Buddhi and Ahankâra are +its eight branches, the nine openings are its holes, the ten Prânas, or +physiological functions, are its leaves and Jivâtma and Paramâtmâ are +the two birds sitting on this tree. Thou art the one root of this tree, +it ends in Thee and it is preserved by Thee. Those that are deluded by +Thy Mâyâ see manifold forms in place of Thy real self, but not so the +wise. Thou art consciousness itself. For the good of the world, Thou +dost assume Satva-made forms, which bring joy to all good people and woe +to the evil-minded."</p> +<p class="pnext">"O Lotus-eyed, thou art the abode of Satva. Thy votaries, by +concentrating their minds on Thee and by resorting to Thy feet which +serve as boats to them, make an easy ford of this Ocean of recurring +births (<em class="italics">Sansâra</em>)."</p> +<p class="pnext">"O Self manifest, the Ocean of recurring births, which is formidable +and unfordable to others, gives way before Thy votaries, even at the +mere touch of the boat of Thy feet. So while they cross themselves, even +without the boat, they leave that boat for others, for they have +boundless compassion for other beings." (<em class="italics">i.e.</em> Thy votaries lay down the +path of Bhakti. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">"There are others (followers of the Path of wisdom) who consider +themselves liberated (<em class="italics">Mukta</em>). But their intellect is impure as they have +no Bhakti in Thee. By ascetic efforts they rise to (near about) the +Supreme abode, but (being overpowered by obstacles) they fall down, by +their disregard of Thy feet."</p> +<p class="pnext">"But Thy votaries, O Madhava, never slip away from Thy path for they +are bound by their attachment to Thee and Thou dost preserve them. So +fearlessly they tread over the heads of Vinâyaka hosts. (The Vinâyaka +are elementals who are supposed to cause obstacles to all good works)."</p> +<p class="pnext">"Thy body is pure Satva, for the preservation of the Universe. That +body becomes the means of attaining the fruits of (devotional?) karma. +It is by reason of that body that men are able to worship Thee by means +of Veda, Kriyâ Yoga, Tapas and Samâdhi." (There could be no worship, if +no body had been assumed. Hence there could be no <em class="italics">attainment of the +fruits of Karma, Srîdhara</em>. This is not intelligible, if ordinary Karma +is meant.)</p> +<p class="pnext">"If this Satva body of Thine had not existed, direct perception would +not be possible. For through Thy manifestations in (the world of) the +Gunas, thoughts can (at last) reach Thee. The Gunas only relate to Thee +and are themselves manifested by Thee." (By devotion to the pure Satva +body, the mind partakes of its character <em class="italics">i.e.</em> becomes purely Sâtvic. +Then by the favor of Vishnu, there is direct perception, <em class="italics">i.e.</em> the form +is not the object of direct perception but the means of direct +perception. But these forms only serve the purpose of devotion. The +Purusha can not be known by these forms. Hence the following Śloka, +<em class="italics">Srîdhara</em>).</p> +<p class="pnext">"Thy Name (nâma) and Thy Form (rûpa) are not however to be known by +Thy attributes, births and deeds. For Thou art their Seer and Thy Path +is beyond the reach of Manas and speech. Still in the act of devotion, +Thy votaries realise Thee. By hearing, uttering, causing others to +remember and by meditating on Thy blessed names and forms in devotional +practices, one becomes fixed in mind on Thy Lotus Feet and does not then +stand the chance of another birth."</p> +<p class="pnext">"By Thy birth, the pressure on the Earth is removed. The marks of Thy +feet already adorn her. Heaven and Earth look favored by Thee."</p> +<p class="pnext">"What else can be the cause of Thy birth but a mere fancy on Thy part, +for even the birth, life and death of Jivâtmas are but seeming things +caused by Thy Avidyâ."</p> +<p class="pnext">"The Fish, the Horse, the Tortoise, the Man Lion, the Boar, the Swan, +in these and in Kings, Brâhmanas and wise men, Thou hast incarnated. As +thou dost preserve us and preserve this Trilokî, so dost Thou take away +the load from off the Earth. Our salutations to Thee."</p> +<p class="pnext">"And mother Devaki, the Great Purusha Himself is in Thy womb in part, +for our good. Fear not then from Kansa, whose death is near at hand. Thy +Son shall be the Saviour of the Yadus."</p> +<p class="pnext">Having thus adored the Lord, the Devas left the place.</p> +<p class="pnext">In time, when all nature looked still and there was joy in heaven and +earth, Sri Krishna was born under the influence of the Rohini +constellation. It was all dark at dead of night. He had four hands +bearing Sankha, Chakra, Gadâ, and Padma. The mark of Srivatsa the +Kaustubha gem, the yellow cloth, the crown on the head glittering with +stones, the brilliant ear-rings all marked Him out as the Purusha, and +Vâsudeva and Devaki adored Him as such. Devaki asked him to withdraw his +lordly form with four hands.</p> +<p class="pnext">Said Bhagavân, addressing Devaki.</p> +<p class="pnext">"In the Svayambhuva Manvantara, thou wert called Prisni, and this +Vâsudeva, Prajâpati Sutapas. Commanded by Brahmâ to beget progeny, thou +didst make austere Tapas and prayed for a son even like unto my own +self. So I was born of thee as Prisni-Garbha. This was my first +Incarnation. When you two were Aditi and Kasyapa, I was born of you as +Upendra, otherwised called Vâmana (the Dwarf). This was my second +Incarnation. In this my third Incarnation, I am again born unto you. +This form is shown to thee to remind thee of those previous births. Thou +shalt attain my supreme state by meditating on me both as a son and as +Brahmâ."</p> +<p class="pnext">Then He assumed the form of an ordinary child.</p> +<p class="pnext">Directed by Him, Vâsudeva took Him to Vraja, the Kingdom of Nanda. The +fetters loosened. The gate opened wide. The gate keepers fell into deep +sleep. Though there was a heavy downpour of rain, the serpent Sesha gave +shelter under his thousand hoods. The river Yamunâ, deep in flood, +fretting and foaming under the storm, made way for Vâsudeva. The Gopas +were all fast asleep in Vraja. Vâsudeva placed his own son by the side +of Yasodâ and took her new born daughter away and placed her near +Devaki. He then put on his fetters and remained confined as before. +Yasodâ knew that she had a child, but the labour pains and sleep made +her quite forget the sex of the child.</p> +</div> +<div class="level-4 section" id="counsel-with-the-daityas"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id143">COUNSEL WITH THE DAITYAS.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 4.</strong></p> +<p class="pnext">The gates closed again, the gate-keepers woke up and, on hearing a +child's voice, they forthwith informed their King. Kansa had been +anxiously waiting for the birth of this child. So he lost no time in +getting up and appearing before Devaki. He snatched away the child from +her. Devaki remonstrated with her brother praying for the life of her +daughter. Kansa heeded not her words. He raised the child aloft and cast +it down to strike it against a stone. The child slipped away from his +hands, and rose high up. This younger born of Vishnu appeared with eight +hands, bearing eight weapons, — Dhanus (bow) Sûla (spear) Isha (arrow), +Charma (hide protector), Asi (sword), Sankha (conch), Chakra (Disc), and Gadâ +(club). She had divine garlands and garments and was +adorned with ornaments. Siddhas, Châranas, Gandharvas, Apsarasas, +Kinnaras and Nâgas worshiped her with profuse offerings.</p> +<p class="pnext">"Fool that thou art" she thundered forth, "What if I am killed. He +who shall make an end of thee, thy former enemy, is born somewhere else. +Do not kill other children in vain."</p> +<p class="pnext">The Goddess Mâyâ then became known by different names in different parts +of the earth.</p> +<p class="pnext">Kansa was wonder-struck. He removed the fetters of Vâsudeva and Devaki +and begged their pardon, saying, "Like a Râkshasa, I have killed your +sons. I do not know what fate awaits me after death. Not only men tell +lies, but the Devas too."</p> +<p class="pnext">Kansa then called the Daityas together. These sworn enemies of the Devas +heard their master and then broke forth thus: —</p> +<p class="pnext">"If it be so, O King of Bhoja, we will kill all children, whether ten +days old or not, whether found in towns, villages, or pasture grounds. +What can the Devas do, cowards in battle? They are always afraid of the +sound of thy bow. Dost thou not remember how, pierced by thy arrows, +they fled for their lives. The Devas are only bold when they are safe, +and they indulge in tall talk outside the battle ground. Vishnu seeks +solitude. Śiva dwells in forests. Indra has but little might. Brahmâ is +an ascetic. But still the Devas are enemies. They are not to be +slighted. Therefore engage us, your followers, in digging out the very +root of the Devas, for like disease and sensuality when neglected at +first, they become difficult of suppression. Vishnu is the root of the +Devas, and he represents the eternal religion (Sanatana Dharma <em class="italics">i.e.</em> +Dharma that follows the eternal course of time, or is based on the +eternal truths of nature, hence eternal religion, a term applied to +Hinduism proper). And the roots of Dharma are the Vedas, the Cows, the +Brâhmanas, Tapas and Yajna. Therefore by all means, O King, we shall +kill the Deva-knowing, Yajna-performing and ascetic Brâhmanas and cows +that supply the sacrificial ghee. Brâhmanas, Cows, Vedas, asceticism, +truth, restraint of the senses, restraint of the mind, faith, kindness, +forbearance and sacrifices these are the parts of Vishnu's body. +Therefore the best way to kill him is to kill these. Vishnu, who +pervades all hearts, is the guide of all Devas, the enemy of Asuras. He +is the root of all Devas, including Śiva and Brahmâ."</p> +<p class="pnext">Kansa approved of this counsel. He directed the Kâmarupa bearing (<em class="italics">i.e.</em> +bearing forms at will) Asuras to oppress all good people and they +readily took to their work.</p> +</div> +<div class="level-4 section" id="nanda-and-vasudeva"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id144">NANDA AND VASUDEVA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 5.</strong></p> +<p class="pnext">Nanda performed the birth ceremony of his son with great pomp. His gifts +knew no bounds. Vishnu was worshipped and there was plenty in Vraja. The +time came for payment of the year's dues to Kansa. So Nanda left Gokula +( <em class="italics">i.e.</em> Vraja ) in charge of the Gopas and himself went with the dues to +Mathurâ. Vâsudeva learned of Nanda's arrival and went to meet him. Nanda +stood up to receive him and embraced him heartily. Said Vâsudeva: —</p> +<p class="pnext">"Brother, you grew old and gave up all hopes of having a child. Luckily +a son is now born unto you. It is indeed a new birth to you, that you +are blessed with the sight of a lovely son. Friends cannot live +pleasantly together as their manifold Karma, like a strong wind, forces +them asunder. Is it all right with the big forest, with the pasture +lands where you now dwell with friends? Is it all right with my son +(Balarâma) who lives at your place with her mother, and who looks upon +you as his parent?"</p> +<p class="pnext">Nanda replied: —</p> +<p class="pnext">"Alas! your sons by Devaki were all killed by Kansa; even the daughter +that was born last has ascended to the heavens. Surely man is governed +by the unseen. Those that know are not deluded." Said Vâsudeva: —</p> +<p class="pnext">"You have paid your yearly dues and have also met me. Now do not remain +here any longer. For evils befall Gokula."</p> +<p class="pnext">Nanda left Mathurâ for Gokula.</p> +</div> +<div class="level-4 section" id="putana"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id145">PUTANÂ</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 6.</strong></p> +<p class="pnext">With evil forebodings, Nanda made his way to Vraja, for he thought +Vâsudeva would not tell a lie. And he was right. By Kansa's orders, the +fierce Putanâ went about killing children in towns, villages and pasture +lands, for verily she was a killer of children. That wanderer of the +skies entered Gokula at will, assuming the form of a woman most +beautiful to look at. So no one stopped her passage. She moved freely +here and there and at last entered the house of Nanda. She looked like a +kind mother and Yasodâ and Rohini were so much struck by her fine +exterior that they did not stop her access to Krishna. Putanâ placed the +child on her lap and gave him milk from her breast full of deadly +poison. The divine child knew who Putanâ was and what she was about. He +held fast her breast with both hands and in anger drank in the very life +juice of the Asura woman. She screamed forth "Let go", "Let go", "No +more". Her eyes expanded. She cast up and down her hands and feet +again and again in profuse perspiration. Her groans made heaven and +earth tremble and space itself resounded on all sides. At last she fell +dead like a great mountain, crushing down trees within an ambit of +twelve miles. Fearlessly the boy played on her body.</p> +<p class="pnext">The Gopa ladies hurried to the place with Rohini and Yasodâ. They bathed +the boy in cows' urine and dust from cow's feet. They pronounced the +twelve names of Vishnu (Kesava and others) over twelve parts of his +body. Then after touching water, they duly uttered the root mantras over +their own body and that of the child. Lastly they invoked Vishnu by +different names to protect the child from danger of all sorts. (The +protective mantra uttered by the mother with passes of the hand over +different parts of the body was supposed to shield the child from +danger. Latterly the custom has been to get the mantra written, with due +ceremonies, by a qualified Brahmân, on the sacred bark (Bhûrja) and then +to tie it round the hand.)</p> +<p class="pnext">Yasodâ then placed the child on her lap and gave him milk.</p> +<p class="pnext">By this time Nanda had returned to Vrindabana. He saw the huge body of +the Asura woman and realised the force of Vâsudeva's warning.</p> +<p class="pnext">The people of Vraja cut the body into parts and burnt them with fuel. +The smoke was sweet-scented, as the touch of Krishna's body purifies +even the enemy.</p> +</div> +<div class="level-4 section" id="the-upturning-of-the-cart"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id146">THE UPTURNING OF THE CART.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 7.</strong></p> +<p class="pnext">The ceremony observable on the child being able to stand on his legs and +the birth-day ceremony were observed together and there was a great +feast at the house of Nanda. Yasodâ placed the child near a cart, +containing brass vessels with articles of food, and became busily +engaged in receiving her guests. The child wept but she did not hear. He +then raised his feet aloft, weeping for his mother's milk, and struck +the cart with his feet. The cart was upset, the brass vessels broken and +the wheel and axle upturned. The Gopa ladies could not account for this +wonderful phenomenon. The boys, who sat near the child, told all that +they saw, but people could not easily believe what they said.</p> +</div> +<div class="level-4 section" id="trinavarta-or-the-whirlwind"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id147">TRINAVARTA OR THE WHIRLWIND.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 7.</strong></p> +<p class="pnext">The child was once on the lap of Yasodâ when he suddenly became so heavy +that Yasodâ had to throw him on the ground. The Asura Trinâvarta or +Whirlwind made an attack on the child and a violent dust storm overtook +Gokula. The Asura had scarcely raised Krishna to a certain height, when +his weight almost crushed him to death. Krishna did not let go his hold +and the Asura breathed his last and fell dead. Yasodâ kissed her son +again and again, but when he opened His mouth, the mother saw the whole +Universe within it.</p> +</div> +<div class="level-4 section" id="the-names-krishna-and-rama"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id148">THE NAMES "KRISHNA" AND "RAMA."</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 8.</strong></p> +<p class="pnext">Garga, the family priest of the Yadus, came to Vraja at the request of +Vâsudeva. Nanda duly received him and said: — "You are versed in the +Vedas and you are the author of an astrological treatise. Please perform +the Naming ceremony of the two boys." Garga replied: "I am known as +the priest of the Yadus and, if I officiate at the ceremony, Kansa might +suspect your son to be the eighth son of Devaki." Nanda promised strict +privacy, and the Rishi performed the ceremony. Addressing Nanda, he then +said: —</p> +<p class="pnext">"This son of Rohini shall be called Râma or the charming one, as he +shall charm his friends by his virtues. He shall be called Bala, from +possessing excessive strength. From his bringing together the Yadus, he +shall be called Sankarshana.</p> +<p class="pnext">"This other boy, taking body, yuga after yuga, had three colors, White +(<em class="italics">Sukla</em>), Red (<em class="italics">Rakta</em>) and Yellow, (<em class="italics">Pîta</em>). Now he has got the black color +(<em class="italics">Krishna</em>). In the past, he was born as the son of Vâsudeva. So those +that know call him Srimat Vâsudeva. He has many names and many forms, +according to his deeds and attributes. Neither I nor other people know +them all. He shall give you the greatest blessings and protect you +against all dangers. In days of yore, good people conquered the +ill-doers by his help. Those that are attached to him are not conquered +by enemies, even as followers of Vishnu are not conquered by the Asuras. +Therefore this son of Nanda is equal to Nârâyana by his virtues, powers +and fame."</p> +</div> +<div class="level-4 section" id="pranks-of-the-boy"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id149">PRANKS OF THE BOY.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 8.</strong></p> +<p class="pnext">With growing childhood, Krishna became very naughty. Once the Gopa women +made the following complaints. Krishna would untie their calves before +the milking time. He would steal their milk and curds and divide the +remnants, after eating, among the monkeys. If they did not eat, he would +break the pot. If he did not get the things he wanted, he would curse +the inmates and other boys. If the pots were out of reach, he would +raise himself on seats or husking stools and bear those hanging pots +away to get at their contents. He would illumine the dark room by the +glitter of his own body and that of his jewels, to serve his purpose. He +would talk insolently, and spoil the ground. The Gopa women exclaimed: — +"But now how innocent he looks before you." Krishna betrayed fear in his +eyes. Yasodâ would not beat him. So she only smiled.</p> +<p class="pnext">One day Râma and other boys complained to Yasodâ that Krishna had eaten +earth. The mother remonstrated. "They have lied" exclaimed Krishna +"Or if they have spoken the truth, then examine my mouth." "Open it," +said Yasodâ. But what did she find within that mouth? The Seven Dvipas, +the planets, the stars, the three Gunas and all their transformations, +even Vrindâvana and herself. "Is this dream or delusion or is this all +the power of my own son? If Thou art then the Unknowable, my salutations +to Thee. I take the shelter of Him, by whose Mâyâ I seem to be Yasodâ, +this Nanda my husband, this boy my son, the Gos (cows) Gopas and Gopis +to be mine." She had the true knowledge, but it was soon eclipsed by the +Mâyâ of Vishnu and Yasodâ again knew Krishna to be her own son.</p> +<p class="pnext">Râjâ Parikshit asked: —</p> +<p class="pnext">"What did Nanda do that Krishna would be his foster son? And what did +Yasodâ do, that Krishna should suck her breast? Even his own parents +did not witness the deeds of the child of which poets have sung so +much."</p> +<p class="pnext">Suka replied: —</p> +<p class="pnext">"Drōna, the chief of the Vasus, with his wife Dhârâ shewed great +obedience to Brahmâ. 'When born on Earth may we have the highest +devotion for Him.'" Such was their prayer to Brahmâ and it was granted. +Drōna was born as Nanda and Dhârâ as Yasodâ.</p> +</div> +<div class="level-4 section" id="the-tying"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id150">THE TYING.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 9.</strong></p> +<p class="pnext">One day Yasodâ was churning curdled milk and singing the deeds of her +son. Krishna came up and, desirous of sucking milk, held the churning +rod. Yasodâ placed him on her lap and gave him milk to suck. But the +milk that was boiling on the oven overflowed the pot and she hurriedly +left her son. In anger Krishna bit his lips, broke the milk pot with a +stone, took the fresh butter to a retired corner and there partook of +it. Yasodâ came back after a while and found the pot broken. Her son had +left the place and she could easily see that it was all his doing. She +found Krishna seated on the husk stand, freely dividing the contents of +the hanging pots among the monkeys, and she quietly approached him with +a stick. Krishna hurriedly got down and ran away as if in fear. Yasodâ +ran after him and caught him at last. Finding him fear-stricken, she +threw down the stick and tried to fasten him to the husking stand. The +rope fell short by the breadth of two fingers (say two inches). She +added another rope. The gap remained the same. She added rope after +rope, as many as she had of her own and of her neighbours, but could not +bridge over the distance. She stood baffled at last, amazed and ashamed. +Finding that his mother was perspiring in the effort and that her hair +had become dishevelled, Krishna allowed himself to be fastened to the +stand.</p> +</div> +<div class="level-4 section" id="the-arjuna-trees"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id151">THE ARJUNA TREES.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 10.</strong></p> +<p class="pnext">The Yaksha King Kuvera had two sons — Nalakûvara and Manigriva. They +became maddened with power and intoxicated with drink. Nârada passed by +them while they were playing with Gandharva girls stark naked in a river +bath and they heeded him not. Nârada thought how best he could reclaim +them. "Poverty is the only remedy for those that lose their heads in +wealth. These sons of the Lōkapâla Kuvera are deep in ignorance, +insolence and intoxication. Let them become trees. But they shall not +lose memory by my favor. After one hundred Deva years, the touch of Sri +Krishna shall save them." These sons of Kuvera in consequence became a +pair of Arjuna trees in Vrindâvana.</p> +<p class="pnext">While Krishna was fastened to the husking stand, the pair of Arjuna +trees drew his attention. He was bent on making good the words of +Nârada. So he approached the trees, drawing the husking stand behind him +by force and, placing himself between them, uprooted the trees. They +fell down with a crash and lo! two fiery spirits came out, illumining +space by the splendour of their bodies. They prayed to Krishna and then +rose upwards.</p> +<p class="pnext">The Gopa women had been engaged all this time in their household duties +and the crash attracted the attention of all the Gopas and Gopis. The +boys told what they had seen. But some were loath to believe that all +this could be done by the boy Krishna.</p> +</div> +<div class="level-4 section" id="the-fruit-seller"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id152">THE FRUIT SELLER.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 11.</strong></p> +<p class="pnext">One day Krishna heard a woman crying out "Come ye buy +fruits." He took some paddy and hastened to her side. The woman +filled both his hands with fruits and lo! her basket became full of +gems and precious stones.</p> +</div> +<div class="level-4 section" id="vrindavana"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id153">VRINDAVANA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 11.</strong></p> +<p class="pnext">Seeing that calamities befell Brihat Vâna (Vraja or Gokul) so often, the +elders put their heads together to devise the best course to adopt. Upa +Nanda, one of the oldest and wisest of them, said: —</p> +<p class="pnext">"We that wish well for Gokula must hence get away. Evils befall that +bode no good for the children. This boy was with difficulty saved from +that child-killing Râkshasa woman. It is only by the favor of Vishnu +that the cart did not fall on him. When he was taken high up by the +whirlwind Asura, and when he fell down on the rock, it was the Deva +Kings that saved him. If this boy and others did not perish when they +were between the two trees, it was because Vishnu preserved them. Ere +this Vraja is visited by fresh calamity, let us go elsewhere with the +boys and all attendants.</p> +<p class="pnext">"There is a forest called Vrindâvana with fresh verdure for cattle, where +Gopas, Gopis and Gos will all enjoy themselves. The hills, grass and +creepers are all holy there. This very day let us go to that place. Make +ready the carriages. Let the cows precede us, if it pleases you all."</p> +<p class="pnext">With one heart, the Gopas exclaimed: — "Well said! Well said!" They +prepared their carriages and placed on them the aged, the young, the +females and all household articles. They drove the cows in advance. They +blew their horns and beat their drums. Accompanied by the priests, the +Gopas went on their way. The Gopa girls, seated on chariots sang the +deeds of Krishna and Yasodâ, and Rohinl attentively listened to them.</p> +<p class="pnext">At last they entered Vrindâvana, which gives pleasure at all times, with +the carriages; they made a semi-circular abode for the cattle.</p> +<p class="pnext">Râma and Krishna saw Vrindâvana, the hill Govardhana and the banks of +the Yamunâ and then became very much pleased. In time they became +keepers of calves (Vatsa). They tended the calves in the company of Gopa +boys on pasture lands near at hand. They played with other boys as +ordinary children.</p> +</div> +<div class="level-4 section" id="vatsa-or-the-calf"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id154">VATSA OR THE CALF.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 11.</strong></p> +<p class="pnext">One day Râma, Krishna and other boys were looking after their calves +when an Asura, with the intention of killing them, assumed the form of a +calf (Vatsa) and got mixed among the herd. Krishna pointed this out to +Balarâma and silently moved behind the Asura. He held it aloft by the +hind feet and tail and gave it such a whirl that its life became +extinct. The boys, cried out "Well done! Well done!" and the Devas +rained flowers on Krishna.</p> +</div> +<div class="level-4 section" id="baka-or-the-crane"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id155">BAKA OR THE CRANE.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 11.</strong></p> +<p class="pnext">One day the Gopa boys went over to a tank to quench their thirst. They +saw a huge monster in the form of a Baka (crane). It rushed forth and +swallowed Krishna. Krishna caused a burning in its throat and the Asura +threw him out. It made a second attack and Krishna held the two beaks +and parted them asunder as if they were blades of grass, And the Asura +died.</p> +</div> +<div class="level-4 section" id="agha-or-the-serpent"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id156">AGHA OR THE SERPENT.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 12.</strong></p> +<p class="pnext">One day Krishna was playing with the boys in the forest. Agha, the +youngest born of Putanâ and Baka, the Asura whom even the Devas, +rendered immortal by <em class="italics">Amrita</em>, dreaded, burning with a spirit of revenge at +the death of his brother and sister, thought of killing Krishna and all +his attendants. He stretched himself forth as a huge serpent, spreading +over one yojana, the extremities of his open mouth touching the clouds +and the earth. The Gopa boys took the Asura to be the goddess of +Vrindâvana. "Or if it really be a serpent opening its mouth to kill us, +it will instantly be killed like the Asura Vaka." So with their eyes +fixed on Krishna they clapped their hands and with a smile entered the +mouth of the serpent, even before Krishna had time to warn them. The +Asura still waited with its mouth open for Krishna. Krishna thought how +he could kill the serpent and at the same time save his companions.</p> +<p class="pnext">On reflection, he himself entered the mouth of the serpent and stretched +himself and his comrades. The Asura lost breath and breathed his last. A +shining spirit emerged from the Asura body and entered the body of +Krishna. Krishna gave fresh life to his comrades by his Amrita bearing +looks.</p> +<p class="pnext">Krishna killed Agha in his fifth year, but the Gopa boys who witnessed +the act said, when Krishna entered his sixth year, that the act was done +that very day.</p> +<p class="pnext">"How could that be?" enquired Parikshit.</p> +<p class="pnext">Suka explained this with reference to the following story.</p> +</div> +<div class="level-4 section" id="brahma-and-krishna"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id157">BRAHMA AND KRISHNA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 13-14.</strong></p> +<p class="pnext">When the Asura Agha was killed, Krishna went with his companions to the +river bank and said: —</p> +<p class="pnext">"We are hungry, the hour is late. Let us have our meals here. Let the +calves drink water and graze on near lands." The Gopa boys spread out +their stores and improvised plates for eating. While they were engaged +in eating, the calves strayed away. The boys became anxious and were +about to get up, when Krishna stopped them, saying he would find the +calves. He left his companions and went on the search. Brahmâ, who had +been witnessing from the high heavens all the deeds of Krishna, even the +killing of Agha, with wonder, wanted to have still one more +manifestation of his divine powers. Finding opportunity, he removed the +calves as well as the Gopa boys to some secure place and disappeared. +Krishna could not find the calves and on returning he could not find his +companions. He then knew it was all the act of Brahmâ. To please Brahmâ, +as well as to please the mothers of the Gopa boys, He Himself became so +many calves and so many Gopa boys of their very size and form to the +minutest detail. The mothers thought they had got their boys and they +became even more attached to them. The cows thought they had got their +calves and their fondness knew no bounds.</p> +<p class="pnext">Krishna went on playing his manifold parts for one year. Five or six +days remaining till the completion of the year, Balarâma saw one day +that the cows were grazing on the summits of Govardhana, while the +calves were grazing at some distance near Vraja. The cows impelled by a +fit of attachment breathlessly ran towards the calves even those that +had quite lately brought forth younger calves and caressed them +profusely. The elder Gopas who were in charge could not restrain them +with all their efforts. They felt shame and vexation. But when they +themselves approached the calves and their own sons, their anger melted +away in deep affection.</p> +<p class="pnext">Balarâma thought for a moment. "Never was such love witnessed by me +before — this attachment for calves that had been weaned long ago. The +people of Vraja have even increasing affection for their own sons even +as they had of yore for Krishna. These calves no longer appear to be the +incarnations of Rishis, their keepers the Gopa boys do not appear any +longer to be the incarnations of the Devas. They look all like thee O +Krishna! Wherein lies the mystery?" Krishna explained to Râma what had +happened. Brahmâ appeared after a Truti (fraction of a moment) of his +own measure. He saw the boys, he saw the calves. He could not make any +distinction between those he placed under his own Mâyâ and those brought +into existence by the Mâyâ of Krishna. The foggy darkness is overpowered +by the darkness of the night. The light of the glowworm vanishes before +the light of the day. To delude Krishna, Brahmâ became deluded himself. +In another moment Brahmâ saw the calves and the boys each and all +bearing four hands, the divine weapons and all the divine powers. They +shone in resplendent glory. Brahmâ became overpowered, stupefied. +Recovering himself, he found once more Sri Krishna alone, searching for +the calves and boys in Vrindâvana. He fell at the feet of Krishna, again +and again, his four heads with their crowns rolling on the ground and +with tears in his eyes, he glorified Krishna.</p> +<p class="pnext">(The glorification is a long one. Only one sloka is given here.)</p> +<p class="pnext">"It is only he who lives on, anxiously looking out for Thy favor, +bearing through the workings of his own Karma as a matter of course and +making obeisance to Thee in heart, words and body, that can get the +heritage of Mukti (As one must be living, so that a particular heritage +may vest in him, so the Bhakta must keep up his individuality to get the +heritage of Mukti)."</p> +<p class="pnext">Parikshit asked. "How could the people of Vraja have greater love for +Krishna than for their own sons?"</p> +<p class="pnext">Suka replied: —</p> +<p class="pnext">"Self, O King, is the most beloved of all things not so beloved are +one's sons or wealth. Therefore, O king, people love themselves better +than they do their sons, their riches or their homes. Those that deem +their body to be their own Âtmâ or self, love that body more than +anything else.</p> +<p class="pnext">"But the body only becomes dear as it pertains to self. It can not be as +dear as self. For when the body wears away, the desire to live on is +still strong.</p> +<p class="pnext">"Therefore Âtmâ or self is most dear to all beings and the whole of this +Universe is for that self.</p> +<p class="pnext">"But know thou this Krishna to be the Self of all selves, the Âtmâ of all +Âtmâs. For the good of the Universe, he also looks by Mâyâ as one +possessed of a body. Those that know Krishna know that all movable and +immovable beings are but His forms and that nothing else exists.</p> +<p class="pnext">"Of all things, the ultimate reality is 'Existence'. Krishna is +the reality of Existence itself. So there is nothing besides Krishna."</p> +<p class="pnext">Here ends the Kumâra Lilâ of Krishna. The Pouganda Lilâ +is now to commence. (Kumâra is a boy below five, Pouganda is +boyhood from the 5th to the 16th year).</p> +<p class="pnext"><strong class="bold">END OF KUMARA LILÂ</strong></p> +</div> +<div class="level-4 section" id="dhenuka"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id158">DHENUKA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 15.</strong></p> +<p class="pnext">On attaining the Pouganda age, Râma and Krishna were placed in charge of +cows. Vrindâvana looked gay and Krishna amused himself with his +companions in the forests. One day Sridâman, Subala, Stoka and other +companions spoke to Râma and Krishna "Not far off is a forest of palm +trees (Tâla). Tâla fruits fall in abundance there, but one Asura +Dhenuka, with many of his kin obstruct all access to them. The Asura has +the form of an Ass. We smell the fragrance of the fruits even from here. +They are very tempting indeed." Râma boldly entered that forest and gave +a shake to the Tâla trees, and Tâlas fell in abundance. Roused by the +noise, the Ass rushed forth and kicked Râma with its hind feet. The +Asura brayed and made a second rush, when Râma held it by the hind feet +and whirling it round in the skies threw It dead on the trees. The kith +and kin of the Asura then came rushing forth, but they were one and all +killed by Râma and Krishna. When they returned to Vrindâvana the Gopis +who had been feeling the separation went out to receive them and, being +pleased to see them, cast bashful glances at them.</p> +</div> +<div class="level-4 section" id="the-kaliya-serpent-and-the-fire"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id159">THE KÂLIYA SERPENT AND THE FIRE.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 16-17.</strong></p> +<p class="pnext">The Nâgas or serpents made offerings to Garuda on appointed days. +Kâliya, proud of his own valour, did not make any offering himself and +snatched away the offerings made by others. Garuda attacked him and, +being overpowered in the fight, Kâliya sought shelter in a deep pool of +water in the Yamunâ.</p> +<p class="pnext">Of yore, Garuda had caught a fish in that pool of water and was about to +eat it, when Rishi Soubhari asked him not to eat, but Garuda heeded not +his words. The wailings of the fish moved the tender heart of the Rishi +and for their future good he cursed Garuda with death, if he entered the +pool any more.</p> +<p class="pnext">Kâliya knew about this and he therefore sought protection in that pool +of water with his family. The water became deadly poison and even the +adjoining air breathed poisonous death.</p> +<p class="pnext">One day Krishna went with all his companions, other than Râma, to the +Yamunâ side. The Gopa boys and the cows being very thirsty drank the +water of that pool and met with instant death. Krishna cast his amrita +pouring looks at them and they got up, being restored to life. They +looked at each other, very much surprised.</p> +<p class="pnext">To purge the river, Krishna got upon a Kadamba tree and jumped into the +pool of water. Kâliya fiercely attacked him and stung him to the quick. +The serpent then twined round Krishna. The cows wept, the Gopa boys +became senseless. There were evil portents in Vrindâvana. Nanda and +other Gopas came out in search of Krishna. They saw him in the grasp of +the powerful serpent and made loud wailings. A moment after, seeing how +they all grieved for him, Krishna eluded the grasp of the serpent and +moved dancing round him. The serpent, somewhat fatigued, also kept +moving with its overspread hoods, fixing its looks on Krishna. Krishna +then got upon the hoods one thousand in number, one hundred being the +chief, and danced on them putting down the hood that tried to raise +itself. It was a lovely sight and the Devas sang in joy and rained +flowers. The serpent king was overpowered. He vomited blood. His body +was broken. In his heart of hearts, he sought the protection of +Nârâyana. The serpent girls also glorified Krishna and prayed for their +husband's life.</p> +<p class="pnext">Krishna said: — "Go hence O serpent, dwell in the sea. Men and cows shall +use the water of the river. You left Râmanaka Dvipa for fear of Garuda. +But now as your heads bear the marks of my feet, Garuda shall not touch +you." Kâliya left the Yamunâ with his wives and the water of that river +has been pure ever since.</p> +<p class="pnext">The people of Vrindâvana embraced Krishna and shed tears of joy. They +were all so much put out that they stopped that night on the river bank. +At midnight, a fire broke out from a castor plantation and it surrounded +the people on all sides. The Gopas and Gopis cried out: "O Krishna, O +Râma, we are yours. Krishna! Save us from this fire. We are not afraid +of our lives, but it will pain us to part from Thy feet."</p> +<p class="pnext">Krishna ate up the whole fire.</p> +</div> +<div class="level-4 section" id="pralamba"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id160">PRALAMBA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 18.</strong></p> +<p class="pnext">It was summer. But Vrindâvana was cool with its shade, its water-spouts +and its river.</p> +<p class="pnext">Râma and Krishna were tending the cattle with their companions. An Asura +named Pralamba disguised himself as a Gopa boy and mixed with the other +boys. The All-knowing Krishna found him but he feigned friendship, with +the object of killing the Asura. Krishna proposed two parties for play. +The defeated party had to carry the members of the victorious party on +their backs. Krishna became the leader of one party and Râma that of the +other. The party of Krishna were routed near the Bhândiraka forest. +Krishna carried Srîdâmana on his back, Bhadrasena carried Vrishabha and +Pralamba carried Balarâma. Pralamba ran with Balarâma beyond the mark. +Balarâma suspected something evil. Then composing himself, he hit a blow +on the head of the Asura and Pralamba lay down dead.</p> +</div> +<div class="level-4 section" id="the-forest-conflagration"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id161">THE FOREST CONFLAGRATION.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 19.</strong></p> +<p class="pnext">The cattle strayed away from the Bhândarika forest, when suddenly there +was a fire. They ran bellowing into a forest of rushes. The Gopa boys +went in search of them and found them from a distance. Krishna called +them out and they responded to the call. At the time a general +conflagration in the forest overtook the cows and the Gopa boys and they +helplessly turned to Krishna. Krishna asked the boys to close their +eyes. They did so, but when they looked again they found themselves once +more in the Bhândarika forest. Seeing this Yoga power in Sri Krishna, +they knew him to be a God. The older Gopas and Gopis, hearing all the +wonderful deeds of Râma and Krishna, knew them to be Devas.</p> +</div> +<div class="level-4 section" id="the-rainy-season"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id162">THE RAINY SEASON.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 20.</strong></p> +<p class="pnext">The <em class="italics">rainy season</em> followed summer. There was joy and plenty. (For a +graphic and highly poetical description of the rainy season please refer +to the original. The details of the description are somewhat important +from the esoteric standpoint and the Season itself is suggestive as to a +new era in spiritual development.)</p> +</div> +<div class="level-4 section" id="the-autumn"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id163">THE AUTUMN.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 20.</strong></p> +<p class="pnext">The AUTUMN came and it was all <em class="italics">calm, clear</em> and <em class="italics">transparent</em>.</p> +<p class="pnext">The clouds disappeared. The water became pure. The wind became gentle. +With the advent of lotus-bearing Autumn, the waters regained their +tranquillity, even as distracted Yogins the calm of their minds by fresh +resort to Yoga. The Autumn removed the clouds from the skies, +promiscuous living from the animals, mud from the soil and dirt from the +water — even as Bhakti in Krishna does away with the impurities attaching +to the four Âsramas. The clouds gave up rainy moisture and looked +beautifully white, even like Munis who give up all desires. The hills +sometimes gave pure water from their sides and sometimes not, as wise +men pour forth the nectar of their wisdom sometimes and not often. The +animals that frequent shallow water did not know that the water was +subsiding, as deluded men living in family circles do not realise the +daily expiry of their lives. And they suffered like sensuous men from +the rays of the Autumn sun. Day by day the soil gave up its muddiness as +the wise give up their Mine-ness and the creepers got over their +immaturity as the wise get over their I-ness. The Sea became calm as a +Muni no longer distracted by Vedic performances. The farmers stored up +waters in the paddy fields by making strong embankments, even as Yogins +store up Prana by withdrawing it from the Indriyas. The moon gave relief +from the inflictions of sun-burning, even as wisdom relieves the misery +caused by connection with the body, and as the sight of Sri Krishna +removes all the sorrows of the Gopis. The clear skies gave a brilliant +view of the stars, as the mind purified by Satva makes manifest the +conclusions of the Mimânsa Darsanas. The full moon shone above with all +the stars as Sri Krishna shone on earth with the circle of Yadus.</p> +</div> +<div class="level-4 section" id="sri-krishna-and-the-gopis"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id164">SRI KRISHNA AND THE GOPIS.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 21.</strong></p> +<p class="pnext">Krishna roamed in the fresh forest with the cattle and his companions. +He played upon the flute and the Gopis forgot themselves in hearing his +music. They saw before their mind's eye the dancing Krishna filling the +holes of the flute with nectar flowing from his lips, the peacock +feather on his head, Karnikâra flower on his ears, his cloth yellow like +gold and the Vaijayanti garland round his neck.</p> +<p class="pnext">Some exclaimed: — "What better could the eyes feed upon than the lovely +faces of Râma and Krishna, with the flutes touching their lips and their +smiling glances."</p> +<p class="pnext">Some said: — "How beautiful they look with garlands of mango twigs, +peacock feather and blue lotus. In the assembly of Gopas, they look like +heroes on the theatrical stage."</p> +<p class="pnext">Others said: — "What did that bamboo piece of a flute do that it should +drink so hard the nectar flowing from Krishna's lips, the special +possession of the Gopis, that nothing should remain but the taste +thereof. The water that nourished it is thrilling with joy and the plant +of which it is a shoot is shedding joysome tears."</p> +<p class="pnext">Some said: — "Look, O companions! how lovely does Vrindâvana look from the +touch of Sri Krishna's lotus feet! Look there, the peacock madly dances +to the tune of the flute and other animals stand dumb on the summit of +the hills and witness the scene. There is no spot on the earth like +Vrindâvana."</p> +<p class="pnext">Others said: — "How blessed are these female deer that In the company of +their husbands hear the music of the flute and make an offering of their +loving looks!"</p> +<p class="pnext">Other Gopis said: — "So tempting is this form of Krishna and so alluring +is the music of his flute that even Deva girls become lost to +themselves. Look, how the cows drink that music with ears erect. And +even the calves stand with their mothers' milk in their mouths, eagerly +listening to that sound. Those birds are no worse than Rishis, for they +sit high on trees whence they can have a full view of Krishna and with +eyes closed they silently hear the sweet music of the flute. Even the +rivers shew the love transformation of their hearts by their whirls and +they stop their course to embrace the feet of Krishna with their raised +billows serving as hands and offering lotus flowers at those feet. The +clouds give shadow and they shed dewy flowers on Krishna. Most fortunate +is Govardhana, for Krishna drives cattle on its sides and it makes its +offerings of edibles and drink."</p> +<p class="pnext">The Gopis became full of Krishna (Tanmaya).</p> +</div> +<div class="level-4 section" id="the-stealing-of-clothes"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id165">THE STEALING OF CLOTHES.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 22.</strong></p> +<p class="pnext">In the first month of the DEWY SEASON (Agrahâyana), the girls of +Vrindâvana worshipped Kâtyâyani (a name of the Goddess Durga, wife of +Śiva). The observances lasted for a month. The girls prayed to Kâtyâyani +that they might get Krishna for their husband. They bathed early in the +morning every day in the river Yamunâ. One day they left their clothes +on the bank and went down into the river to bathe. Krishna took away +their clothes. He asked the girls to come up and take them. They did so +and the clothes were returned. Krishna then addressing the Gopis said:</p> +<p class="pnext">"O virtuous girls, I know your resolve. It is to worship me. I also +approve of it and you must succeed. The desires of those that are +absorbed in me do not bear Kârmic fruits. For fried or burnt paddy does +not germinate. Go back to Vraja. Your object in worshipping Kâtyâyani is +gained. These nights (<em class="italics">i.e.</em> on nights to come. <em class="italics">Sridhâra</em>) you shall enjoy +with me."</p> +</div> +<div class="level-4 section" id="krishna-and-vedic-yajna-summer-again"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id166">KRISHNA AND VEDIC YAJNA (SUMMER AGAIN.)</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 23.</strong></p> +<p class="pnext">Krishna went over to a distant forest driving cattle with his +companions. The summer sun was fierce and the trees gave shade. "Look, O +companions" said Krishna, "how noble minded these trees are. They live +for others. Themselves they suffer from the winds, the rains, from the +sun and frost but they protect us from these. They do not send away one +disappointed. They offer their leaves, their flowers, their fruits, +their shade, their roots, their bark, their fragrance, their juice, +their ashes, their fuel, their buds, and what not. Of all living beings, +such only justify their birth as do good to others by their lives, their +wealth, their wisdom and their words." (This is introductory as an attack +upon the selfish performances of Vedic Brâhmanas. <em class="italics">Sridhâra</em>.)</p> +<p class="pnext">The boys became hungry and they complained to Râma and Krishna.</p> +<p class="pnext">Krishna said: — "The Brâhmanas are performing Ângirasa Yajna. Take our +names and ask them for food."</p> +<p class="pnext">The boys did as they were told but the Brâhmanas heeded them not. Narrow +were their desires which did not extend beyond Svarga. But for these, +they went through elaborate Karma. Ignorant as they were, they thought +themselves to be wise. Yajna was all in all to them but they disregarded +the Lord of Yajnas, the direct manifestation of Parama Purusha. They +looked upon Krishna as an ordinary man and as Brâhmanas they deemed +themselves to be superior to Him. They said neither yea nor nay. So the +boys returned unsuccessful to Krishna and Râma. Krishna smiled and asked +them to go to the wives of the Brâhmanas. This they did. The Brâhmana +women had heard of Krishna and they were eager to see him. +Notwithstanding the protests of their husbands, brothers, sons and +friends, they hastened to Krishna with dishes full of eatables of all +sorts. The ears had heard and the eyes now saw. And it did not take the +Brâhmana women long to embrace Krishna and forget their grievances.</p> +<p class="pnext">Knowing that the women had given up all desires for the sake of seeing +Âtmâ, Krishna said smilingly: — "Welcome O you noble-minded ones, take +your seats. What can we do for you? It is meet that you have come to see +us. I am Âtmâ and therefore the most beloved. Those that care for their +Âtmâ or self bear unconditional and unremitting Bhakti towards me. The +Prânas, Buddhi, Manas, the relatives, the body, wife, children and +riches all become dear for the sake of self or Âtmâ. What can be +therefore dearer, than Âtmâ? Now that you have seen me, go back to your +husbands. They have to perform the sacrifices with your help."</p> +<p class="pnext">The Brâhmana women replied: — "Lord, thou dost not deserve to speak so +cruelly to us. Make good thy words ('My Bhakta does not meet with +destruction' or 'He does not again return' <em class="italics">Śridhâra</em>.) We have taken +the shelter of thy feet, throwing over-board all friends, that we may +bear on our heads the Tulasi thrown from Thy feet. Our husbands, +parents, sons, brothers, and friends will not take us back. Who else +can? Grant us, O conqueror of all enemies, that we may have no other +resort but Thee. ( We may not have such resorts as Svarga &c. for which +our husbands are striving. We want to serve Thee. <em class="italics">Śridhara</em>)."</p> +<p class="pnext">Sri Krishna replied: — "Your husbands will not bear any grudge against +you. By my command all people, even the Devas (in whose honor the +sacrifices are made) shall approve of your conduct. Direct contact is +not necessary for love. Think of me with all your heart and you shall +speedily obtain me."</p> +<p class="pnext">The Brâhmana women returned to their husbands and they were received +well. The Brâhmanas repented. But for fear of Kansa, they could not go +to Vrindâvana. They worshipped Krishna at home.</p> +</div> +<div class="level-4 section" id="indra-and-the-raising-of-go-vardhana-the-installation"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id167">INDRA AND THE RAISING OF GO-VARDHANA. THE INSTALLATION.</a></h4> +<p class="pfirst">(THE RAINY SEASON AGAIN.)</p> +<p class="pnext"><strong class="bold">SKANDHA X. CHAP. 24-27.</strong></p> +<p class="pnext">There were great preparations for Yajna in honor of Indra. "What is +this all about, father?" asked Krishna of Nanda. "What is the outcome +of this sacrifice? In whose honor is it to be performed and how?"</p> +<p class="pnext">Nanda replied — "Child, Indra is the Cloud-God. He will give us rains. The +rains give life to all beings. Therefore people worship Indra by these +sacrificial offerings. The enjoyment of that only which remains after +sacrifice conduces to Dharma, Artha and Kâma."</p> +<p class="pnext">Krishna replied: — "The birth and death of men are shaped by their own +Karma. Happiness, misery, fear, well-being, these are all the effects of +Karma. If there be any god who dispenses the fruits of Karma, he must +also follow that Karma and not act independently of it. When people are +governed by their own Karma, where does Indra come in? He can not undo +what follows from Svabhâva (Svabhâva is Kârmic tendency). Karma is the +Lord and Karma is to be worshipped. It is Rajas that works the clouds. +What can Indra do? We do not live in towns or villages but we live in +the forest. Therefore let us make Yajna offerings to our cows, our +Brâhmanas and our hills. The preparations that you have already made +will serve the purpose." Nanda and other Gopas approved of what Krishna +said. They made offerings to the cows, the Brâhmanas and the Hill. They +went round the Hill to shew respect. Krishna said "I am the Hill" and +assumed some form which created faith in the Gopas. He then partook +himself of the offerings to the Hill.</p> +<p class="pnext">Indra became highly incensed. He sent forth his clouds and winds and +there were rains and thunder-storms and hail-stones at Vrindâvana.</p> +<p class="pnext">Krishna carelessly lifted up the Govardhana hill with one hand and the +people of Vrindâvana with their cows took shelter in the cave.</p> +<p class="pnext">For seven days it rained incessantly and for seven days Krishna held the +hill aloft without moving an inch.</p> +<p class="pnext">Baffled and surprised, Indra withdrew his clouds and winds. The people +of Vrindâvana went to their own places and Krishna replaced the hill.</p> +<p class="pnext">The Gopas struck with wonder approached Nanda. They related all the +previous deeds of Krishna and then referring to the last incident said: — +"Look here this boy only <em class="italics">seven years</em> old and there the holding aloft of +this big hill. We wonder whether your son may not be the Âtmâ of all +beings." Nanda related to them what he had heard from Garga and they all +ceased to wonder. Indra and Surabhi came down from the heavens. Indra +fell at the feet of Krishna and glorified Him.</p> +<p class="pnext">Krishna said to him: — "To favour you, Indra, I caused a break in your +Yajna, that, maddened as you were by your position and powers, you might +not forget me. It is only when one is blinded by powers, that one does +not see me sceptre in hand. I take away the powers of him whom I want to +favor. Therefore go now, Indra. You are to keep to your own station +and do your duties as enjoined by me void of all pride." Surabhi, the +divine mother of cows, thanked Krishna for the services done to her +children.</p> +<p class="pnext">She said: — "O Krishna, O thou great Yogin whose form is this Universe +and who art the root of this Universe, we have found our Lord in Thee. +Thou art our Supreme Deva O Lord of the Universe, thou shalt be our +Indra, for the good of cows, Brâhmanas and Devas, and of all that are +good. By the command of Brahmâ, we shall install thee as our Indra."</p> +<p class="pnext">So saying, Surabhi poured her milk over Krishna's head and Indra and +other Devas, by the command of the Deva mothers, bathed Him with the +waters of the Âkâsa Gangâ. They all called him "GOVINDA." (He who attains +(<em class="italics">Vinda</em>) as Indra the <em class="italics">Cows</em> or <em class="italics">Svarga</em> (Go) Śridhara.) The Rishis, +Gandharvas, Vidyâdharas, Siddhas and Châranas all joined the +Inauguration ceremony. The Deva girls danced and sang. The three Lokas +became full of joy. The cows wet the earth with their milk. The rivers +bore streams of milk and other drinks. The trees poured honey. The +cereals bore grains without culture. The hills brought forth their +precious stones. Even the wild animals became mild.</p> +</div> +<div class="level-4 section" id="krishna-and-varuna-krishna-and-the-gopas"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id168">KRISHNA AND VARUNA, KRISHNA AND THE GOPAS.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 28.</strong></p> +<p class="pnext">After observing the fast of the 11th Day of the Moon, Nanda went to +bathe in the river Yamunâ, on the twelfth day of the Moon. It was still +dark. So the Asuras had possession of the hour. An Asura servant of +Varuna carried Nanda to his master. The Gopas called out to Râma and +Krishna. Krishna entered the water and went to Varuna. The Lokapala +worshipped him and gave back Nanda, excusing himself for the ignorance +of his servant. Nanda on returning apprised the Gopas of what he had +seen. Could Krishna be any other than Íshvara? The Gopas wished +ardently that He might take them over to His supreme abode. The +all-knowing Krishna knew this. He took the Gopas to that portion of the +Yamunâ called Bramha Hrada. Plunged in the waters, they saw Vaikuntha, +the supreme abode of Krishna, far away from the limits of Prakriti.</p> +</div> +<div class="level-4 section" id="the-five-chapters-on-rasa"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id169">THE FIVE CHAPTERS ON RÂSA</a></h4> +<p class="pfirst">(AUTUMN AGAIN.)</p> +<p class="pnext"><strong class="bold">SKANDHA X. CHAP. 29-33.</strong></p> +<p class="pnext">Suka said: —</p> +<p class="pnext">"Seeing those autumnal nights, gay with Mallika flowers, Bhagavân wished +to enjoy Himself by resort to Yogamâyâ."</p> +<p class="pnext">(It looks odd that there should be a show of conquering the God of love +by enjoyment of others' wives. But it is really not so. For you have "By +resort to Yoga Mâyâ." "Enjoyed though self enjoyer," "The subduer of +the God of Love Himself," "With enjoyment all self contained," and such +like passages, which show absolute self dependence. Therefore this show +of Râsa play is only meant to recite the conquest of Kâma Deva. This is +the real truth. Moreover through this love topic, the five chapters on +Râsa are calculated to bring about a complete disinclination to worldly +matters. <em class="italics">Śridhara</em>).</p> +<p class="pnext">("Those nights" <em class="italics">Go back to Vraja. These nights you shall enjoy with me</em> — +the nights promised by these words. <em class="italics">Śridhara</em>.')</p> +<p class="pnext">At that time the moon had appeared on the horizon. As the lover reunited +after long separation besmears the face of his beloved with orange +coloured saffron, so he besmeared the face of the east with the most +delightful orange rays which brushed away the sorrows of men +(<em class="italics">charshani</em>). Krishna looked at the Moon, the lover of the Kumud flower, +with unbroken disc, glowing like the face of Lakshmî, orange red like +fresh saffron, and he looked at the forest illumined with the tender +rays of the Moon and he indulged in song so sweet that it ravished the +hearts of good-looking women.</p> +<p class="pnext">Listening to that passion-exciting song, the women of Vraja, with minds +absorbed in Krishna rushed forth to where their lover was without taking +notice of each other, their ear-rings moving violently about.</p> +<p class="pnext">Some left their houses while milking the cow. Some did not wait to see +the boiling of the milk. Some did not take down boiled wheat from the +oven. Some had been giving food to others, some had been giving milk to +their own children. Some had been serving their husbands and some had +been taking their own food. But they all left their work half finished. +They gave up their household duties and, with clothes and ornaments all +in disorder, they hurriedly went to Krishna, (Hearing the voice +indicative of Sri Krishna, the Gopis became strongly inclined to Him, +and they showed by their acts that then and there they had complete +disinclination for works that had the three Vargas, Dharma, Artha and +Kâma for their object. They left their half finished work and went over +to Krishna straight. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">Their husbands could not keep them back nor their fathers, brothers and +friends. Their hearts had been completely charmed by Govinda. They did +not turn back. (Obstacles cannot overcome those whose hearts are +attracted by Krishna. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">Some Gopis that had been inside their houses could not make their way +out. Their thoughts had been already devoted to Krishna, and now with +closed eyes, they held Him fast in their minds.</p> +<p class="pnext">With sins all removed by the acute pain of unbearable separation from +the dearest one, the Kârmic effects of good works taken away by the +absolute pleasure caused by the embraces of Krishna in meditation, with +their bonds completely severed at that very moment, those Gopis gave up +their bodies composed of the Gunas, even though they united with Krishna +as their paramour. (How could they give up their bodies composed of +Gunas while they did not know Krishna as Parama Âtmâ, but knew him only +as their paramour, a relation caused by the Gunas? "Even though they +&c." A thing is not dependent for its properties upon what another +thinks of it. Drink nectar without knowing it is so. The effects are +there. There is another difficulty. The Gopis had their Prârabdha Karma, +or Karma that brought about the present birth and its surroundings, and +Prârabdha is exhausted only after being worked out. So with the bonds of +Prârabdha, how could they give up their body? "With their bonds +completely severed at that very time." But Prârabdha cannot be exhausted +without suffering and enjoyment. Where were the suffering and enjoyment +in this case? "With sins all removed &c." The greatest suffering caused +by separation removed all demerits and the greatest enjoyment caused by +the embraces of Krishna removed the bonds of merits. Therefore when +Parama Âtmâ was attained by intense meditation, the suffering and +enjoyment of the time completely eradicated Karma and the Gopis gave up +their bodies composed of the Gunas. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">Asked Râjâ Parikshit: —</p> +<p class="pnext">"O Muni, they knew Krishna as only one enjoyable and not as Brahmâ. The +Gunas were mixed up in their understanding of Krishna. How could there +then be a cessation of the flow of the Gunas?"</p> +<p class="pnext">(Husbands, sons and others, even they themselves were Brahmâ in +essence. But a devotion to them could not cause Moksha as they were not +known as Brahmâ. How could union with Krishna cause Moksha, when he was +not known as Brahmâ? Therefore this doubt. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">Suka replied: —</p> +<p class="pnext">"O King, I have said before how Sisupâla attained Siddhi even by +bearing enmity to Hrishikesha (controller of the senses, Krishna.) What +of those to whom Krishna is dear? (The purport is that Brahmâ-hood is +eclipsed in the Jiva. But Krishna is controller of the senses. +Brahmâ-hood is manifest in him. He does not require to be known. +<em class="italics">Śridhara</em>). Bhagavân manifests himself for the Moksha of men though in +reality, He is without end, without measure, void of all Gunas and their +controller." (Krishna being a manifestation of Bhagavân, there is no +comparison between Him and other embodied men. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">"Bear any feeling <em class="italics">constantly</em> towards Hari, whether it be a feeling of +love, anger, fear, affection, kinship or devotion and you become full of +Him. Do not wonder at this. For Krishna is the Lord of all Lords of +Yoga. All (even the lowest life forms) attain Mukti from him. When the +women of Vraja drew near, Krishna addressed them thus: —</p> +<p class="pnext">"'Welcome, ye great ones! What good can I do for you? Is it all safe in +Vraja? Tell me the object of your coming here. The night is fearful and +dangerous animals are treading round. Go back to Vraja. This is not a +place for women. You have got your mothers, fathers, sons, brothers, and +husbands. They are seeking you. Do not cause pain to your friends. What +more, you have now seen this forest adorned with flowers and illumined +by the tender rays of the full moon, where the trees and their tender +branches, gently moved by the breeze from the Yamunâ, stand in all their +beauty. Now go back, O virtuous girls, speedily to your homes and look +after your husbands. The calves and your children are weeping. Go and +let them have their drink. Or if you have come here, forced by your love +for me, it is only meet and proper, for all people have their love for +me. Devotion to husband is the one great religion for women. They are to +seek the well being of their friends and to bring up their children. The +husband may be wicked, old, diseased or poor. But those who wish for +higher Lokas should not give up their husbands. The connection with one +not the husband is disreputable and unbecoming. You may bear love to me +in other ways than by such a near approach. Therefore go back to your +houses.'"</p> +<p class="pnext">"The Gopis were struck dumb for a time. They became overcome with sorrow. +They had given up every thing for the sake of Krishna and they could ill +bear to hear these unkind words. At last they broke forth: — 'O Lord, it +is not for Thee to utter these unkind words. We have given up all +objects and sought Thy feet. O Thou difficult to be reached, do not +forsake us but please think of us, even as the First Purusha thinks of +those that seek Moksha. Thou speakest, O love, of our duties to +husbands, sons, and friends as if thou wert a religious teacher, but +thou art thyself the goal of those religious injunctions. So let them +rest in thee. Thou art the greatest friend of all beings, for thou art +verily their own self. What do they care for husbands or sons, sources +of misery as they are, who are attached to thee, the constant source of +happiness?</p> +<p class="pnext">"'Therefore do thou show favor to us and permit us to serve Thee.' Moved +by their piteous appeal, Krishna gave his company to the Gopis. Proud of +that company, the Gopis deemed themselves superior to all other women on +the earth. To put down this loss of mental balance, caused by good +fortune and this pride, Krishna suddenly disappeared from amongst them. +The Gopis became disconsolate. Their hearts had been too much taken up +by the gestures and movements of Krishna. So they imitated his deeds and +even called themselves Krishna. They all sang loudly together and madly +searched for Krishna from forest to forest. They asked the trees if they +had seen their lover. They enquired of the creepers, the earth and the +deer. Fatigued at last, they again took to reproducing the deeds of +Krishna. Some played the part of Pûtanâ or some other Asura, some played +the part of Krishna in connection with some of his manifold deeds. They +again made enquiries from the plants. They then found out the footsteps +of Krishna marked by the divine symbols (flag, the lotus, the +thunder-bolt and the goad). Tracing those steps a little further, they +found they were mixed up with the footprints of a girl. The Gopis +exclaimed: —</p> +<p class="pnext">"'Surely this girl had made <em class="italics">Ârâdhanâ</em> (devout prayer for the Lord). +Govinda left us that he might take her to a secret retreat. Sacred are +the dust particles of Govinda's feet; even Brahmâ, Śiva and Lakshmî hold +them on their head for the extinction of sins. Look here we no longer +see the foot marks of that girl. It seems Krishna carried her here on +his back and his footprints are therefore deeply marked. Here He placed +her down to pluck flowers and touched the earth with his toes only, for +the steps are not fully marked. Surely he placed the girl on his lap +here and adorned her hair with flowers.' And what of that girl? She +deemed herself very fortunate that Krishna should shew particular +attention to her. With this sense of superiority she spoke to Krishna. +'I can not walk. Take me to where I like on thy back.' Krishna said, +'Get up on my back.' But when she would do so, Krishna had already +disappeared. The girl was loudly lamenting, when the other Gopis joined +her. They heard her story and became very much surprised. (It is +necessary to draw the special attention of the readers to the girl, who +had made Ârâdhanâ of Hari. She is the Râdhikâ of Nârada Pancharâtra and +of later day Vaishnavism. Râdhikâ means literally one who makes Râdhanâ +or Ârâdhanâ. But I shall not touch upon her in a study of the Bhâgavata +Purâna. The study of this Purâna is incomplete without a study of +Chaitanya's teachings. And if I succeed in taking up those teachings, I +shall consider the lofty ideal of Râdhikâ).</p> +<p class="pnext">"The Gopis all returned to the forest and searched for Krishna as long as +there was moonlight. They gave up their search when it was dark. With +thoughts all directed to Krishna, with conversations all about Him, with +gestures and movements all after Him, with songs all about His deeds, +the Gopis, all full of Krishna, they did not think of their homes. They +went to the banks of the Yamunâ, and all sang in a chorus about Krishna, +ardently praying for his return. (I shall not touch with my profane +hand the songs of the Gopis. They are far too sacred for any rendering +into English and they baffle any attempt to do so. Sweet as nectar, the +melody of those songs is inseparable from their very essence, and he +would be murdering Bhâgavata who would attempt to translate those songs. +For the continuity of our study it is only necessary to translate the +fourth sloka.)</p> +<p class="pnext">"'Thou art not surely the son of Yasodâ. Thou art the inmost seer of all +things. Implored by Brahmâ thou hast appeared, O friend, in the line of +the Sâtvats, for the protection of the Universe.' While the Gopis were +thus bewailing in melodious tunes, Krishna appeared with a smiling face. +They formed a circle round Him and were so pleased to see Him that they +reached the very limit of their joy. The Gopis spread out their outer +garments as a seat for Sri Krishna, on the river bank. When Krishna sat +down, they addressed him thus: —</p> +<p class="pnext">"'Some seek those only that seek them; some do the contrary, (<em class="italics">i.e.</em> seek +those even who do not seek them), others seek neither those that seek +them nor those that do not seek them. Please tell us, what is all this.'</p> +<p class="pnext">"Said Śri Krishna: — 'Those that seek each other are guided in their +efforts by selfishness. There is neither friendship nor virtue in that +mutuality. It is all for a selfish end. (Even the beasts seek mutual +good. <em class="italics">Śridhara</em>. And do not the Utilitarians and the evolutionists do +so)? Those that seek the unseeking are either kind-hearted men or they +are guided by affection like the parents. It is pure virtue in the +former case and friendship in the latter.</p> +<p class="pnext">"'Those that do not seek the people that seek them and far less those that +do not seek them fall under one of the following four classes: —</p> +<p class="pnext">"'(1) Those that seek pleasure in self (and not in the outside world), (2) +those that are satiated, (3) the ungrateful and (4) the treacherous. But +I do not belong to any of these classes, I do not seek those that seek +me in order to make them seek me continually and constantly. For when a +poor man gains wealth and then loses it, he becomes so full of that loss +that no other thought can enter his mind (<em class="italics">i.e.</em> to help the continuity +and constancy of the devotional feeling, I do not show open favor to a +devotee. This is an act of supreme kindness and friendship). You have +given up for my sake all worldly concerns, the Vedas and even your own +relations. I seek you from behind, being out of sight. Therefore you +ought rightly to be angry with me. Even with the life of a God, I cannot +make any return for your devotion to me, for you have burst asunder the +ever fresh chains of home life, in order to seek me. So let your own +goodness be the only recompense for your devotion.'"</p> +</div> +<div class="level-4 section" id="the-rasa"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id170">THE RÂSA.</a></h4> +<p class="pfirst">Govinda commenced Râsa with his devoted band. (Râsa is a kind of dance +in which many dancing girls take part.) The Gopis formed a circle, and +Krishna, the Lord of Yoga, was between every two of them and he pressed +them all unto his shoulders, and each of them thought that Krishna was +near to her. (How could one Krishna stand between every two of them and +how could each Gopi think that he was near to her only, when he was near +to them all? Therefore "the Lord of Yoga" <em class="italics">i.e.</em> of unimaginable +powers. <em class="italics">Śridhara</em>.) The sky became filled with hundreds of chariots of +Devas and Deva girls, eager to witness the scene. Drums beat and flowers +rained. The Gandharva kings with their wives sang the pure glory of +Krishna. Loud was the clash of the Gopis' ornaments. They danced and +sang in great excitement. The moon lingered on with amazed look and the +night became prolonged. So the dance continued till at last the Gopis +became fatigued. Krishna wiped off their sweat and went with them to +bathe in the Yamunâ. After the bath they most reluctantly took leave of +Krishna.</p> +<p class="pnext">In these enjoyments Krishna was self-contained.</p> +<p class="pnext">Asked Râjâ Parikshit: —</p> +<p class="pnext">"The Incarnation of Íśvara is for the spread of Dharma and the putting +down of Adharma. What is this enjoyment of others' wives, contrary to +all injunctions and hateful in itself, by one who is at once the +originator and preserver of all Dharma?"</p> +<p class="pnext">Suka said: — Even the great are seen to violate what we call Dharma and +the gods become over bold. But this does not bespeak any evil of them, +as they have got superior force, even as fire eats everything but is +ever pure. But he who is not capable (<em class="italics">i.e.</em> who is a slave to his body +and its attributes) is not to perform such acts even in mind. If he does +such acts through ignorance, he is sure to be ruined. It is only Śiva +that could drink the poison that appeared from the ocean of milk. The +words of the Lords (Ísvara) are true. Their deeds are only sometimes +true, (<em class="italics">i.e.</em> their exceptional life, which is governed by extraordinary +consideration and unusual conditions, is not meant always as an example +for ordinary beings. But what they say is always for the good of the +universe and is to be followed as a teaching. What is given as their +life is also sometimes allegorical and has to be understood in another +sense). The wise man therefore follows such of their deeds as are +consistent with the other words of the great ones. They have nothing to +gain or lose by good or bad deeds. For they have no Egoism in them. What +is good and what is bad to him who is the Lord of all beings? By +devotion to His feet and by power of Yoga, even Munis are freed from the +bonds of good and evil. The Lord did only assume a body at will. Whence +could there be any bondage in His case? (And was there really an +enjoyment of others' wives? No for He dwells in all beings, even the +Gopis and their husbands. He is the manifestor of all the senses. The +assumption of the body is only a playful fancy. It is for the good of +all beings that He became a man. His indulgences are such as are likely +to make one devoted to Him, when heard of. Even the minds of those that +are very much turned away from Íśvara are attracted towards Ísvara, by +means of Sringâra Râsa or love topics. Hence the love matter of Sri +Krishna. This is the purport. <em class="italics">Śridhara</em>) The people of Vraja, deluded by +the Mâyâ of Krishna, thought that their wives were by their side. They +bore no ill-feeling towards Krishna. (It follows that those who perform +such acts without such powers are sinners. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">When it was Brahmâ Muhurta, (the part of the night immediately preceding +the dawn), the Gopis, with the permission of Śri Krishna, reluctantly +left Him and went home.</p> +<p class="pnext">He who hears or recites this play of Vishnu with the women of Vraja +acquires supreme devotion to Bhagavat and shakes off in no time that +disease of the heart called Kâma or passion for women.</p> +</div> +<div class="level-4 section" id="sudarsana"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id171">SUDARSANA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 34.</strong></p> +<p class="pnext">(The Râsa is a teaching about conquering Kâma by treating of indulgence +in Kâma itself. Similarly this chapter treats of the conquest of +Vidyadhara. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">On the occasion of a sacred festival the Gopas went to the banks of the +Sarasvati. (Students will mark the significance of the Sarasvati, which +corresponds to Sushumnâ in the human system at this stage of spiritual +development). They adored Pasupati (Śiva) and Ambikâ (Durgâ). They +passed the night on the river bank. A huge serpent swallowed Nanda. The +Gopas burnt the animal but it would not let go its hold; Krishna then +touched it with his feet and out came a Vidyadhara from the serpent +body. This Vidyadhara, by name Sudarsana, had been cursed by Rishi +Angiras for having slighted him and became a serpent.</p> +</div> +<div class="level-4 section" id="sankha-chuda"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id172">SANKHA CHÛDA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 34.</strong></p> +<p class="pnext">One day Râma and Krishna came to the forest to have company with the +Gopis. It was the first part of the night. They played upon the flute +and the Gopis listened to the music with rapt attention. At this time +Sankha Chûda, the well-known attendant of Kuvera, drove the Gopis away +northward. The girls wept and called out to Krishna and Râma for help. +They ran after the Yaksha who in terror left the Gopis and fled away. +Râma remained in charge of the Gopa girls. Krishna overtook Sankha Chûda +and severed his head with its jewel and presented the crest jewel to +Balarâma.</p> +</div> +<div class="level-4 section" id="the-separation-song-of-the-gopis"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id173">THE SEPARATION SONG OF THE GOPIS.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 35.</strong></p> +<p class="pnext">At night the Gopis enjoyed the company of Krishna. But the day was their +time of separation and, when Krishna went to the forest, they passed the +time any how in singing about him. For the separation song, please refer +to the original.</p> +</div> +<div class="level-4 section" id="arishta"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id174">ARISHTA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 36.</strong></p> +<p class="pnext">Arishta, an Asura in the form of a bull, attacked the quarters of the +cows. The cows fled away and the Gopas cried out "Krishna, O Krishna +save us," Krishna killed the Asura.</p> +</div> +<div class="level-4 section" id="narada-and-kansa"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id175">NÂRADA AND KANSA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 36.</strong></p> +<p class="pnext">Nârada told Kansa: — "The female child was the daughter of Yasodâ; +Krishna and Râma are sons of Devaki. Vâsudeva kept them with his friend +Nanda out of fear. Those two brothers have killed your spies." In rage +the king of Bhoja took his sword to kill Vâsudeva. Nârada prevented him. +But the King put Yasudeva and his wife in iron fetters. He then ordered +Kesi to kill Râma and Krishna. He called his ministers together in +council. Addressing Chânur and Mushtika he said: — "Râma and Krishna are +to kill us. So Nârada told me." Those two Asuras came ready for Vraja. +But Kansa said: "No, you need not go. I shall send for the two brothers +and kill them in a wrestling match. So prepare the playground. Place the +elephant Kubalayâpida at the entrance and let him kill my enemies. On +the fourteenth day of the Moon, let us commence Dhanus Yajna, and let +animals be killed in honor of Śiva."</p> +<p class="pnext">Kansa then sent for Akrûra, one of the chiefs of the Yadu clan. +"Akrûra," said he, "Thou art my friend and do the work of a friend. +Please go to Vraja. Take this chariot and bring the two sons of +Vâsudeva. Tell them, they are to see the Dhanus Yajna and have a sight +of the town. Let Nanda and other Gopas come with presents. The elephant +shall kill the two boys. Or if perchance they escape, the wrestlers +shall do away with them. I will then make easy work of Vâsudeva, my old +father Ugrasena, his brother Devaka, the Vrishnis, the Bhojas and the +Dasârhas. Then, O friend, the earth will be left without a thorn. +Jarâsandha is my guide. Dvivid is my friend. Samvara, Naraka, and Vâna +have made alliance with me. With the help of these, I shall kill all +kings that are on the side of the Devas. Know this to be my plan." +Akrûra said: — "The design is all right. But it may or may not succeed. +Even lofty desires are frustrated by unforeseen obstacles. Still man +entertains them, to meet with either joy or sorrow. But I will do thy +behests."</p> +<p class="pnext">The council broke up.</p> +</div> +<div class="level-4 section" id="kesi"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id176">KESI.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 37.</strong></p> +<p class="pnext">In the meantime, Kesi, under the orders of Kansa, entered Vraja, in the +form of a fiery steed, Krishna held him aloft by the feet and threw him +away. The Asura regained consciousness and again ran after Krishna. He +thrust his hand inside the mouth of the Asura and killed him at once. +The Devas rained flowers over him and prayed. Rishi Nârada also appeared +and adored him, making reference to his future deeds.</p> +</div> +<div class="level-4 section" id="vyoma"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id177">VYOMA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 37.</strong></p> +<p class="pnext">The Gopas were grazing cattle on the flat summit of a hill. Some played +the part of thieves, some, that of cattle keepers and some the part of +sheep. The Asura Vyoma, (the word meaning Âkâsa), son of Mâyâ, assumed +the form of a Gopa, and playing the part of a thief carried away many +Gopas, who became sheep and he confined them in a hill cave closed by +stones. In the playground only four or five Gopas remained. Krishna +found out the mischief, attacked the Asura and killed him.</p> +</div> +<div class="level-4 section" id="akrura"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id178">AKRÛRA.</a></h4> +<p class="pfirst">Akrûra was mightily pleased that he would see the lotus feet of Râma and +Krishna. His devotion to Krishna knew no bounds and he knew full well +that, whatever his mission might be, the Lord would find out his inward +devotion. At sunset he reached Gokula and, on seeing Râma and Krishna, +fell down at their feet. They duly honored him. Nanda also shewed every +respect to Akrûra. At night Akrûra made a clean breast of everything to +Râma and Krishna, telling how Kansa oppressed the Yadus, how Nârada +informed him of their presence in Vraja and who they were, how he +planned their death, and the mission on which he sent him. Râma and +Krishna only laughed. The next morning they informed Nanda about the +command of the king. Nanda asked the Gopas to prepare themselves with +presents.</p> +<p class="pnext">And the Gopa girls? Who could measure the depth of their sorrow? Their +plaintive strains were most heart-rending. They wept They followed the +chariot carrying Râma and Krishna. Krishna to console them sent word +that he would come back. At last the chariot became invisible and the +Gopis went back to their homes.</p> +<p class="pnext">On reaching the banks of the Yamunâ the brothers took their bath in the +river and refreshed themselves with its water. They took their seat +again in the chariot. Akrûra asked their permission and went to bathe. +He plunged himself in the waters and duly performed the ablution +ceremonies. He made a <em class="italics">japa</em> (repeated recital) of Veda Mantras. But lo! +he found before him Râma and Krishna. They were in the chariot. How +could they appear then? He rose and saw the boys were really seated in +the chariot. He plunged himself once more and saw in the waters the +serpent king Ananta, with a thousand heads and a thousand crowns, +dressed in blue clothes, white in body, adored by Siddhas, Châranas, +Gandhavas, and Asuras. Embraced by him was the dark Purusha, dressed in +yellow clothes, with four hands, adored by the Rishis.</p> +<p class="pnext">Akrûra made salutations and adored the Purusha with folded hands.</p> +<p class="pnext">Krishna then withdrew his form, as a play is withdrawn from the stage. +Akrûra got up and took his seat in the chariot.</p> +<p class="pnext">Krishna said: — "Akrûra, you look as if you have seen something unusual." +Akrûra replied: — "What is there in the universe that is not in thee. +When I have seen thee, I have seen everything." They drove on again and +at last reached Mathurâ.</p> +</div> +<div class="level-4 section" id="mathura"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id179">MATHURÂ.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 41-42.</strong></p> +<p class="pnext">Akrûra asked Krishna and all the Gopas to come to his house. But Krishna +would first kill Kansa before doing him this favor. So Akrûra +sorrowfully left him and informed Kansa about the performance of his +mission.</p> +<p class="pnext">Krishna with Balarâma and the Gopas went out to see the town. The house +tops became crowded with females who wanted to have a look at Krishna, +whose fame had already preceded him. A washerman passed that way. +Krishna begged him to give him some choice clothes. But he was the +washerman of Kansa and he arrogantly refused to give any of the King's +clothes. Krishna in anger cut off his head. The attendants left the +clothes and fled away. Râma and Krishna took as many as they liked and +gave the rest to the Gopas.</p> +<p class="pnext">A weaver came forward of his own accord and gladly dressed the brothers +with choice clothes. Krishna rewarded him with great powers and provided +for him Sârupya (a kind of Mukti) after death.</p> +<p class="pnext">Then the brothers went to the house of a garland-maker named Sudâmâ. +Sudâmâ fell down at their feet and adorned them and the Gopas with the +best garlands. The garland-maker prayed for constant devotion, for +friendship with the devotees and for love of all beings. Krishna gave +him these boons as well as many other blessings.</p> +<p class="pnext">A young girl went that way with fragrant paste in her hand. Though young +and beautiful, she was hunch-backed.</p> +<p class="pnext">Krishna said smilingly: — "Fine girl that thou art, tell me truly what +this scented thing is for. Anoint us with this, and good shall be your +lot." The girl said: — "My name is Trivakrâ (with three bends). I am a +servant of Kansa. He likes my paste very much. Who but you can deserve +to have it?" The girl then anointed the brothers, with zeal and love. +Krishna pressed her feet with the tips of his own feet and held up her +chin with two fingers and with a little effort made her erect. The hunch +on her back was gone and she became a beauty. She invited Krishna to her +own house. Krishna knew her object and said "Let me first do my work +and then I shall visit your house." He then passed through the traders' +quarters. They made various presents. Krishna then enquired where the +Yajna Dhanus (the bow to be used in the performance of the Yajna) was. +Though warned by the citizens, he entered the place and easily broke the +bow asunder. There was great noise. The warders ran to kill him. He +killed the guardsmen with the two parts of the bow.</p> +<p class="pnext">It was then sun-set. The boys returned with the Gopas to their quarters.</p> +<p class="pnext">Kansa heard of the valour of the boys and passed the night in evil +dreams. When the day broke, he made preparations for the wrestling +match.</p> +</div> +<div class="level-4 section" id="the-wrestling"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id180">THE WRESTLING.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 43-44.</strong></p> +<p class="pnext">Kansa took his seat on a raised platform with his ministers. There was +beating of drums. The athletes appeared on the scene, headed by Chânur, +Mushtika, Kûta, Sala and Tosala. Nanda and other Gopas made their +presents and were shown over to another platform.</p> +<p class="pnext">Hearing the noise, Râma and Krishna also came to see the match. At the +entrance they were obstructed by the elephant Kubalayâpida. Krishna +asked the driver to remove the elephant, but he only set it upon him. +There was a fight and Krishna at last succeeded in felling the elephant +to the ground. He then plucked out its teeth and with their help, he +killed both the animal and its driver. Blood-stained, the two brothers +entered the wrestling ground with the ivory teeth in their hands. All +were struck by their appearance. The account of the elephant's death +struck terror into Kansa's heart. He began to tremble. The people of +Mathurâ were attracted by the divine form of the brothers and they began +to talk about their deeds. Chânûra addressing the brothers said: — "You +are known as good wrestlers. The King has therefore invited you to this +match. Come and do the pleasure of the King, for the King is the +embodiment of all Devas."</p> +<p class="pnext">Krishna said: — "We dwell in the forest. But still we are subjects of the +King of Bhoja. That we are ordered to please the King is a great favor +to us. But we are boys. We shall play with those of equal might. There +will then be a fair match and there will be no injustice attaching to +those present here."</p> +<p class="pnext">Chânûra replied: —</p> +<p class="pnext">"You are neither a boy nor a youth below fifteen, Krishna. Nor is +Balarâma so. You killed that elephant with the might of a thousand +elephants as it were in sport. It is meet therefore you shall fight with +the powerful. There is no injustice in this. You measure your strength +with me and let Balarâma do so with Mushtika."</p> +<p class="pnext">So it was. The fight was a drawn one. At last the brothers killed their +rivals. Kûta then confronted Balarâma, who killed him with his fist. +Sola and Tosala also fell dead before Krishna. The other wrestlers fled +for their lives. Râma and Krishna then called their Gopa companions and +began to dance together on the wrestling ground. "Well done," "Well +done," cried all, except Kansa.</p> +</div> +<div class="level-4 section" id="the-death-of-kansa"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id181">THE DEATH OF KANSA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 44.</strong></p> +<p class="pnext">Kansa stopped the music. He exclaimed. "Let these two unruly sons of +Vâsudeva be driven out from the town. Take away the wealth of the Gopas. +Confine this wicked Nanda. Kill that vile Vâsudeva. My father Ugrasena +is partial to my enemies. Kill him with all his attendants." While Kansa +was thus bragging Krishna got angry and with one jump, he got upon the +platform. Kansa stood up with his sword and shield. Krishna held him by +his hair and threw him down from the platform. He then jumped over Kansa +and his life departed. He then dragged the dead body of Kansa in the +presence of all. Kansa through fear and anxiety had always thought of +Krishna and now being killed by his hands, he attained the Rûpa of +Krishna. The eight brothers of Kansa attacked Krishna but they were put +to death by Balarâma. There was great rejoicing amongst the Devas.</p> +<p class="pnext">The wives of Kansa loudly lamented the death of their husband. Bhagavân +consoled them. He then liberated his father and mother and touched their +feet. He then took leave of Nanda and the Gopas, promising a speedy +return to them.</p> +</div> +<div class="level-4 section" id="the-thread-ceremony-and-brahmacharya"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id182">THE THREAD CEREMONY AND BRAHMACHARYA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 45.</strong></p> +<p class="pnext">Krishna placed Ugrasena on the throne. The Yadus, Vrishnis, Andhakas, +Madhus, Dasarhas and Kukkuras, who had left Mathurâ for fear of Kansa, +now returned to that town. Vâsudeva called the Purohita (family priest) +Garga and performed the Upanayana ceremony (investiture of the sacred +thread) of his sons. They then became twice-born. (Dvija-Brâhmanas, +Kshatriyas and Vaisyas are the twice-born classes. Krishna was a +Kshatriya by birth). After Upanayana, one has to practise Brahmâcharya +<em class="italics">i.e.</em> he has to reside at the house of his Guru, learn the Vedas from +him and practise asceticism at the same time. According to practice, +Râma and Krishna went to reside at the house of Rishi Sandipani of +Avanti of the line of Kasyapa. The brothers learned the Vedas, the +Vedangas and all the branches of learning in sixty four days. Then they +requested their Guru to name his Dakshinâ. (When a disciple leaves his +Guru after the completion of study, he has to give some Dakshinâ or +present according to his power to the Guru). Sandipani in consultation +with his wife asked for the restoration to life of his son, who had been +drowned in the sea at Prabhâsa Kshetra. "All right," said the brothers. +They took their chariot and went to the sea-side. The sea brought +presents. But Krishna asked for the restoration of his Guru's son. The +sea replied: — "I did not carry him off, but one Asura named Panchajana, +who lives in my waters in the form of a conch." Krishna entered the +waters and killed Panchajana. But he did not find the boy within the +Asura's body. Me took the conch and came back. He then went with +Balarâma to the seat of Yâma called Sanyamani and blew the conch. Yâma +adored the brothers and wanted to know their behests.</p> +<p class="pnext">Bhagavân said: — "My Guru's son has certainly been brought here by his +own Karma. But hear my command and bring him to me." "So be it" said +Yâma, and brought back the Guru's son. The brothers took him to their +father and said: "What more do you ask, O Guru?"</p> +<p class="pnext">The Guru said: — "I have nothing more to ask. Now you may go home."</p> +</div> +<div class="level-4 section" id="uddhava-and-vraja"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id183">UDDHAVA AND VRAJA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 46.</strong></p> +<p class="pnext">Uddhava was the chief counsellor of the Vrishnis, the dear friend of +Krishna and the direct disciple of Brihaspati. He was second to none in +wisdom. His dress and decorations were those of Krishna.</p> +<p class="pnext">Krishna called his friend aside and said: —</p> +<p class="pnext">"Go, Uddhava, to Vraja. Bear my love to Nanda and Yasodâ, Give my +message to the Gopis, which will be a relief to them in their distress. +Their desires are all centred in me. I am their life. They have given up +all worldly connections for my sake. I am their dearest and nearest +friend. I protect those that give up worldly duties for my sake. So +painful is my separation to the Gopis that they are beside themselves. +Any how they live and that with difficulty, only because I sent word of +my speedy return."</p> +<p class="pnext">Gladly Uddhava accepted the mission. He went to Vraja and stayed there +for a few months, consoling the Gopas and Gopis.</p> +<p class="pnext">To Nanda and Yasodâ he said: —</p> +<p class="pnext">"Râma and Krishna are the efficient and the material cause of the +Universe — Purusha and Pradhana. They pervade all beings and guide the +workings of individual natures. Krishna would fulfil the promise he made +to you on the wrestling ground and come back to Vraja ere long. Do not +grieve O great ones. You shall see Krishna by your side: He is within +the heart of all beings, as fire is inside all fuel, To him nothing is +agreeable or disagreeable, nothing high or low. He has no father, no +wife, no sons, no one near or distant, no body, no birth, no Karma. For +the protection of Sâdhus he manifests himself in different births at his +own pleasure. Though void of all Gunas, he seeks them at pleasure for +the purpose of creation. As a stationary body appears to be moving, so +Âtmâ appears to be working, though Chitta is the worker. Krishna is not +your son only. But he is of all the sons, the self, father, mother and +Ísvara. Nothing exists in reality but Krishna."</p> +<p class="pnext">Excited were the effusions of the Gopis, on seeing Uddhava. (They may be +interesting to the general reader but to the student the message +delivered by Uddhava is the only necessary portion at this stage of the +story. The reader is therefore referred to other translations for those +highly poetical effusions.)</p> +<p class="pnext">Uddhava informed the Gopis that he was the secret messenger of Krishna. +He then delivered the following message from Bhagavân: — "You have no +separation from me, for I am all-pervading. As the five elements earth, +water, air, fire and ether enter into the composition of all beings, so +I underlie Manas, Prana, the Bhûtas and the Indriyas, as also the Gunas +themselves. I create, preserve and destroy self in self by self. By my +Mâyâ, I become the Bhûtas, the Indriyas and the Gunas. But Âtmâ is pure, +it is all consciousness (Jnâna), separate, unconnected with the Gunas. +It is only by the mental states of wakefulness, dream and dreamless +sleep that egoistic perceptions are caused in Âtmâ. (The objects of +perception in one state appear to be unreal in another state.) The +objects of dream perception appear to be unreal to the awakened man. The +mind (being the common factor in all the three states) perceives these +(unreal) objects of the senses and it underlies the senses themselves. +Sleeplessly therefore control the mind. This is the final reach of the +Vedas, of Yoga, and of Sânkhya, of relinquishment, of Tapas, of the +control of senses, and of Truth itself. This is the ocean into which all +rivers fall.</p> +<p class="pnext">"That I, though pleasing to your eyes, remain away from you is because I +want you constantly to meditate on me, for such meditation will attract +your mind more towards me. The mind of women does not dwell so much upon +the lover, near at hand, dearest though he be, as it dwells upon a +distant lover, being full of him.</p> +<p class="pnext">"By devoting your whole mind to me, free from all other thoughts, and by +constantly meditating on me you shall forthwith attain me. Even those +girls that remained at Vraja and could not join the Râsa attained me by +meditating on My powers." The words of Uddhava only reminded the Gopis +of the doings of Krishna. They loudly took his name. They were full of +Krishna and would not forget him. But they knew from His message that +He was Âtmâ and their pain of separation was gone.</p> +<p class="pnext">Uddhava remained for several days at Vraja, reminding all of Sri Krishna. +When he left Vraja he wished that he could be one of the creepers or +herbs in Vrindâvana, that had been rendered sacred by the dust of the +Gopis' feet. (With that wish let us take leave of the Vrindâvana Lilâ of +Bhagavân Sri Krishna.)</p> +</div> +<div class="level-4 section" id="thoughts-on-the-vrindavana-lila"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id184">THOUGHTS ON THE VRINDÂVANA LILÂ.</a></h4> +<p class="pfirst">Before making any remarks of my own, it will be necessary to draw upon +the Upanishads.</p> +<p class="pnext">Gopâla Tâpani is one of the chief Upanishads dealing with Krishna. The +work is divided into two parts. The first part gives one yantra for the +Upâsanâ of Krishna. The second part gives a narration. The women of +Vraja asked Krishna to name some Brâhmana to whom they could make +offerings of food. Krishna named Durvasas. "But how can we approach him +without crossing the Yamunâ?" asked the Gopis.</p> +<p class="pnext">"Take my name, that of Krishna, a Brahmâcharin, and the Yamunâ shall +give you way" So it was. The Gopis crossed the Yamunâ and went to the +Âsrama of Durvasas, the incarnation of Rudra. They offered the sweet +things to the Rishi and when he partook of these, he permitted the Gopis +to retire. "But how can we cross the Yamunâ?"</p> +<p class="pnext">The Rishi replied: — "Remember me, the eater of Durvâ (a kind of grass) and +the river shall give way."</p> +<p class="pnext">"Krishna a Brahmâcharin! And thou an eater of Durvâ only? How can that +be?" asked the chief Gopi and she asked a number of other questions.</p> +<p class="pnext">(According to the common exoteric notion Sri Krishna is the lord of many +women and Durvasas is a voracious Rishi. This is the cause of the +wonder.)</p> +<p class="pnext">Durvasas first explained that Krishna was the all-pervading Purusha, +underlying all. Then further on, there are seven <em class="italics">Sâkâmya</em> Puris or +places, on the top of Meru, as well as seven <em class="italics">nishkâmya</em> Puris.</p> +<p class="pnext">(The commentator Visvesvara explains "Sâkâmya," as regions where +desires fructify. As on the Meru there are seven such Puris, so there +are seven Nishkâmya or Moksha-producing Puri's). On the earth, these, are +seven Sâkâmya Puris (Ayodhyâ, Mathurâ and others.) Of these Gopâla Puri +(Mathurâ) is the direct abode of Brahmâ.</p> +<p class="pnext">As the lotus floats on the lake, Mathurâ rears itself up on the earth, +protected by Chakra, the disc of Vishnu. Hence it is called Gopâla Puri. +This Puri is surrounded by twelve forests: —</p> +<p class="pnext">Brihat Vana (from Brihat or great, large).</p> +<p class="pnext">Madhu Vana (From Madhu, a daitya).</p> +<p class="pnext">Tâla Vana (Tâla or palm tree).</p> +<p class="pnext">Bahula Vana (From Bahula, a kind of tree).</p> +<p class="pnext">Kumud Vana (From Kumud, flower).</p> +<p class="pnext">Khadira Vana (From Khadira or the catechu plant).</p> +<p class="pnext">Bhadra Vana (From Bhadra, a kind of tree).</p> +<p class="pnext">Bhândira Vana (From Bhândira, the name of a religious fig tree).</p> +<p class="pnext">Srî Vana (From Srî or Lakshmî).</p> +<p class="pnext">Loha-vana (from Loha, the name of an Asura.)</p> +<p class="pnext">And Vrindâvana (from Vrinda or Tulasi plant.)</p> +<p class="pnext">These twelve forests are presided over by the 12 Âdityas, 11 Rudras, +eight Vasus, seven Rishis, Brahmâ, Nârada, the five Vinâyakas (Moda, +Pramoda, Âmoda, Sumukha and Durmukha), Viresvara, Rudresvara, +Visvesvara, Gopalesvara, Bhadresvara, and 24 other Śiva Lingas.</p> +<p class="pnext">There are two chief forests, Krishnavana and Bhadra vana. The 12 forests +are included in these. They are all sacred, some of them most sacred.</p> +<p class="pnext">There are four forms of Vishnu (Mûrtis) in these forests, Râma +(Sankarshana), Pradyumna, Aniruddha and Krishna (Vâsudeva).</p> +<p class="pnext">There are twelve other Mûrtis in Mathurâ:</p> +<p class="pnext"><em class="italics">Roudrî</em> adored by the Rudras.</p> +<p class="pnext"><em class="italics">Brâhmi</em>, by Brahmâ.</p> +<p class="pnext"><em class="italics">Devî</em>, by the sons of Brahmâ.</p> +<p class="pnext"><em class="italics">Mânavî</em>, by the Maruts.</p> +<p class="pnext"><em class="italics">Vighna nâsinî</em>, by the Yinayakas.</p> +<p class="pnext"><em class="italics">Kâmyâ</em>, by the Vasus.</p> +<p class="pnext"><em class="italics">Ârshî</em>, by the Rishis.</p> +<p class="pnext"><em class="italics">Gândharvi</em>, by the Gandharvas.</p> +<p class="pnext"><em class="italics">Gō</em>, by the Apsarasas.</p> +<p class="pnext"><em class="italics">Antardhânasthâ</em> remains hidden.</p> +<p class="pnext"><em class="italics">Svapadangatâ</em> is at the supreme abode of Vishnu.</p> +<p class="pnext"><em class="italics">Bhûmisithâ</em> remains on the earth (Bhûmi).</p> +<p class="pnext">Those who worship <em class="italics">Bhûmisthâ</em> know no death, they become +liberated.</p> +<p class="pnext">Gopa is Jiva (Ego).</p> +<p class="pnext">Gopâla = Gopa (Jiva) + âla (acceptor).</p> +<p class="pnext">Gopâla is he who accepts the Jivas as his own.</p> +<p class="pnext">He who realises "I am Gopâla" attains Moksha. Gopâla always remains at +Mathurâ. Mathurâ is the place for devotion.</p> +<p class="pnext">The Lotus of the heart is Mathurâ with its eight petals. The two feet of +Nârâyana are there marked with the divine Symbols (flag, umbrella &c.). +The object of meditation there is either Krishna, with Srivatsa, with +Kaustubha, with four hands, bearing Sankha, Chakra, Padma, and Gadâ, +with arms adorned by Keyûra, with the neck adorned by a garland, with a +crown on the head and with Makara-shaped Kundalas on the ears; or it is +Krishna with, two hands, bearing a flute and horn.</p> +<p class="pnext">Mathurâ is from <em class="italics">Math</em>, to put down, because materiality is put down there +by divine wisdom. The eight Dikpâlas (Indra, Agni, Vayu, Varuna and +others) preside over the eight petals of the Lotus in the heart.</p> +<p class="pnext">The "flags" have the glow of the Sun and the Moon.</p> +<p class="pnext">The umbrella is Brahmâ Loka.</p> +<p class="pnext">The two feet are "above" and "below."</p> +<p class="pnext">Kaustubha is that light which overpowers all other lights <em class="italics">viz.</em>, Surya, +Agni, Vak and Chandra.</p> +<p class="pnext">The "four hands" are Satva, Rajas, Tamas and Ahankâra.</p> +<p class="pnext">"Sankha," consisting of the five Bhûtas, is held by the hand +representing Rajas.</p> +<p class="pnext">"Chakra," consisting of Manas, is held by the hand representing Satva.</p> +<p class="pnext">"Padma" is the universe, the primal Mâyâ. It is held by the hand, +representing Tamas.</p> +<p class="pnext">"Gadâ" is primal Vidya or wisdom. It is held by the hand, representing +Ahankâra.</p> +<p class="pnext">"Garland" round the neck consists of the Mânasa Putras of Brahmâ. The +crown is Sat, absolute existence. The different life forms and the +underlying Jiva are the two "Kundalas" on the ear.</p> +<p class="pnext">Then we come to MANTRA BHAGAVATA or Bhâgavata written in Vedic Mantras, +a stiff work not quite intelligible without the excellent gloss of +Nilkantha (published at the Venkatesvara Press, Bombay). This work is +said to have been found out by Nilkantha. It is divided into four parts — +Gokula Kânda, Vrindâvana Kânda, Akrûra Kânda and Mathurâ Kânda. The +chief events of Krishna's divine life (Lilâ) are narrated in this book, +but in the order of narration., it follows Hari Vansa more than the +Bhâgavata Purâna. I refer only to those portions of the book, which to +me appear important.</p> +<p class="pnext">We take the following from the Gokula Kânda. The Gopas are +re-incarnations of Devas. They are the messengers of Krishna. They are +fond of <em class="italics">Gavya</em> or the products of Cows. The relation between Krishna and +the Gopas is that between an object and its image. Krishna drove the +cattle of Nanda, just as he drove the horses of Arjuna, the object of +doing so being in both the cases the destruction of all the enemies +(III). In commenting on the 5th Śloka, Nilkantha calls Krishna the white +ray of the Sun, which becomes the blue ray, which is in reality the ray +of Sat, Chit and Ananda. He refers in this connection to the word Bharga +(ray) in the Gayatri. Krishna is the heart of the Sun.</p> +<p class="pnext">The sixth sloka explains this: —</p> +<p class="pnext">"It is Krishna who causes bliss. The Sun God (Savitri), being guided by +Krishna, goes his way on the golden chariot (VI)."</p> +<p class="pnext">In the 11th sloka, Krishna is called the Black ray.</p> +<p class="pnext">Mother Aditi (Earth) asked her son Indra for relief (VII). At the +request of Indra, Vishnu entered the womb of Devaki. He first ensouled +seven Ardha-Garbhas. (<em class="italics">Ardha</em> is half and <em class="italics">Garbha</em> is a foetal child. The +six sons of Kala-nemi — the name of a demon, literally, the rim of the +wheel of time, known as Shat Garbhas, pleased Brahmâ by worship and +became immortal. They were the grandsons of Hiranyakasipu. He cursed +them saying: —</p> +<p class="pnext">"I am your own grandfather. But you disregard me for the sake of the +Divine Grandfather Brahmâ. Hence you shall be killed by the hands of +your own father." They remained in their Linga Sarira in Pâtâla.</p> +<p class="pnext">They incarnated as the first six sons of Vâsudeva and were killed by +Kansa, the incarnation of Kala-nemi. This is related in Harivansa. +Therefore they are called Ardha Garbhas. The seventh Balarâma is also +called Ardha-Garbha, as he was drawn away from Devakl to Rohini. +<em class="italics">Nilkantha</em>) IX.</p> +<p class="pnext">The Black ray (Sat, Chit and Ananda) incarnated in Devakt's womb.</p> +<p class="pnext">Krishna is Antaryâmin or inside all beings.</p> +<p class="pnext">Balarâma is Sutrâtmâ, the Ego. XIX.</p> +<p class="pnext">The Cart Asura (<em class="italics">Sakata</em>) is a messenger of the death God from the South, +XX.</p> +<p class="pnext"><em class="italics">Pûtanâ</em> is a weapon of death in the form of a bird. XXI.</p> +<p class="pnext"><em class="italics">Trinâvarta</em> is the disease, known as consumption.</p> +<p class="pnext">The Gopas asked Krishna for the milk-products. As devas, they had never +known such offerings in Yajnas. They informed Krishna, where the milk +made things were to be found. (XXIII and XXIV.) For the gratification of +the universe, the longings of Krishna are great and for this reason he +did not spare any fresh butter of the Gopis. The Gopis learned from this +that for the bare up-keep of their lives, they were to attend to their +household duties (XXVI). (If the boys are to steal away all the butter, +life itself will be extinguished. People should have enough left for +their household requirement. If I taste only a little of the butter, all +the three Lokas will be gratified, and the Gopis will acquire the merit +thereof. Considering all this, Bhagavân tasted butter by stealth +<em class="italics">Nilkantka</em>. This means, in so many words, that Krishna accepted the +fruits of all the actions of the Gopis except such as sufficed to +preserve their lives). The Gopis complained to Yasodâ of the stealing +acts of Krishna. XXVII.</p> +<p class="pnext"><em class="italics">Vrindâvana Kânda</em>.</p> +<p class="pnext">The dwellers of Gokula migrated with Krishna to Vrinddvana, for fear of +Vrikas or wolves. (Kâma and other passions are the wolves, <em class="italics">Nitkantha</em>), I.</p> +<p class="pnext">In treating of Pralamba Asura, mention is made of the nonperception of +"I am Brahmâ," VII.</p> +<p class="pnext">Pralamba is said to be an aspect of the primal Daitya Madhu, IX.</p> +<p class="pnext">There is some philosophical discussion about the concealment of calves +by Brahmâ, (X to XIV.)</p> +<p class="pnext">The first six sons of Devaki are the Six Indriyas (including Manas) and +the seventh is the Jivâtma, the conscious Ego. XXXV.</p> +<p class="pnext">In commenting upon this sloka, Nilkantha says, "Devaki and other names +are merely allegorical, bearing an esoteric meaning. The narration is +not the real point." He further supports his position while commenting +on sloka XL, of Vrindâvana Kânda. He makes quotations from the Skanda +Purâna, which speak of the twofold meanings of the narration texts, one +Âdhyâtmika and another Âdhi bhautika, the former being difficult to +follow. Following up these quotations, Nilkantha says; "Those that are +not prepared for the Âdhyâtmika hindering of all modifications of the +mind, must seek the Âdhibhautika Lilâ of Bhagavân. And if they +concentrate their minds on the <em class="italics">holy deeds of Bhagavân</em>, they acquire the +result of Samâdhi."</p> +<p class="pnext">Krishna is Paramâtmâ. The intercourse of the Gopis was not therefore +adulterous. (XXXVII and XXXVIII.)</p> +<p class="pnext"><em class="italics">Akrûra Kânda</em>.</p> +<p class="pnext">In this Kânda, Akrûra comes to Vraja and takes Râma and Krishna to +Mathurâ.</p> +<p class="pnext"><em class="italics">Mathura Kânda</em>.</p> +<p class="pnext">This part treats of the killing of Kansa by Krishna.</p> +<p class="pnext">Krishna is described as the knower of the hidden names of the cows. (It +is to be understood that the cows have hidden names, <em class="italics">Nilkantha</em>.)</p> +<p class="pnext">We now come to KRISHNA UPANISHAD, one of the Atharvana Upanishads.</p> +<p class="pnext">The Gopas are Devas.</p> +<p class="pnext">"Nanda" is Supreme bliss.</p> +<p class="pnext">"Yasodâ" is Mukti.</p> +<p class="pnext">Mâyâ is three-fold Sâtvika, Râjasika and Tâmasika.</p> +<p class="pnext">Satvika Mâyâ is in Rudra, Râjasika in Brahmâ and Tâmasika in the Daityas.</p> +<p class="pnext">Devaki (<em class="italics">Deva+ki</em> or chanted by the Devas) is Brahmâ Vidya.</p> +<p class="pnext">"Vâsudeva" is Nigama.</p> +<p class="pnext">The "Gopis" and the cows are Riks. (Vedic Mantras)</p> +<p class="pnext">Brahmâ is the stick of Krishna.</p> +<p class="pnext">Rudra is His flute.</p> +<p class="pnext">Indra is the horn,</p> +<p class="pnext">"Gokula Vâna" is Vaikuntha.</p> +<p class="pnext">The trees are the Rishis of Vaikuntha.</p> +<p class="pnext">The Daityas (Trinâvarta and others) are greed, anger and other passions. +Krishna, in the form of Gopa, is Hari. Râma is the Sesha serpent.</p> +<p class="pnext">The eight principal wives and the sixteen thousand and one hundred minor +wives of Krishna are the Riks and Upanishads.</p> +<p class="pnext">"Chânûra" is Dvesha (Dislike).</p> +<p class="pnext">"Mushtika" is Matsara (Egoism, Envy).</p> +<p class="pnext">"Kubalaya pîda" is Darpa (pride).</p> +<p class="pnext">"Vaka" is Garva (Arrogance).</p> +<p class="pnext">"Rohini" is Dayâ (Tenderness).</p> +<p class="pnext">"Satya bhama" is Ahinsâ, (Non-Injury).</p> +<p class="pnext">"Agha" is some fatal disease, such as consumption &c.</p> +<p class="pnext">"Kansa" is Kali(?) (The commentator Nârâyana says that by Kali we are +here to understand Kalaha or quarrel, for Kansa is the incarnation of +Kâlanemi and Duryodhana is the incarnation of Kali.).</p> +<p class="pnext">"Sudâman" is Sama (restraint of the mind).</p> +<p class="pnext">"Akrûra" is Satya (Truth).</p> +<p class="pnext">"Uddhava" is Dama (restraint of the senses).</p> +<p class="pnext">"Sankha" is Vishnu himself in the form of Lakshmî.</p> +<p class="pnext">The Milk products of the Gopis correspond to the ocean of milk in the +universe.</p> +<p class="pnext">Kasyapa is the Ulûkhala (wooden mortar used in cleansing rice), to which +Krishna was tied by Yasodâ.</p> +<p class="pnext">The rope that was used in the tying of Sri Krishna is Aditi. Chakra is +Veda.</p> +<p class="pnext">The garland Vaijayanti is Dharma.</p> +<p class="pnext">The umbrella is Âkasa.</p> +<p class="pnext">Gadâ is the Goddess Kalika.</p> +<p class="pnext">The bow of horn (Sârnga) is the Mâyâ of Vishnu.</p> +<p class="pnext">The Arrow is Kâla, the destroyer of all lives.</p> +<p class="pnext">The Lotus is the seed of the universe. Garuda is the religious +fig tree named Bhândira.</p> +<p class="pnext">The following is taken from GOPI CHANDANA UPANISHAD.</p> +<p class="pnext">"What is Gopi?</p> +<p class="pnext">"She who preserves.</p> +<p class="pnext">"Preserves from what?</p> +<p class="pnext">"Preserves people from Naraka, from death and from fear."</p> +<p class="pnext">HARIVANSA says: —</p> +<p class="pnext">"Kansa is Kâlanemi,</p> +<p class="pnext">"Kesin is Haya Grîva,</p> +<p class="pnext">"Arishta is son of Bali, the Elephant is Rishta, son of Diti, Chânûra and +Mushtika are the Asuras, Varaha and Kisora."</p> +<p class="pnext">PADMA PURANA throws the greatest light on the Vrindâvana Lilâ of Sri +Krishna. The chapters refer to the Pâtâla Khanda of that Purâna.</p> +<p class="pnext">Ch. 38. Of innumerable Brahmândas (solar systems), there is one supreme +seat, that of Vishnu. Of this seat, Goloka is the highest aspect, and +Vaikuntha, Śiva Loka and others are the lower aspects. Goloka is +represented on the earth by Gokula, and Vaikuntha by Dvârakâ. Vrindâvana +is within the jurisdiction of Mathurâ. Mathurâ has the form of the +thousand-petalled lotus, situated in the head.</p> +<p class="pnext">Of the forests in Gokula, the twelve chief ones are: — Bhadra, Sri, Loha, +Bhândira, Mahâvana, Tâla, Khadir, Bakula, Kumud, Kâmya, Madhu and +Vrindâvan. There are several sub-forests too, which witnessed some scene +or other of Krishna Lilâ.</p> +<p class="pnext">Gokula is the thousand-petalled lotus and its disc is the seat of +Govinda.</p> +<p class="pnext">The petals are the seats of different performances of Sri Krishna and +are different occult centres.</p> +<p class="pnext">The southern petal contains a most occult seat, attainable with +difficulty by the greatest of Yogins. The south-eastern petal contains +two secret recesses. The eastern petal has the most purifying +properties. The north-east petal is the seat of fruition. The Gopis +attained Krishna on this petal, by worshipping Kâtyâyani. Their clothes +were also stolen on this petal.</p> +<p class="pnext">The northern petal is the seat of the twelve Âdityas. It is as good as +the disc itself.</p> +<p class="pnext">The north-west petal is the seat of Kâliya. On the western +petal, favor was shewn to the wives of the Vedic Rishis. Here the +Asura Agha was killed. Here is also the Lake called Brahmâ. On +the south-western petal, the Asuras Vyoma and Sankha-chûda were +killed.</p> +<p class="pnext">These eight petals are situated in Vrindâvana. Outside Vrindâvana, there +are sixteen petals. The first petal is the seat of Govardhana. Here +Krishna was installed as Govinda. The first petal contains Madhuvana, +the second Khadira, the fourth Kadamba, the fifth Nandisvara (residence +of Nanda), the sixth Nanda, the seventh Bakula, the eighth Tâla (where +the Asura Dhenuka was killed), the ninth Kumuda, the tenth Kâmya (where +Brahmâ knew Krishna as Vishnu), the eleventh many forests, the twelfth +Bhândîra, the thirteenth Bhadra, the fourteenth Sri, the fifteenth Loha, +and the sixteenth Mahâvana. The deeds of Sri Krishna up to the age of +five were all performed at Mahâvana.</p> +<p class="pnext">Vrindâvana is the seed cavity of the thousand-petalled lotus. By all +means place Vrindâvana in the heart cavity. Krishna is always a Kisora +(between ten and fifteen) at Vrindâvana, (<em class="italics">i.e.</em> Vrindâvana proper, the +particular forest of that name).</p> +<p class="pnext">At the centre of Vrindâvana is the eight-cornered Yoga seat of Sri +Krishna. Over that seat is a throne of jewels. The eight petalled lotus +lies there. The disc of that lotus is the supreme abode of Govinda. He +is the Lord of Vrindâvana. Brahmâ, Vishnu and Śiva are all His parts. +His primal Prakriti is Râdhikâ.</p> +<p class="pnext"><strong class="bold">CHAPTER 39.</strong></p> +<p class="pnext">Govinda with Râdhâ is seated on the golden throne. Outside the throne, +on the seat of Yoga, remain the chief favorites of Krishna, who are +parts of Râdhikâ.</p> +<p class="pnext">Lalita stands on the west, Syâmalâ on the north-west, Srimatî on the +north, Haripriyâ on the north-east, Visâkha on the east, Saivyâ on the +south-east, Padmâ on the south, and Bhadrâ on the south-west.</p> +<p class="pnext">Then there is another group of eight, Chandrâvali, Chitrarekhâ, Chandrâ, +Madana Sundari, Sri, Madhumati, Chandra-rekhâ, and Haripriyâ.</p> +<p class="pnext">Of this latter group, Chandrâvali holds almost equal position with +Râdhikâ.</p> +<p class="pnext">These are the sixteen principal Prakritis. Then there are thousands of +Gopis all devoted to Krishna.</p> +<p class="pnext">On the right side of Sri Krishna are thousands of Sruti girls, who chant +His divine mysteries. On the left side are the most beautiful-looking +Deva girls, who turn towards Sri Krishna with the greatest eagerness.</p> +<p class="pnext">Outside this inner temple are the Gopa boys, who look like Krishna. +Sridâman is on the west, Sudâman on the north, Vasudâman on the east, +and Kinkini on the south.</p> +<p class="pnext">Outwards still more, inside a golden temple, seated upon a golden seat, +adorned with ornaments of gold, there are thousands of Gopa boys, headed +by Stoka Krishna, Ansu Bhadra and others, all devoutly singing the glory +of Sri Krishna.</p> +<p class="pnext">The whole of this is surrounded by a shining gold wall.</p> +<p class="pnext">On the west of that wall, within a temple, situated under a Parijâta +tree, is Vâsudeva, with his eight wives, Rukmini, Satyabhama, Jâmbavati, +Nâgnajiti, Sulakshanâ, Mitravindâ, Anuvindâ and Sunandâ.</p> +<p class="pnext">On the north, under a Harichandana tree, is Sankarshana with Revati. On +the south, under a Santâna tree, is Pradyumna with Rati. On the east, +under a Kalpataru, is Aniruddha.</p> +<p class="pnext">Surrounding all this is a white stone wall, with four gates. White +Vishnu preserves the western gate, Red Vishnu preserves the northern +gate, yellow Vishnu preserves the eastern gate, Black Vishnu preserves +the southern.</p> +<p class="pnext">CHAP. 41. Rishi Ugra-tapas meditated on Sri Krishna for one hundred +Kalpas. At the end of that period he became a Gopi, named Sunandâ.</p> +<p class="pnext">Rishi Satya-tapas meditated on Krishna for ten Kalpas, and he then +became a Gopi named Bhadrâ.</p> +<p class="pnext">Rishi Hari-dhamâ became a Gopi, named Raktavenî, at the end of three +Kalpas.</p> +<p class="pnext">Rishi Jâvâli became Chitra-gandhâ after ten Kalpas.</p> +<p class="pnext">Suchi-sravas and Suvarna became the daughters of the Gopa Suvira, at the +end of one Kalpa.</p> +<p class="pnext">Jatila, Janghapûta, Ghritâsin, and Karbu became Gopis after three +Kalpas.</p> +<p class="pnext">Suka, son of Dirgha-tapas, Vyâsa of the previous Kalpa, became daughter +of Upananda.</p> +<p class="pnext">One son of Svetaketu became the daughter of Bâlâvani.</p> +<p class="pnext">Chitra-dhvaja, son of Râjârshi Chandraprabha, became Chitrakalâ, +daughter of Gopa Viragupta, at the end of one Kalpa.</p> +<p class="pnext">Rishi Punya-sravas practised meditation for thirty thousand Kalpas and +he was born as the daughter of Nanda's brother, by name Labangâ.</p> +<p class="pnext">These are some of the favorite Gopis of Krishna.</p> +<p class="pnext">CHAP. 42. The form of Sri Krishna, as seen at Vrindâvana, is constant. +Mathurâ, Vrindâvana, Yamunâ, the Gopa girls, the Gopa boys, Sri Krishna +as an Avatâra — are all constant.</p> +<p class="pnext">The Gopis are the Srutis (forms invoked by Vedic Mantras), Deva girls +and devoted Rishis, desirous of liberation.</p> +<p class="pnext">The Gopa boys are Munis, full of the bliss of Vaikuntha.</p> +<p class="pnext">The Kadamba tree is Kalpa Vriksha, (a divine tree that gives all that is +desired).</p> +<p class="pnext">The Siddhas, Sadhyas and Gandharvas are the Kokilas (cuckoos) of +Vrindâvana.</p> +<p class="pnext">Govardhana is the eternal servant of Hari.</p> +<p class="pnext">CHAP. 43. Arjuna wanted to know the mysteries of Vrindâvana and of the +Gopis.</p> +<p class="pnext">Krishna said they were unknown to Brahmâ even. He then advised Arjuna to +worship the goddess Tripura-sundari, as through her favor only he could +know all he asked about. The goddess asked Arjuna to bathe in a tank +called Kulakunda. She then gave directions which were duly performed by +Arjuna. The goddess then took Arjuna to the real, constant Vrindâvana, +which is placed over Goloka. With the divine vision, given by the +goddess, Arjuna saw the mysteries of Vrindâvana, and became full of +devotional love. He then asked the goddess what to do next. She then +asked him to bathe in another tank, and, when Arjuna did so, he became a +female. A divine voice said, "Go back to the former tank. Touch its +water and you will attain your object. There you will find your +companions."</p> +<p class="pnext">The Gopis gathered round Arjuna out of curiosity. One of them Priyamuda +asked: — "Who art thou? How hast thou come here?" Arjuna related his +story.</p> +<p class="pnext">To satisfy the curiosity of Arjuna, Priyamuda said: — "We are all the dear +companions of Krishna. Here are the girls of Vraja. Those are Srutis and +these are Munis. We are Gopa girls. Some appeared here from the body of +Krishna. They are constant, keeping constant company with Krishna and +moving all over the universe. Of them, this is Purna-rasâ, this is Râsa +Manthara (and so on). Then of the Srutis, this is Udgita, this is Sugita +(and so on). Then of the Munis, this is Ugra-tapas, this is Priyavrata, +this is Suvrata (and so on). Amongst us, the girls of Gopas, this is +Chandravali, this is Chandrika, this is Chandra-rekha (and so on). You +will have all these for your companions. Come bathe on the east side of +the tank. I shall give thee the Mantra of Râdhikâ". Arjuna worshipped +Râdhikâ with that Mantra and she appeared before him. She then gave him +the Mantra of Krishna. With that Mantra, Arjuna succeeded in getting the +favor of Krishna. He called Arjuna, in his female form, and gave him the +privilege of his company. Arjuna was then made to bathe on the west side +of the tank and he then regained his former form.</p> +<p class="pnext">THE BRAHMA VAIVARTA PURANA follows the ideal of Padma Purâna. This +ideal was further worked out and further revelations were made by +Chaitanya, who is believed to be an Avatâra of Krishna Himself. A full +discussion of these revelations will be made when we come to study the +teachings of Chaitanya. No reference is therefore made in this book to +the works which appeared and some of which preceded, but were connected +with, the great movement of Chaitanya.</p> +<p class="pnext">Such is the study of the Vrindâvana Lilâ as authoritatively +given in standard religious books. It gives us a clue to the mysteries, +which should be worked out by each esoteric student for himself.</p> +<p class="pnext">The mysteries are partly allegorical and partly historical. We shall +first take the allegorical representation of the Lilâ, which has +reference to the spiritual development of every individual Bhakta and is +therefore of the most abiding interest to all Bhaktas.</p> +<p class="pnext">The Puri of Mathurâ is in every man, the kingdom of his own mind, where +the personal self is to be <em class="italics">put down</em>. Mathurâ is from <em class="italics">math</em>, to put down. +Lavana (Salt), the demon of materialism (for salt is an emblem of +materialism; cf. the salt ocean) had hold of this Puri during the time +of Râma, and Satrughna killed the demon.</p> +<p class="pnext">But materialism regained its lost ground and the forces of descent +gathered strong round Kansa. Kansa was Kâla-nemi, or the mark left by +the wheel of time. Each one of us has inherited through countless ages a +strong element of materiality, which tries to reign over each one of us. +This is the Kansa in each of us. There was also king Kansa of the period +when Krishna appeared. He was brought down from his high platform and +killed by Krishna, and the spiritual evolution of humanity became +assured.</p> +<p class="pnext">There are eight Prâkritic principles in man, corresponding to eight +senses. Earth or smell, water or taste, fire or form, air or touch, and +akasa or sound, these enable Jivas to acquire experiences from the +outside. Ahankâra, or the sense of egoism, enables man to assimilate +those experiences to his personal self, and to make a small world of his +own self.</p> +<p class="pnext">Then there is Mahat and the universal sense corresponding to it. This +sense takes man out of the limits of personality; it raises him to the +level of spiritual life. It develops unselfishness and universal life.</p> +<p class="pnext">Last of all is the eighth principle, Mula Prakritî. It gives the sense +of perceiving Âtmâ.</p> +<p class="pnext">Krishna helps the evolution of the Jivas, by developing the outer senses +first and then the inner senses.</p> +<p class="pnext">When the first six senses are developed, the evolution of personality is +complete. The powers that develop the senses do not come any more into +requisition. Those powers were the first six brothers of Krishna, who +lay slumbering in the ocean, and who were <em class="italics">ardhagarbha</em>, as Harivansa +says. Their action was confined to the material stage of evolution and +hence they are said to have descended from Hiranyakasipu. Kansa had no +difficulty in slaying these half-dead powers.</p> +<p class="pnext">The sixth brother was Balarâma. He was robed in blue, a highly spiritual +color, the color of Mahat. He roused the spiritual sense of man. Jivas +had wandered away from their spiritual home, where they were all united, +and each had made a separate entity for himself. Balarâma tried to draw +them together once more on the plane of Mahat. Hence he was called +Sankarshana, and his instrument was called the plough. He was the first +born, as men cannot come face to face with Íshvara, so long as they are +not raised beyond the limits of personality. Jivas streamed forth from +the plane of Mahat, presided over by Atlanta or Sankarshana, and they +are drawn back to that plane so that they may set out on a higher +spiritual journey.</p> +<p class="pnext">Then came Sri Krishna and Yogamâyâ, both together. Sri Krishna was the +highest of the high, beyond the Mâyâ that enshrouded the Brahmânda. How +could he come in contact with the Jivas of Brahmânda? The only plane of +Prakriti with which He could come in direct contact was the plane of +Mula Prakriti. But this plane was not developed in humanity as yet. +Therefore He asked Yoga Mâyâ, the energy of Jivic evolution, who carries +Jiva from the lowest to the highest point, to serve as a medium between +Him and the Jivas. Sri Krishna performed His mission with the help of +Yoga Mâyâ. The Gopis met Sri Krishna because they worshipped Yoga Mâyâ +(Kâtyâyani). Sri Krishna had personal contact with the Gopis at Râsa, +because He invoked Yoga Mâyâ at the time and got her help. Yoga Mâyâ is +the highest sense of which Jiva is capable, and, when Durga appeared in +her third incarnation as Yoga Mâyâ, she was not to undergo further +incarnation in this Kalpa. To the developing sense of Yoga Mâyâ, Śiva +gave truth after truth, till the highest truths were revealed to her, +which form the Agamas and Nigamas. The revelations to the developing +sense of humanity are the Tantras.</p> +<p class="pnext">Sri Krishna was born that men might come up to His ideal. He is the +first Purusha. The limitations or Mâyâ of the solar system do not touch +Him. He is the Lord of many solar systems. Even the materials that form +the solar systems have their manifestation from him. Nothing that we +know of, nothing that we are composed of, nothing that shapes our +experiences, that causes our likes and dislikes, limits Krishna. Even +Brahmâ, Vishnu and Śiva, the triune aspect of the second Purusha, are +limited by the universe they lord over. Śiva is also called an aspect of +the first Purusha in Saiva Purânas.</p> +<p class="pnext">Sri Krishna is Nirguna, for the Gunas we know of do not touch Him. He is +the Absolute, for the relativities we know of, or which we may even +think of, have no place in Him. The other Avatâras are said to be +manifestations of the second Purusha. But Krishna is Bhagavân Himself, +<em class="italics">i.e.</em>, the first Purusha (I-3-28).</p> +<p class="pnext">There are three aspects of the Absolute, the non-transformable, which +uphold creation. It is through these aspects that all beings come into +existence, prosper and dissolve. It is through them that they are +brought nearer and nearer in every Kalpa to Íshvara. In the perfected +being, the aspects of sat (existence), chit (consciousness) and ânanda +(bliss) are not restricted by the conditions of the universe in which +those aspects are developed. When beings are perfected in this way, they +reach the plane of Krishna, which is beyond the seven-fold plane of the +Cosmic Egg. The Gopis are such perfected beings.</p> +<p class="pnext">It will be out of place to enter here into a detailed study of these +aspects. But it will be necessary to make a brief reference to them in +order to understand the aspect of Bliss, as a factor in spiritual +Evolution.</p> +<p class="pnext">It is the <em class="italics">existence</em> aspect of the underlying ray of the Absolute +Brahmân, in every individual, that gives a continuity to individual +existence, through thousands of births and experiences, and makes +individual evolution a possibility.</p> +<p class="pnext">The <em class="italics">consciousness</em> aspect of the ray unfolds the blunt inanimate sense +into the most highly developed mind. It gives the wisdom side of man's +evolution, which leads to the path of Jnâna.</p> +<p class="pnext">Then there is the <em class="italics">Bliss</em> aspect of the ray, which directly leads to the +union of the human soul with the Over-soul, of Jiva with Íshvara, and it +leads to the path of Bhakti. It is the sensation of pleasure that makes +the lowest organic form, the primordial cell, break through the inertia +of Tamas. The cell moves about, either for cell union or for the +assimilation of food, because these give rise to some sensation, call it +pleasurable, if you like. It is not so easy to form an idea of the +sensation of pleasure in the vegetable kingdom, but the excitement +caused by the union of the sperm cell with the germ cell cannot but +strike any one with the existence of some such feeling, though in a most +rudimentary state.</p> +<p class="pnext">Animals feel pleasure in the company of their female partners. They also +love their offspring. This gives rise to family connections, to the +formation of society and of social virtues. With the evolution of body +and mind, pleasures become many-sided, and the acquirement of pleasure +becomes in itself the principal factor in the development of man. Man +seeks his pleasure outside himself, and he does so either for himself or +for others. A point is reached when self is lost sight of and self +sacrifice for the good of others becomes a duty of pleasure. Self is +estranged from the narrow groove of personality. It tries to identify +itself with all beings. There is philanthropy, there is universal +kindness. Still the differences cause unrest and disquiet. Self finds no +rest, till it seeks its reality, till it makes a homeward journey, for +even its own personality and the outside world lose all charm for it. +Self finds bliss in self void of personality. This is spiritual bliss +attained by those that are Antarmukh (facing inwards) and not by those +that are Bahir Mukh (facing outwards). Self when seeking self becomes +united to the universal self as its eternal friend and its real aspect. +The universal self in Vrindâvana is Sri Krishna. And the bliss of the +Gopis is self-attainment, attachment to self or Âtmâ and not to non-self +or worldly connections.</p> +<p class="pnext">It is to those and those only that eagerly desire to make this inward +journey that the Vrindâvana Lilâ is addressed.</p> +<p class="pnext">Nanda is bliss, he is spiritual Bliss the Bliss of an Antar Mukha. It is +spiritual bliss that attracts spirit unto itself. It is the field for +spiritual growth, the nursery ground of enthusiastic devotion and, what +is more, of devotional love. The ideal spiritual bliss is that of +Râdhikâ and of her fellow Gopis. It is the Bliss aspect of Ísvara that +in the Jiva causes mutual attractions and makes devotion a law, a +necessity. Reflected in the Universe at large, it is the one bond that +holds together all beings, and becomes a force of attraction on all +planes. Man is guided by bliss in his relations to the Universe. He is +guided by bliss in his relation to himself.</p> +<p class="pnext">Nanda is located in the brain, in the thousand-petalled Lotus. The +spiritual seat in the head is Gokul, the first abode of Nanda.</p> +<p class="pnext">Krishna appears in Gokul. The devotee sets out on his devotional +journey.</p> +<p class="pnext">The first impediment of a devotee is Mala or impurity. In spite of +himself, he cannot get the better of his passions, his personal desires. +They have such a strong and apparent charm, there is such an hereditary +and accumulated attraction toward them, that they easily overcome the +devotional life in its infancy. The fascinating Pûtanâ overtook all by +her charms and she found an easy access to Krishna himself. She made an +attempt to nurse Krishna with poisoned milk. She was killed and Mala was +removed (X. 6.)</p> +<p class="pnext">The next impediment is Vikshepa or distraction. The mind, with its load +of outside experiences always responding to the outside world, is so +much distracted, thinking now of this and now of that, that it has to be +set right before further development is possible. The cart has to be +upturned, with its load of food-articles, the cart of mind with its load +of experiences. That is, the man has to become Antarmukha (X. 7.) When +this is done, the Asura of distraction, Trinâvarta or whirlwind, is +easily killed (X. 7.). The Gopis were now void of impurities and void of +distraction; yet more they were being attracted to Krishna. Krishna +favored them by stealing the fruits of their karma or action and +accepting them for himself. Sri Krishna said to Arjuna, "You have a +right to the Karma only and not to the fruits thereof." The senses of +the Gopis used to roam about in the performance of daily duties, and +they brought back perceptions and conceptions for the day which were +worked out by the Gopis as duty required. The perceptions and +conceptions are the milk-products and milk. They were churned into the +karma of the Gopis. The senses are the cows; the outside objects of +perception, their grass. The Brahmâ Vaivarta Purâna says: — "<em class="italics">Ghrita</em> is +obtained from milk, <em class="italics">Yajna</em> is performed with <em class="italics">Ghrita</em>, and all happiness +arises out of the performance of Yajna." <em class="italics">Prakriti Khanda</em>. The +preparation of milk products is the karma or sacrifice of the Gopis. +(X. 8.).</p> +<p class="pnext">The husk-stand is the discriminating faculty, that which separates the +husk from the grains. When Krishna becomes fastened to the +discriminating faculty (not that any one can fasten him with any effort +of his own), when right and wrong are centered in him, self becomes +abnegated and offered up entirely to Krishna, Egoism and ignorance, the +pair of Arjuna trees disappear, though deeply rooted in man (X. 10). When +fruits are offered to Krishna, there is a rich return (X. 11.).</p> +<p class="pnext">We have reached here a point in spiritual progress. Personality has been +completely given up. Brain intellect is no longer congenial to spiritual +progress. The head retards the spiritual man and does not carry him +forward.</p> +<p class="pnext">The elders of Gokula sat in council and they decided to leave Gokula for +Vrindâvana.</p> +<p class="pnext">Vrindâvana is the Heart. The eight-petalled lotus in the heart is the +permanent abode of Sri Krishna. The twelve forests are twelve centres +4 x 3, the primary number being 4, the number of the sacred Tetraktys. +Within the heart, the only Purusha is Sri Krishna. AH others have to make +themselves passive to Him. The Gopis, the ideal devotees of the Purusha +in the heart, left the world outside, their husbands and homes, and +placed themselves entirely at the service of the Divine Lord. Let us +approach the sublime truths of the Vrindâvana Upâsanâ with the utmost +solemnity possible. Those who cannot bring themselves to an exalted +appreciation of the Vrindâvana Lilâ had better not read the Bhâgavata at +all.</p> +<p class="pnext">The Gopas and Gopis went to Vrindâvana. Râma and Krishna headed the Gopa +boys and looked after the calves.</p> +<p class="pnext">What are the cows and calves? Who are the Gopas, the Gopa boys and the +Gopis?</p> +<p class="pnext">Once more let us understand the triad — Adhyâtma, Adhibhûta and Adhidaiva. +Take sight.</p> +<p class="pnext">The sense of sight comes in contact with the outside world and carries +the perception of sight to the possessor of the eye, under the guidance +of a conscious energy. The senses and the mind are Cows or Adhyatma. The +outside world is grass or Adhibhûta. The possessor of the senses and the +mind is the Gopi, the Ego or Jiva. In Vrindâvana, the Gopis are the +highest Jivas or Rishis, as explained in the Upanishads. The conscious +energy is the Gopa or Adhideva.</p> +<p class="pnext">The Adhidevas are the Vedic Devas, as we have already seen.</p> +<p class="pnext">The Gopas are reincarnations of the Devas, as explained in the +Upanishads.</p> +<p class="pnext">Ordinarily the Gopas lead the cows or the Adhi-Davas lead the senses, +but in Vrindâvana the Devas surrender themselves entirely to Krishna.</p> +<p class="pnext">The calves or the Vatsas are the modifications of the senses and the +mind — the Vrittis.</p> +<p class="pnext">In Vrindâvana, Râma and Krishna first tended the calves. The Gopa boys +were the attendants of Râma and Krishna, the pârishads or companions who +reached very near the state of divinity, the work-mates of Bhagavân in +the preservation of the universe.</p> +<p class="pnext">The Lord tended the Vrittis of the mind. Therefore they could not go +astray.</p> +<p class="pnext">Now let us follow up the working of the divine in the heart of +the individual and the killing of all obstacles.</p> +<p class="pnext"><em class="italics">Vatsa, Baka, Agha and Brahmâ</em>. — The Vatsa Asura is a Vritti of the mind. +If a non-spiritual Vritti becomes unconsciously mixed up with the +spiritual Vrittis of the mind, it has instantly to be killed.</p> +<p class="pnext">Baka or the crane, stands for religious hypocrisy. Spiritual life +rejects all hypocrisy, all traces of untruth, in any form.</p> +<p class="pnext">When these two Asuras are destroyed, a third Asura appears on the scene, +the terrible Agha. Agha is sin, an evil deed. The sins of a man, his +past evil deeds, stand up for a while and swallow up all that is divine +in him. Even Gods can not overcome Agha. Those who know the struggles of +a devotee know very well how hard it is when all that is evil in man the +accumulated tendencies of innumerable births, rise up in rebellion as it +were at a certain stage of his progress. Who else but Sri Krishna can +save a devotee at such a crisis. The flesh itself has to be destroyed +and the whole nature changed. The devotee undergoes a second birth as it +were. His Vrittis are not the Vrittis of yore; even the energies that +guide these vrittis undergo change.</p> +<p class="pnext">Every Brâhmana knows the Mantra that is recited for the suppression of +Agha (Agha-marshana). It goes back to the pre-manifesting period, when +days and nights did not exist.</p> +<p class="pnext">The serpent Agha swallowed up Krishna and his companions.</p> +<p class="pnext">Krishna came out victorious and he revivified his companions.</p> +<p class="pnext">The Vrittis underwent change by this process and also those that guided +them. It was another creation altogether. The forms and varieties of +Brahmâ's creation had no meaning now in them.</p> +<p class="pnext">What if the Vrittis were now removed from the Gopis or the Gopa boys +kept out in a body? They all lost their distinctive features; their +differences were gone. All was become divine — the Vrittis and the Gopa +boys.</p> +<p class="pnext">So when Brahmâ concealed the calves and the Gopa boys, he only thought +of his own creation. The Vrittis and the Gopa boys came out in divinity +which was now their only reality. They were all parts of Sri Krishna +himself. They were manifestly sparks or rays of Âtmâ itself. The senses +and the mind were now irresistibly drawn towards their calves. The Gopas +were more than ever attached to their boys. Balarâma noticed this and +spoke to Krishna. The query of Râjâ Parikshit and the reply of Suka +explain the whole position. This brings us to the end of the KUMARA LILÂ +of Sri Krishna which prepares the way for the union of the human soul +with the over-soul, of Jiva Âtmâ with Parama Âtmâ. We come next to the +POUGANDA LILÂ when Krishna guided the mind itself and all were attached +to Him.</p> +<p class="pnext"><em class="italics">Krishna, the tender of the cows.</em></p> +<p class="pnext">Râma and Krishna were now in charge of the cows themselves, the senses +and the mind.</p> +<p class="pnext"><em class="italics">The Kâliya serpent.</em></p> +<p class="pnext">Yâma is the Death-god. The river Yamunâ is his sister. <em class="italics">Kâliya</em> is from +kala or time. Kâliya with its one hundred hoods is the lifetime of one +birth, represented by one hundred years. The serpent could not be killed +but only sent away from Vrindâvana. The devotees got over the periodic +death-transformation.</p> +<p class="pnext"><em class="italics">The conflagtation and Pralamba.</em></p> +<p class="pnext">As the followers of Krishna were saved from death on the one hand, so +they were saved from conflagration (annihilation of form) and loss of +the Ego (Balarâma) on the other hand.</p> +<p class="pnext">In the kingdom of Divine Bliss, everything now was divine. The purified +mind did not go astray. It remained entirely attached to Sri Krishna. +Personality was now thoroughly conquered. The Jiva had acquired matter +congenial to the plane of the first Purusha, and he no longer ran the +risk of death or annihilation. The Gopis completed their homeward +journey and they knew nothing except their Lord Krishna. They gave up +all for the sake of the Lord. The Lord was all in all to them. They were +bound to Him by the most sacred ties of devotional love. We shall now +see how they became united to the Divine Lord.</p> +<p class="pnext"><em class="italics">The Gopis and the stealing of their clothes.</em></p> +<p class="pnext">The rains followed the summer and there was a flow of spirituality all +around. The autumn followed and it was calm, clear and transparent.</p> +<p class="pnext">When the water is pure, transparent and calm and the sun is over it can +anything prevent the reflection of the sun's image on its bosom? The +Gopis drew unto themselves the image of Sri Krishna. There was no +muddiness in them as in ordinary mortals; they had not the calls of +other desires.</p> +<p class="pnext">It is not till the ear ceases to hear the outside world, that it is open +to the music in the heart, the flute of Sri Krishna.</p> +<p class="pnext">The Rupa of Krishna becomes manifest when all worldly Rupas lose their +charm.</p> +<p class="pnext">The Gopis even smelt the divine fragrance of Sri Krishna; they felt his +divine touch and they tasted the honey of Sri Krishna's lips.</p> +<p class="pnext">The charms of the world all dead and gone, there remains only one +attraction, that of Sri Krishna, the only Purusha in Vrindâvana.</p> +<p class="pnext">The Gopis now had a right to approach Sri Krishna as their lover. They +became full of Him (<em class="italics">tanmaya</em>), and they worshipped Kâtyâyani (Yoga Mâyâ) +to gain their object. (X. 21.)</p> +<p class="pnext">It was then that Sri Krishna stripped them of their clothes (X. 22.) No +false shame, no false considerations should now deter the Gopis. They +should lay themselves bare before Sri Krishna. No hiding, no half +speaking. "Virtuous girls, I know your resolve. It is to worship me. I +also approve of it and so it must succeed." This was the long and short +of the whole affair. The Gopis saw they were found out. So it was to be +a matter of open love now.</p> +<p class="pnext">We shall pass over a few digressions before we come back to the Gopis +and the consummation of their love (Râsa Lilâ).</p> +<p class="pnext"><em class="italics">Vedic Brahmâns and their wives.</em></p> +<p class="pnext">Those that were under the influence of Vedic Yajnas could not easily +accept the self-sacrificing path of compassion.</p> +<p class="pnext">The students of Bhagavat Gitâ know very well that Sri Krishna raised his +voice against Vedic karma and preached the performance of unselfish +karma in its stead. The Vedic Brâhmanas did not follow Him for a time. +But the tide overtook their unselfish wives who were attached to the +path of unselfishness and compassion blended as it was with the path of +devotion to the Lord Sri Krishna. The wives brought their husbands round +and the cause triumphed in all India.</p> +<p class="pnext"><em class="italics">The raising of Govardhana.</em></p> +<p class="pnext">The raising of Govardhana is only a sequel to the suppression of Vedic +Yajnas. Why are the gods, headed by Indra, worshipped? Because the +Indriyas are their channels of communion with men and they can influence +men through those channels. They are therefore called Adhi-Devas. They +are also the hands of providence and through them we get all the things +of the earth. But can they give us anything that is not allotted to us +by our own karma? If a prolonged and unhindered connection with the +manasic world or a prolonged Svarga experience is brought about by the +performance of Vedic Yajnas it is on account of the superior force +exerted over the Devas, acquired by such performances, and is therefore +due to karma. The Devas cannot override karma.</p> +<p class="pnext">But still men have to depend upon the gods in their everyday lives. They +are the hands of the karmic dispenser. True they deal out things +according to the karma of men. But they give to men the desired objects +of life and in return they expect yajna-offerings to them. This is the +old law of the existence of beings. The universe itself is the outcome +of sacrifice and inter-dependence, the law of giving and taking.</p> +<p class="pnext">If men broke that law, what wonder that the gods should resent it! But +there was a higher law, governing men and Devas alike, the law of direct +communion with the lord of all, the supreme karmic dispenser, the +Adhi-yajna of Bhagavat Gitâ. If men placed themselves and their karma +entirely at the service of the Lord, where was room left for the Devas? +Against such men the gods themselves lost all power.</p> +<p class="pnext">The Hill Govardhana is the accumulated karma of the Gopis, which gives +the pasture ground for their cows. Krishna bears the burden of His +Bhaktas' karma, and He lifted up the karmic hill of his devoted band +with very little effort of his own. And when Sri Krishna bears the karma +of His Bhaktas, the Devas are powerless against them. It is karma that +nourishes the senses and hence the hill is called Govardhana (nourisher +of the cows).</p> +<p class="pnext"><em class="italics">The Installation.</em></p> +<p class="pnext">When the gods were displaced from their position of leadership, whom +were the cows, the senses, to follow? Surabhi, the heavenly mother of +the cows, said: — "Now that thou hast taken the place of Indra, we shall +call thee our Indra, or GOVINDA." Śridhara says, <em class="italics">go</em> means a cow, as well +as Svarga. Govinda is one who acquires supremacy over the cows or over +Svarga. So the word means Indra as well. But the peculiar significance +of the word Govinda has been elaborated in the Brahmâ Sanhita and other +works.</p> +<p class="pnext">The plane of the first Purusha, which is the common plane of innumerable +solar systems, with their sevenfold planes, has two broad aspects +Vaikuntha and Goloka. Vaikuntha has reference to the solar systems as a +whole. The energies that guide the Brahmândas proceed from the plane of +Vaikuntha. Both Śiva and Vishnu are aspects of the first Purusha, but +not Brahmâ. Śiva Loka or Kailâsa is therefore included in Vaikuntha. The +plane of Brahmâ is Satya Loka or Brahmâ Loka, the highest plane of the +Brahmânda. The worshippers of Brahmâ or Hiranya-garbha reach the plane +of Brahmâ Loka. There they remain till the Brahmânda becomes dissolved +at the end of the life period of Brahmân.</p> +<p class="pnext">Vaikuntha is the plane of Vishnu as the first Purusha. He has four +aspects on that plane — Vâsudeva, Sankarshana, Pradyumna and Aniruddha. +His female aspect is Lakshmî. The worshippers of Vishnu, Preserver of +the Universe, reach this plane.</p> +<p class="pnext">Goloka is a higher aspect of the plane of the first Purusha. There +Krishna is not the Lord of the Universe. He is the Lord of only His +followers — those that give up everything for His sake. The highest +spiritual life is on this plane. In Vaikuntha there is the majesty of +power. In Goloka there is the sweetness of love. Love is a surrender +which we all owe to Krishna, who makes the greatest sacrifices for us. +Íshvara gives us existence, consciousness and bliss, so that we may +develop new centres that approach the state of Íshvara, and when we do +that we have no right to keep them to ourselves, but should give them +back to Him from whom we owe them. Nothing can please the Lord so much +as when we pay this willing homage to Him. He has full control over the +senses and experiences of the Gopas and Gopis that dwell in Goloka. He +can turn them to any use He likes. They are His own property, and the +dwellers of Goloka form His own household. He is one with them as they +are with Him. The highest spiritual life is in Goloka. Every kalpa adds +to the number of the devoted band.</p> +<p class="pnext">Vaikuntha is represented in the Dvârakâ Lilâ. The acts of Sri Krishna +that constitute the Vrindâvana Lilâ are constant (nitya).</p> +<p class="pnext">They are reproduced in all Kalpas and on all the Dvipas or globes for +the benefit of all Bhaktas. When there is the full manifestation of +Krishna in any Kalpa, the Gopas and Gopis also appear with Him. But His +relations with them are meant to serve as a guide only for the initiated +Bhaktas, and not for the world at large. Sri Krishna as an Avatâra is +different from Sri Krishna as the beloved and the lover. As an Avatâra, +He forces allegiance, and expects it as of right. As a lover, He seeks +His Bhaktas as they seek Him.</p> +<p class="pnext">The Lord of Goloka is Govinda. When Sri Krishna was installed as +Govinda, he had a right to the company of the Gopis, and not before. The +Gopis became the property of Govinda, as soon as Krishna asserted +himself as such. The Installation precedes the Râsa Lilâ. The +significance of this Installation will never be lost sight of by those +who want to make a critical study of the Râsa Lilâ, or to apply the +ordinary canons of morality to this most sacred, most sublime, and most +soul-enchanting act of Sri Krishna the RÂSA LILÂ.</p> +</div> +<div class="level-4 section" id="id14"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id185">THE RÂSA.</a></h4> +<p class="pfirst">Who can presume to explain Râsa! What mortal mind can approach, even in +conception, the divinity, the sublimity of the five chapters on Râsa! +The Gopis were on the field of action. They had their husbands, their +parents, their sons; they had their worldly duties to perform, some of +them arduous enough to require constant attention. When the time came, +however, for union with the Purusha of the Heart, when the signal music +was heard, every Gopi threw aside all Karma, all actions, all +attachments, all bonds and offered herself up completely to the Lord. +Where is the glory of those that give up the world, that give up all +duties in life, of those that force themselves out of all actions that +they may be devoted to the Lord within and the Lord without? And when +the Gopis approached the Lord, there was no trace of human passion in +them, no love of human flesh, no idea of material gratification. They +placed themselves entirely at the service of the Lord.</p> +<p class="pnext">But there were those that had the yearning to do so, to free themselves +from all material obstacles in their way, to offer their individuality +to the Lord, but the Prârabdha Karma was too much for them. Their past +Karma had woven a net round them which they could not break through. It +was the yearning which the Lord looked to and not the overcoming of +obstacles in the way. And though they died with that yearning only, the +death completed what they yearned for, for then the Union was complete.</p> +<p class="pnext">The Vrindâvana Lilâ is Nitya or constant. The Râsa Lilâ is for all time, +for all Bhaktas.</p> +<p class="pnext">The night is the time for rest but it is the rest of bodily actions. +For, towards the close of night, spiritual activity sets in. Men get +spiritual teachings and spiritual advancement without knowing it. But it +is only a few, who have a conscious union with the Lord who manifests +Himself in the heart of man.</p> +<p class="pnext">Purusha is one. Jiva Prakritis or Para Prakritis are many. To Purusha +Jiva must be always negative, however positive it may be towards the +forms of Apara Prakriti. Purusha is always Male. And to Him, Jiva +Prakriti is always a female. As the Vaishnavas say, there is only one +male in all Vrindâvana and that male is the Lord Sri Krishna. In +devotional practice, one should consider himself a female, the male +being the Lord of the universe, as reflected in the heart of every man.</p> +<p class="pnext">The Gopis heard the music and went to Sri Krishna.</p> +<p class="pnext">If you are of the world, go back to the world. But no, the Gopis were +not of the world. They had every right to the union. And Sri Krishna +could not deny them His companionship. Nay, it was a great thing to the +Lord Himself that Jivas should return to Him with all their spiritual +experiences that the Universe might be served and protected. The +concession was natural, the joy was mutual. But in the midst of the +union itself, there is a danger, a most subtle danger, that of Egoism, +"I am in union with the Lord." The first and the last weakness of +humanity, this I-ness is a drawback even in the highest spiritual life +of man. The Gopis thought of <em class="italics">themselves</em> and there was an instant break +in the union. The Lord disappeared. The Lord incarnated for the good of +the Universe and not of individuals, and if individuals were dear to Him +it was for the sake of the Universe. He was no special property of the +Gopis; What did the Gopis do? They imitated his actions on the Earth. +They followed His footsteps wherever found. They approached the Lord as +much as they could in idea.</p> +<p class="pnext">At last they broke out, "Thou art surely not the son of a Gopi. Thou art +the inmost seer of all beings. Implored by Brahmâ thou hast appeared, O +friend in the line of the Sâtvatas, for the protection of the Universe."</p> +<p class="pnext">The Gopis now realised that the Lord they wanted to be united to was the +Lord of the Universe. His mission was the protection of the universe. +Could they share with Him? It was then and then only that they could +expect a continuity of the union. It was not for themselves only that +they had any further right. Hut the Gopis now cared not for themselves. +They cared for their Lord, whom they now knew and realised to be the +Lord of the Universe.</p> +<p class="pnext">And lo! the Lord appeared again. This time there was union but not +individual union. Hand in hand, the Gopis formed a circle with their +Lord, not the individual Lord, but the universal Lord making Himself +many. Every Gopi held the hands of the Lord and all the Gopis +collectively formed one circle, and the circle went on dancing and +dancing. The Devas looked with wonder and envied the lot of the Gopis. +Let that wonder grow amongst us. Let us catch a glimpse of that divine +dance, that Râsa Lilâ, that men may become gods on the Earth.</p> +<p class="pnext"><em class="italics">Sudarsana, Sankha Chuda, Arishta, Kesi and Vyoma.</em></p> +<p class="pnext">The Vidyâdharas and Yakshas were controlled and other obstacles +overcome. Even the barrier of Akâsa, which forms the final limit of +actions and wisdom in the universe, was pushed through. Work was now +over at Vrindâvana. The Bhaktas were now fitted to pass across the +limits of Brahmânda to Goloka.</p> +<p class="pnext"><em class="italics">Akrûra.</em> With the advent of Akrûra, we move backwards from the heart to +the head, from the world of Bhaktas to the world at large. When Kansa +presided over Mathurâ, men were guided by Self in their thoughts and +actions. Jarâsandha, who represented the Brahmânism of self-seeking +Yajnas, was the friend of Kansa.</p> +<p class="pnext">Akrûra was the messenger selected by Kansa to fetch Râma and Krishna +from Vrindâvana. <em class="italics">Krûra</em> is cruel. Akrûra is one who is not cruel. It was +not cruelty on the part of Akrûra to take Râma and Krishna to Mathurâ. +He was no doubt seemingly cruel to the Gopis. But he was kind to the +generality of mankind, who did not live in Vrindâvana.</p> +<p class="pnext">The Gopis, followers of the path of Devotion, could not bear the sight +of him and they called him a mock Rishi. But he was really a Bhakta +himself, though he adhered to Vedic Karma. He performed the Vedic +Sandhyâ and recited Vedic Mantras; he was rewarded with the vision of +Râma and Krishna in meditation.</p> +<p class="pnext">This votary of Karma Kânda was a fitting messenger from Kansa. He united +in himself the spirituality of Karma Kânda and the unselfishness of the +path of Devotion.</p> +<p class="pnext">From Vrindâvana to Mathurâ we proceed from the inner man to the outer +man, from the everlasting companions of Sri Krishna to His surroundings +as an Avatâra.</p> +<p class="pnext">In the Vrindâvana Lilâ, we find Krishna in his relations to the holy +beings and to the Devas who incarnated with Him for the good of the +universe. Whenever a great Avatâra appears on the Earth, his companions +also appear with him. His relations to his own companions serve as a +living example to others. They afford a lesson to all Bhaktas for all +time. This part of the Lilâ is based upon undying, eternal truths, upon +the permanent relations between Jiva and Íshvara. The heart of man is the +seat of this Lilâ, which can be reproduced at all times, in the heart of +every real Bhakta. The Gopis are the same now as they were when Krishna +sanctified the Earth. They are the preservers of the universe, according +to Gopi Chandana Upanishad. And their ranks may be increased by devoted +Bhaktas who give up all for the sake of the universe and its Lord.</p> +<p class="pnext">There is one point more in the relations of the Gopas and Gopis to +Krishna. Love was the one bond which united them all to Him. They sought +him in their inmost heart, they talked to him, they knew him as one of +themselves. He was a son to them, a companion, a lover. Whatever pleased +the Lord pleased them. Whatever was His work was their work too. They +abnegated themselves. They merged themselves entirely in Krishna. There +was no question of duty; no rules, no injunctions. The Vedas did not +exist for the dwellers in Vrindâvana. The Smritis were not written for +them. They did not tread the path of karma. Love-bound, they gave +themselves entirely up to Krishna and they did not stop to ask the +reason why, they did not stop to cast a glance at the world they left.</p> +<p class="pnext">But the union was hardly complete; the Gopis had scarcely embraced their +friend, their lover, than he disappeared into the regions of the +Universe. The message came that He was to be sought in the Universe.</p> +<p class="pnext">The Lord of the Universe was not the lover of the Gopis. He could not be +the direct object of their love. But, when the Gopis knew that their own +Krishna was the Lord of the Universe, they failed not to bear the same +love to Him. But the majesty of the Universe was ill-adapted to the +sweetness of their domestic love. They were out of harmony with the +lordliness of their Lord at Dvârakâ. So when the Lord finally received +them at Kurukshetra, the Gopis said that, home-bred as they were, they +could not forget the lotus feet of Krishna in their heart. They were +re-united to Krishna, as the all-pervading Purusha, the preserver of the +Universe. The veil may be lifted a little further. We have already seen +that life in the higher Lokas is purely unselfish, for, as the Bhâgavata +says, the higher Lokas are transformations of Nishkâma Karma. We are to +abnegate ourselves before we can go to Mahar Loka. This abnegation can +be accomplished by merging ourselves in some one who stands across the +Trilokî. Love alone breaks the barrier between man and man. If we can +get an object of unselfish love, to whom we can give everything that we +have, we may easily learn the lesson of self-surrender. By the bond of +love, souls group together in Mahar Loka and they learn the first +lessons of universal life. What better object of love can one have than +one of the Avatâras himself? What union will be more glorious, more +lasting, more spiritual? And Sri Krishna offered himself for such love +to those that are devoted to him. And the most fortunate amongst +humanity are those that complete the love-union with Sri Krishna. They +form an inseparable group with Him, and the plane of their union is +Goloka. The Vaishnavas place that Loka higher than Vaikuntha Itself. It +is the plane proper of Sri Krishna, where he is always at home with his +Bhaktas. There may be many centres round which souls might gather in the +higher Lokas, many types of universal life, but there is none so high, +so noble, so glorious, as the centre afforded by Lord Krishna. When +Krishna incarnates, He cannot do so singly. The Gopis appear with Him. +The Chaitanya Charitâmrita, which embodies the teachings of Chaitanya, +says that the Lilâ of Krishna is reproduced throughout the fourteen +Manvantaras over all parts of the Brahmânda, just as days and nights are +produced over all parts of the earth. The Lilâ is constantly performed +in Goloka, and it is reproduced over parts of Brahmânda, according to +the will of Krishna. Vrindâvana is only a reflection of Goloka.</p> +<p class="pnext">When we go to Mathurâ, we find the Asura attendants of Kansa +representing all the predominating vices of the time. Pride, arrogance, +envy and malice, worldliness and anger, all that keep up the materiality +in man were to be found among the best of his followers and advisers.</p> +<p class="pnext">They were all subdued and Kansa himself brought down from his high +platform.</p> +<p class="pnext">When Krishna went to Mathurâ and Dvârakâ, we find him as an Avatâra, +inaugurating a new era in the spiritual history of the Universe. We find +him there in all His majesty, glory and divine lordship. Those who +follow him there follow the path of Divine Lordship. Those who follow +Him at Vrindâvana follow the path of Divine Love and sweetness.</p> +<p class="pnext"><strong class="bold">END OF VRINDAVANA LILÂ,</strong></p> +</div> +</div> +<div class="level-3 section" id="mathura-lila"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id190">MATHURÂ LILÂ</a></h3> +<div class="level-4 section" id="the-hunch-backed-girl-and-the-pandavas"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id187">THE HUNCH-BACKED GIRL AND THE PÂNDAVAS.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 48-49.</strong></p> +<p class="pnext">To keep his word, Sri Krishna went with Uddhava to the house of the +hunch-backed girl. He gratified her desire and gave her what she wanted.</p> +<p class="pnext">Sri Krishna then went with Râma and Uddhava to the house of Akrûra. +Akrûra rose up to receive them. He adored Krishna saying: — "Thou hast +come down for the good of the Universe. Whenever the olden path of the +Vedas is crossed by the evil paths of unbelievers, Thou dost manifest +Thyself, as now, by the attribute of Satva."</p> +<p class="pnext">Sri Krishna said: —</p> +<p class="pnext">"Good people like yourselves are to be always adored by men and the +Devas. For while Devas are self-seeking, Sâdhus are not so. The places +of sanctity on the earth and idols and stones, that symbolise divinity, +have the power to purify the mind after long service, while the very +sight of Sâdhus is purifying. Go thou to Hastinâpura and make enquiries +about the Pândavas. They are still young and they have lost their +father. We hear they are living with Dhritarâshra. But the blind king +is too much in the hands of his evil sons and he may not be impartial to +his nephews. So enquire whether his treatment of them is good or bad. +When I know that, I shall do what is best for my friends."</p> +<p class="pnext">Akrûra went to Hastinâpura and learned from Vidura and Kunti the cruel +treatment of the Pândavas by Dhritarâshra and his sons. Dhritarâshra +confessed that he could not hold the balance evenly between his sons and +nephews, as his attachment for his sons was too great.</p> +<p class="pnext">Akrûra returned to Mathurâ and informed Râma and Krishna of all that +he had heard.</p> +</div> +<div class="level-4 section" id="jara-sandha-yavana-and-dvaraka"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id188">JARA SANDHA, YAVANA AND DVARAKA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 50.</strong></p> +<p class="pnext">Kansa had two wives, Asti and Prâpti. They were the daughters of +Jarâsandha, king of Magadha (modern Bihar). The latter king learned +from his daughters the fate of Kansa and became highly enraged. He +collected an army of thirteen Akshauhinis, (one Akshauhini consisting of +21,870 chariots, as many elephants, 65,610 horses, and 109,350 foot), +and he besieged Mathurâ on all sides.</p> +<p class="pnext">Krishna thought for a moment how he could best serve the object of his +Avatarship. He found in the army before him a collection of the forces +that oppressed the Earth. He thought of killing the army and of saving +Jarâsandha, who might be instrumental in raising such large armies over +and over again. "For it is to remove the weight now oppressing the +Earth that I have incarnated. I have to protect the good people and kill +those that are not so." Two chariots came from the Heavens fully +equipped. Râma and Krishna drove out on those chariots. They killed the +whole army in no time. Râma fell upon Jarâsandha and well-nigh killed +him when Krishna caused him to be set free. Jarâsandha, in his disgrace, +thought of practising asceticism but he was kept off by other kings who +consoled him with words of worldly wisdom.</p> +<p class="pnext">The king of Magadha was however not to be easily put down. Seventeen +times he led his army to an attack on Mathurâ, and each time he lost his +entire army at the hands of Krishna and his followers. Before the fight +commenced for the eighteenth time, Kala Yavana appeared on the field of +battle with three crores of Mlechha troops. Krishna held counsel with +Râma as to the course to be adopted. The brothers might engage with Kala +Yavana in fight, but Jarâsandha would make havoc in the meantime amongst +their clansmen at Mathurâ. So Krishna planned the erection of a fort, +within the seas, where he might harbour his clansmen in safety. So the +fort was built extending over twelve Yajanas. It was laid out with a +town of exquisite skill and workmanship. High buildings with golden +towers, extensive roads, large gardens enhanced the beauty of the town. +The Devas offered their best things and the Lokapâlas surrendered their +rulership to Sri Krishna. By Yogic powers Krishna removed his kinsmen +to this town. He then left the town in charge of Balarâm and himself +went out to fight with Yavana. (Yavana, is one altogether outside the +pale of Hinduism, a Mlechha.)</p> +<p class="pnext">Kala Yavana recognized Krishna and pursued him. Krishna drew him inside +a mountain cave. There Kala Yavana found a man lying asleep. He thought +Krishna was pretending sleep. So he gave the man a kick. That man had +been sleeping for a long time but he gradually opened his eyes and in +anger looked at Yavana who became consumed by the fire proceeding from +that look.</p> +</div> +<div class="level-4 section" id="muchukunda"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id189">MUCHUKUNDA</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 51.</strong></p> +<p class="pnext">Râjâ Parikshit asked — "Who was the man and why was he sleeping in the +cave?"</p> +<p class="pnext">Suka replied: —</p> +<p class="pnext">"He was a descendant of the line of Ikshvâku, son of the great King +Mândhâtâ, by name Muchukunda. He had helped the Devas in their fight +with the Asuras. When the fight was over, the Devas showed him the cave +and asked him to rest there. The Devas blessed him with a long sleep."</p> +<p class="pnext">When Yavana was killed, Krishna appeared before Muchukunda.</p> +<p class="pnext">"Who mayest thou be with such overpowering glory?" the latter asked.</p> +<p class="pnext">Krishna replied: —</p> +<p class="pnext">"My births and deeds are infinite. Even I cannot count them. At the +request of Brahmâ, I am at present born in the line of Yadu as the son +of Vâsudeva, for the protection of religion and for the rooting out of +the Asuras. I have killed Kansa who is no other than Kalanemi. I have +killed Pralamba and others. This Yavana was also killed by me, by means +of the fire from your eyes. I have now come here to favor thee, for I am +bound by affection to my votaries. Ask what boon thou likest. Thou shalt +have all thou desirest."</p> +<p class="pnext">Muchu Kunda remembered the foresaying of Garga that there was to be a +Divine Incarnation in the 28th Kali Yuga and he therefore knew Krishna +to be the divine Lord. He asked for no boon but devotion to Krishna.</p> +<p class="pnext">"Truly" said Krishna, "thy mind is pure and noble for it is not tempted +by boons. Those that are wholly devoted to me do not yield to desires. +Those that are not devoted may control their mind by Prânâyama and other +practices but, as their desires are not overcome, they are found to go +astray. Roam about the Earth, with mind fixed in me. Thy devotion shall +never fail. Wash away the impurities of the present life with devoted +concentration of the mind. In the next birth thou shalt be born as a +Brâhmana and become the greatest friend of all beings, and thou shalt +then fully attain me."</p> +<p class="pnext">Muchu Kunda came out of the mountain cave. He found that the animals and +trees were all short-sized and hence inferred it was Kali Yuga. He made +his way to the north and engaged himself in devotional practices in the +Badari Asram of Nara and Nârâyana.</p> +<p class="pnext">(What has been the next birth of Muchu Kunda? How has he befriended the +universe! Or is he still to come?)</p> +<p class="pnext">Krishna came back to Mathurâ. He killed the Mlechha troops. His men and +cattle were carrying the booty to Dvârakâ. When on the way, Râma and +Krishna were attacked by Jara Sandha with a large army. The brothers +feigned a flight. Jara Sandha chased them with his army. They climbed up +a mountain. Jara Sandha made a search, but could not find them. He then +set fire to the mountain sides. The brothers jumped down eleven Yojanas +and made their way to Dvârakâ.</p> +</div> +</div> +<div class="level-3 section" id="dvaraka-lila"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id219">DVARAKA LILÂ.</a></h3> +<div class="level-4 section" id="rukmini"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id191">RUKMINI.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 52-54.</strong></p> +<p class="pnext">We have been already told of Balarâma's marriage with Revati.</p> +<p class="pnext">Sri Krishna married Rukmini in the Râkshasa form. (The seizure of a +maiden by force from her house, while she weeps and calls for +assistance, after her kinsmen and friends have been slain in the battle +or wounded and their houses broken open, is the marriage styled +Râkshasa).</p> +<p class="pnext">King Bhishmaka of Vidarbha had five sons, Rukmin, Rukmaratha, +Rukma-vahu, Rukma-kesa, and Rukma-malin. He had also one daughter +Rukmini. (<em class="italics">Rukma</em> means bright, radiant, also gold).</p> +<p class="pnext">Krishna and Rukmini had heard of each other and they made a vow of +marriage. Rukmin however betrothed his sister to Sisupâla, son of the +king of Chedi. Rukmini secretly sent a Brâhmana messenger to Krishna and +gave him a letter. The Brâhmana was received well by Krishna. He read +out the following letter of Rukmini.</p> +<p class="pnext">"O Achyuta, thou most lovely of all, my mind has forced through all +false shame and has become attached to thee, for I have heard of thy +excellences, which reach the ear only to remove all sufferings and I +have heard of thy beauty, which gives all that is desired to the seer +thereof.</p> +<p class="pnext">"O Mukunda, O Nrisinha, where is the girl, however wellborn, modest and +great she may be, that will not choose thee as her husband, unequalled +as thou art in birth, grace, beauty, wisdom and riches, and the most +pleasing to all mankind.</p> +<p class="pnext">"Therefore thou art chosen by me as my husband. I offer myself up to +thee. Come thou here and make me thy wife. Thou dost deserve to have me +soon. Let not Sisupâla touch me, like a jackal touching the share of a +lion.</p> +<p class="pnext">"If I have done virtuous acts, if I have rightly served the great Lord +Śiva, then come, O brother of Râma, and hold my hand and let not others +do so. The day after to-morrow is fixed for my marriage. Come thou +unnoticed. Defeat Sisupâla and others and carry me away by force in the +Râkshasa form of marriage.</p> +<p class="pnext">"I shall tell you how it will not be necessary to kill my friends within +the house. The day before the marriage there will be a large gathering +outside the town to worship the goddess Durga, and I as bride shall be +present there."</p> +<p class="pnext">The message was thus delivered. Sri Krishna vowed to marry Rukmini by +force. He ordered Daruka (His charioteer) to bring the chariot. Then he +took the Brâhmana with him and reached Kundina, the town of Bhishmaka, +in one day.</p> +<p class="pnext">Kundina was gay with preparations for the marriage. Dama Ghosa, the +father of Sisupâla, also made grand preparations. He came with a large +retinue to Kundina. Bhishmaka went out to receive him, and led him to +his quarters. Sâlva, Jarâsandha, Dantavakra, Viduratha, Paundraka, and +many other kings, friendly to Dama Ghosha joined him with large armies. +They anticipated a fight with Krishna and Râma and they came well +prepared for the occasion. Râma heard that Krishna went all alone and +he heard of the preparations made by his enemies. So he lost no time +in gathering a large army and marching for Kundina.</p> +<p class="pnext">Bhishmaka heard of the approach of Krishna and Râma. He gladly received +them and gave them quarters. Rukmini, guarded by the army, went to the +temple of Durga with her companions. She worshipped the Goddess and +prayed for Krishna as her husband. She then left the temple and was +about to get into the chariot when Sri Krishna carried her off by force +in his own chariot.</p> +<p class="pnext">Jara Sandha and other kings were defeated by the Yadu chiefs and they +took to flight They consoled Sisupâla and then each went to his own +place.</p> +<p class="pnext">Rukmin vowed that he would not return to Kundina till he had killed +Krishna and rescued his sister. He attacked Krishna but was defeated by +him. Krishna was about to kill him when Rukmini interceded on his +behalf. Krishna then partially shaved his head and chin and left him. +Being thus disgraced, Rukmin made a town called Bhojukata and lived +there.</p> +<p class="pnext">Krishna brought Rukmini to Dvârakâ and married her in due form.</p> +</div> +<div class="level-4 section" id="pradyumna"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id192">PRADYUMNA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 55.</strong></p> +<p class="pnext">The god Kâma is an aspect of Vâsudeva. He had been burnt before by the +fire of Rudra's anger. To get back his body, he was born as the son of +Krishna by Rukmini and became known as Pradyumna. He was not unlike his +father in any respect The Asura Samvara, who was Kâma (or passions) +incarnate, (Kâma rûpin), knew the child to be his enemy and stole him +away and threw him into the sea. A big fish swallowed him up. That fish +with others was caught in a large net by the fishermen. They presented +the fish to Samvara. The servant cut open the fish and the child came +out. They made him over to Mayavati. She was frightened but Naroda told +her all about the child. This Mayavati, named Rati, had been the wife of +Kâma. She had been waiting for the reappearance of her husband in a +body. She was employed by Samvara as a cook. Knowing the child to be +Kâma Deva, she nursed him and became attached to him. In time, Kâmadeva +grew tip and Mâyâvati approached him with expressions of love. "What is +this mother?" asked Kâmadeva, "Why this change in your feelings towards +me!"</p> +<p class="pnext">"Thou art Kâmadeva, O Lord, son of Krishna. Thou hadst been stolen away +by Samvara. I am thy wife Rati. The Asura had thrown thee into the sea, +when a fish devoured thee. I have got thee back from the stomach of that +fish. Samvara is an adept in many forms of Mâyâ. Kill him by means of +Delusion and other powers of Mâyâ known to thee."</p> +<p class="pnext">Rati gave to Pradyumna the Vidya known as Mahamaya, the destroyer of all +other Mâyâs.</p> +<p class="pnext">Pradyumna fought with Samvara and killed him with the help of Mahamaya. +Rati then carried her husband to Dvârakâ. There the women mistook him +for Krishna and bashfully moved aside. Even Rukmini could only half +decide that he was her son. Krishna appeared with Vâsudeva, Devaki and +Râma. Nârada related the story of Pradyumna's adventures. There was +great joy at Dvârakâ and people welcomed Pradyumna and his wife. +Pradyumna was an image of Krishna. What wonder if even his mother became +attached to him!</p> +</div> +<div class="level-4 section" id="the-jewel-syamantaka-jambavati-and-satyabhama"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id193">THE JEWEL SYAMANTAKA, JAMBAVATI AND SATYABHAMA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 56.</strong></p> +<p class="pnext">King Satrajit was a votary of the Sun-God. He got a present from his +deity of the Syamantaka jewel. He came to Dvârakâ with the jewel on his +neck. He shone with such a lustre that people took him for the sun. The +jewel used to bring forth 16,000 palas of gold every day. Sri Krishna +asked the jewel for the king of the Yadus, but Satrajit would not part +with it. One day his brother Prasenajit rode on a hunting excursion into +the forests, with the jewel on his neck. A lion killed him and his horse +and carried away the jewel. The Bear-chief, Jâmbavat, killed the lion +and took away the jewel into his cave and made it the plaything of his +son. When Prasena did not return, Satrajit thought that he had been +killed by Krishna. People also suspected him. To get rid of this unjust +reproach, Sri Krishna went on a search himself with his men. He traced +out the remains of Prasena, the horse and the lion. He then entered the +cave of the Bear-chief, leaving his men outside. The infant son of +Jâmbavat was playing with the jewel. Krishna appeared before the boy. +The nurse screamed aloud. Jâmbavat rushed out in anger and attacked +Krishna. The fight went on for twenty eight days and at last Jâmbavat +was overpowered. He then knew Sri Krishna as Vishnu, the primal Purusha +and prayed to Him. Sri Krishna said the object of his entering the cave +was to recover the jewel, as he wanted to remove the suspicion that he +himself had taken it. Jâmbavat gladly offered his daughter Jâmbavati +with the jewel to Sri Krishna. He then returned to Dvârakâ with his +bride and the jewel. He called an assembly and, in the presence of all, +made over the jewel to Satrajit. He also told him how he got it back. +Satrajit felt deeply mortified. He came back to his kingdom and thought +how he could best appease Sri Krishna whom he had offended by groundless +suspicion. At last he offered his daughter Satyabhama to Krishna and +also the jewel. Krishna said: — "We do not want the jewel, O King. Thou +art the votary of the Sun-God. Let it remain with thee. We shall partake +of its blessings."</p> +</div> +<div class="level-4 section" id="syamantaka-akrura-kritavarman-and-sata-dhanu"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id194">SYAMANTAKA, AKRURA, KRITAVARMAN AND SATA DHANU:</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 57.</strong></p> +<p class="pnext">Hearing that the Pândavas had been killed in the Lac-house, Râma and +Krishna went to Hastinâpura to offer their condolences. Taking advantage +of their absence, Akrûra and Kritavarman said to Satadhanu, — "Satrajit +promised the Syamantaka jewel also when he made over his daughter to Sri +Krishna. Why shall not the jewel be taken from him? Why shall he not +share the fate of his brother?" The wicked Satadhanu under this evil +inspiration killed Satrajit while he was asleep and carried away the +jewel. Satyabhama went to Hastinâpura and informed Krishna of the +killing of her father. The brothers came back to Dvârakâ. Krishna made +preparations for killing Satadhanu and for recovering the jewel from +him. Satadhanu sought the help of Kritavarman. But he knew too well the +might of Sri Krishna and he declined to give any help. Satadhanu then +turned to Akrûra. Akrûra knew Krishna as Âtmân and he would not do +anything. Satadhanu however left the jewel with Akrûra and fled away on +horse-back. Râma and Krishna followed him to Mithila. He left the horse +and ran away on foot. Sri Krishna overtook him soon and cut off his head +with the Chakra.</p> +<p class="pnext">He then searched for the jewel, but could not find it. Turning to his +brother, he said, "For nothing have I killed Satadhanu. The jewel is +not with him." Râma replied — "Satadhanu must have left the jewel with +some one. Try to find him out. Go back to Dvârakâ. I shall in the +meantime pass some time with my friend, the king of Mithila." Râma +remained at Mithila for a few years. Duryodhana also came there. He +learned the art of fighting with the mall from Râma.</p> +<p class="pnext">Sri Krishna went back to Dvârakâ and told Satyabhama how he had killed +Satadhanu but could not find the jewel. Kritavarman and Akrûra heard all +that took place and they fled for their lives from Dvârakâ. In the +absence of Akrûra the people of Dvârakâ suffered from bodily and mental +pain as well as disturbances from the Devas and the elements. Those who +forgot the glory of Sri Krishna attributed all this to the absence of +Akrûra. But it was not possible that such things should happen where Sri +Krishna resided (without His wish.)</p> +<p class="pnext">"Once upon a time there were no rains at Kâsî (Benares). The king of +Kâsî offered his daughter Gandivi to Svafalka and it rained at Kâsî. +Akrûra is the son of that Svafalka. He has got the powers of his father. +It rains wherever Akrûra lives and the land becomes free from epidemics +and calamities."</p> +<p class="pnext">The old people talked thus. Sri Krishna knew it was not so. He sent for +Akrûra, shewed him every respect, and smilingly addressed him thus: — "O +lord of giving (<em class="italics">Danapati</em>), Satadhanu must have left the Syamantaka jewel +with thee. I knew this from before. Satrajit left no son. His daughter's +son is therefore his true heir. But it is not so easy to keep the jewel. +Thou dost keep the observances well. So let it be with thee. But in the +matter of this jewel, even my brother does not believe me. Therefore +shew it once and give peace to your friends." Akrûra made over the jewel +to Sri Krishna. He shewed it to his clansmen, in order to remove the +stain of suspicion against him. He then returned it to Akrûra.</p> +</div> +<div class="level-4 section" id="the-other-wives-of-sri-krishna"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id195">THE OTHER WIVES OF SRI KRISHNA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 58-59.</strong></p> +<p class="pnext">Sri Krishna went to see the Pandava brothers at Hastinâpura. They gave +him a most devoted reception. One day Krishna and Arjuna went on a +hunting excursion to the side of the Yamunâ.</p> +<p class="pnext">They saw there a most beautiful girl. Arjuna asked who she was. The girl +replied: — "I am daughter of the Sun-god. Desiring Vishnu to be my +husband, I have performed great Tapas. I shall have no other husband. +Let that friend of the friendless be pleased with me. My name is +KALINDI. I am to reside in the waters of the Yamunâ in the abode built +by my father till I see Achyuta." Krishna placed the girl on his chariot +and took her to Yudisthira.</p> +<p class="pnext">It was at this time that Krishna got a town built by Visvakarmân at the +request of Arjuna and the Khândava forest was burnt by the Fire-god.</p> +<p class="pnext">The rains over, Krishna went to Dvârakâ and there duly married Kalindi.</p> +<p class="pnext">Vinda and Anuvinda, two princes of Avanti, were followers of Duryodhana. +Their sister MITRA VINDA wanted to marry Krishna but they dissuaded her. +So Krishna carried away the girl by force and married her. She was the +daughter of his father's sister Rajadhi-devi.</p> +<p class="pnext">In Ko-sala, there was a virtuous prince named Nagnajit. He had a +daughter named SATYA, also called NAGNAJITI after her father. No one +could marry her who had not overcome seven fierce bulls. Krishna went to +Kosala with a large retinue and he was received well by the prince. The +girl prayed to the Fire-god to have Krishna as her bridegroom. Krishna +overcame the bulls and married the girl.</p> +<p class="pnext">Krishna then married BHADRA of Kekaya, the daughter of her aunt +(father's sister) Sruta-kirtî. He also carried away by force LAKSHANA, +the daughter of the king of Madra.</p> +<p class="pnext">Naraka, son of the Earth, deprived Aditi, mother of Indra, of her +ear-rings, Varuna of his umbrella and Indra of his seat at Mani Parvat +(Mountain of jewels). Indra complained to Krishna. He went with his wife +Satyabhâma to Prâkjyotisha, the town of Naraka. That town was well +fortified and it was protected by the Daitya Mura and his meshes. +Krishna forced his passage through all obstacles and had a fight with +Mura whom he slew with his Chakra. The seven sons of Mura, — Tâmra, +Antariksha, Sravana, Vibhâvasu, Vatu, Nabhasvat and Varuna, — under the +lead of one Pithha also attacked Krishna, but they were all killed. +Naraka then himself fought with Krishna and was killed by him. The +Goddess Earth then approached Krishna and, after adoring him, said: — +"This Bhagadatta, son of Naraka, takes Thy shelter. Please pass Thy hand +round his head."</p> +<p class="pnext">Krishna gave assurances of safety and he then entered the house of +Naraka. Naraka had carried away 16 THOUSAND GIRLS by force. Krishna sent +away these girls and much treasure to Dvârakâ. He then went with +Satyabhâma to the place of Indra and there restored the ear-rings to +Aditi. At the request of his wife, Krishna uprooted the Pârijâta tree +and placed it on the back of Garuda. The Devas resisted, but Krishna +defeated them all. The Pârijâta tree was planted in the quarters of +Satyabhâma and it spread its fragrance all round. Krishna married the 16 +thousand girls at one and the same moment by assuming as many forms.</p> +</div> +<div class="level-4 section" id="krishna-and-rukmini"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id196">KRISHNA AND RUKMINI.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 60.</strong></p> +<p class="pnext">Krishna and Rukmini were once sitting together, when, turning to his +wife with a smile, Krishna spoke the following words:</p> +<p class="pnext">"Princess, thou wert coveted by great and powerful kings. Thy brother +and thy own father offered thee to Sisupâla and others. How is it then +thou didst accept me who am not thy equal? See how we have taken shelter +in the sea being afraid of the kings. Having powerful enemies, we can +hardly be said to occupy our kingly seats. O thou with beautiful +eyebrows, woe to those women who follow such men as have unknown and +uncommon ways of their own. Poor as we are, wealthy people hardly seek +us. It is meet that they should marry or make friendship with each +other, who are equals in wealth, birth, power and beauty. It is through +ignorance and shortsightedness that thou hast married one who is void of +all Gunas (good qualities) and who is praised only by Bhikshus +(beggars). Therefore do thou seek some Kshatriya king who will be a +match for thee. Sisupâla, Sâlva, Jarâsandha, Danta Vakra and other kings +and even thy own brother Rukmin, blindfolded by pride, shewed hostility +to me. For the repression of their pride, I the punisher of evil men +brought thee here. But we are indifferent to the body and the house, +void of all desires, fixed in self, all full, the light within, without +actions."</p> +<p class="pnext">(Without anticipating our general study of the Dvârakâ Lilâ, it is +sufficient to mention here that Rukmini is the spiritual energy of Mula +Prakriti, or rather the light of Purusha, as reflected on Prakriti. The +gist of what Krishna says is that there is an essential difference +between Prakriti and Purusha. Purusha is void of Gunas, while the Gunas +form the essence of Prakriti. Coming from Prakriti, Rukmini must follow +the Prâkritic elements. And if Krishna wrested her away from the hands +of the material energies of Prakriti and even from her own Prâkritic +basis (her brothers and father), it was because the material energies +had asserted themselves too much. This was done in the Seventh +Manvantara, when the spiritual ascent was a Kâlpic necessity. Was +Rukmini to remain wedded to Krishna for the remaining period of the +Kalpa, or was she to go back to her brothers and their friends?).</p> +<p class="pnext">Rukmini replied: —</p> +<p class="pnext">"O Lotus eyed! even so it is as thou sayest. I am quite unlike thee, the +Great Bhagavat. Lord of even Brahmâ, Vishnu and Śiva, Thou art plunged +in Thy own greatness. What am I to Thee, the Gunas forming my essence? +It is only ignorant people who worship me. (For fear of kings, thou hast +taken refuge in the sea.) But the kings are the Gunas, (Sound, Touch, +Form, Taste, and Smell which compose the object world.) For fear of +them, as it were, thou hast taken refuge in the inner ocean of the +heart, and there thou dost manifest Thyself, as pure Chaitanya. The +object-seeking Indriyas are no doubt thy constant enemies. But when thou +speakest of giving up kingly seats, why even thy votaries give them up, +as darkness itself. The ways of even Munis who worship Thy Lotus feet +are unknown; what of thine own? When their ways are uncommon, what of +thine? Thou art poor indeed, for there is nothing besides thee, (and so +nothing can form Thy wealth.) But thou dost receive the offerings of +others and they seek thee. It is not through ignorance, but knowing that +thou art the Âtmâ of the Universe, that I have sought Thee. The flow of +Time that arises from Thy eyebrow swallows up the desires of even Brahmâ +and others. I did not even seek them for Thy sake. What speakest thou of +others? As the lion carries away his share by force from other animals, +so thou didst carry me away from amongst the kings. How can I believe +that thou didst take shelter in the Sea from fear of such kings? Anga, +Prithu, Bharata, Yayâti, Gaya and other jewels of kings gave up their +kingdoms and sought thee in the forests. Did woe befall them that thou +talkest of woe to me? The Gunas have their resting place in thee. Thou +art the home of Lakshmî. Moksha is at Thy feet. What foolish woman shall +follow others, neglecting Thee? I have accepted thee, the Lord and soul +of the Universe, the giver of all blessings here and hereafter. Let thy +Moksha-giving feet be my shelter. Let those women have the kings for +their husbands, those asses, bullocks, dogs, cats, and servants who have +not heard of Thee.</p> +<p class="pnext">"(What is man without Âtmâ?) Those that have not smelt the honey of Thy +Lotus feet seek the dead body, though it seems to be alive, consisting +of flesh, blood, bone, worms, excrement, phlegm, bile and gas, covered +over with skin, hair and nails." (Mula Prakriti in the Universe, or Budhi +in man, is wedded to Âtmâ, represented by Sri Krishna. The kings +represent here the followers of material elements in the Universe or in +man.)</p> +</div> +<div class="level-4 section" id="the-sons-of-krishna"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id197">THE SONS OF KRISHNA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 61.</strong></p> +<p class="pnext">The wives of Krishna had each ten sons.</p> +<p class="pnext"><em class="italics">The Sons of Rukmini were.</em> — Pradyumna, Charudeshna, Sudeshna, Chârudeha, +Suchâru, Châru Gupta, Bhadra Châru, Châru-Chandra, Vichâru and Châru.</p> +<p class="pnext"><em class="italics">The ten sons of Satyabhâma were.</em> — Bhânu, Subhânu, Svarbhânu, Prabhânu, +Bhânumat, Chandra-bhânu, Vrihat-bhânu, Ati-bhânu, Sribhânu and +Prati-bhânu.</p> +<p class="pnext"><em class="italics">Jâmbavati had ten sons.</em> — Sâmva, Sumitra, Purujit, Satajit, Sahasrajit, +Vijaya, Chitraketu, Vasumat, Dravida, and Kratu.</p> +<p class="pnext"><em class="italics">Nâgnajiti had ten sons.</em> — Vira, Chandra, Asva-sen, Chitragu, Vegavat, +Vrisha, Âma, Sanku, Vasu and Kunti.</p> +<p class="pnext"><em class="italics">Kalindî had ten sons.</em> — Sruta, Kavi, Vrisha, Vira, Suvâhu, Bhadra, Sânti, +Darsa, Pûrna Mâsa and Somaka.</p> +<p class="pnext"><em class="italics">Mâdrî had ten sons.</em> — Praghosha, Gâtravat, Sinha, Bala, Prabala, Urdhaga, +Mahâsakti, Saha, Ojas and Aparâjita.</p> +<p class="pnext"><em class="italics">Mitravindâ had ten Sons.</em> — Vrika, Harsha, Anila, Gridhra, Vardhana, +Annâda, Mahânsa, Pâvana, Vahni and Kshudhi.</p> +<p class="pnext"><em class="italics">Bhadra had ten Sons.</em> — Sangrâmajit, Brihat Sena, Sûra, Praharana, Arijit, +Jaya, Subhadrâ, Râma, Âyu and Satya.</p> +<p class="pnext">Rohini (illustrative of the 16 thousand wives) had Tâmra-taptâ and other +sons.</p> +<p class="pnext">Pradyumna had, by Rukmavati, daughter of Rukmin, one son Aniruddha.</p> +<p class="pnext">There were millions and millions in the line of Krishna. Though Rukmin +vowed enmity to Krishna, he gave his daughter to Krishna's son, out of +regard for his own sister Rukmini.</p> +<p class="pnext">Balavat son of Kritavarman married Chârumati, daughter of Rukmini.</p> +<p class="pnext">Rukmin also gave his grand-daughter Rochanâ in marriage to Aniruddha.</p> +</div> +<div class="level-4 section" id="the-death-of-rukmin"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id198">THE DEATH OF RUKMIN.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 61.</strong></p> +<p class="pnext">Râma, Krishna, Pradyumna, Rukmini and others went to Bhoja Kata, the +seat of Rukmin, on the occasion of Aniruddha's marriage. When the +marriage was over, the assembled kings advised Rukmin to challenge Râma +to a game of dice. At first, the wager was laid by Râma at one hundred, +one thousand and ten thousand gold coins respectively. Rukmin won all +the games. The king of Kalinga derided Râma by shewing his teeth. Râma +did not like this.</p> +<p class="pnext">Rukmin then laid the wager at one lakh of gold coins. Balarâma won the +game. But Rukmin falsely declared that he had won it.</p> +<p class="pnext">Râma then laid the wager at ten krores. Râma won the game this time +also. But Rukmin falsely said: — "I have got it let the bystanders decide +this." At this time, a voice from the heavens said that Balarâma had got +the victory by fair means and Rukmin was telling a lie, But Rukmin under +evil advice did not mind this. He and the kings derided Balarâma. +"Keeper of cows, what know you of games? They are the province of kings." +Balarâma could bear it no longer. He took his club and killed Rukmin. He +then broke the teeth of the king of Kalinga. The other kings fled in +fear.</p> +</div> +<div class="level-4 section" id="bana"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id199">BANA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 62-63.</strong></p> +<p class="pnext">Bâna, the eldest son of Bali, had one thousand hands. He was a votary of +Śiva. Śiva asked him to name a boon and he prayed to Śiva to be the +keeper of his place. Once he told Śiva that there was too much +fighting-inclination in his hands, but he found no match for him except +Śiva himself. Even the elephants of space ran away in fear. Śiva said +angrily: — "Fool that thou art, thou shalt fight with one equal to +myself. Thy eminence shall then be lowered." The Asura chief gladly +waited for the day.</p> +<p class="pnext">Bâna had a daughter named Usha. She met Aniruddha in a dream. On getting +up, she exclaimed, "Friend where art thou?" Her attendant Chitra-lekhâ, +daughter of the minister, named Kumbhanda, enquired whom she was looking +for. Usha described the figure she had seen in her dream. Chitra-lekhâ +pointed out to her Devas, Gandhavas, and men, one after another. At +last, when she pointed to the figure of Aniruddha, the princess +indicated him as her lover. Chitra-lekhâ by her Yogic powers went to +Dvârakâ and carried away Aniruddha, while he was asleep. The prince and +the princess passed their days together in the privacy of Usha's +apartment. The men of the guard found some significant change in Usha. +They informed the King. Bâna came in unexpectedly and he found his +daughter playing with a young man. The armed attendants of Bâna attacked +Aniruddha but he killed many of them with his club and they ran away. +Bâna then tied the prince with serpents' twinings.</p> +<p class="pnext">Nârada gave the news to Krishna. Râma and Krishna, with their followers +and a large army, attacked Sonita-pura, the seat of Bâna. Śiva engaged +in fight with Krishna, Kartikeya with Pradyumna, Bâna with Satyaki, +Kumbhanda and Kûpakarna with Balarâma and Bâna's son with Sâmba. Krishna +worsted Śiva and Pradyumna worsted Kartikeya. Bâna then attacked +Krishna. After some fighting the king fled away. The Fever with three +heads and three feet, known as Śiva's Fever, joined the battle. To meet +him, Krishna created the Fever known as Vishnu's Fever. The two fevers +fought with each other. Worsted in the fight, the Fever of Śiva sought +the protection of Krishna. He got assurances that he need have no fear +from Vishnu's Fever.</p> +<p class="pnext">Bâna returned to the charge. Krishna began to cut off his hands with the +Chakra. Śiva appeared at the time and asked Krishna to forgive Bâna as +he had forgiven his father Bali. Krishna replied: — "O Lord, I cannot +kill this son of Bali. I promised Prahlâda that I would not kill any of +his line. His many hands caused grief to Earth and I have lopped them +off. Now four hands shall only remain. With these hands, Bâna shall be +thy constant companion, without fear of death or infirmity." Bâna bowed +down his head. He made over his daughter and Aniruddha to Krishna.</p> +</div> +<div class="level-4 section" id="nriga"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id200">NRIGA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP, 64.</strong></p> +<p class="pnext">The sons of Krishna went out to play in the forest. They saw a huge +lizard in a certain well. They tried all means, but could not raise it +up. They then informed Krishna. He raised it, without effort, with his +left hand. The lizard assumed the form of a Deva. On inquiry from +Krishna, he thus related his own story. "I am king Nriga of the line of +Ikshvâku. My charities knew no bounds and they have become proverbial. +One cow belonging to a Brâhmana got mixed with my herd and, without +knowing that, I gave her to another Brâhmana. While he was taking away +the cow, the owner found her out. The two Brâhmanas quarrelled and they +came to me. They said: — 'You are a giver as well as taker.' I became +surprised and, when the facts were known, I offered one lakh of cows for +the return of the mistaken cow. One of them however said, 'I am not +going to take a gift from the king.' The other said: — 'I do not wish for +other cows even if they be ten lakhs.' They both went away. At this time +the messengers of Yâma came and carried me away. Yâma said: — 'I see no +end of your merits and the places acquired by them. Do you prefer to +suffer for your demerit first or to enjoy those heavenly things?' I took +the first choice and down I fell as a lizard into this well. Look how I +have suffered for taking a Brâhmana's property." The king then thanked +Krishna for his favor and ascended to the heavens. Krishna gave a +discourse to those around him as to how iniquitous it was to take a +Brâhmana's property, consciously or unconsciously.</p> +</div> +<div class="level-4 section" id="balarama-and-the-drawing-of-the-yamuna"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id201">BALARÂMA AND THE DRAWING OF THE YAMUNÂ.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 65.</strong></p> +<p class="pnext">Balarâma went to Vrindâvana to see his old friends. The Gopas and Gopis +gave him a warm reception and they complained of the hard-heartedness of +Krishna. Balarâma remained there for the two months, Chaitra and +Vaisakha. The Gopa girls used to join him at night. One day he went in +their company to the side of the Yamunâ. Fermented juice (Vâruni) fell +from the trees, as directed by Varuna. Balarâma drank the juice with the +Gopa girls and became intoxicated. He called the Yamunâ to his side for +a pleasure bath, but she did not came. Balarâma thought he was drunk and +therefore the river goddess did not heed his words. He drew her by the +ploughshare and said in anger: — "Wicked thou, I called thee. But thou +didst not hear. I shall tear thee asunder with this plough." Terrified, +the river goddess adored Balarâma and sought his pardon. Balarâma +forgave her. He then had a pleasure bath with the girls. Lakshmî made +presents to him of blue clothes, rich ornaments and an auspicious +garland.</p> +</div> +<div class="level-4 section" id="poundraka-and-the-king-of-kasi-benares"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id202">POUNDRAKA AND THE KING OF KÂSÎ (BENARES).</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 66.</strong></p> +<p class="pnext">Poundraka, king of Karusha, thought, "I am Vâsudeva." With this +conviction, he sent a messenger to Krishna, calling him a pretender. He +was staying with his friend, the king of Kâsî. Krishna attacked Kâsî, +and both the princes came out with a large army. Krishna found Poundraka +had the conch, the disc, the club, the bow made of horn and the +Srivatsa, all his own symbols. He was adorned with the Kaustubha and a +garland of wild flowers. He had yellow clothes and rich crest jewels. He +had Makara-shaped ear-rings. He was seated on a false Garuda. Seeing +Poundraka represent him in this way, as it were on the stage, Krishna +began to laugh. He killed both the princes in the fight. Poundraka had +constantly meditated on Hari and he assumed his form and became all Hari +himself.</p> +<p class="pnext">Sudakshina, son of the Kâsî prince, vowed vengeance and worshipped Śiva. +Śiva, being pleased with his worship, asked him to name a boon. He asked +how he could kill the slayer of his father. Śiva told him to invoke +Dakshinâ Agni, with a Mantra of black magic (<em class="italics">Abhichâra</em>). Sudakshina did +so with the aid of Brâhmanas. The fire went towards Dvârakâ to consume +Krishna. Krishna sent his Sudarsana disc which overpowered the fire. The +fire fell back on Kâsî and consumed Sudakshina and the Brâhmanas. +Sudarsana still followed the fire. The divine weapon burnt the whole of +Kâsî and went back to Krishna.</p> +</div> +<div class="level-4 section" id="dvi-vid-monkey"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id203">DVI-VID (MONKEY).</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 67.</strong></p> +<p class="pnext">The Monkey-general Dvi-vid was a minister of Sugriva and brother of +Mainda. He was a friend of Naraka, son of Earth. To take revenge for his +friend's death, he began to do all sorts of mischief, especially in the +regions of Dvârakâ.</p> +<p class="pnext">Balarâma was in the midst of some girls on the Raivataka hill. The +monkey made all sorts of gestures to annoy and insult the girls and he +provoked Balarâma again and again who then killed Dvi-vid, to the great +joy of all.</p> +</div> +<div class="level-4 section" id="samba-lakshana-and-balarama"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id204">SÂMBA, LAKSHANÂ AND BALARÂMA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 68.</strong></p> +<p class="pnext">Lakshanâ, daughter of Duryodhana, was to select her own husband, and +there was an assembly of princes. Sâmba, son of Jâmbavati, carried away +the girl by force. The Kauravas could not brook this insult. Bhishma, +Kâma, Salya, Bhûri, Yajna Ketu and Duryodhana united to defeat Sâmba and +they brought him back as a prisoner. Nârada gave the information to the +Vrishnis and their chief Ugrasena gave them permission to fight with +the Kauravas. Balarama did not like that the Kurus and Yadus should +fight with one another. So he went himself to Hastinâpura. He remained +outside the town and sent Uddhava to learn the views of Dhrita-Râshtra. +The Kurus came in a body to receive Balarâma. When the formalities were +over, Balarâma composedly asked the Kurus, in the name of king Ugrasena, +to restore Sâmba. The Kurus proudly replied: "We have given the kingdom +to the Vrishnis and Yadus. A wonder indeed, they want to become our +equals and to dictate to us! Surely the lamb cannot take away the lion's +game."</p> +<p class="pnext">Balarâma thought how foolish the Kurus had become. They did not know the +powers of Ugrasena and of Krishna. In anger he exclaimed, "I will make +the earth to be stripped of all Kauravas" He took his plough and gave a +pull to Hastinâpura. The town became topsy-turvy. The Kurus came and +adored him. They brought back Sâmba and Lakshanâ. Duryodhana made large +presents and Balarâma became appeased. He went back with Sâmba and his +bride to Hastinâpura and related what had happened to the Yadus.</p> +</div> +<div class="level-4 section" id="narada-and-the-wives-of-sri-krishna"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id205">NARADA AND THE WIVES OF SRI KRISHNA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 69.</strong></p> +<p class="pnext">"What a wonder that Sri Krishna married 16 thousand girls, all at one and +the same time, with but one body!" So thought Nârada and he came to see +things with his own eyes at Dvârakâ. He entered one of the rooms and +found Krishna seated with one of the girls. Krishna washed the feet of +Nârada and sprinkled the water over his body.</p> +<p class="pnext">The Rishi entered another room. Krishna was playing at dice with one of +his wives and with Uddhava. He entered another room and found Krishna +was taking care of his children.</p> +<p class="pnext">So he entered room after room. Krishna was either bathing or making +preparations for the sacrifice, or feeding Brâhmanas, or making recitals +of Gâyatrî, or riding, or driving, or taking counsel of ministers, or +making gifts, or hearing recitals of sacred books. He was in one place +following Dharma, in one Artha and in another Kâma.</p> +<p class="pnext">Nârada smiled and said: — "O Lord of Yoga, I know the Yogic Mâyâ, by +service at Thy feet, as it is manifest in me, though hard of perception +by those that are themselves under the influence of Mâyâ. Now permit me +to roam about the Lokas, filled with Thy glory, singing Thy deeds, which +purify all the worlds."</p> +<p class="pnext">Sri Krishna said: —</p> +<p class="pnext">"O Brâhmana, I am the teacher, the maker and the recogniser of Dharma. +It is to teach people that I have resorted to all this. O Son, do not be +deluded."</p> +</div> +<div class="level-4 section" id="the-raja-suya-and-jarasandha"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id206">THE RAJA SUYA AND JARASANDHA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 70-73.</strong></p> +<p class="pnext">Krishna was holding council in the Assembly Room called Sudharmâ. A +Brâhmana came as a messenger from the Rajas who had been imprisoned by +Jarâsandha and confined in a hill fort. The Rajas sought their delivery +from Krishna, who had defeated Jarâsandha seven times and had been +defeated by him only once.</p> +<p class="pnext">Nârada appeared at the time. Krishna enquired from him about the +Pândavas. The Rishi said: —</p> +<p class="pnext">"Râjâ Yudhisthira intends to perform the great Yajna Râjâ Sûya in Thy +honor. Please give thy consent". Krishna turned towards Uddhava and +asked for advice.</p> +<p class="pnext">Uddhava gauged the feelings of Nârada, of Krishna and the assembly and +said: —</p> +<p class="pnext">"It is meet thou shouldst help thy cousin in the performance of Râjâ +Sûya Yajna and also that thou shouldst protect the Rajas that seek +relief from thee. Kings all round will have to be conquered at the Râjâ +Sûya sacrifice. The defeat of Jarâsandha will follow as a matter of +course. Thus shall we see the fulfilment of our great desire and the +liberation of the Rajas shall redound to Thy glory. Both ends will be +served in this way. But Jarâsandha is very powerful. He should not be +fought with while at the head of his large army. Bhima is equal to him +in strength. Let him fight singly with Jarâsandha. That king does not +refuse any prayer of Brâhmanas. Let Bhima ask for single combat in the +disguise of a Brâhmana. Surely that son of Pându will kill him in thy +presence."</p> +<p class="pnext">Krishna gave kind assurances to the messenger of the captive kings and +left for Hastinâpura.</p> +<p class="pnext">The Pândavas vied with one another in shewing respectful love to Krishna +and Arjuna delivered up the Khândava forest to Agni and liberated Mâyâ. +In return for this kindness, Mâyâ made the magical assembly ground for +the Yajna.</p> +<p class="pnext">All the kings were brought under submission by Bhima, Arjuna, Nakula, +Sahadeva and the allied kings, except Jarâsandha.</p> +<p class="pnext">Bhima, Arjuna and Krishna went to the seat of Jarâsandha in the disguise +of Brâhmanas.</p> +<p class="pnext">They begged hospitality from the king. King Jarâsandha concluded from +their voice, their shape and from the arrow marks on their hands that +they were Kshatriyas. He also thought they were his acquaintances. +"These are Kshatriyas, though they wear the marks of brahmanas. I will +give them what they ask even though it be my own self, so difficult to +part with. Is not the pure glory of Bali spread in all directions, +though he was deprived of his lordly powers by Vishnu in the disguise of +a Brâhmana? Vishnu wanted to restore the lordship of the Trilokî to +India. Bali knew the Brâhmana in disguise to be Vishnu. He still made +over the Trilokî to him, even against the protests of his Guru Sukra. +This body of a Kshatriya, frail as it is, what purpose will it serve if +wide fame is not acquired by means of it for the sake of a Brâhmana?" +Turning to Krishna, Arjuna and Bhima, Jarâsandha said: — "O Brâhmanas, +ask what you wish for. Even if it be my own head, I shall give it to +you."</p> +<p class="pnext">Krishna replied: "Give us a single combat, if you please, O King. We are +Kshatriyas and have come for fight. We desire nothing else. This is +Bhima. This is his brother Arjuna. Know me to be their cousin Krishna, +thy enemy." The king of Magadha broke out in loud laughter. In anger he +then exclaimed: — "O fools, I will give you a fight then. But thou art a +coward. Thou didst run away from Mathurâ and didst take shelter in the +sea. This Arjuna is not my equal in age. He is not very strong. He is +unlike me in his body. So he cannot be my rival. This Bhima is my match +in strength." So saying he gave one club to Bhima and took one himself. +The two heroes fought outside the town. The fight was a drawn one. +Krishna knew about the birth, death and life of Jarâsandha. He thought +in his mind about the joining together by the Râkshasa woman Jara. (The +legend is that Jarâsandha was born, divided in two halves, which were +put together by the Râkshasa woman Jara.) Krishna took a branch in his +hand and tore it asunder. Bhima took the hint. He put his foot on one of +the legs of Jarâsandha and took the other in his hand and tore asunder +the body in two equal parts.</p> +<p class="pnext">Krishna placed Sahadeva, the son of Jarâsandha, on the throne of +Magadha, He then liberated the kings who had been imprisoned by +Jarâsandha. They were twenty thousand and eight hundred in number. They +saw Krishna with four hands and with all the divine attributes. Their +eyes, tongues and noses all fed upon him, as it were, and their hands +were stretched forth to receive him. They all fell at the feet of +Krishna and began to adore him.</p> +<p class="pnext">"We do not blame the king of Magadha. O Lord, it is by Thy favor, that +kings are deprived of their thrones. Humbled, we remember Thy feet. We +do not long for any kingdom in this life, nor do we care for the fruits +of good works after death. Tell us that which will keep the recollection +of Thy feet ever fresh in this life."</p> +<p class="pnext">Sri Krishna replied: —</p> +<p class="pnext">"From this day forward let your devotion towards me, the Lord of all, +be made firm and fixed. Your resolve is commendable. It is true as you +say that riches and power turn the heads of princes. Look at Haihaya, +Nahusha Vena, Râvana, Naraka and others. Though kings of Devas, Daityas +and men, they came down from their lofty position through pride. +Knowing as you do that the body and all other things that have a +beginning have also an end, you should worship me, perform sacrifices +and duly protect your subjects. Indifferent to good and bad things +alike, fix your minds completely on me and you shall attain me in the +end."</p> +<p class="pnext">Krishna made arrangements for their comfort. At his bidding, Sahadeva +supplied them with kingly dresses and valuable ornaments and gave them +princely treatment. Krishna sent them to their respective kingdoms. +Krishna, Bhima and Arjuna then returned to Hastinâpura.</p> +</div> +<div class="level-4 section" id="sisupala"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id207">SISUPÂLA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 74.</strong></p> +<p class="pnext">Yudhisthira commenced the performance of the Yajna. He asked permission +of Krishna to make a respectful call on the priests that were to +officiate at the ceremonies. Vyâsa, Bharadvâja, Sumanta, Gotama, Asita, +Vasishtha, Chyavana, Kanva, Maitreya and other Rishis, Drona, Bhishma, +Kripa and others, Dhritarâshra with his sons, Vidura, Brâhmanas, +Vaisyas and Sudras: all the kings and their subjects came to witness the +Yajna. The Brâhmanas prepared the sacrificial ground with golden +ploughs. They then initiated king Yudhisthira according to the Vedic +rites. The Ritvik Brâhmanas duly assisted at the performance of the +Rajasûya. On the day of extracting Sōma Juice, the king duly worshipped +the priests and their assistants. Then the time came for worshipping +those that were present at the assembly. Now who was to be worshipped +first? There were many head-men present and the members consulted with +one another as to who deserved to get the first offering but they could +not come to a decision. Sahadeva then addressed the meeting thus: —</p> +<p class="pnext">"Sri Krishna, the Lord of the Sâtvats, deserves the first place. All the +Devas, Time, Space, wealth and all else are but himself. He is the soul +of the Universe. He is the essence of all sacrifices, the sacrificial +fire, the sacrificial offerings and Mantras, Sânkhya and Yoga; all +relate to him. He is the one without a second. Alone, He creates, +preserves and destroys. By His favor men make various performances and +from Him they attain the fruits of those performances. Give the first +welcome-offering of respect to that Great Krishna. All beings and even +Self shall be honored by this. Krishna is the soul of all beings. All +differences vanish before him."</p> +<p class="pnext">All good people approved of the proposal of Sahadeva.</p> +<p class="pnext">Râjâ Yudhisthira washed the feet of Krishna and sprinkled the water over +his own head and that of his relatives. He then made valuable offerings +to him. All people saluted Krishna, saying "Namas" (salutation) and +"Jaya" (Victory), and flowers rained over his head.</p> +<p class="pnext">Sisupâla could not bear all this. He stood up in the midst of the +assembly and thus gave vent to his feelings.</p> +<p class="pnext">"True is the saying that time is hard to overcome. Or how could even old +men be led away by the words of a boy? You leaders of the assembly know +best what are the relative merits of all. Do not endorse the words of a +boy that Krishna deserves to get the first welcome-offering of respect +Here are great Rishis, fixed on Brahmâ, great in asceticism, wisdom and +religious practices, adored even by the Lokapâlas, their impurities all +completely removed by divine perception. Overstepping them all, how +could this cowherd (<em class="italics">Gopâla</em>) boy, the disgrace (<em class="italics">pansana</em>) of his family +(<em class="italics">Kûla</em>), deserve to be worshipped, as if the crow (<em class="italics">Kâka</em>) deserves to get +the sacrificial oblation (<em class="italics">purodâsa</em>)? (Śridhara explains this Śloka and +the following ones as a veiled adoration of Sri Krishna. <em class="italics">Gopâla</em> is the +protector of Vedas, of the Earth and of others. The word <em class="italics">go</em> means the +Vedas and the Earth, besides "cow." <em class="italics">Kula pânsana</em> = Kulapa+ansana. +<em class="italics">Kulapas</em> are sinners. He who destroys (<em class="italics">Ansa</em>) them is <em class="italics">Kula pânsana</em>. <em class="italics">Kâka</em> +may be read as compounded with another word in the Śloka, in the form of +<em class="italics">akâka</em>. <em class="italics">Kâka</em> is ka + aka. <em class="italics">Ka</em> is happiness, <em class="italics">aka</em> is misery. He who has +neither happiness nor misery is <em class="italics">akâka</em> <em class="italics">i.e.</em>, one who has got all his +desires. One who has got all his desires does not only deserve to get +the <em class="italics">purodâsa</em> offering of the Devas but all other offerings. I do not +think it necessary to reproduce the double interpretation by Śridhara of +the other Ślokas, which is continued in the same strain.) He has gone +away from his Varna, Âsrama and Kula. He is outside all injunctions and +duties. He follows his own will. He is void of attributes (<em class="italics">Gunas</em>). How +can he deserve to be worshipped? King Yayâti cursed his line and it is +not honored by good people. His clansmen are addicted to unnecessary +drinking. How can he deserve to be worshipped? They left the the lands +where the Rishis dwell, and made their fort on the Sea; moreover they +oppress their subjects like robbers."</p> +<p class="pnext">Sisupâla went on in this way and Krishna did not say a word. The lion +heeds not the jackal's cry. The members of the Assembly closed their +ears and went away, cursing Sisupâla in anger. They could not hear the +calumny of Bhagavat. For he who hears the calumny of Bhagavat and of +those that are devoted to him and does not leave the place goes +downwards, deprived of all merits. The sons of Pându and their allies of +Matsya, Kaikaya and Srinjaya, took up arms to kill Sisupâla. Sisupâla +also took his shield and sword and reproved the kings on the side of +Krishna. Krishna then rose up and asked his followers to desist. He cut +off the head of Sisupâla with the Chakra. A flame like a glowing +meteor rose from the body of Sisupâla and entered Sri Krishna. For three +births, Sisupâla had constantly followed Vishnu in enmity. By this +constant though hostile meditation, he attained the state of that he +meditated upon. (The readers are reminded here of the story of Jaya and +Vijaya, the gatekeepers of Vishnu in Vaikuntha).</p> +<p class="pnext">The Rajasûya sacrifice came to a close. Râjâ Yudhisthira performed the +bathing ceremony, enjoined at the close of a sacrifice (<em class="italics">avabhritha</em>).</p> +</div> +<div class="level-4 section" id="the-slight-of-duryodhana"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id208">THE SLIGHT OF DURYODHANA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 75.</strong></p> +<p class="pnext">The fame of Yudhisthira went abroad. All sang the glory of the Rajasûya +sacrifice. Duryodhana became filled with jealousy. One day king +Yudhisthira was seated on a golden throne in the assembly hall, prepared +by Mâyâ, with Krishna and others around him. The proud Duryodhana, +surrounded by his brothers, entered the place with crown on his head and +sword in his hand, showering abuse on the gate-keepers and others. He +took land to be water and drew up his clothes. He also took water to be +land and wet himself. The Mâyâ (Magic), displayed by Mâyâ, in the +preparation of the assembly ground, caused this delusion. Bhima laughed, +and the females and other kings laughed too, though forbidden by +Yudhisthira. Krishna however approved their laughter.</p> +<p class="pnext">Overpowered with shame, with his head cast down, Duryodhana silently +left the place and went to Hastinâpura.</p> +<p class="pnext">Krishna kept quiet. He wished to relieve the Earth of the weight of the +Daityas who were oppressing her. It was only His will that Duryodhana +should thus be deluded (and the disastrous results would follow).</p> +</div> +<div class="level-4 section" id="salva"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id209">SÂLVA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 76-77.</strong></p> +<p class="pnext">When Krishna carried away Rukmini, he defeated the kings in battle and, +amongst others, he defeated Sâlva, king of Soubha, the friend of +Sisupâla. Sâlva vowed at the time to kill all Yâdavas. He ate only a +handful of dust and worshipped Śiva. After a year Śiva became pleased +with his worship and asked the king to name a boon. He prayed for an +invulnerable chariot that would carry terror to the Yâdavas. At the +bidding of Śiva, Mâyâ prepared an iron chariot, called Soubha, which +could move at will to any place. Mounted on this chariot, Sâlva attacked +Dvârakâ, with his large army. He threw weapons, stones, trees and +serpents from above and demolished walls and gardens. The people of +Dvârakâ became very much oppressed. Pradyumna and other Yâdavas engaged +in fight with Sâlva and his army. Sâlva's chariot was sometimes visible +and sometimes not. It now rose high and now came low. With difficulty, +Pradyumna killed Dyumat, the general of Sâlva. But still the fight went +on for seven days and seven nights. Krishna had been at Hastinâpura. He +felt misgivings and hurried to Dvârakâ with Râma. The fight was then +going on. Krishna placed Râma in charge of the town and himself went to +fight with Sâlva. Sâlva tauntingly addressed Krishna who gave the king a +heavy blow with his club. Sâlva disappeared. Instantly a man came and +informed Krishna that he was a messenger from Devaki. Sâlva had carried +away his father Vâsudeva.</p> +<p class="pnext">Krishna asked: — "How could Sâlva conquer Râma so as to carry away my +father?" But he had scarcely finished when Sâlva appeared with somebody +like Vâsudeva, saying "O fool, here is your father. I will kill him in +your presence. Save him, if you can." He then cut off the head of +Vâsudeva, and entered the chariot. Krishna found this was all the Mâyâ +of Sâlva and in reality his father was neither carried off nor killed. +He broke the chariot Soubha with his club. Sâlva left the chariot and +stood upon earth, club in hand. Krishna cut off his hands and then cut +off his head with the Chakra.</p> +</div> +<div class="level-4 section" id="danta-vakra-and-viduratha"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id210">DANTA VAKRA AND VIDURATHA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 78.</strong></p> +<p class="pnext">Danta-Vakra was the friend of Sisupâla, Sâlva and Paundraka. He came to +attack Sri Krishna with club in hand and, seeing him, exclaimed: "It is +good fortune, that I see you. You are our cousin. But still you have +killed our friends and you now want to kill me. I will therefore kill +you with this club." (Śridhara gives a second meaning to this Śloka. At +the end of his third birth Danta Vakra was to regain his place in +Vaikuntha. Sisupâla and Danta Vakra, as explained before, were Jaya and +Vijaya, gate-keepers of Vaikuntha. By the curse of the Kumâras, they +incarnated as Asuras. The third and last cycle of material ascendancy +was to be ended. Jaya and Vijaya were not to incarnate any more. Therefore +Danta-Vakra exclaimed that it was his good fortune to meet Krishna and +so on). Krishna struck him with his club and killed him. A flame arose +from the body of Danta-Vakra, as from that of Sisupâla, and it entered +Sri Krishna.</p> +<p class="pnext">Vidûratha, the brother of Danta-Vakra was afflicted with grief at the +death of his brother. He now attacked Krishna. Krishna cut off his head +with the Chakra.</p> +</div> +<div class="level-4 section" id="balarama-and-the-death-of-romaharshana"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id211">BALARÂMA AND THE DEATH OF ROMAHARSHANA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 78-79.</strong></p> +<p class="pnext">Balarâma heard that the Kurus and Pândavas were making preparations for +a mutual fight. He belonged to neither side. So he went out on pretext +of a pilgrimage. He went to Prabhâsa and performed the ablution +ceremonies. He went to several other places and at last reached the +Naimisha forest. The Rishis all rose up to receive him. Romaharshana, +the disciple of Vyâsa, did not leave his seat. He belonged to the Sûta +community, — a mixed class, born of Kshatriya father and Brâhmana mother, — +but he took his seat higher than that of the Brâhmanas. Balarâma thought +that the Sûta had learned the Itihasas, Purânas and all Dharma Sâstras +from Vyâsa but he had not learned humility and self-control and that he +had become proud of his wisdom. Balarâma cut off his head with the tip +of a Kusa grass. The Rishis broke forth into loud cries of lamentation. +Addressing Balarâma, they said: "O lord! thou hast done a wrong. We +gave him this seat of a Brâhmana. We gave him age and freedom from +fatigue, till the Yajna was completed. Not knowing this, thou hast +killed one who was, while on his seat, a Brâhmana. Thou art not +regulated by the Vedas. But of thy own accord, do thou perform some +Prâyaschitta, and thereby shew an example to other people." Balarâma +enquired what he was to do. The Rishi asked him to do that by which +their words as well as the act of Balarâma both might prove true. +Balarâma said: "One's son is one's own self. So say the Vedas. +Therefore the son of Romaharshana, Ugrasravas, shall be your reciter of +Purânas. He shall have long life and freedom from fatigue. What am I to +do, O Rishis, by which I may atone for my deed?"</p> +<p class="pnext">The Rishis asked Balarâma to kill Valvala, son of the Dânava Ilvala, who +used to pollute the sacrificial ground on certain days of the moon. They +also asked Râma to travel all over Bhârata Varsha for twelve months, and +take his bath at the sacred places.</p> +<p class="pnext">Râma killed Valvala and went out on pilgrimage. On his return to +Prabhâsa he heard about the death of the Kshatriya kings in the war +between the Kurus and the Pândavas. He went to Kurukshetra. Bhima and +Duryodhana were then fighting with each other with their clubs. Balarâma +tried to bring about peace. But they did not heed his words. He then +returned to Dvârakâ.</p> +<p class="pnext">Balarâma once more went to Naimisha and he was adored by the Rishis.</p> +</div> +<div class="level-4 section" id="sridaman"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id212">SRÎDÂMAN.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 80-81.</strong></p> +<p class="pnext">Krishna had a Brâhmana fellow-student, by name Srîdâman. He was +well-read in the Vedas, self controlled and contented. He had a wife. He +lived on whatever was freely given to him by others. His wife was +ill-clad and ill-fed, like himself. One day she approached her husband +and said: —</p> +<p class="pnext">"Husband, your friend is the Lord of Lakshmî (the goddess of wealth) +herself. Go to him and he will give you wealth. He gives even his own +self to those that meditate on his lotus feet. What can not that Lord of +the Universe give to those that worship him with some desire?" Being +repeatedly pressed by his wife, he at last resolved to go to Krishna, +thinking that the sight of his friend would be his greatest gain. He +asked his wife for some offering for his friend, She begged four +handfuls of flattened rice (<em class="italics">Chipîtaka</em>) from the Brâhmanas and tied that +up in one corner of her husband's rag. The Brâhmana went to Dvârakâ, +thinking all the way how he could meet Krishna. He passed through +certain apartments and went into one of the rooms. Krishna was seated +with one of his wives. He saw the Brâhmana from a distance and rose up +to receive him. He came down and embraced his former companion with both +his hands. Krishna gave him a respectful welcome and a seat by his own +side. He then talked with him about the old reminiscences of student +life, how they passed their days at the residence of Sandipani, how +faithfully they carried out the behests of the Guru and his wife, how +necessary it was to respect the Guru and such other topics. He then +smilingly looked at the Brâhmana and said: —</p> +<p class="pnext">"What have you brought for me from your house? Even the smallest thing +brought by my Bhaktas becomes great by their love, while the largest +offerings of those that are not devoted to me cannot please me." The +Brâhmana, though asked, was ashamed to offer the flattened rice to the +Lord of Lakshmî and he cast down his head. The all-seeing Sri Krishna +knew the object of the Brâhmana's coming. He found that the Brâhmana had +not at first worshipped him with the object of attaining wealth. It was +only to please his devoted wife that he now had that desire. The Lord +therefore thought he would give him such wealth as was difficult to +acquire. He then snatched away the flattened rice from the rags of the +Brâhmana saying, "What is this! O friend you have brought this highly +gratifying offering for me. These rice grains please me, the Universal +Âtmâ." So saying he partook of one handful. When he was going to take +the second handful, Lakshmî held his hand, saying, "O Lord of the +Universe, this much will quite suffice to give all such wealth as can be +needed for this world as well as for the next, such that it will even +please thee to see that thy votary has got so much wealth."</p> +<p class="pnext">The Brâhmana passed the night with Krishna. The next morning, he went +home. Krishna went a certain distance with him to see him off. Krishna +did not give him wealth nor did he ask for any. He thought within +himself "What am I, a poor Brâhmana and a sinner and this Krishna, whose +breast is the abode of Lakshmî, gave me a reception as if I were a god. +The worship of His feet is the root of all Siddhis, all enjoyments, of +Svarga and even of Mukti. Kind as he is, he did not give me any the +least wealth, lest a poor man should forget Him by the pride of wealth."</p> +<p class="pnext">When he reached home, he found palatial buildings, gardens and lots of +well-dressed male and female attendants. They received him with valuable +presents. His wife also came out to receive him, with a number of female +attendants. The Brâhmana was surprised. He saw this was all the outcome +of his visiting Sri Krishna. He controlled himself while enjoying this +immense wealth and, meditating on Sri Krishna, he at last attained His +supreme abode.</p> +</div> +<div class="level-4 section" id="the-meeting-at-kurukshetra"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id213">THE MEETING AT KURUKSHETRA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 82-84</strong></p> +<p class="pnext">There was a total eclipse of the sun. Krishna and all the Yâdavas went +to Kurukshetra to bathe on the occasion. Nanda, the Gopas and Gopis, all +came there. Kunti and her sons, Bhishma, Drona and all the kings also +went. They all went together. (The Bhâgavata Purâna carefully avoids the +battle at Kurukshetra. It barely mentions the duel between Bhima and +Duryodhana. According to the Mahâbhârata, Bhishma, Drona and all the +brothers of Duryodhana had been killed before the fight took place +between Bhima and Duryodhana. But we find here that they were all +present at the Kurukshetra meeting. A slight explanation will be +necessary to put the readers on the right line of thought. The ideal of +the Mahâbhârata was Tatva-masi, the unity of Jiva and Íshvara. Krishna +and Arjuna looked alike. They were close companions. This Advaita view +struck at the root of Upâsanâ excepting as a means to an end; it put +into the shade altogether the Path of compassion, the Path of service of +which Nârada is the guide for this Kalpa. So we find even Bhishma being +killed. Bhishma died at Uttarayana and necessarily passed through the +Devayâna Mârga, as an Upâsaka. Whatever might be the goal of Upâsanâ, +the Bhâgavata Purâna treats of Upâsanâ as an end and not as a means. The +Bhâgavatas, the Sâtvatas, the Vaishnavas do not ask for Nirvana Mukti +they ask for devotion to the Lord of the Universe. They work in the +Universe as servants of the Lord, taking the whole Universe to be their +own selves. The Kurukshetra battle is therefore out of place in the +Bhâgavata Purâna. This explains the great meeting at Kurukshetra instead +of the Great Annihilation.)</p> +<p class="pnext">Kunti complained to Vâsudeva that he did not make any enquiries about +her and her sons, in her many afflictions. Vâsudeva said, for fear of +Kansa the Yâdavas had scattered themselves, and they could not make +enquiries about one another. The Kurus, Pândavas and the kings were all +glad to see Krishna and his wives. Râma and Krishna duly honoured them +all and made valuable presents. They all admired the good fortune of the +Yâdavas, in having Krishna always in their midst.</p> +<p class="pnext">Nanda and Yasodâ were duly respected by Vâsudeva and his wives.</p> +<p class="pnext">Krishna met the Gopis in privacy. He embraced them all, and, after +enquiry about their safety, said smilingly: — "Do you remember us, O +friends? For the good of those whom we call our own, we have been long +in putting down the adverse party. Or do you think little of us, feeling +that we have been ungrateful to you? Know for certain, it is the Lord +who unites and separates all beings. As the wind unites masses of +clouds, grass, cotton and dust particles, and again disunites them, so +the creator does with all beings. Devotion to me serves to make beings +immortal. How glad I am that you have this love to me, for by that love +you gain me back. I am the beginning and end of all beings, I am both +inside and outside. As the material objects resolve themselves into the +primal elements, (Akâsa, air, fire, water and earth), so (the material +parts in) all beings resolve themselves into the primal elements. Âtmâ +pervades all beings as the conscious Perceiver (Âtmâ). Know both (the +Perceiver and the Perceived) to be reflected in me, the Supreme and the +Immutable."</p> +<p class="pnext">The Gopis were taught this Adhyâtma teaching by Sri Krishna. Bearing +this teaching constantly in mind, they cast off the Jiva sheath (Jiva +Kosa) and they attained Krishna. And they said: — "O Krishna let thy lotus +feet be ever present in our minds, home-seeking though we may have been. +The lords of Yoga by their profound wisdom meditate on thy feet in their +hearts. It is by thy feet that those that have fallen into the well of +Sansara are raised."</p> +<p class="pnext">(Here we take a final leave of the Gopis. They had known Krishna as the +Purusha of the Heart. They now knew him as the all-pervading Purusha. +They were drawn back into the bosom of that Purusha, their Linga +(Sûkshma) Sarira destroyed. They now entered the divine state, but even +there they did not forget the lotus feet of Krishna. They became centres +of devotional love in the bosom of the Universal Lord.)</p> +<p class="pnext">Yudisthira and other friends of Krishna addressed him as all-incarnating +Purusha. The wives of Krishna related to Draupadi how they came to be +married to him. The Rishis addressed Sri Krishna as Íshvara. They then +took leave of him. Vâsudeva however detained them, saying they should +instruct him as to how he could exhaust his Karma. Nârada said it was no +wonder that he should ask this question of them and not of Krishna. For +proximity is the cause of disregard.</p> +<p class="pnext">The Rishis, addressing Vâsudeva, said: —</p> +<p class="pnext">"Karma is exhausted by Karma. Worship Vishnu by Yajna. He is the lord of +all Yajnas. Wise men do not wish for riches by the performance of Yajna, +nor do they wish for men or enjoyments. They give up all desires and +then go to the forest for Tapas. The twice-born are indebted to the +Devas, Rishis and Pitris, by their birth. You have paid up your debts to +the Rishis and to the Pitris. Now pay up your debts to the Devas, by the +performance of Yajna and then give up your home." Vâsudeva then performed +Yajna, and the Rishis officiated. The Yajna over, the Rishis went away. +Dhritarâshra, Vidura, the Pândavas, Bhishma, Drona, Kunti, Nârada, +Vyâsa, his friends and relatives, parted with a heavy heart. Nârada and +his followers were detained for three months by the Yâdavas, such was +their love for them. They then received many presents and left for +Mathurâ. Seeing the approach of the rainy season, the Yâdavas also went +back to Dvârakâ.</p> +</div> +<div class="level-4 section" id="vasudeva-devaki-and-their-dead-sons"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id214">VASUDEVA, DEVAKI, AND THEIR DEAD SONS.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 85.</strong></p> +<p class="pnext">Vâsudeva now believed his sons to be lords of the Universe. He once +asked them whether they had not incarnated for relieving the pressure on +the Earth. Krishna replied: — "I, yourselves, this Râma, the people of +Dvârakâ, nay the whole universe are to be known as Brahmâ. Âtmâ, though +one and self-manifest, becomes manifold, according to the nature of the +beings in which its manifestation takes place. Compare the variety in +the manifestation of the Bhûtas in the Bhoutic objects."</p> +<p class="pnext">Hearing these words of wisdom, Vâsudeva learned to see unity in +diversity.</p> +<p class="pnext">Devaki had heard of the powers of Râma and Krishna in bringing back to +life the deceased son of their Guru. She asked them to shew her the sons +that had been killed by Kansa.</p> +<p class="pnext">Râma and Krishna entered by Yogic power the regions of Sutala. Bali +shewed them every respect and worshipped them.</p> +<p class="pnext">Krishna said: "In the Svayambhava Manvantara, Marîchi had six sons by +Urna. These sons of the Rishi laughed at Brahmâ, because he grew +passionate towards his daughter. For this they became Asuras and sons of +Hiranyakasipu. Yoga Mâyâ carried them to the womb of Devaki and they +became her sons. They were killed by Kansa. Devaki takes them to be her +own sons and laments over their death. They are now with you; I shall +take them over to my mother to remove her grief. They shall then go to +Devaloka, free from the effects of their curse. Smara, Udgitha, +Parishvanga, Patanga, Kshudra-bhuka and Ghrini — these shall by my favor +again attain a good state." (Smara is called Kirtimat.)</p> +<p class="pnext">Krishna took the boys to Devaki and she embraced them all. They were +then taken to Devaloka.</p> +</div> +<div class="level-4 section" id="arjuna-and-subhadra"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id215">ARJUNA AND SUBHADRÂ</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 86.</strong></p> +<p class="pnext">Râjâ Parikshit enquired how Arjuna had married his grandmother Subhadrâ, +the sister of Râma and Krishna.</p> +<p class="pnext">Suka replied: —</p> +<p class="pnext">"Arjuna heard that Râma was going to give Subhadrâ (the cousin of +Arjuna) in marriage to Duryodhana. He disguised himself as a Sanyâsîn +and went to Dvârakâ. The people of Dvârakâ and even Râma could not +recognise him. Arjuna lived there for a year and received due +hospitality. Once Arjuna was invited by Balarâma and he was taking his +food when Subhadrâ passed by him. They looked at each other and felt +mutual love. One day, Subhadrâ, with the permission of her parents and +of Sri Krishna, came out on a chariot to worship an idol outside the +fort and a strong guard accompanied her. Arjuna availed himself of this +opportunity and carried away the girl by force. Balarâma became greatly +enraged. But Sri Krishna and other friends appeased him."</p> +</div> +<div class="level-4 section" id="srutadeva-and-bahulasva"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id216">SRUTADEVA AND BAHULÂSVA.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 86.</strong></p> +<p class="pnext">Srutadeva, a Brâhmana of Mithila, was much devoted to Sri Krishna. The +prince of Mithila, Bahulâsva, was also a favorite of Sri Krishna. To +favor them, Sri Krishna went with Nârada and other Rishis to Mithila. +Srutadeva and Bahulâsva each asked him to go to his own house. Krishna +to please them both went to the houses of both at the same time, being +unnoticed by each in respect of his going to the other's house. Both +Bahulâsva and Srutadeva received Sri Krishna and the Rishis with due +respect. Sri Krishna taught Srutadeva to respect the Brâhmana Rishis as +much as he respected him. After giving proper instructions to the prince +and the Brâhmana for sometime, Sri Krishna returned to Dvârakâ.</p> +</div> +<div class="level-4 section" id="the-prayer-to-brahman-by-the-srutis"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id217">THE PRAYER TO BRAHMAN BY THE SRUTIS.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 87.</strong></p> +<p class="pnext">Râjâ Parikshit asked: —</p> +<p class="pnext">"O Great Sage, Brahmân is undefinable, void of Gunas, beyond both causes +and effects. How can the Srutis, which have the Gunas for their Vritti +(<em class="italics">i.e.</em> which treat of Devas and sacrifices which are full of +attributes), directly cognise Brahmân?"</p> +<p class="pnext">Suka replied: —</p> +<p class="pnext">"The Lord created Buddhi, Indriya, Manas and Prana in Jivas that they +might obtain their objects (Mâtrâ), their birth-producing Karma (Bhava), +their transmigration to different Lokas (Âtmâ), and also their Mukti +(Akalpana)." (These four words respectively mean Artha, Dharma, Kâma and +Moksha. The Srutis treat of Bhagavat, of Sat-Chit-Ananda the +all-knowing, the all-powerful, the lord of all, the guide of all, the +all-object of Upâsanâ, the Dispenser of all fruits of Karma, the Resort +of all that is good, as one with attributes. The Srutis begin with +attributes, but at last drop these attributes saying "Not this", "Not +this" and end in Brahmân. The sayings about Upasan and Karma treat of +things with attributes, as a means to attain wisdom and thereby +indirectly lead to Brahmân. This is the purport. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">"The Upanishad speaks of Brahmân. She was accepted as such by even +those that were older than those whom we call old. He who accepts her +with faith attains well-being." (The Bhâgavata tries to refute the idea +that the Vedas treat of the Devas only and not of Ísvara and Brahmâ).</p> +<p class="pnext">"I shall relate to thee here a conversation between Nârada and +Nârâyana.</p> +<p class="pnext">"Once upon a time Nârada went to see the great Rishi Nârâyana. For the +well-being of Bhâratavarsha, for the good of all men, he remains in his +Âsrama, fixed in Tapas, since the beginning of this Kalpa. The Rishis of +Kalâpa sat round him. Nârada saluted him and asked this very question.</p> +<p class="pnext">"Nârâyana said: —</p> +<p class="pnext">"In Jana Loka, the Manas, born Rishis of that place performed Brahmâ +Yajna (Yajna, in which 'What is Brahmân' is ascertained, some one +becoming the speaker and others forming the audience). You had gone to +Sveta Dvipa at the time. This very question was raised in the assembly. +Sanandan became the speaker. He said: —</p> +<p class="pnext">"The Supreme drank up his own creation and lay asleep with His Śaktis. +At the end of Pralaya, the Srutis (which were the first breath of the +Supreme. <em class="italics">Śridhara</em>) roused Him up by words denotive of Him.</p> +<p class="pnext">"The Srutis said: —</p> +<p class="pnext">"Glory be to Thee! Destroy the Avidyâ of all moveable and immoveable +beings. She has got attributes for the sake of deluding others. All Thy +powers are completely confined in Thee. Thou art the Manifester of all +Śaktis in Jivas. Thou art (sometimes — <em class="italics">Śridhara</em>) with Mâyâ and (always — +<em class="italics">Śridhara</em>) by Thyself. (But wherever thou art) the Vedas follow Thee. +(The Vedas treat both of Saguna and Nirguna Brahmân).</p> +<p class="pnext">"All that are perceived, (Indra and other gods), know Thee to be the Big, +and themselves to be only parts. For their rise and setting are from +Thee. (Then is the Big transformable? Hence the next words. <em class="italics">Śridhara</em>). +But thou art untransformed. Even as the (transformed) earth pots have +their rise and setting in the (untransformed) mother earth. Therefore +the Rishis — (the Mantras or their perceivers. <em class="italics">Śridhara</em>. Every Vedic Mantra +has its Rishi, who first perceived that Mantra) — set their minds, their +words and actions in Thee (or had their purport and meaning in Thee. +<em class="italics">Śridhara</em>). For wherever people may roam, their footsteps always touch the +earth.</p> +<p class="pnext">"O Thou Lord of the Three Gunas, the wise plunged into the nectar ocean +formed of words about Thee, — an Ocean which removes the impurities of all +people — and they got rid of all miseries. What of those then who, by the +perception of Self in them, free themselves from the attributes of mind +(likes or dislikes) and of time (the transformations of age) and worship +Thy real self which gives rise to perpetual happiness?</p> +<p class="pnext">"Those that are animated by life breathe truly if they follow Thee, +otherwise their breath is the breath of bellows. Inspired by Thee, +Mahat, Ahankâra and others lay their eggs (create collective and +individual bodies). Thou dost permeate the five sheaths (Annamaya and +others) in man and become those sheaths, as it were, by this permeation. +But thou art the last in the sheaths, as taught in the Upanishads.</p> +<p class="pnext">"Thou art beyond the gross and subtle sheaths, the Indestructible and +Real.</p> +<p class="pnext">"Among the Rishis, the Śârkarakshas (or those that have an imperfect +vision) meditate on Brahmâ in the navel. The Ârunis, however, +meditate on Brahmâ in the cavity of the Heart, which is the seat of +the nerves. Ananta, from the Heart, the Sushumnâ (the nerve which +causes Thy perception) leads to Thy supreme place in the Head. He +who once attains that place does not fall into the mouth of Death +again. (The Upanishads speak of one hundred and one nerves of the +heart. Of these, one goes to the head).</p> +<p class="pnext">"Thou hast Thyself created various life kingdoms and various forms. +Though Thou pervadest them all from of old, having brought them all +about, yet Thy special manifestation in them is relatively greater or +smaller, according to the nature of the things created by Thee even as +fire, though one and the same, burns differently according to the +character of the fuel. Those that are of pure intellect follow the one +Real amidst the many unreal forms. The (perceiving) Purusha in all +beings is said to be Thy part only. Knowing this to be the truth about +Jivas, wise men worship Thy feet.</p> +<p class="pnext">"Brahmâ and other Jivas did not know Thy end. Even Thou dost not know Thy +own end. For Thou art endless. Drawn by the wheel of time, the +Brahmândas, with their Avaranas, (outer circles) roll on together in Thy +middle, even as if they were dust particles in the air. The Srutis +fructify in Thee (have Thee, for their end and goal.) (Though they +cannot directly speak of Thee) their words are directed towards Thee, by +discarding every thing else." (Though the Vedas treat of Indra and other +Devas, they ultimately lead to Brahmâ, by saying "Brahmâ is not this, +not this," in the Upanishads.)</p> +</div> +<div class="level-4 section" id="the-restoration-of-brahman-boys-to-life"> +<h4 class="level-4 pfirst section-title title"><a class="toc-backref" href="#id218">THE RESTORATION OF BRAHMAN BOYS TO LIFE.</a></h4> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 89.</strong></p> +<p class="pnext">At Dvârakâ a Brahmân lost his son at birth. He took the dead child to +the palace and placed it at the gate, blaming the king for his +misfortune. For the sins of kings visit themselves upon their subjects. +In this way nine sons died one after another and the Brahmân did the +same with all of them and, when the ninth son died, Arjuna was sitting +with Krishna and he heard the reproaches of the Brâhmana. Arjuna +promised the Brâhmana that he would protect his son this time, or would +otherwise enter the fire for breach of his promise. The son was born +again. And Arjuna was there with his famous bow. But lo! the child wept +and it rose up high and disappeared, The Brâhmana taunted Arjuna for +making promises he had not the power to keep. Stung by these words, the +Pândava went to Yâma Loka. He went to Indra Loka. He went to the +regions of Agni, Nirriti, Chandra, Vâyu and Varuna. He went to Rasâtala. +He went to Svarga. But the Brâhmana boy was no where to be found. He +then made preparations for entering the fire. Sri Krishna made him +desist. He said: — "I shall show you the Brâhmana's sons. Do not +disregard yourself. Those that blame us now shall sing our glory +hereafter."</p> +<p class="pnext">Krishna and Arjuna went towards the west. They crossed the seven oceans +and the seven Dvipas. They crossed the Loka-aloka and entered the +regions of chaotic darkness. The horses could not proceed further. So by +Krishna's order the glowing Chakra, Sudarshana, pierced through the +darkness and the horses followed the track. Infinite, endless, divine +light then spread out. Arjuna re-opened his eyes. They then entered the +regions of primal water. They found one house glittering with gems and +stones. The thousand-headed Ananta was sitting in that house. Seated +upon Ananta was the Supreme Purusha, the Lord of the Lords. Krishna and +Arjuna saluted Him. The Purusha then smiled and said: — "I brought the +Brâhmana boys that I might see you both. For the protection of Dharma on +the Earth, you have incarnated as my parts (Kalâ.) Kill the Asuras that +oppress the Earth and come back soon to me. Filled are your own desires, +O you Rishis, Nara and Nârâyana. But for the preservation of the +Universe, do that which others may follow."</p> +<p class="pnext">Krishna and Arjuna said "Om". They brought back the Brâhmana boys and +restored them to their father.</p> +</div> +</div> +<div class="level-3 section" id="the-line-of-krishna"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id220">THE LINE OF KRISHNA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA X. CHAP. 90.</strong></p> +<p class="pnext">Vajra was the son of Aniruddha.</p> +<p class="pnext">Prati-bâhu was the son of Vajra.</p> +<p class="pnext">Su-bâhu was the son of Prati-bâhu.</p> +<p class="pnext">Upasena was the son of Su-bâhu.</p> +<p class="pnext">Bhadra-sena was the son of Upasena.</p> +<p class="pnext"><strong class="bold">END OF THE TENTH BRANCH.</strong></p> +</div> +<div class="level-3 section" id="thoughts-on-the-mathura-lila"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id221">THOUGHTS ON THE MATHURÂ LILÂ.</a></h3> +<p class="pfirst">Kansa was killed and all good men that had fled from Mathurâ returned to +it. Krishna fast developed Himself as Íshvara. He restored his Guru's son +to life.</p> +<p class="pnext">Uddhava, the embodiment of Bhakti Yoga mixed with wisdom, was the +messenger of Krishna to the Gopis. It was through him that Sri Krishna +sent words of wisdom, which He himself could not have spoken to them at +Vrindâvana. For the Gopis would have spurned such words from Him, so +great was their personal love for Him. Krishna now placed another ideal +before them for meditation. They were now to seek Him, not as the lovely +Krishna, playing upon the flute, but as the all-pervading Âtmâ to be +known by discriminating wisdom. He asked the Gopis to meditate on this +ideal, and He now returned to them as the all-pervading immutable +principle in the Universe.</p> +<p class="pnext">In the stories of Jarâsandha, Yavana and Muchukunda we find the +historical Krishna.</p> +<p class="pnext">Jarâsandha was an incongruous combination of materiality and +spirituality, (the two parts which Jiva put together). He was the +performer of Vedic Yajnas, the supporter of Brâhmanas, the +representative of the old state of things. Naturally therefore he was +the most powerful king of his time and the most powerful enemy of +Krishna. Vaishnavism had to fight hard with orthodox Brahmânism. +Vaishnava kings were put to death in large numbers. Krishna could not +kill him on account of his connection with Brâhmanas and with Vedic +Yajnas. He even feigned a retreat and fled away to Dvârakâ. Dvârakâ was +a spiritual centre on earth, created by Krishna, for the performance of +His mission as Avatâra. The town was washed away as soon as Krishna +disappeared.</p> +<p class="pnext">It will be interesting to know the future mission of Muchukunda. But the +Bhâgavata is silent about it.</p> +</div> +<div class="level-3 section" id="thoughts-on-the-dvaraka"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id222">THOUGHTS ON THE DVÂRAKÂ</a></h3> +<p class="pfirst">At Dvârakâ, we find Sri Krishna as the Lord of the Universe, a Kâlpic +Avatâra, and as such something more than the historical Krishna.</p> +<p class="pnext"><em class="italics">Sri Krishna as an Avatâra.</em></p> +<p class="pnext">It is time that we should know something definitely of Sri Krishna as an +Avatâra.</p> +<p class="pnext">To restore the Brâhmana boys, Sri Krishna went with Arjuna to the abode +of Purusha. Purusha smiled and said: — "I brought the Brâhmana boys, that +I might see you both. For the protection of Dharma on the Earth, you +have incarnated as my parts (Kalâ). Kill the Asuras that oppress the +Earth and come back soon to Me. Sâtiated are your own desires, O you +Rishis, Nara and Nârâyana, but for the preservation of the universe do +that which others may follow."</p> +<p class="pnext">The Purusha is the Virât Purusha of our universe, the Second Purusha or +the Second Logos.</p> +<p class="pnext">When the first Purusha woke up, the process of transformation went on +and the material creation was completed. The materials could not however +unite to form individual bodies. Purusha infused the material creation +and became known as the Second Purusha or Virât Purusha, As regards this +Virât Purusha, the Bhâgavata Purâna says as follows: —</p> +<p class="pnext">"He is the resting place and eternal seed of all Avatâras. Brahmâ is His +part, Marichi and other Rishis are parts of His part. Devas, animals and +men are brought into manifestation by parts of His part." Bhâgavata I. +3-5.</p> +<p class="pnext">"He is the primal, unborn Purusha, who in every Kalpa creates, preserves +and destroys self (objective) as self (nominative), in self (locative), +by self (instrumental)." II. 6 XXXVII.</p> +<p class="pnext">"He is the primal Purusha Avatâra of the Supreme." II. 6 XL.</p> +<p class="pnext">He is also called the Thousand-Limbed and the Egg-born. II. 5, XXXV., +III. 6, VI.</p> +<p class="pnext">This Virât Purusha upholds the manifested universe. All materials are in +Him and all individuals take their rise from Him and end in Him. He is +the one ocean of endless bubbles which have their beginning and end in +Him. The Avatâras also all rest on the bosom of Virât Purusha.</p> +<p class="pnext">We have looked at Virât Purusha from the standpoint of the First +Purusha. Now let us proceed upwards from below.</p> +<p class="pnext">The Brihat Aranayaka Upanishad thus speaks of Virât Purusha, at the +beginning of the Fourth Brâhmana of the first chapter: —</p> +<p class="pnext">"This was before soul, bearing the shape of a man. Looking round he +beheld nothing but himself. He said first: — 'This am I.' Hence the name +of I was produced. And, because he as the first of all of them consumed +by fire all the sins, therefore he is called Purusha. He verily consumes +him who, before this, strives to obtain the state of Prajâpati, he, +namely who, thus knows."</p> +<p class="pnext">The following is the commentary of Sankarâchârya.</p> +<p class="pnext">"This was before the soul." The soul is here defined as Prajâpati, the +first born from the Egg, the embodied soul, as resulting from his +knowledge and works in accordance with the Vedas. He was what? "This," +produced by the division of the body, "was the soul" not separated from +the body of Prajâpati, "before" the production of other bodies. He was +"also bearing the shape of man", which means that he was endowed with +head, hands and other members, he was the Viraj, the first born. +"Looking round reflecting who am I, and of what nature, he beheld nothing +but himself", the fulness of life, the organism of causes and effects. +He beheld only himself as the Universal soul. Then, endowed with the +recollection of his Vedic knowledge in a former birth, "he said first: +This am I" <em class="italics">viz</em>., Prajâpati, the universal soul. "Hence," because from +the recollection of his knowledge in a former world he called himself I, +therefore his name was I "And because he" — Prajâpati in a former birth, +which is the cause, as the first of those who were desirous of obtaining +the state of Prajâpati by the exercise of reflection on works and +knowledge <em class="italics">viz</em>. "as the first of all of them," of all that were desirous +of obtaining the state of Prajâpati, consumed by the perfect exercise of +reflection on works and knowledge of all the sins of contact which are +obstacles to the acquirement of the state of Prajâpati, — because such was +the case, therefore he is called Purusha, because he is <em class="italics">Purvam Aushad</em>, +(first burnt). As that Prajâpati, by consuming all opposite sins, became +this Purusha Prajâpati, so also any other consumes, reduces all to ashes +by the fire of the practice of reflection on knowledge and works, or +only by the force of his knowledge, and He verily "consumes" Whom? +"Him who before this sage strives to obtain the state of Prajâpati." The +sage is pointed out as he who thus knows, who according to his power +manifests his reflection on knowledge. "But is it not useless for any +one to strive for the state of Prajâpati, if he is consumed by one who +thus knows? There is no fault in this; for consuming means here only +that the highest state, that of Prajâpati, is not obtained, because the +eminence of reflection on knowledge is wanting. Therefore by the words, +"He consumes him" is meant, that the perfect performer obtains the +highest state of Prajâpati; he who is less perfect does not obtain it, +and by no means that the less perfect performer is actually consumed by +the perfect; thus it is said in common life, that a warrior who first +rushes into battle, consumes his combatants, which means that he exceeds +them in prowess.</p> +<p class="pnext">In order to understand this better, let us consider the scheme of human +evolution.</p> +<p class="pnext">Âtmâ is the same in all beings and, when free from the limitations of +individual life, it becomes all pervading.</p> +<p class="pnext">Sympathy and compassion open the door to the liberation of Âtmâ.</p> +<p class="pnext">The Upadhi, or vehicle of Âtmâ, or the body of its manifestation, +becomes less and less gross, as Âtmâ proceeds in its course of +liberation, the body becomes better able to do good to all mankind and +it does not act as a barrier to communion with the real self.</p> +<p class="pnext">The most highly evolved beings become universal and not individual, and +they live normally on the spiritual plane.</p> +<p class="pnext">They at last reach the state of divinity. Then they may become Avatâras. +When these Avatâras have to work on the physical and intellectual +planes, they assume a body and become born, like ordinary beings. They +have then to <em class="italics">come down</em> from their normal state, but their vision and +power remain undestroyed. When their mission is over, they reach again +their normal state. The Avatâras have not to work out their own Karma. +They are liberated Âtmâs, staying back for the liberation of other +individuals in the universe. Karma-less themselves, they bear the Karma +of the universe upon their shoulders. The thin veil that separates their +state from the state of the absolute Brahmâ is Mâyâ, which is the +highest manifestation of Prakriti which enables them to assume cosmic +responsibility out of their unbounded compassion for all beings.</p> +<p class="pnext">The Avatâras may cast off their veil at will, but as long as they choose +to keep that veil, the whole universe is at their command and they guide +the whole course of universal evolution.</p> +<p class="pnext">Now of all Avatâras one takes upon himself to hold all individuals in +His bosom, to sustain them all and to make Him the field of their +Involution and Evolution, in the Kalpa.</p> +<p class="pnext">He is called Virât Purusha. He is practically the Íshvara of our +universe.</p> +<p class="pnext">The body of this Purusha, called the First Avatâra, the Second or Virât +Purusha, and the Egg-born, is formed by the Tatvas, numbered twenty-four +in the Sânkhya philosophy. These Tatvas collect together to form an Egg +and the Second Purusha breaks forth from that Egg and becomes the +Thousand-headed Purusha of the Upanishads. For the sake of meditation, +He is imagined to be seated on the Serpent Ananta. The lotus stalk grew +out of his navel.</p> +<p class="pnext">The Tatvas themselves are brought into manifestation by the awaking of +the First Purusha.</p> +<p class="pnext">The Second Purusha enters into all beings as their Âtmâ, becoming +three-fold in his aspect <em class="italics">viz</em>. Adhi-Âtmâ, Adhi-bhuta and Adhi-deva. Then +He is called the Third Purusha. Says the Sâtvata Tantra, as quoted by +Śridhara: —</p> +<p class="pnext">"There are three forms of Vishnu known as Purusha — the first is the +creator of Mahat, the Second is the permeator of the cosmic Egg, and the +third is the permeator of all beings." Virât Purusha is the seat af all +Avatâras. Therefore all Avatâras are called parts of the Virât Purusha.</p> +<p class="pnext">Speaking of other Lilâ Avatâras, Bhâgavata calls them parts +and aspects of the Second Purusha; "but Krishna is Bhagavat Himself."</p> +<p class="pnext">Bhagavat is here the First Purusha. I. 3 XXVIII.</p> +<p class="pnext">In the Tenth Skandha, Râjâ Parikshit says: "Tell us the mighty deeds of +Vishnu, incarnated as a <em class="italics">part</em> in the line of Yadu." X. 1 II. Later on +again: —</p> +<p class="pnext">"The supreme Purusha, Bhagavat Himself, shall be born in the house of +Vâsudeva." X. 1 XXIII.</p> +<p class="pnext">The Devas said, addressing Devaki: — "Rejoice mother, the Supreme +Purusha, Bhagavat Himself, is in thy womb <em class="italics">by His part</em>" X. 2 XII.</p> +<p class="pnext">The Purusha, seated on Ananta, addressed Arjuna and Krishna as Nara and +Nârâyana.</p> +<p class="pnext">The Mahâbhârata also calls them Incarnations of Nara and Nârâyana. These +Rishis are invoked all throughout the Mahâbhârata. They were the sons of +Dharma by Mûrti, daughter of Daksha.</p> +<p class="pnext">Nara and Nârâyana are looked upon as two in one and they were adored by +the Devas, as manifestations of Purusha Himself. (IV. 1 XLVI).</p> +<p class="pnext">They went after their birth to Gandha Madana. (IV. 1 XLVIII.) It is these +Rishis, parts of Bhagavat Hari, who have now appeared for the removal of +her load from the Goddess Earth, as Krishnas, in the lines of Yadu and +Kuru. (IV. 1 XLIX.)</p> +<p class="pnext">Krishna in the line of Kuru is Arjuna.</p> +<p class="pnext">In explaining this Śloka, Śridhara quotes the following from a Vaishnava +Tantra: —</p> +<p class="pnext">"In Arjuna, there is only the Âvesa (suffusing) of Nara. Krishna is +Nârâyana Himself."</p> +<p class="pnext">Sri Krishna said to Arjuna: — "I have passed through many births as well +as thou. I know them all. Not so thou."</p> +<p class="pnext">This shows that Arjuna was not Nara himself, the supplement of Nârâyana, +for in that case he would have remembered his previous births. But, as +the Tantra says, "Arjuna was possessed by the Nara aspect of the dual +Rishi."</p> +<p class="pnext">Sri Krishna said to Devaki: —</p> +<p class="pnext">"At my first birth, in the Svâyam-bhuva Manvantara, thou wert born as +Prisni and this Vâsudeva was named Prajâpati Sutapas I was born as your +son, Prisni-garbha. I was also born of you, when you were Aditi and +Vâsudeva was Kasyapa, as Upendra, also called the Vâmana or Dwarf +Avatâra. At this third birth, I am your son again, with the same body." +X. 3 XXXII. to XLIII.</p> +<p class="pnext">These are the three Incarnations of Nara Nârâyana, mentioned in the +Bhâgavata. They are certainly not the many births to which Sri Krishna +alludes in the Gitâ. Those many births took place in previous Kalpas of +which we know nothing. In this Kalpa, however, he appeared at the +turning points in the Evolution of our universe. He appeared in the +First Manvantara, the Manvantara of manifestation, as Prisni-garbha. We +do not know the good done by Him in His first birth.</p> +<p class="pnext">As Vâmana, however, he restored the Trilokî to the Devas and asserted +the supremacy of the spiritual forces.</p> +<p class="pnext">The Earth was again overpowered by the Asuras. The Kalpa was about to be +half over. The last struggle was to be made. Satva had to be infused +into all beings, even into the materials composing them. Every thing in +the universe was to be wedded to the Lord of Preservation. An upward +trend was to be given to the whole course of evolution. Materialism +could not be stamped out all at once. But henceforth there was to be a +steady fall of Materiality and rise of Spirituality, subject to such +variations as minor Cycles might cause.</p> +<p class="pnext">Sri Krishna is therefore the greatest Avatâra of our Kalpa. "For the +good of those that seek Âtmâ, Nara Nârâyana shall perform Tapas in +Bharata Varsha, unknown to others, till the end of the Kalpa." V. 19-9</p> +<p class="pnext">Sri Krishna as Bhagavat is greater than the Second Purusha.</p> +<p class="pnext">To the devotees, he is greater than the Purusha manifestation.</p> +<p class="pnext">He now appeared as the preserver of the Universe, the embodiment of +Satva, the force of ascent. And the Tatvas had to be wedded to him, so +that they might acquire the energy of higher evolution in them.</p> +<p class="pnext">Unless there was change in the innate downward tendency of the Tatvas, +the spiritual ascent of the universe was not possible.</p> +<p class="pnext">The Lord brought about this change by permeating the whole universe with +His Satva body, or becoming something like the spiritual soul in every +being. Therefore Lord Krishna is in the hearts of all beings and can be +perceived by all in meditation. He is everywhere, in every atom. Whether +Sri Krishna is Bhagavat Himself or some manifestation of Bhagavat makes +no difference whatever. By His works, He is Bhagavat. His worshippers +are bound for the abode of Bhagavat. They have not to wait in Brahmâ or +Satya Loka, till the end of Brahmâ's life. Those who worship. Hiranya +garbha or Brahmâ cannot pass beyond the limits of Brahmâ Loka.</p> +<p class="pnext">In answer to Râjâ Parikshit, Suka Deva delineated the Paths to be +followed after death.</p> +<p class="pnext">I. The Prompt Path of Liberation (Sadyo Mukti). Those who meditate on +the abstract Absolute, called Brahmâ, attain prompt liberation. The +All-pervading principle is abstracted from the phenomenal universe, +there is no thought of man, no thought of fellow beings, no thought of +the universe, there is the pure abstraction by the process of "Not +this." "Not this" liberates one from all phenomenal connections. This +is Sadyo Mukti. (II. 2 XV. to XXI.)</p> +<p class="pnext">II. The Deferred Path of Liberation (Krama Mukti), when one wishes to go +to Brahmâ Loka or to the abode of the Siddhas. Where the eight siddhis +are acquired, he retains the Manas and the Indriyas and goes all over +the universe of Seven Lokas. II. 2 XXII.</p> +<p class="pnext">With their Linga Sarira, these Lords of Yoga go inside and outside +Trilokî. II. 2 XXIII.</p> +<p class="pnext">On their way to Brahmâ Loka, they are carried by Sushumna first to Agni +Loka. Then they go to the farthest limit of Trilokî, the Sisumara +Chakra, extending over to Dhruva or the Polar star. II. 2 XXIV.</p> +<p class="pnext">When at the end of a Kalpa, the Trilokî becomes consumed by fire from +the mouth of Sankarshana, they go to Brahmâ Loka, which lasts for two +Parârddhas, and which is adorned by the chariots of great Siddhas. II. 2 +XXVI.</p> +<p class="pnext">There is no sorrow, no infirmity no death, no pain, no anxiety in Brahmâ +Loka. But those who go there are, out of their compassion, afflicted by +the endless miseries of those that do not know the path. II. 2 XXVII.</p> +<p class="pnext">Then they pass through the seven Avaranas or covers of the Universe and, +having the Vehicle of Mula Prakriti only, become full of Bliss and, when +that Upadhi is destroyed, they obtain absolute bliss and do not return +again. This is the attainment of the state. II. 2. XXVIII to XXXI.</p> +<p class="pnext">Those who go to Brahmâ Loka pass through three different paths.</p> +<ol class="arabic simple"> +<li><p class="first pfirst">Those, who come with great merits acquired in life, get posts of +duty according to their merits in the next Kalpa (<em class="italics">i.e.</em> they become +Prajâpatis, Lokapâlas. Indras and so on.)</p> +</li> +<li><p class="first pfirst">Those who go to Brahmâ Loka merely by force of their Upâsanâ of +Hiranya-Garbha become liberated, when Brahmâ becomes liberated at the +end of his life ('extending over two Parârddhas.)</p> +</li> +<li><p class="first pfirst">Those that worship Bhagavat pierce the Brahmânda at +will, and rise to the abode of Vishnu. The Ślokas XXVIII to XXXI +refer to the piercing of Brahmânda by the Bhâgavatas. <em class="italics">Śridhara</em>.</p> +</li> +</ol> +<p class="pfirst">The worshippers of Sri Krishna attain the last state. The deferred path +of Liberation is the path of all Bhaktas. It is the path of compassion, +of service. The Bhaktas spurn all sorts of Mukti, even if they be +offered to them. They become servants of the Lord in the preservation of +the Universe.</p> +<p class="pnext">In the Dvârakâ Lilâ, we shall find Sri Krishna, as the greatest Avatâra +of the Kalpa, carrying out His work of Preservation.</p> +<p class="pnext">The Purâna does not speak of the Nara aspect of Sri Krishna as +manifested in Arjuna. That is the subject matter of the Mahâbhârata. The +study of the one is complementary to the study of the other, as the +study of the Bhagavat is complementary to the study of the Gitâ. In one, +we see the Evolution of Man, in the other we see the work of Bhagavat. +We see in both together the whole of our Lord Sri Krishna.</p> +</div> +<div class="level-3 section" id="the-wives"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id223">THE WIVES.</a></h3> +<p class="pfirst">As Lord of the Universe, Sri Krishna became wedded to the eightfold +energies of Prakriti, His eight principal wives, so that he might +influence, through them, individuals formed by these divisions of +Prakritis. These energies are: —</p> +<ol class="arabic simple"> +<li><p class="first pfirst"><em class="italics">Rukmini</em> or Mula Prakritî, Buddhi.</p> +</li> +<li><p class="first pfirst"><em class="italics">Jâmba-vati</em> or Mahat, Universal mind.</p> +</li> +<li><p class="first pfirst"><em class="italics">Satya-bhâmâ</em> or Ahankâra.</p> +</li> +<li><p class="first pfirst"><em class="italics">Kâlindi</em> or Akâsa-Tanmâttra, sound, Akâsa.</p> +</li> +<li><p class="first pfirst"><em class="italics">Mitra Vinda</em> or Vâyu-Tanmatra, Touch, Air.</p> +</li> +<li><p class="first pfirst"><em class="italics">Satya</em> or <em class="italics">Nagnajiti</em>, Agni-Tanmatra, Form, Fire.</p> +</li> +<li><p class="first pfirst"><em class="italics">Bhadrâ</em>, Ap-Tanmâtra, Taste, Water.</p> +</li> +<li><p class="first pfirst"><em class="italics">Lakshanâ</em>, Kshiti-Tanmâtra, smell, Earth.</p> +</li> +</ol> +<p class="pfirst">The Energies of Prakriti have a double tendency, one of lower +transformation, of materialisation, of descent and another of higher +transformation, of spiritualisation, of ascent. Sri Krishna, by His +Avatârship, attracted to Himself the higher tendency of all the energies +of Prakriti. This is how he was wedded to all the aspects of Prakriti.</p> +<p class="pnext">Rukmini is the spiritual energy of Mula Prakriti. Read the talk between +Krishna and Rukmini (X. 80).</p> +<p class="pnext">The legend of the Syamantaka jewel is a mysterious one. It was the gift +of the Sun-God. It used to produce gold every day.</p> +<p class="pnext">The Hiranya-Garbha Purusha of Vedic Upâsanâ has its seat inside the +Sun-God. "The Purusha inside Âditya." This Purusha is the Adhi-daiva of +Bhagavat Gitâ, as explained by Sankarâchârya. All the Devas proceed from +<em class="italics">Him</em>. He is the one Deva, also called Prâna. (Vide Yajnavalkya's answer +to Sakala Brihat Aranyaka Upanishad III. 9.) Hiranya is gold. +Hiranya-garbha is that which has gold in its womb. The Syamantaka jewel +gave protection against diseases, accidents, and other dangers. These +are all the results of Hiranya-garbha Upâsanâ. Syamantaka represents +Hiranyagarbha Upâsanâ.</p> +<p class="pnext">Sri Krishna wanted that this Upâsanâ should be replaced by the Upâsanâ +of Íshvara.</p> +<p class="pnext">The jewel was lost. It was carried away by some religious movement, +represented as a lion.</p> +<p class="pnext">Jâmba-vat snatched it from the Lion. Jâmbavat, the bear king, was one of +the chief allies of Sugriva. He was the oldest in years and the wisest +in counsel.</p> +<p class="pnext">"When Vâmana stepped over the three Lokas, I made a respectful circuit +round Him." Râmayana Kishkindha Kânda. Chap. 64-15.</p> +<p class="pnext">"When Vâmana became an Avatâra I moved round the earth twenty one times. +I threw plants into the Sea which yielded Amrita by churning. Now I am +old." Râmayana Kishkindha Kânda Chap. 65-32.</p> +<p class="pnext">While Râma was about to ascend to heaven he addressed the old Jâmbavat, +as a son of Brahmâ, and asked him to stay behind till the approach of +Kali — Uttarâ Kânda. Chap. 121-34.</p> +<p class="pnext">Jâmbavat represents a very old religious movement, which was out of date +even in Râma's time.</p> +<p class="pnext">Hiranyagarbha Upâsanâ became old and a thing of the past. But however +hoary it might be with years, it was holy with the traditions of the +Vedas and though Krishna had no direct hand in its disappearance, +people thought the disappearance was the outcome of His Avatarship. To +save His reputation, Krishna restored the jewel from Jâmbavat, but it +could not long remain in the hands of Satrajit. Vedic Upâsanâ did +survive. But it survived only in Vedic Sandhyâ and Gâyatri, which were +represented by Akrûra.</p> +<p class="pnext">Krishna was wedded to Jâmbavatî, the spiritual energy of Mahat.</p> +<p class="pnext">Satya-bhâmâ is the spiritual energy of Ahankâra. She holds the Vinâ, +with the seven notes of differentiation. The Vedas proceed from these +notes and also all departments of knowledge, Satyabhâmâ is the goddess +of learning.</p> +<p class="pnext">There is not much to say about the five other principal wives.</p> +<p class="pnext">The last of these wives, Lakshanâ, represents the spiritual energy of +earth. Coming down to earth, we proceed to Naraka, son of Earth. The +word Naraka literally means Hell, hence gross materiality. We have found +that the Purâna writers place Naraka below the Pâtâlas. Sixteen thousand +girls representing all earthly and material energies had been snatched +away by Naraka. They all became wedded to Sri Krishna.</p> +<p class="pnext"><em class="italics">Vâsudeva, Sankarshana, Pradyumna, Aniruddha.</em></p> +<p class="pnext">The following correspondences were given by Kapila to his +mother Devahûti. (III. 26 ).</p> +<blockquote> +<div> +<table class="align-center hrules-rows hrules-table table" style="width: 100%" summary="no summary"> +<colgroup> +<col width="23%" /> +<col width="25%" /> +<col width="25%" /> +<col width="27%" /> +</colgroup> +<tbody valign="top"> +<tr class="first"><td><p class="first last pfirst"><em class="italics">Upâsya</em></p> +</td> +<td><p class="first last pfirst"><em class="italics">Adhibhûta</em></p> +</td> +<td><p class="first last pfirst"><em class="italics">Adhyatma</em></p> +</td> +<td><p class="first last pfirst"><em class="italics">Adhideva</em></p> +</td> +</tr> +<tr><td><p class="first last pfirst">Vâsudeva</p> +</td> +<td><p class="first last pfirst">Mahat</p> +</td> +<td><p class="first last pfirst">Chitta</p> +</td> +<td><p class="first last pfirst">Kshetrajna</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Sankarsana</p> +</td> +<td><p class="first last pfirst">Ahankâra</p> +</td> +<td><p class="first last pfirst">Ahankâra</p> +</td> +<td><p class="first last pfirst">Rudra</p> +</td> +</tr> +<tr><td><p class="first last pfirst">Aniruddha</p> +</td> +<td><p class="first last pfirst">Manas</p> +</td> +<td><p class="first last pfirst">Manas</p> +</td> +<td><p class="first last pfirst">The Moon god</p> +</td> +</tr> +<tr class="last"><td><p class="first last pfirst">Pradyumna</p> +</td> +<td><p class="first last pfirst">Buddhi</p> +</td> +<td><p class="first last pfirst">Buddhi</p> +</td> +<td><p class="first last pfirst">Brahmâ</p> +</td> +</tr> +</tbody> +</table> +</div> +</blockquote> +<p class="pfirst"><em class="italics">Chitta</em> is transparent, without transformation, and calm, even as the +first state of water. III. 26. XXI.</p> +<p class="pnext">"Transparent" — capable of of receiving the image Bhagavat.</p> +<p class="pnext">"Without transformation" — without indolence and distraction. <em class="italics">Śridhara</em></p> +<p class="pnext">Chitta is the abode of Bhagavat, <em class="italics">i.e.</em> Bhagavat is perceived by Chitta. +III. 26. XX.</p> +<p class="pnext">Differences cause many-sidedness and distraction.</p> +<p class="pnext">Ahankâra Tatva brings differences into manifestation.</p> +<p class="pnext">Beyond the plane of Ahankâra Tatva, is the plane of Mahat.</p> +<p class="pnext">Mahat literally means big, great, universal.</p> +<p class="pnext">It is the plane of universal manifestation.</p> +<p class="pnext">The mind is universal on this plane. As soon as the One Purusha wished +to be many, Prakriti gave rise to the Mahat transformation and Mahat +took up the wish to be many. It was one, but it had the potency of +becoming many. The whole universe that was to manifest itself was +mirrored in Mahat, and was the subject matter of one thought, the +thought of one who had the universe for his body. During the period of +creation, Mahat soon transformed itself into Ahankâra, the Tatva of +differences. Ahankâra gave rise to different bodies, different minds and +different faculties; individuals appeared and they started on separate +lines of manifestation and of evolution.</p> +<p class="pnext">On their homeward journey, individuals again reach the plane of Mahat, +when they rise above all differences, lose all sense of personality and +carry their experiences to the plane of the Universe. Their thoughts +then become thoughts of the Universe, guided by one feeling, that of +compassion for those that remain behind. There is no thought of self, no +distraction, no impurity, it is all calm and tranquil; such a mind is +called <em class="italics">Chitta</em> by Kapila. This Chitta is the abode of peace, the abode of +Bhagavat.</p> +<p class="pnext">Bhagavat, when reflected on Chitta, is VASUDEVA. He is the Purusha +seated on Ananta.</p> +<p class="pnext">SANKARSANA is Bhagavat as reflected on Ahankâra. He is called Ananta or +endless, as there is no end of individuals. He is Bhagavat as manifested +in every individual and may be called, in one sense, the Purusha of +Individual souls. Balarâma is said to be an incarnation of Sankarshana. +As individuals proceed in their course of life journeys, they become +crystallised into separate entities, with a strong sense of personality. +The inner self, the real self, runs the risk of becoming swallowed up by +the outer self, the Upadhi of individuality. The point is reached, when +individuals are to be drawn back to their homes, their real selves. +Therefore Balarâma used the plough to draw in others. This is a process +of destruction. The material nature is gradually destroyed in us. +Therefore Balarâma is also called an incarnation of Rudra or Śiva +according to Vaishnava texts. He is Rudra Himself. The fire from the +mouth of Sankarshana burns the Trilokî at Pralaya. Sankarshana literally +means "he who draws in completely." The process of Pralaya has already +set in. The whole process of spiritual ascent is a process of material +Pralaya. According to some therefore, Vishnu and Śiva united to form +Harihara, at the time of the Great Churning, when this process first set +in. When individuals throw off their material garb, or when, by Pralayic +force, their material cover is forcibly removed, they become fit to be +gathered together and to become merged at Pralaya in the One.</p> +<p class="pnext">PRADYUMNA is the wish of Bhagavat, as imprinted on the course of +universal evolution. He is the wish of God. When the one wished to be +many, He represented that wish and gave the entire turn to the course of +evolution, that it might adopt itself to that wish. Individuals +multiplied. Desires became many and all actions became Sakama. Pradyumna +was then called Kâmadeva, the God of Love, or desire.</p> +<p class="pnext">When the course of descent was arrested, Kâmadeva was destroyed by fire +from the forehead of Śiva. He appeared again, but this time he appeared +as the son of Krishna. The wish of his father now was to be one again, +for He had already become many, as many as the Karma of the previous +Kalpa would allow. And Pradyumna had to impress this wish upon +individuals generally, so that the ascent of matter to spirit might be +universal.</p> +<p class="pnext">According to Kapila, Pradyumna is reflected on Buddhi. Buddhi is defined +by him as that faculty by which objects are perceived. Doubt, false +understanding, true understanding, memory and sleep, these are the +indications of that faculty. (III. 26. XXVIII, XXIX).</p> +<p class="pnext">ANIRUDDHA is the son of Pradyumna. According to Kapila, he is reflected on +Manas, the faculty of Sankalpa and Vikalpa. Sankalpa in Sânkhya +terminology is the first or general idea of a thing.</p> +<p class="pnext">Vikalpa is the idea of the peculiarity of a thing. Thus when I cast a +passing glance at a man, I know nothing of him except that he is a man. +But when I look at him carefully, I know his peculiarities and can +differentiate him from others.</p> +<p class="pnext">The first idea is the idea of a thing in its primity or dawn.</p> +<p class="pnext">The second idea is the idea of its peculiarities. It is the second idea +which gives rise to likes and dislikes.</p> +<p class="pnext">In the course of ascent, we must carry general ideas. We must rise from +particulars to generals. The mind will thus be freed from the burden of +personal and material thoughts.</p> +<p class="pnext">Aniruddha became wedded to Usha or Dawn. He is Bhagavat as perceived by +Manas.</p> +<p class="pnext"><strong class="bold">END OF THE TENTH SKANDHA.</strong></p> +<div class="clearpage"> +</div> +</div> +</div> +<div class="level-2 section" id="the-eleventh-skandha"> +<h2 class="level-2 pfirst section-title title"><a class="toc-backref" href="#id255">THE ELEVENTH SKANDHA</a></h2> +<div class="level-3 section" id="the-mushala-xi-i"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id225">THE MUSHALA. XI. I.</a></h3> +<p class="pfirst">Sri Krishna, with the help of Râma, the Yâdavas and the Pândavas, killed +the Daityas, born as Kings. He made the Pândavas his instruments in the +great war. When the Kings on both sides and their armies were killed, +Sri Krishna thought within himself: — "The pressure is not yet all +removed from the earth. For these powerful Yâdavas, backed by me, have +become mad with power. I shall bring on disunion among them, which will +be the cause of their death. Then I can have rest and may go to my own +abode."</p> +<p class="pnext">Visvâ-mitra, Asita, Kanva, Durvâsas, Bhrigu, Angiras, Kasyapa, Vâmadeva, +Atri, Vasistha, Nârada and other Rishis went to a sacred place called +Pindaraka near Dvârâka. The Yadava boys were playing among themselves. +They dressed Sâmba, son of Jâmbavati, as a girl and took him to the +Rishis, saying she was pregnant and inquiring whether she would have a +son or a daughter. The Rishis could not bear this impertinence and they +said: — "O you fools, she will bring forth a <em class="italics">Mushala</em> (a pestle) that will +be the ruin of your line." The boys were terrified. Sâmba did produce an +iron pestle. They took the pestle and went home. The boys related the +story to all the Yâdavas. Âhuka, the chief of the clan, ordered the +pestle to be ground down to powder and the powder to be thrown into the +Sea. This was done, but a portion remained. That portion was also thrown +into the Sea. A fish swallowed the iron piece. The fish was caught by a +fisherman. He made two spears of the iron found in the fish. The +powdered iron grains were carried by the waves to the coast and there +they grew into reeds.</p> +</div> +<div class="level-3 section" id="the-bhagavata-path"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id226">THE BHÂGAVATÂ PATH.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 2-5.</strong></p> +<p class="pnext">Vâsudeva asked Nârada about the Path of Bhagavat which leads to Moksha. +Nârada said: —</p> +<p class="pnext">Of the sons of Rishabha, nine became well-versed in Âtmâ Vidya. They +were Kavi, Hari, Antariksha, Prabuddha, Pippalayana Avirhotra, Drumila, +Chamasa, and Kara-bhâjana.</p> +<p class="pnext">The Rishis of Bharata Varsha were performing Yajna at the place of Nimi +and these nine Rishis went there.</p> +<ol class="upperroman simple"> +<li><p class="first pfirst">Nimi asked the Rishis about the <em class="italics">path of Bhagavat</em>.</p> +</li> +</ol> +<p class="pfirst">Kavi said: —</p> +<p class="pnext">The path of Bhagavat consists of such expedients as the Lord mentioned +Himself (for those that are not wise) for the speedy acquisition of self +knowledge. In following this Path, man is not overcome by obstacles (as +in the path of Yoga). He may run along this path even with closed eyes +without fear of losing his steps (with closed eyes <em class="italics">i.e.</em> even without +knowing where he goes and what he does).</p> +<p class="pnext">(What is the path then?)</p> +<p class="pnext">Whatever a man does, whether it be the body or speech or mind or the +senses or intellect or the sense of I-ness that acts, let him offer that +all up to the Supreme Nârâyana.</p> +<p class="pnext">He who is removed from Ísvara, (first) forgets (Ísvara), (<em class="italics">Asmriti</em>), then +there is wrong perception such as "I am the body" (<em class="italics">Viparyaya</em>). This is +caused by the Mâyâ of Bhagavat. Fear arises from devotion to the Second. +Therefore wise men worship the Lord only, with unfailing Bhakti, knowing +his Guru to be one with Ísvara and Âtmâ.</p> +<p class="pnext">(The Bhâgavata School classifies Jivas under two heads — Antar Mukha and +Bahir Mukha. Antar Mukha is literally one with his face turned inwards +<em class="italics">i.e.</em>, one who withdraws himself from the outside world and looks to +self within, which is only an aspect of Íshvara.</p> +<p class="pnext">Bahir Mukha Jiva is one with his face turned outwards <em class="italics">i.e.</em> one who +withdraws himself from the self-within and therefore from Íshvara. He +first loses sight of Íshvara, forgets that he (the Jiva) is an aspect of +Íshvara and that he is not the same as the body. He then considers the +body as one with himself and concerns himself only with its relations to +the outside world. This is called forgetting and wrong perception. +"Fear arises from devotion to the Second." The Second is that which is +not self. In meditation, the Guru stands between Ísvara and self, and is +Ísvara for all practical purposes to the devotee).</p> +<p class="pnext">The Dvaita (Mayic manifestation), though not existing, appears to exist, +through the mind of man, like dreams and desires. Therefore wise men +should control the mind, which gives rise to desires and doubts about +actions. Then there shall be no fear.</p> +<p class="pnext">The existence of the outside world and of the body is like the +existence of dreams and desires. The dream exists for the time being and +then disappears altogether, The dream has its existence because the mind +brings it into existence. It is a creation of the mind, not permanently +attached to the Jiva. So desires are also creations of the mind, not +permanently attached to the Jiva, But they have got a temporary +existence. That existence, however, is an existence in the mind of the +man entertaining the dreams and desires and not outside the mind. +Therefore the existence is not a real one.</p> +<p class="pnext">So the body of the Jiva and its surroundings are temporarily attached to +the Jiva. As the dream vanishes in the wakeful state, so the body and +its surroundings disappear with the transformation called Death. Body +after body, surroundings after surroundings, are dreams, as it were, in +the mind that bears all through the bubbles arising in the ocean of +Jivic existence.</p> +<p class="pnext">The realisation of this temporary connection of the body and its +surroundings is a training for the Antarmukha Jiva, for it enables him +to turn towards Íshvara and the permanent aspect of Jiva.</p> +<p class="pnext">The non-existence of Dvaita has always to be understood with reference +to Jiva or Íshvara, and not <em class="italics">independently</em>, for the flow of Prakriti is +eternal. The disregard of this primary idea has given rise to many +misconceptions. (Then as to Antarmukha practices.) Hear about the +Incarnations of Vishnu and His blessed deeds, hear about his names full +of import as to those deeds and Incarnations, hear and sing the songs +about Him, without any sense of uneasiness as to what others will say. +Then roam over the earth free from all worldly attachments.</p> +<p class="pnext">By such practices, and by the recital of His dear names, love for +Bhagavat grows up. The heart then melts away. The devotee laughs loudly, +he weeps, he cries aloud, he sings and he dances like a mad man. He +loses all control over himself.</p> +<p class="pnext">He salutes Akâsa, Vayu, Agni, Water, Earth, the planets, the trees, the +Seas and all beings as forming the body of his Hari. For he knows +nothing else.</p> +<p class="pnext">He, who worships Bhagavat in this way, has Devotion (Bhakti), perception +of Íshvara (Anubhava) and dispassion (Virakti) — all three growing at one +and the same time, as, by eating, one gets pleasure, nutrition and +satisfaction of hunger all at one and the same time.</p> +<p class="pnext">The Bhâgavata then attains supreme peace.</p> +<ol class="upperroman simple" start="2"> +<li><p class="first pfirst">Nimi then asked: "What are the <em class="italics">Characteristics of a Bhâgavata</em> and +what are the <em class="italics">Signs by which a Bhâgavata is known?</em>"</p> +</li> +</ol> +<p class="pfirst">Hari replied: —</p> +<p class="pnext">"He who sees in all beings the existence of Bhagavat as in his own +self, and sees all beings in the Bhagavat within himself is the highest +Bhâgavata.</p> +<p class="pnext">"He who bears love towards Ísvara friendship towards his dependents, +kindness toward the ignorant, and indifference towards his enemies +belongs to the next class of Bhâgavatas.</p> +<p class="pnext">"He who worships an image as Hari with faith, but has no regard for +Bhaktas and for other beings is only a beginner as a Bhakta.</p> +<p class="pnext">"The highest Bhâgavata perceives the objects with his senses, but does +not feel either aversion or pleasure. He looks upon the universe as the +Mâyâ of Vishnu.</p> +<p class="pnext">"By constant meditation on Hari, he is not affected by the changes of +life. Desires have no place in his mind, so devoted is he to Vâsudeva.</p> +<p class="pnext"><em class="italics">He</em> is the favourite of Hari, who does not take pride in his birth, +Karma, caste or Âsrama.</p> +<p class="pnext">"The highest Bhâgavata does not know "Mine" and "Thine," either in wealth +or in body. He looks upon all beings with equal eyes, His mind is always +at peace.</p> +<p class="pnext">"Even for the sake of all the three Lokas, the Vaishnava will not for a +moment forget the lotus feet of Bhagavat.</p> +<p class="pnext">"And more, he is the greatest of all Bhâgavatas, to whose heart Hari is +bound down by the tie of Love."</p> +<ol class="upperroman simple" start="3"> +<li><p class="first pfirst">Nimi asked: — "What is then this Mâyâ of the Supreme Lord?"</p> +</li> +</ol> +<p class="pfirst">Antariksha replied: —</p> +<p class="pnext">"Mâyâ of Bhagavat is that which causes the creation, preservation and +dissolution of this universe."</p> +<ol class="upperroman simple" start="4"> +<li><p class="first pfirst">Nimi asked: — "How can one whose mind is not controlled and who is of +dull understanding easily cross over this Mâyâ?</p> +</li> +</ol> +<p class="pfirst">Prabuddha replied: —</p> +<p class="pnext">"Have recourse to a Guru, who knows the Truth and is fixed in the +supreme. Learn the duties of Bhâgavatas from him. Practise +non-attachment, keep company with Sâdhus. Be kind to your inferiors, +friendly to your equals and respectful to your superiors. Keep your body +and mind pure. Regulate your life by fixed rules. Have forgiveness. Do +not talk idly. Read the sacred books. Be upright. Be temperate. Be +harmless to all beings. Bear good and evil, pleasure and pain with +equanimity. Find out Âtmâ and Íshvara everywhere. Free yourself from all +connections. Do not bind yourself down to your house. Have that which is +easily got for your clothing. Be content with anything and everything. +Have faith in the Bhâgavata Sâstra, but do not blame any other Sastra. +Control your mind, speech and actions. Speak the truth. Control your +inner and outer senses. Hear, recite and meditate on the deeds and +Avatâras of Hari. Let all your exertions be for Him. Offer up all, even +your wife, children and your own life, to Him. In the company of +Bhâgavatas, interchange devotion and love, remind each other and speak +to each other of the glory of Bhagavat, till your hair stands on end, +and you will sometimes dance and sometimes sing, maddened by your +devotional thoughts about Achyuta.</p> +<p class="pnext">"These are the duties of a Bhâgavata and by practising these, he may +easily cross over Mâyâ."</p> +<ol class="upperalpha simple" start="22"> +<li><p class="first pfirst">Nimi asked: — "How can one be fixed in devotion to Nârâyana?"</p> +</li> +</ol> +<p class="pfirst">Pippalâyana replied: —</p> +<p class="pnext">"When through the desire of attaining the feet of Vishnu, one has strong +devotion, the impurities of one's mind are destroyed. When the mind is +purified, it becomes fixed in Âtmâ."</p> +<ol class="upperroman simple" start="6"> +<li><p class="first pfirst">Nimi asked: — "Tell me about Karma Yoga, by the performance of which +Karma is speedily destroyed."</p> +</li> +</ol> +<p class="pfirst">Âvirhotra replied: —</p> +<p class="pnext">"Vedic Karma does not directly lead to Moksha. Offer up your Vedic Karma +to Íshvara, and perform it, without any worldly attachment, however.</p> +<p class="pnext">"He who wants speedily to cut asunder the tie of Ahankâra shall worship +Vishnu in the way prescribed in the Tantras or Âgama. (Vedic Karma at +first consisted of Vedic Yajna. The Gitâ gave a death blow to the +performance of Vedic Yajnas. <em class="italics">Nishkâma</em> Karma took the place of <em class="italics">Kâmya</em> +Karma, The Vedic Karma however survived in the Sandhyâ Mantras, which +conform themselves to the Path of Upâsanâ.</p> +<p class="pnext">"The Vedic Sandhyâ is however meant only for Brâhmanas.</p> +<p class="pnext">"The Tântric Sandhyâ is an imitation of the Vedic Sandhyâ, adapted to all +classes of men, and it supplements the Vedic Sandhyâ by laying down a +method of worshipping the Lord in the heart and of worshipping His +image. Mantras are also prescribed. Devotion is the chief element in +Tântric Upâsanâ and this Upâsanâ is enjoined for all Bhâgavatas or +Vaishnavas. There are Śiva Tantras, Śakti Tantras, Ganapati Tantras, +Sûrya Tantras as well as Vaishnava Tantras. There are black rites +prescribed in some of the Śakti Tantras and the Tantras have therefore +got a bad name with many. But the Tantras as a whole form the only +science of practical occultism in Sanskrit, and the Vaishnava Upâsanâ is +strictly a Tântric Upâsanâ."</p> +<p class="pnext">(I do not enter here into the details of that Upâsanâ, though some +details are given in the text.)</p> +<ol class="upperroman simple" start="7"> +<li><p class="first pfirst">Nimi said: — "Tell me about the <em class="italics">Avatâras</em> and Their deeds O Rishis." +Drumila gave a short account of the Avatâras, commencing from the First +Purusha. As this is nearly a repetition of what has been said before, no +attempt is made to reproduce it.</p> +</li> +<li><p class="first pfirst">Nimi asked what is the <em class="italics">destiny of those that do not worship +Bhagavat, those that have no control over their mind and their senses</em>.</p> +</li> +</ol> +<p class="pfirst">Chamasa replied: — "They enter the regions of darkness (Tamas)."</p> +<ol class="upperroman simple" start="9"> +<li><p class="first pfirst">Nimi asked:</p> +</li> +</ol> +<p class="pfirst">"What is the Color of the manifestation of Bhagavat at each period, how +does he manifest Himself, by what name is He known and in what way is He +worshipped?"</p> +<p class="pnext">Karabhâjana replied: —</p> +<p class="pnext">"In Satya Yuga, Bhagavat becomes white, with four hands, with tufts of +braided hair, with bark round His waist. He bears a black deer-skin, the +sacred thread and beads, and has Danda (the rod of an ascetic) and +Kâmandalu (the water-pot of an ascetic) in his hands. (<em class="italics">i.e.</em> He looks +like a Brahmâcharin).</p> +<p class="pnext">"Men are then peaceful and friendly towards one another. There are no +differences amongst them. They worship the Lord by means of Tapas, by +control of the senses and of the mind.</p> +<p class="pnext">"Bhagavat is then known by the following names: — Hansa, Suparna, +Vaikuntha, Dharma, Yogesvara, Amala, Ísvara, Purusha, Avyakta, and +Paramâtmân.</p> +<p class="pnext">"In Tretâ, Bhagavat becomes Red. He has four hands and golden hair. His +form is that of Yajna. Men are pious at the time. They worship Bhagavat +by Vedic Yajna.</p> +<p class="pnext">"Bhagavat is known by the following names: —</p> +<p class="pnext">"Vishnu, Yajna, Prism-garbha, Sarvadeva, Uru-krama, Vrishâ Kapi, Jayanta +and Urugâya.</p> +<p class="pnext">"In Dvâpara, Bhagavat is <em class="italics">Syama</em>. (The word Syâma ordinarily means +dark-blue. But Śridhara explains the word here as the color of an Atasi +flower, which is generally yellow. This is because the Bhagavat speaks +before of white, red, yellow and black as the colors of Yuga Avatâras.) +His cloth is yellow.</p> +<p class="pnext">"Men worship Him both by Vedic and Tântric methods.</p> +<p class="pnext">"Vâsudeva, Sankarshana, Pradyumna, Aniruddha, Nârâyana, Visvesvara and +Visva are his names.</p> +<p class="pnext">"In Kali, worship is made according to the Tantras, which are various.</p> +<p class="pnext">"Bhagavat is black (Krishna). Men worship Him, His Symbols and attendants +mostly by loud recitals of names and prayers (Sankirtana). Wise men +praise Kali because worship is so easily made by mere Sankirtana. Even +men in Satya Yuga wish to be born in Kali Yuga."</p> +<p class="pnext">Nimi respected the nine Rishis and they disappeared in the presence of +all men.</p> +<p class="pnext">Vâsudeva and Devaki heard this story from Nârada. They realised Krishna +as Ísvara and they acquired wisdom.</p> +</div> +<div class="level-3 section" id="krishna-and-uddhava"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id227">KRISHNA AND UDDHAVA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 6.</strong></p> +<p class="pnext">Brahmâ and other Devas went to Dvârakâ. Addressing Krishna; Brahmâ said: — +"All that we prayed for has been done. One hundred and twenty-five +years have passed away since thou didst appear in the line of Yadus. +That line is also well nigh extinguished. Now go back to thy own abode, +if it pleases thee."</p> +<p class="pnext">Sri Krishna replied: — "The extinction of the Yâdavas has been set on +foot by the curse of the Rishis. I shall remain on Earth, till it is +completely brought about." There were unusual phenomena at Dvârakâ. The +elders came to Krishna. He proposed a pilgrimage to Prabhâsa. So the +Yâdavas made preparations for going to Prabhâsa. Uddhava saw the evil +portents and he heard what Sri Krishna said. "I see, O Lord," said he to +Sri Krishna, "thou shalt leave this earth, as soon as the Yadus are +destroyed. I can not miss thy feet even for half a moment. So take me to +thy own abode."</p> +<p class="pnext">Sri Krishna replied: — "It is true as you say. My mission is fulfilled. The +Devas ask me to go back. The Yâdavas shall be killed by mutual quarrel. +On the seventh day from this, the sea shall swallow up this seat of +Dvârakâ. As soon as I leave this earth, Kali shall overtake it and men +shall grow unrighteous. It will not then be meet for you to remain here. +Give up all and free yourself from all attachments and roam about over +this earth, with your mind fixed on me, looking on all beings with equal +eyes. Whatever is perceived by the senses and the mind, know all that to +be of the mind, and so Mâyic and transitory. "This is this" and "this +is that" this conception of difference is only a delusion of him whose +mind is distracted (<em class="italics">i.e.</em> not united to Me). It is this delusion which +causes experiences of right and wrong. It is for those that have got +notions of right and wrong that (the Vedas speak) differently of the +performance of prescribed work (Karma), the non-performance of +prescribed work (Akarma), and the performance of prohibited work +(Vikarma). (This has reference to Varna and Âsrama duties. As long as a +man identifies himself with some Varna or Âsrama he looks upon others +also as belonging to some Varna or Âsrama. He therefore makes a +distinction between men and men. The Varnâsrama duties are prescribed by +the Vedas for a man, so long as he entertains ideas of difference. When +he looks equally upon a Brâhmana and a Chandâla, when he finds his Lord +every where and finds all beings in the Lord within himself, he becomes +a man of the Universe, a Bhâgavata. For him the Vedas do not make any +rule. He is above all rules and restrictions. But the Varnâsrama duties +are to be respected, so long as one makes any difference between man and +man.) Control thy senses and control thy mind. See the wide-spread +Universe in thyself and see thyself in Me, the Lord. Learn and digest +all that is given in the scriptures. Contented with self perception, the +very self of all other beings, you shall have no danger from others. You +will do no wrong but not because it is prohibited by the Scriptures, and +you will do what is prescribed but not because it is so prescribed (<em class="italics">i.e.</em> +the sense of right and wrong will be natural in you, independently of +Sastric teachings.) You will exceed the limits of both right and wrong +and do things just like a child. The friend of all beings, calm and +quiet at heart, fixed in wisdom and direct knowledge, you will see the +Universe full of Me and you will not be drawn back to births."</p> +<p class="pnext">Uddhava said: —</p> +<p class="pnext">"Lord of Yoga, what thou sayest for my final bliss is a complete +renunciation of all worldly attachments. It seems to me however that the +giving up of desires is not possible for those that have their mind +filled with the object world, unless they are completely devoted to +Thee.</p> +<p class="pnext">"I have not yet got over the sense of 'I' and 'Mine.' Tell me how I +can easily follow out Thy teachings."</p> +<p class="pnext">Sri Krishna replied: —</p> +<p class="pnext">"Generally those men that are skilful in discrimination rescue self from +worldly desires by means of self, (<em class="italics">i.e.</em> they may do so, even without +the help of a Guru, by means of self discrimination.) Self is the +instructor of self, specially in man (Purusha.)" (Even in animals, +preserving instincts proceed from self. So self is the instructor. +<em class="italics">Śridhara</em>) "For it is self that finds out final bliss by direct +perception and by inference. Wise men, well versed in Sânkhya and Yoga, +look upon Me as Purusha pervading all beings, and possessing all +powers. (This is according to Śridhara, the direct perception by which +final bliss is attained. The word Purusha here has something like the +sense of a Monad in Theosophical literature. The passage quoted by +Śridhara from the Upanishads to illustrate the idea of Purusha also +shews this.) There are many habitations created for life manifestation, +some, with one, two, three or four feet, some with many feet and some +with no foot. Of these, however, that of man (Pourushi) is dear to me. +For in this form of Man those that are fixed in meditation truly find me +out, the Lord, though beyond all objects of perception, by the +indications of perceived attributes as well as by inferences from the +same." (<em class="italics">Indications</em>. Buddhi, Manas and others, the perceived attributes, +are in their nature manifestless. The manifestation is not possible +except through one that is self manifest. Therefore Buddhi and others +point to Him.</p> +<p class="pnext"><em class="italics">Inferences</em>. Whenever there is an instrument, there is some +one to use it. Buddhi and others are instruments. There is therefore +one who guides these. <em class="italics">Śridhara</em>.) In this matter of self instruction, +hear the story of an Ava-dhuta (an ascetic who renounces all worldly +attachments and connections.)</p> +</div> +<div class="level-3 section" id="self-instruction"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id228">SELF-INSTRUCTION.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 7-9.</strong></p> +<p class="pnext">Yadu asked an Ava-dhûta how he could get that clear spiritual vision, by +which he was able to give up all attachments, and roam like a child in +perfect bliss.</p> +<p class="pnext">The Ava-dhûta replied: —</p> +<p class="pnext">I have many Gurus, O king — Earth, Air, Âkâsa, Water, Fire, the Moon, the +Sun, the pigeon, the huge serpents, the ocean, the insect, the bee, the +elephant, the collector of honey, the deer, the fish, Pingalâ, the +osprey, the child, the maid, the maker of arrows, the serpent, the +spider and the wasp. These are my twenty four Gurus.</p> +<p class="pnext">Though oppressed by the elements, the Earth does not deviate from her +path, as she knows that they are only guided by the divine law. This +forbearance I have learned from the Earth. I have learned from the +mountain (which is a part of the Earth) that all our desires should be +for the good of others and that our very existence is for others and not +for self. I have learned entire subordination to other's interests from +the trees (also part of the Earth).</p> +<p class="pnext">I have learned from the vital air, that one should be content only with +such things as keep up the life and should not care about the objects of +the senses. (The sage should keep up his life so that his mind be not +put out of order and his mental acquisitions lost; but at the same time +he should not be attached to the objects of the senses, so that his +speech and mind be not disturbed.)</p> +<p class="pnext">Though placed in the midst of the objects with different attributes, the +Yogi should not be attached to them. This I have learned from the +outside air. The soul enters the body and the bodily attributes seem its +own, but it is not so. The air is charged with smell, but the smell is +no attribute of air.</p> +<p class="pnext">Âtmâ is all pervading and it is not affected by the body and bodily +attributes. This I have learned from Akâsa which, though all pervading, +seems to be conditioned by clouds and other objects.</p> +<p class="pnext">Transparency, agreeability and sweetness, I have learned from water. The +sage purifies others like water.</p> +<p class="pnext">Powerful in knowledge and glowing with asceticism, the sage receiving +all things does not take their impurities even as fire.</p> +<p class="pnext">Fire eats the sacrificial ghee when offered to it and consumes the sins +of the offerer. The sage eats the food offered to him by others but he +burns up their past and future impurities.</p> +<p class="pnext">Fire is one though it enters fuels of various sorts.</p> +<p class="pnext">One Âtmâ pervades all beings, however different they may appear by the +action of Avidyâ.</p> +<p class="pnext">Birth, death, and other affections are states of the body, not of Âtmâ. +The moon looks full, diminished and gone, though it is the same in all +these states.</p> +<p class="pnext">The sun draws water by its rays and gives it all away in time. The sage +takes in order to give, and not in order to add to his own possessions.</p> +<p class="pnext">The sun reflected on different surfaces appears to the ignorant as many +and various. The Âtmâ in different bodies, even appears as such.</p> +<p class="pnext">Too much attachment is bad. This I have learned from a pair of pigeons. +They lived in a forest. One day they left their young ones in the nest +and went about in search of food for them. When they returned they found +the young ones netted by a hunter. The mother had too much affection for +the young ones. She fell into the net of her own accord. The father also +followed suit and the hunter was pleased to have them all without any +exertion of his own.</p> +<p class="pnext">The huge Ajagara serpent remains where he is and is content with +whatever food comes to him.</p> +<p class="pnext">The sage is calm and deep, not to be fathomed or measured. He is +limitless (as the unconditioned self is manifested in him). He is not to +be disturbed even like the tranquil ocean. The ocean may receive volumes +of water from the rivers at times or may receive no water at other +times. But it remains the same, even as the sage at all times.</p> +<p class="pnext">He who is tempted by woman is destroyed like an insect falling into +fire.</p> +<p class="pnext">The bee takes a little from every flower. The Sanyâsî should take only a +little from each Grihasthâ, so that the Grihasthâ may not suffer.</p> +<p class="pnext">The bee extracts honey from all flowers big or small. The Sage should +extract wisdom from all Sâstras big or small. Do not store anything for +the evening or for the morrow. Have only so much for your <em class="italics">bhikshâ</em> (alms +given to a Sanyâsî) as may suffice for one meal. The bee is killed for +his storing.</p> +<p class="pnext">The Bhikshu shall not touch a woman though made of wood, even with his +feet. The elephant is shewn a female and is drawn into a trap. The woman +is the death of the sage. He should never approach her. The elephant +seeking a female is killed by stronger elephants.</p> +<p class="pnext">The miser neither gives nor enjoys his riches. What ever he collects +with difficulty is carried away by some one else. The collector of honey +carries away the honey collected by others. He does not make it by his +own effort. The Sanyâsî without any effort of his own gets food from the +Grihasthâs, as it is their duty to feed him.</p> +<p class="pnext">Do not hear vulgar songs. The deer is attracted by songs and is +entrapped.</p> +<p class="pnext">The love of taste is to be conquered above all, for it is most difficult +to conquer. When the sense of taste is controlled, all other senses are +controlled. The fish is killed when tempted by the bait.</p> +<p class="pnext">Pinglâ, a courtesan of Videha waited the whole day for some lover who +might come and make presents to her, with breathless expectation. The +night approached and she grew restless She then thought within herself: — +"For what a trifle, am I so uneasy. Why not seek Íshvara, the eternal +giver of all pleasures and all desires." She gave up all hopes and +expectations that troubled her ere long and became happy. She had good +sleep in the night. It is hope that gives us trouble. Without hope we +are happy.</p> +<p class="pnext">When the bird kurara (osprey) gets some flesh to eat, the stronger birds +kill him. He is happy when he renounces the flesh. Renunciation of dear +objects is good for the sage.</p> +<p class="pnext">The child has no sense of honor or dis-honor. It has not the thoughts of +a man of the world. It is self content and it plays with self. I roam +about like the child. The child is however ignorant, but the sage +crosses the limits of the Gunas.</p> +<p class="pnext">Some people came to select a bride. The maid was alone in the house. She +received the men who came. She went to a solilary place to beat off the +impurities of the rice for their meal. She had shell-made bracelets on +her wrists. These made a great noise. She felt disgust and broke the +bracelets one by one, till only one remained on each hand. When there +are two or more at one place, they cause a jarring sound, and they +quarrel. I have therefore earned solitariness from the maid.</p> +<p class="pnext">I have learned concentration of mind from the maker of arrows.</p> +<p class="pnext">The serpent has no home. It roams in solitude. So do I.</p> +<p class="pnext">Nârâyana draws in the whole creation at the end of the Kalpa and becomes +one, the resort of all.</p> +<p class="pnext">By Kâla Śakti, the thread, Mahat, first comes out and the universe is +again brought into manifestation. The spider brings the thread out of +himself, spreads out the web and devours it himself.</p> +<p class="pnext">(There is a kind of wasp, which catches a particular insect and carries +it into a hole. It is supposed that the insect assumes the form of the +wasp through fear.) When either through affection, hatred, or fear, a +man throws his whole heart upon some object and the mind holds it fast, +he attains the form of that object. I have learned this from the wasp.</p> +<p class="pnext">Thus I have learned from my Gurus, My own body is also my Guru. I have +learned from it dispassion and discrimination. The body is born only to +die. Constant misery is its lot. I know the truths, by a discriminative +study of the body. Still I regard it as not mine and so I feel no +attachment for it (The body belongs to the dogs and jackals who devour +it after death. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">What does not a man do for the enjoyment of the body — but it comes to an +end after all, having created the germs of another body.</p> +<p class="pnext">The possessor of the body is now drawn away by this sense, now by that +sense, now by this action now by that action. The senses suck his very +life blood, even as the many wives of one husband.</p> +<p class="pnext">The Lord created vegetable and animal bodies. But he was not satisfied +with them. For the human body only has the power to perceive Brahmân.</p> +<p class="pnext">Therefore after many births, when the human body is once attained, one +should strive promptly for his supreme bliss.</p> +<p class="pnext">Yadu heard these words of wisdom, and he gave up all attachments.</p> +</div> +<div class="level-3 section" id="atma-a-refutation-of-the-school-of-jaimini"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id229">ÂTMÂ A REFUTATION OF THE SCHOOL OF JAIMINI.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 10.</strong></p> +<p class="pnext">Sri Krishna continued: —</p> +<p class="pnext">(Self-study is the first stage. It leads to the power of discrimination. +Without self study no progress is possible. Therefore Sri Krishna speaks +of it as an essential condition. He then goes on to the next stage of +preparation.)</p> +<p class="pnext">"Subject to what I have said as to one's own duties (in Pancha Râtra and +other Vaishnava works; <em class="italics">Sridhara</em>) and knowing me to be the final resort, +you should dispassionately follow the Varna-Âsrama and family duties. +(But how is dispassion possible?) With the mind purified by the +performance of duties, reflect on this that worldly men take up things, +thinking them to be real but the end shews that they are not so.</p> +<p class="pnext">"Objects of desire are unreal, as their perception as separate entities +is caused by the senses and they are altogether sense-made. Even they +are as unreal as dreams and fancy, both caused by the mind."</p> +<p class="pnext">(Actions are fourfold, (1) those that have the fulfilment of selfish +desires for their object or Kâmya Karma, (2) those that are prohibited +by the Scriptures or Nishiddha Karma, (3) those that are required to be +daily performed or Nityâ Karma, (4) those that are required to be +performed on certain occasions or Naimittika.</p> +<p class="pnext">The first two are Pravritta or selfish Karma. The last two are Nivritta +or unselfish Karma. The Smritis say that those who want Moksha or +liberation must not perform Pravritta Karma. But they should perform +Nitya and Naimittika Karma, as their non-performance might give rise to +obstacles.) Perform Nivritta Karma and being devoted to Me, give up all +Pravritta Karma. But when you fully enter the path of wisdom, then you +need not care much even for Nivritta Karma. Constantly practise Yâma. +Being fixed on Me, you may sometimes practise Niyama (Yâma and Niyama +are detailed in the 19th chapter.)</p> +<p class="pnext">"Devotedly follow one Guru, who knows Me and is full of Me, being calm +and quiet at heart.</p> +<p class="pnext">"Be humble and unenvious, active, free from the sense of "Mineness", +strong in friendship (towards the Guru. <em class="italics">Śridhara</em>) not over-zealous, +eager to know the truths and free from malice. Do not indulge in idle +talk. Be indifferent to wife, son, house, land, relations, riches and +all other things, for Âtmâ is the same every where and its working is +the same in all bodies.</p> +<p class="pnext">"This Âtmâ is neither the gross body nor the subtle body. It is the self +illumined seer. Fire that illuminates and burns is separate from the +fuel that is illuminated and burnt.</p> +<p class="pnext">"The fuel has beginning and end. It is big and small. It is of various +kinds. The fire that pervades it is limited by the nature of the fuel. +So Âtmâ which is separate from the body bears the attributes of the +body.</p> +<p class="pnext">"The birth and re-birth of the Jiva have their origin in the gross and +the subtle body, which are the outcome of the Gunas, subordinated by +Ísvara. The knowledge of Âtmâ (as separate from the body) cuts off the +course of rebirths.</p> +<p class="pnext">"Therefore by seeking after knowledge fully realise that Âtmâ in self is +separate and is beyond the body. Then by degrees do away with a sense of +reality in respect of the gross and the subtle body.</p> +<p class="pnext">"The preceptor is the lower piece of wood used for kindling the sacred +fire. The pupil is the upper piece of wood. The teachings form the +middle portion of the wood where the stroke is made. Vidyâ is the +pleasing fire that comes out. (The pupil by constant questioning should +extract the fire of wisdom from the Guru <em class="italics">i.e.</em> one should learn Âtmâ +Vidyâ from his Guru.)</p> +<p class="pnext">"The pure wisdom that is thus acquired from the Guru shakes off the Mâyâ +that is begotten of the Gunas. It burns up the Gunas themselves, which +constitute this universe of re-incarnation and then it ceases of itself. +The fire consumes the fuel first and then it is extinguished of itself.</p> +<p class="pnext">"Or if you think that the doers of actions, their pleasures and pains, +the enjoyers and sufferers (Jivâtmas or Egos) are many and that the +place and time of enjoyment and suffering, and the scriptures relating +thereto and to the enjoyer or sufferer are all alike not constant."</p> +<p class="pnext">(We have found in the former slokas that Âtmâ is one and constant. It is +self manifest and it is conciousness itself. When we speak of Âtmâ as +the Doer, the Enjoyer and so on these attributes really relate to the +body which forms the phenomenal basis of Âtmâ. Every thing else besides +Âtmâ is transitory and formed of Mâyâ. It has been therefore said that +one should free himself from all attachments and should attain +liberation by the knowledge of Âtmâ. This is the conclusion arrived at +by a reconciliation of all the Srutis. But there is another school, that +of Jaimini, which arrives at a different conclusion. To remove all +doubts whatsoever, the author refers to it for the sake of refutation. +The followers of Jaimini deem Jivâtmas — the doers and enjoyers in all +beings to be essentially separate and many. According to them, Âtmâ is +known by the feeling of "I-ness." Now this feeling is different in +different bodies. "I am the doer" "I am the enjoyer" every one feels +this separately for himself. There is no one Parmâtmâ, which is the +essence of all these Jivâtmas and which is above all transformations. +Therefore freedom from attachments or dispassion is not possible. You +may think, that the enjoyments are transitory, and so also that the time +and place of enjoyment, the scriptures that enjoin them, and the +<em class="italics">enjoying</em> Âtmâ itself are not constant. Hence you may justify dispassion. +But all this is not a fact. This is the argument of the followers of +Jaimini. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">"And if you consider that all substances are constant by the eternal flow +of their existence and that consciousness grows and is separate +according to the difference in every particular form." (According to the +followers of Jaimini there is no break in the objects of enjoyment nor +are they formed of Mâyâ. All substances perpetually exist by the +constancy of their flow. They say that there was no time, when the +Universe was not what it is. Therefore there is no maker of the +Universe, no Íshvara. And the Universe is not a delusion — Mâyâ. It is what +it appears to be. There is no one and constant consciousness of which +the essence is Âtmâ. "This pot" "this cloth" — Our consciousness grows by +the process of perceiving these differences. Therefore consciousness is +not constant and it has separate forms. The hidden purport is this. Âtmâ +is not absolute consciousness itself, but it is transformed into +consciousness. But you can not say, because it is subject to +transformation, therefore it is transient. For it has been said +authoritatively that its transformation into consciousness does not +interfere with its eternity. Therefore for the purpose of liberation +(Mukti), Âtmâ can not transform itself without the help of the senses +&c. And if Âtmâ attains liberation, in the state of jada (or +unconsciousness) nothing is gained. Therefore the best path to follow is +that of Pravritti or Inclination and not that of Nivritti or +Disinclination. <em class="italics">Śridhara</em>. The above commentaries of Śridhara form one of +the best expositions of the philosophy of Jaimini. Only the last passage +requires a little elucidation. Âtmâ in itself is not consciousness. Its +transformation into consciousness is its highest evolution or Mukti. Now +this transformation is caused by the perception of objects, it is made +complete by the perception of all objects and it is made constant by a +constant desire for all objects. This object, or that object may vanish, +this man or that woman may die, this flower or that flower may perish, +but there is no time when the objects as a class do not exist, when +there is no enjoyer, no object to be enjoyed. So there is a constancy in +the desires. Therefore one must form attachments, have desires, that +Âtmâ be made fully conscious. But if Âtmâ be left to itself, it will +remain Jada or unconscious. There is nothing to be gained by this. +Therefore one should persistently follow the path of desires as laid +down in the Karma Kânda of the Vedas, analysed by Jaimini in his Pûrva +Mimânsâ. One should not give up Vedic Karma and selfish desires as he is +taught to do in the Jnâna Kânda of the Vedas, the Upanishads, as +analysed by Vyâsa in his Uttara Mimânsâ, and as expounded by Sri Krishna +in the Bhagavat Gitâ. It must be remembered that this philosophy of +Karma, so effectually refuted by Sri Krishna, was suited to the +materialistic cycle of evolution, when Rajas had to be sought rather +than put down. The minerals and vegetables were unconscious. The animals +shewed a slight development in consciousness. But the full development +was in Man. And this was due to the pursuit of the Path of Inclination +or Pravritti Mârga up to a late period in the past history of the +Universe. Notwithstanding the attacks of Sri Krishna, the school of +Jaimini had its followers till the time of Srî Sankarâchârya, when +Mandana Misra the most learned Pandit of the time, was its chief +exponent. After his memorable defeat by Srî Sankarâchârya the Mimânsâkas +fell into disrepute and Vedic Karma became a thing of the past.)</p> +<p class="pnext">"Granting all that, O dear Uddhava, all Âtmâs have constantly their +births and other states, by connection with the body and by reason of +the divisions of time." (<em class="italics">i.e.</em> though you may say that Âtmâ itself is +transformed, still you can not deny that the transformations take place +by its connection with the body and that they are brought about by +time.)</p> +<p class="pnext">"It follows then that the doer of actions, the enjoyer of joys and the +sufferer of sorrows is dependent on other things." (For Âtmâ is dependent +upon the body and upon time for its highest transformation. Śridhara +says if Âtmâ is the doer and enjoyer, why should it do wrong acts and +suffer sorrows if it were independent. Therefore Âtmâ must be dependent +according to the Mimânsâkas). Now who in seeking his greatest good would +worship one that is dependent on others?</p> +<p class="pnext">"(Do not say that those who know Vedic karma thoroughly are always happy +and only those that do not know that are unhappy. For it is found that — +<em class="italics">Śridhara</em>) even wise men sometimes have no happiness and the ignorant +have no misery. Therefore it is mere vanity (to speak about Karma). +Even if (the followers of the path of Pravritti) know how to gain +happiness and destroy misery, they certainly do not know the means by +which they can get over death. And when death is near at hand, what +objects of desire can give joy? What can please the victim that is +carried to the place of sacrifice? (This is so far as this life is +concerned. Then as to life after death). What you hear about Svarga +life, even that is as bad as the life we lead on this earth. For in +Svarga, there is jealousy, there is fault finding, there are +inequalities and consequent uneasiness, and there is a finality in the +enjoyments and the desires are full of obstacles, even as agriculture is +and so after all even Svarga is of no good. When the Vedic Karma is +properly performed without any obstacle whatsoever, hear how the +performer of Karma loses the place acquired by his Karma. He makes +offerings to Indra and other Devas by the performance of Yajna and he +goes after death to Svarga. There he enjoys heavenly objects like the +Devas, objects acquired by his own Karma. He moves in white chariots the +acquisitions of his own merits, among Deva girls and is adored; by the +Gandharvas. The chariot moves at his will. It is adorned by small bells. +He whiles away his time with the Deva girls in the gardens of Svarga and +he does not know his own fall. But he remains in Svarga only so long as +his merit is not exhausted. And when the merit is run out, down falls +the man by the force of time, even against his will. (The above is the +course after death of those who perform Kâmya Karma, according to Vedic +rules. This is one way of following Pravritti Mârga. There is another +way — the following up of one's own inclinations, in disregard of the +Vedic rules. The next Śloka refers to the performers of prohibited +Karma). And if again a man indulges in the prohibited acts, through evil +company, if his senses are not controlled, and if in consequence, he is +passionate indiscriminate, greedy, excessively fond of women, and unkind +to other beings, if the man kills animals wantonly and worships Pretas +and Bhûtas, he goes, driven by the law, to the Narakas and finds there +intense Tamas.</p> +<p class="pnext">"Therefore karma (selfish actions) ends in unhappiness. By performing +karma with the body, men seek the body again. What happiness is there in +the possession of this transitory body? The Lokas and Lokapâlas have to +fear me, they who live for one full day of Brahmâ. Even Brahmâ who lives +for 2 Parardhas has fear of me."</p> +<p class="pnext">(Therefore Pravritti Mârga leads to evil. It should be shunned and +Nivritti Mârga should be adopted. This is the purport. <em class="italics">Śridhara</em>).</p> +<p class="pnext">(Now Sri Krishna goes on to refute the first two assumptions (1) that +Âtmâ is the doer and (2) that Âtmâ is the enjoyer). The Gunas create +actions and the Gunas lead the Gunas. (The Gunas are Satva, Rajas and +Tamas. These primal attributes of Prakriti give rise to all her +manifestations. The Indriyas, the senses, and the mind are Sâtvic and +Râjasic transformations of the Ahankâra manifestation of Prakriti. So +they are the Gunas first referred to. The senses and the mind create +actions. Our actions are all prompted by them and not by Âtmâ. So Âtmâ +is not the doer. It may be said however that the senses and the mind are +guided by Âtmâ. But it is not so. The primal attributes (Gunas) lead the +senses and the mind (Gunas). If Satva prevails in a man his actions are +Sâtvic and so on. It is the nature of the Prâkritic transformations of a +man that determines his actions. This is only an elaboration of +Śridhara's notes.)</p> +<p class="pnext">The Jiva enjoys the fruits of Karma, being connected with the Gunas (The +enjoyment by Jiva is also due to its phenomenal basis. "Connected with +the Gunas" <em class="italics">i.e.</em> connected with the senses and other Prâkritic +elements. Jivâtma dwells in the body. When the house falls down, he +occupies another house. When the houses are merely halting stations in +his long journey, he does not care much for the house itself, he does +not identify himself with the house. So when Jivâtma becomes indifferent +to the body, it is not affected by the changes of the body. When a house +burns, the dweller in the house feels pain. When the house is +comfortable, the dweller in the house feels pleasure. His connection +with the house is however temporary.)</p> +<p class="pnext">As long as there is difference in the Gunas (i. e, Guna transformations, +Ahankâra &c.), so long there is plurality in Âtmâ. As long as there is +plurality so long is it dependent on others. (The difference in Jivâtmas +or individuals, is not due to any difference in Âtmâ, but to differences +in the Guna transformations which give rise to the body. Dependence is +also an accompaniment of those transformations),</p> +<p class="pnext">So long as Jiva is dependent on others it has fear from Íshvara. Those +that worship the Guna transformations are given up to sorrow and they +become deluded.</p> +</div> +<div class="level-3 section" id="bondage-and-liberation"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id230">BONDAGE AND LIBERATION.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 11.</strong></p> +<p class="pnext">Uddhava asked: —</p> +<p class="pnext">"Âtmâ dwells in the transformations of the Gunas forming the body. Why +should it not be bound down by the Gunas. Or if Âtmâ is free (like +Akâsa) why should it be at all in bondage? What are the indications of +Âtmâ in bondage and of liberated Âtmâ? Is Âtmâ ever in bondage? (for +connection with the Gunas is eternal. <em class="italics">Śridhara</em>) or ever in liberation +(for if liberation is a state to be acquired, Âtmâ can not be permanent. +<em class="italics">Śridhara</em>)"</p> +<p class="pnext">Sri Krishna replied: —</p> +<p class="pnext">"Bondage and liberation are terms applied to Me not with reference to my +real self, but with reference to My Gunas (the Guna limitations, Satva, +Rajas and Tamas that are subordinate to me. <em class="italics">Śridhara</em>). The Gunas have +their origin in Mâyâ. Therefore I have neither liberation nor bondage.</p> +<p class="pnext">"Sorrow and delusion, joy and grief, even the attainment of body — these +are all due to Mâyâ. The dream is only an illusory form of the mind, +even so the course of births is not real. Vidya and Avidyâ both proceed +from My Mâyâ, O Uddhava. I am one and the Jiva is only my part (as the +ray is of the sun). The bondage of Jiva is caused by Avidyâ and its +liberation by Vidya. This is eternally so. Now I shall tell you the +different indications of the imprisoned and the liberated Jiva. (The +difference is twofold: that between Jiva and Ísvara and that amongst the +Jivas themselves. The author first speaks of the former. <em class="italics">Śridhara.</em>) Jiva +and Ísvara though of different attributes dwell in the same body. They +are two birds like each other (for both are manifestations of +conciousness), companions that have made a nest for themselves (the +heart), in the tree of body, of their own free will.</p> +<p class="pnext">"Of these one (the Jiva) eats the fruits of the tree. The other (Ísvara) +though not a partaker of the fruits is the mightier of the two. For He +who does not partake of the fruits is the knower of self as of others. +But the partaker of fruits is not so. He (Jiva) who is joined with +Avidyâ is always imprisoned. He (Íshvara) who is joined with Vidya is +always liberated. (Mâyâ of Íshvara or Vidya does not throw a veil round +and does not delude). The "conscious" are two in every individual. The +consciousness of Ísvara is universal. Jivâtma however takes upon himself +the limitations of individuality and becomes the conscious centre in +every man. "I perceive" "I conceive" "I do," that "I" is Âtmâ +limited by the sense of individuality. The perception and conceptions +are of Jivâtma and he is the partaker of the fruits. This "Jiva" element +in an individual is in bondage. But the Ísvara element in him is always +liberated. And Jiva becomes liberated, when the individual limitation is +withdrawn).</p> +<p class="pnext">"(Now the difference amongst Jivas liberated and imprisoned).</p> +<p class="pnext">"The liberated (Jiva) though dwelling in the body does not dwell in it as +it were, even like one aroused from dream. (The awakened man remembers +his dream body, but realises it as unreal, So the liberated Jiva looks +upon his body as unreal or a temporary halting station, not a part of +his own self). The ignorant identifies himself with the body, like the +man in dream.</p> +<p class="pnext">"The senses perceive the objects of the senses. The Gunas perceive the +Gunas. The wise (Jiva) does not identify self with these. He is +therefore not distracted.</p> +<p class="pnext">"The ignorant, however, while dwelling in this body brought about by +prior Karma, in which the senses act, thinks that he is the doer and +becomes thus bound down.</p> +<p class="pnext">"The wise one sees with disgust that the actions of others bind him. +Sleeping, sitting, walking or bathing, seeing, touching, smelling, +eating or hearing, the wise (Jiva) does not bind himself like the +ignorant, for in those acts, he realises that the Gunas (senses) +perceive (and not his self). He dwells in the body, but is not attached +to it, like the Akâsa, the sun and the air. (Space is in all +things, but the things form no part of space. The sun becomes reflected +in water, but is not attached to water. The air moves about all around, +but does not become attached to any thing). By the force of dispassion, +the vision becomes clear. All doubts are removed. And the wise (Jiva) +rises as it were from sleep, and withdraws himself from the diversities +(of body and other material objects).</p> +<p class="pnext">"The Jiva whose Prânas, Indriyas, Manas and Buddhi function without the +promptings of self-centred desires is freed from the attributes of the +body though dwelling in the body.</p> +<p class="pnext">"Whether injured by others or adored the liberated Jiva is not affected +in the least. He neither praises nor blames others for their good or bad +deeds or words. He knows no merits nor demerits. He looks on all with an +equal eye. He does not do anything, he does not say anything, he does +not think on any thing, good or bad. He is self-entranced and moves like +a sense-less being (Jada).</p> +<p class="pnext">"If a man well-versed in the Vedas is not fixed in the Supreme, his +labour becomes fruitless like that of a man who keeps a breeding cow +that bears no calf. A cow that does not give milk, an unchaste wife, a +body that is under the control of others, an undutiful son, wealth that +is not given to the deserving and words that do not relate to me: he +only keeps these whose lot is misery.</p> +<p class="pnext">"With discrimination such as this do away with the notion of diversity in +self. Then fix your purified mind in Me, who am all pervading, and +desist from everything else.</p> +<p class="pnext">"If you can not fix your mind in Me, then offer up all your actions +unconditionally to Me. Hear with faith the words that relate to Me. Sing +of Me, meditate on my deeds and Incarnations. Imitate these. Whatever +you do, do that for Me. Then will be gained, O Uddhava, fixed devotion +to Me. That devotion (Bhakti) is to be acquired in the company of +Sâdhus."</p> +</div> +<div class="level-3 section" id="sadhu-and-bhakti"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id231">SÂDHU AND BHAKTI.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 11-12.</strong></p> +<p class="pnext">Uddhava asked: —</p> +<p class="pnext">"Who according to Thee is a Sâdhu? What sort of Bhakti (devotion) may be +offered to Thee?"</p> +<p class="pnext">Sri Krishna replied: —</p> +<p class="pnext">"Compassionate, harmless, forgiving, firm in truth, faultless, impartial, +doing good to all, undisturbed by desires, self restrained, mild, pure, +not asking for anything, indifferent, temperate in eating with +controlled mind, steady in the performance of duties, seeking refuge in +me, given to meditation, careful, profound, patient, having control over +the six-fold waves (hunger, thirst, sorrow and delusion, infirmity and +death), not seeking respect from others, but respecting others, able, +friendly, tender-hearted, wise, such is a Sâdhu. He who knowing my +injunctions and prohibitions in the performance of one's own Dharma or +duties of life, even gives them all up for my sake is the best of all +Sâdhus. Those who seek me and nothing else, whether they know or not +what I am, are the best of My Bhaktas.</p> +<p class="pnext">"To see, touch and worship My symbols and my votaries, to serve and adore +them, the humble recital of My glory and of My deeds, Faith in hearing +words about Me, constant meditation on Me, the offering up of all gains +to Me, even the offering up of self in a spirit of service, the +observance of the sacred days, rejoicings in the houses set apart for Me +(all good Hindus have a house or room set apart for divine worship), +initiation according to the Vedic and the Tântric System (one who is +initiated is to recite the Mantras a certain number of times, every +morning and evening and he can not take his meals without doing so in +the morning) to observe fasts, enthusiasm in founding My image for +worship, and in founding gardens, buildings and towns (in connection +with My worship) humility and silence about one's own good deeds, — these +are the indications of Bhakti.</p> +<p class="pnext">"Sun, Fire, the Brâhmana, the Cow, the Vaishnava, Akâsa, Air, Water, +Earth, Âtmâ, and all beings — these are the eleven places of my worship.</p> +<p class="pnext">"I am to be worshipped in the Sun, by Vedic Mantras, in the fire by +sacrificial Ghee, in the Brâhmana by hospitality, in the cows by the +offer of grass, in the Vaishnava by friendly treatment, in the Akâsa of +the heart cavity by meditation, in the air by the contemplation of +Prana, in the water by offerings of libation and so forth, in the Earth +by secret Mantras, in Âtmâ by experiencing (Bhōga) and in all beings by +equality.</p> +<p class="pnext">"In all these places of worship I am to be meditated on as with four +hands, bearing conch, disc, club and lotus.</p> +<p class="pnext">"He who worships Me as above and serves the Sâdhus acquires Devotion. +Except by devotion that is acquired in the company of Sâdhus, there is +hardly any other way of liberation. I am not so easily attainable by +Yoga, Sânkhya, Dharma, the reading of Scriptures, Tapas, gifts, +charitable acts, fasts, Yajnas, the Vedas, resort to pilgrimage, Niyamas +or Yâmas as by the company of Sâdhus. Even those that are the lowest by +birth, those that have Rajas and Tamas predominant in them, the Daityas, +Asuras, and Râkshasas attain me easily by the company of Sâdhus. The +Gopis in Vraja, the wives of the Vedic Brâhmanas did not read the Vedas, +they did not observe fasts, they did not perform Tapas, but they +attained Me, through the company of Sâdhus. Therefore O Uddhava care not +for Srutis or Smritis, for biddings and for forbiddings. Have recourse +to Me, the Âtmâ of all beings, with all devotion, and thou shall have no +fear from any quarter."</p> +<p class="pnext">(The following stages are to be marked: —</p> +<ol class="arabic simple"> +<li><p class="first pfirst">Study of Nature and self instruction.</p> +</li> +<li><p class="first pfirst">Self discrimination, resuting in the separation of the conscious Âtmâ +and the unconscious Non-Âtmâ.</p> +</li> +<li><p class="first pfirst">The understanding of what is bondage and liberation, and the relation +between Jiva Âtmâ and Parama Âtmâ (Íshvara.)</p> +</li> +<li><p class="first pfirst">The liberating process during which the rules are to be observed, +sacrifices to be made, the duties of life to be performed and active +good done to all beings. During this process, the whole nature of the +man becomes one of universal compassion and friendliness. Differences +vanish. Good and bad become all alike.</p> +</li> +</ol> +<p class="pfirst">The Jiva rests in his own Âtmâ, which is the Âtmâ of all beings, and +then all is calm and quiet.</p> +<ol class="arabic simple" start="5"> +<li><p class="first pfirst">The company of Sâdhus.</p> +</li> +<li><p class="first pfirst">Devotion acquired in that company.</p> +</li> +<li><p class="first pfirst">When Devotion (Bhakti) becomes a part of one's nature then the giving +up of all rules, all karma, whether pertaining to the Srutis or the +Smritis.)</p> +</li> +</ol> +</div> +<div class="level-3 section" id="why-give-up-all-karma"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id232">WHY GIVE UP ALL KARMA</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 12.</strong></p> +<p class="pnext">This Jiva-Íshvara becomes manifest in the cavities (nerve-plexuses). He +enters the cavity (called Âdhâra or prostatic plexus) with the Prana +(energy) of sound (called Para). He passed through subtle mind-made +forms (Pasyanti and Madhyamâ) in the plexuses called Manipura or Solar +and Visuddhi or laryngeal and at last comes out as) very gross (Sound +forms, called Vaikhari, consisting of) Mâtrâ (Measures, such as long, +short &c), Svara (accents known as Udâtta or high, Anudâtta or low and +Svarita or mixed; and Varna the (letters of the alphabet, <em class="italics">ka, kha</em> &c.)</p> +<p class="pnext">(The ruling idea is that the teachings of the Vedas and the Smritis are +conveyed in articulate expressions and are adapted to planes +corresponding to articulation. But articulation is the last and grossest +expression of Divine Sound energy. In man the highest manifestation of +sound energy, the primal voice, the divine voice, the first Logos, is +Para. It is the Light which manifests the whole Universe. In that +highest plane of manifestation there is no difference between Light and +Sound. The seat of this Light is Mûla-Âdhâra Chakra.</p> +<p class="pnext">Coming down the line of material manifestation, this Divine Light, this +Parâ Voice, become Pasyanti in the plane of causes, of germ thoughts, of +root ideas, the Karana plane. The germs are transmitted in Man from +birth to birth and in the Universe from kalpa to kalpa. They are the +<em class="italics">causes</em> of the subsequent manifestations, whether individual or +universal. The Parâ voice passing through the causal plane, becomes the +root-ideas or germ thoughts.</p> +<p class="pnext">In the next plane, the Sûkshma plane, the voice becomes the thoughts +themselves or Madhyamâ.</p> +<p class="pnext">The last expression of the Voice is the articulate expression, Vaikhari.</p> +<p class="pnext">The Srutis and Smritis as written or spoken belong to the plane of +lowest manifestation. They are governed by the root-ideas and ideas of +the present universe, the root-ideas and ideas of the Rishis through +whom they are manifested.</p> +<p class="pnext">When you seek the <em class="italics">unmanifested</em> light of the Logos, the +Divine Voice, or only the first manifestation of that Voice, what care +you about the lower manifestations, the Srutis or Smritis, what care +you about karma that pertains to the lower planes?)</p> +<p class="pnext">In Akâsa, fire is only unmanifested heat (Ushman). It is manifested +further down in the fuel. By friction in the fuel, it becomes a spark. +Kindled by <em class="italics">Ghee</em>, it becomes a flame. Such is my manifestation also in +this articulate Voice.</p> +<p class="pnext">So also the senses of action (Karmendriyas) and of perception +(Gnanendriyas), the faculties of Desire, Discrimination, and Egoistic +perception, the thread-giving Pradhâna, the transformations of Satva, +Rajas and Tamas are all my manifestations. (<em class="italics">i.e.</em> I am manifested +through all of them).</p> +<p class="pnext">Primally, this Jiva Íshvara is unmanifested and one. But being the resort +of the three Gunas, being the generator (Yoni) of the lotus (of the +Universe), He becomes in time of divided energy, and appears as many, +even like seeds that have found the soil.</p> +<p class="pnext">This Universe exists in Me, even as a piece of cloth exists in threads.</p> +<p class="pnext">The essence of this eternal tree of the Universe is Inclination. It +begets flowers (Karma) and fruits (the fruits of Karma). Two are its +seeds (Merit and de merit). Hundreds are its roots (the desires). Three +are its stems (the Three Gunas). Five are its trunks (the five Bhûtas, +Akâsa &c). The branches produce 5 sorts of juice (Sound, Touch, Sight, +Taste and Smell); the Ten senses and the mind are the branches of the +tree. Two birds (Jivâtma and Paramâtmâ) make their nest on it. Wind, +bile and phlegm are its dermal layers. Joy and sorrow are the two fruits +of this tree. It extends up to the solar regions (for beyond the Solar +system, the Trilokî, there are no rebirths.) The country loving Gridhras +(in the first sense, vultures and in the second sense, home loving men +of desires) partake of one fruit (sorrow). And the forest frequenting +Hansas (in one sense swans and in the other sense discriminating men who +give up desires) partake of the other fruit (joy).</p> +<p class="pnext">He who, through the favor of his Guru knows the One as becoming Many +through Mâyâ, knows the Truth.</p> +<p class="pnext">Thus with the axe of wisdom, sharpened by whole-minded devotion acquired +by the worship of the Guru, do thou calmly and steadily cut asunder the +sheaths of Jiva and on attaining Paramâtmâ, do thou let go of the +instrument itself.</p> +</div> +<div class="level-3 section" id="the-gunas"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id233">THE GUNAS.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 13.</strong></p> +<p class="pnext">Satva, Rajas and Tamas — they are the Gunas of Buddhi (Prakriti), not of +Âtmâ — control Rajas and Tamas by means of Satva and control Satva by +Satva itself. When Satva grows in Man, he acquires Dharma, which is +Devotion to Me. By worshipping Sâtvic objects Satva increases and Dharma +is the outcome. That Dharma kills Rajas and Tamas and it increases +Satva. When Rajas and Tamas are killed, Adharma which is an outcome of +Rajas and Tamas is also killed. The scriptures, water, men, land, time, +karma, regeneration, meditation, mantra and purification these ten are +accessaries to the Gunas. Of these what the Sages praise are Sâtvic, +what they blame are Tâmasic, what they neither praise nor blame are +Râjasic. Have resort to only those of them that are Sâtvic, for then +Satva will increase. Dharma follows that increase and wisdom follows +Dharma. But wisdom has its field only so long as memory lasts and the +(Gunas) are not exhausted. Fire that is produced by the friction of +bamboo pieces, burns up the forest and is then extinguished of itself +even so the body caused by disturbance of the Gunas is extinguished of +itself, (at that final stage).</p> +<p class="pnext">(Of the scriptures, there are some that speak of inclination, others +that speak of disinclination. The latter only are to be followed. Water +which has a purifying effect, as that of a sacred place is to be used, +not pointed water and wine. Bad men are to be shunned and good men are +to be mixed with. Quiet solitary places are to be sought, not highways +and gambling places. The time before sun rise is preferable for +meditation not night fall or night. Nitya Karma is to be performed, not +Kâmya Karma. Initiation causes a second birth. Vaishnava or Saiva +initiation is Sâtvic and not Sakta initiation. Meditation upon Vishnu is +Sâtvic and not the meditation upon women or upon those that are hostile +to Vishnu. The Pranava Mantra is Sâtvic and not the lower Kâmya Mantras. +The cleansing must be purification of self, not the mere cleansing of +Deva houses. <em class="italics">Śridhara</em>. By these Sâtvic pursuits, Satva Guna prevails in +man. When Satva prevails the whole nature becomes Sâtvic. The tendencies +are all such as to lead to calmness, which is the essence of Satva. This +is Dharma Adharma is the opposite of this. It is identified with such a +nature as leads to distractions. Dharma is followed by wisdom. For when +the mind is calm and tranquil, truths are reflected on it in their +entirety and they are fully perceived. That wisdom lasts as long as +memory lasts <em class="italics">i.e.</em> as long as Dvaita perception exists. But when the +Gunas themselves die out, wisdom vanishes of itself, for when there is +direct perception of Brahmâ as self, the knower, the known and knowledge +become one and the same.)</p> +</div> +<div class="level-3 section" id="how-to-withdraw-from-the-objects-of-the-senses"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id234">HOW TO WITHDRAW FROM THE OBJECTS OF THE SENSES.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 13.</strong></p> +<p class="pnext">Uddhava asked: —</p> +<p class="pnext">"Generally people know that the objects of the senses lead them to +misery. How is it, O Krishna, they still follow them, like dogs, donkeys +and goats?"</p> +<p class="pnext">Sri Krishna replied: —</p> +<p class="pnext">"When in the heart of the undiscriminating man, the false perception of +'I' arises (with regard to body &c.), the terrible Rajas takes possession +of the Manas, which by its origin is Sâtvic. Doubts and desires arise in +the mind. The mind then dwells upon attributes (oh! how beautiful, what +a nice thing!) and acquires a strong liking for it. Guided by the +passions, with the senses uncontrolled, deluded by the strong current of +Rajas, the helpless man knowingly does things that bear evil fruits. The +mind of the wise man is also distracted by Rajas and Tamas. But he +sleeplessly controls his mind and he finds fault (with his own actions). +He is not attached to them. Gradually and steadfastly offer up your mind +to Me, being wide awake, at all times, controlling your breath and +regulating your seat and you will then be able to control your mind.</p> +<p class="pnext">"This is the Yoga, as taught by My disciples Sanaka and others."</p> +<p class="pnext">Uddhava asked: —</p> +<p class="pnext">"When and in what form did you teach Sanaka and others?"</p> +<p class="pnext">Sri Krishna replied: —</p> +<p class="pnext">"Sanaka and other Manas-born sons of Brahmâ asked their father as +follows: — The mind enters the Gunas (objects <em class="italics">i.e.</em> the mind naturally +becomes attached to objects) and the Gunas (<em class="italics">i.e.</em> the objects when +experienced) enter the mind (as desires). How can those that want to +cross over (the objects) and to become liberated cause a separation +between the two?</p> +<p class="pnext">"Brahmâ could not gauge the question in his own mind. So he meditated on +me. I appeared before him as a Hansa. (The Swan can discriminate between +milk and water. So the bird symbolises a discriminating sage.) The +Brâhmanas and Brahmâ asked: 'Who art thou?' I said as follows: —</p> +<p class="pnext">"O Brâhmanas does your question relate to Âtmâ — If so, Âtmâ is not many. +So the question does not arise. And who will reply to whom?</p> +<p class="pnext">"If your question relates to the body, then also the elements composing +the body being the same in all beings, and Atmâ being the same in all, +your question is meaningless.</p> +<p class="pnext">"Whatever is perceived by the senses and the mind, I am that — There is +nothing besides Me. Rightly know this to be so.</p> +<p class="pnext">"True the mind enters the Gunas and the Gunas enter the mind. The Gunas +and mind thus mutually blended are but the body of the Jiva, its reality +being My own self. (If mind wedded to objects, be the essence of Jiva, +then their separation is not possible. But the essence of Jiva is +Brahmâ. Mind is only attributed to Jiva. And Jiva's connection with the +objects is through the properties of the mind. Therefore Jiva by +realising that it is Brahmâ will find out that the objects have no +existence as far as its own self is concerned. Therefore by devotion to +Bhagavat, Jiva completely rests in its own self. <em class="italics">Śridhara</em>. This is not a +separation of Manas and objects, but the withdrawal of self from both.)</p> +<p class="pnext">"By constant pursuit of the Gunas, the mind enters the Gunas. The Gunas +also (being turned into desires) take a firm hold of the mind. Knowing +Me to be thy own self give up both (the objects and the mind wedded to +them.)</p> +<p class="pnext">"Wakefulness (Jâgrat), Dream (Svapna) and Dreamless sleep (Sushupti) +are states of mind, caused by the Gunas, Jiva is beyond all these +states. For it is the witness of all these states. The bondage caused by +mind imparts the actions of the Gunas to Âtmâ. Therefore being fixed in +Me, the Fourth (<em class="italics">i.e.</em> beyond the three states of consciousness), get +over the bondage of mind. That will be the (mutual) giving up of the +mind and the Gunas. This bondage of Âtmâ is caused by Ahankâra (the +sense of 'I-ness') Know this to be the cause of all evils. Knowing +this, be fixed in the Fourth, and give up all thoughts of <em class="italics">Sansâra</em> (<em class="italics">i.e.</em> +of mind and of the connections caused by mind.)</p> +<p class="pnext">"So long as the idea of manifoldness is not destroyed by reasoning, man +dreams in ignorance even in the wakeful state, just as in dream, the +ignorant man thinks he is wakeful.</p> +<p class="pnext">"All things, other than Âtmâ are unreal. The differences made amongst +them (such as, this is Brâhmana, this is Sudra, this is Grihasthâ, this +is Sanyâsîn), the different destinations (Svarga and other Kârmic +fruits) and even Karma (action) itself are unreal, so far as Âtmâ is +concerned.</p> +<p class="pnext">"He who throughout the constantly following stages of life (childhood, +youth, age etc.) perceives the objects in the wakeful state, with the +help of all the senses, he who perceives the likes of those objects in +dream in the heart, and he who brings those perceptions to an end in +dreamless sleep are all one and the same. For the same memory runs +through all these states. The Lord of the senses is one and the same. +(The outward senses perceive the wakeful state. Mind, perceives the +dream. Buddhi perceives dreamless sleep. Âtmâ, is the Lord of all these +senses).</p> +<p class="pnext">"Ponder well over this that the three states of mind are caused in Me by +the Gunas, through My Mâyâ. Knowing this definitely, cut asunder the +source of all doubts (Ahankâra) by the sword of wisdom sharpened by +reasoning, the teachings of Sâdhus, and the Srutis. And worship Me, that +dwell in the heart.</p> +<p class="pnext">"Look upon this Universe as a delusion, a play of the mind. Now seen, now +destroyed. So rapid is the succession, that it is like a whirling fire +brand that looks circular (on account of the rapid motion, though it is +not circular). One consciousness appears as many. The phenomenal +existence (<em class="italics">Vikalpa</em>) caused by the threefold Guna transformations is but +Mâyâ, a dream.</p> +<p class="pnext">"Turn away your sight from this object world. Give up all desires. Be +calm and find bliss in the perception of self. At times you will have +experience of the objects in your daily life (for getting the +necessaries of life). But what you have once thrown aside as unreal +shall not be able to cause delusion in you. Till the fall of your body, +the objects will haunt you like things of the past, stored as it were in +memory alone. This frail body, through which he has known his real self, +may rise or sit, may move away from its place or come back, just as +chance will have it, but the Siddha sees it not, even as an inebriate +person does not see the cloth he puts on.</p> +<p class="pnext">"The body waits with the Prânas and Indriyas till the <em class="italics">Commenced</em> Karma +exhausts itself. But being fixed in Samâdhi, the knower of the truth +does not care for the body and the object world, which are all visionary +to him.</p> +<p class="pnext">"I said all this to the Brâhmanas and came back to my own abode."</p> +</div> +<div class="level-3 section" id="bhakti-yoga"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id235">BHAKTI YOGA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 14.</strong></p> +<p class="pnext">"O Krishna, thou speakest of Bhakti Yoga. Others speak of other +expedients. Are they all same or is any one of them superior to others?"</p> +<p class="pnext">Sri-Krishna replied: —</p> +<p class="pnext">"The tendencies of men are different, according to the differences in +their nature. So different paths have been spoken of. But the regions +(or fruits) acquired by the votaries of the other paths, and as created +by their actions have a beginning and an end, a miserable future and an +end in Tamas. The pleasures there are small and they are not unmixed +with sorrow. Where is that bliss to be found in objects that is to be +found in Me.</p> +<p class="pnext">"Fixed in Me, and finding bliss in Me, all is blissful to My votaries. +They do not wish for universal supremacy, they do not ask for supremacy +over Svarga, Bhûr or Pâtâla, they do not long for Siddhis, they do not +even ask for Mukti. Surrendering Self to Me they wish for nothing else +but Myself. Brahmâ, Śiva, Sankarshana, Lakshmî and My own form are not +so dear to Me, O Uddhava, as thou art to Me. I always seek my Bhaktas. +It is they only that know what bliss they enjoy, Bhakti consumes all +impurities, even as fire consumes the fuel. Yoga, Sânkhya, Dharma, study +of the scriptures, asceticism, or relinquishment nothing wins me so much +as powerful Bhakti does. I am attained only by faithful Devotion. Bhakti +purifies the Bhaktas, even though they be Chandâlas by birth.</p> +<p class="pnext">"Dharma, though combined with truth and compassion, wisdom though wedded +to asceticism, do not completely purify self, if devotion to Me is +wanting. How can mind be purified without Bhakti. For by Bhakti the +hairs stand on end, the heart melts away and tears of bliss run down the +cheek. Words become choked with devotional feelings. The Bhakta weeps, +and smiles, and sings and dances forgetting himself. Such a Bhakta (not +only purifies self, but) he purifies the whole world.</p> +<p class="pnext">"Gold loses its impurities under fire and regains its own form. Âtmâ +(Jiva Âtmâ) shakes off its impurities under Bhakti Yoga and regains its +own form. As Âtmâ becomes more and more purified, by hearing and +meditating on the sacred sayings about Me, it sees more and more of +subtle objects, as the eye touched with collyrium does.</p> +<p class="pnext">"Think of objects and your mind will be attached to objects. Think of Me +and your mind will be attached to Me. Therefore fix your mind on Me, +giving up all other thoughts.</p> +<p class="pnext">"Shun from a distance the company of women and of those that keep the +company of women. Be self controlled. Go to a solitary place, free from +dangers and then sleeplessly meditate on Me.</p> +<p class="pnext">"There is not so much misery, so much bondage from other quarters as from +the company of women and of those that associate with them."</p> +</div> +<div class="level-3 section" id="meditation"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id236">MEDITATION.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 14.</strong></p> +<p class="pnext">Uddhava asked: —</p> +<p class="pnext">"O Lotus-eyed! how to meditate on Thee! Tell me what is the nature of +that meditation and what it is?"</p> +<p class="pnext">Sri Krishna replied: —</p> +<p class="pnext">"Be seated on an Asana (Seat), that is neither high nor low (say, a +blanket), with your body erect and in an easy posture. Place your hands +on the lap. Fix your gaze on the tip of the nose (in order to fix the +mind). Purify the tracks of Prâna by Puraka, Kumbhaka and Rechaka, and +then again in the reverse way (<em class="italics">i.e.</em> first breathe in by the left +nostril with the right nostril closed by the tip of the thumb, then +close the left nostril by the tips of the ring finger and the little +finger and retain the breath in both the nostrils. Then remove the tip +of the thumb, and breathe out through the right nostril. Reverse the +process by breathing in through the right nostril then retaining the +breath in both the nostrils and then letting out the breath through the +left nostril). Practise this Prânâyama gradually with your senses +controlled.</p> +<p class="pnext">"'Aum' with the sound of a bell, extends all over, from Mûlâdhâra +upwards. Raise the 'Aum' in the heart, by means of Prâna (twelve +fingers upwards) as if it were the thread of a lotus-stalk. There let +Bindu (the fifteenth vowel sound) be added to it. Thus practise +Prânâyama accompanied by the Pranava reciting the latter ten times. +Continue the practice, three times a day and within a month you shall be +able to control the vital air. The lotus of the heart, has its stalk +upwards and the flower downwards, facing below (and it is also closed, +like the inflorescence with bracts of the banana. <em class="italics">Śridhara</em>). Meditate on +it however as facing upwards and full-blown, with eight petals and with +the pericarp. On the pericarp, think of the Sun, the Moon, and Fire one +after another. Meditate on My form (as given in the text) within the +Fire. First Meditate on all the limbs. Then let the mind withdraw the +senses from their objects. Then draw the concentrated mind completely +towards Me, by means of Buddhi. Then give up all other limbs and +concentrate your mind on one thing only My smiling face. Do not meditate +on anything else. Then with draw the concentrated mind from that and fix +it on Akâsa. Give up that also and being fixed in Me, (as Brahmâ) think +of nothing at all. You shall see Me in Âtmâ, as identical with all +Âtmâs, even as light is identical with another light. The delusions +about object, knowledge and action shall then completely disappear."</p> +</div> +<div class="level-3 section" id="the-siddhis"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id237">THE SIDDHIS</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 15.</strong></p> +<p class="pnext">When the senses and the breath are controlled and the mind is fixed on +Me, Siddhis or powers overtake the Yogi. There are eighteen Siddhis and +eighteen Dhârânas. Of these, eight belong to me (eight of them are +normally the powers of Íshvara and they exist in a some what lesser +degree in those that approach the state of Íshvara. <em class="italics">Śridhara</em>. The +remaining ten cause the appearance of Guna <em class="italics">i.e.</em> they cause an +excellence of Satva. <em class="italics">Śridhara</em>.)</p> +<ol class="arabic simple"> +<li><p class="first pfirst"><em class="italics">Animâ</em>, the power of becoming as small as an atom.</p> +</li> +<li><p class="first pfirst"><em class="italics">Mahimâ</em>, the power of increasing size.</p> +</li> +</ol> +<p class="pfirst">3. <em class="italics">Laghimâ</em>, the power of becoming light. These three Siddhis relate to +the body.</p> +<p class="pnext">4. <em class="italics">Prâpti</em>, to be in the relation of presiding Devas to the +corresponding senses of all beings.</p> +<p class="pnext">5. <em class="italics">Prâkâmya</em>, power of enjoying and perceiving all objects seen or +unseen.</p> +<p class="pnext">6. <em class="italics">Îsitâ</em>, control over the energies of Mâyâ in Ísvara, over the lower +energies in other beings.</p> +<ol class="arabic simple" start="7"> +<li><p class="first pfirst"><em class="italics">Vasitâ</em>, Non-attachment to objects.</p> +</li> +<li><p class="first pfirst"><em class="italics">Kâmâvasâyitâ</em>, the power of attaining all desires.</p> +</li> +</ol> +<p class="pfirst">These are My eight Siddhis and they normally exist in Me.</p> +<ol class="arabic simple"> +<li><p class="first pfirst">The cessation of hunger and thirst.</p> +</li> +<li><p class="first pfirst">The hearing from a distance.</p> +</li> +<li><p class="first pfirst">Seeing from a distance.</p> +</li> +<li><p class="first pfirst">Motion of the body with the velocity of the mind.</p> +</li> +<li><p class="first pfirst">Assumption of any form at will.</p> +</li> +<li><p class="first pfirst">The entering into another's body.</p> +</li> +<li><p class="first pfirst">Death at one's own will.</p> +</li> +<li><p class="first pfirst">Play with Deva girls.</p> +</li> +<li><p class="first pfirst">The attainment of desired for objects.</p> +</li> +<li><p class="first pfirst">Irresistible command.</p> +</li> +</ol> +<p class="pfirst">These are the ten Siddhis that relate to the Gunas. There are also five +smaller Siddhis.</p> +<ol class="arabic simple"> +<li><p class="first pfirst">Knowledge of the present, past and future.</p> +</li> +<li><p class="first pfirst">Control over the Pairs, such as heat and cold &c.</p> +</li> +<li><p class="first pfirst">Knowledge of other's minds.</p> +</li> +<li><p class="first pfirst">Suspending the actions of fire, sun, water, poison &c.</p> +</li> +<li><p class="first pfirst">Invincibility.</p> +</li> +</ol> +<p class="pfirst">These are only illustrative of the Siddhis.</p> +<p class="pnext">Now about Dhârâna or the modes of concentration of the mind.</p> +<p class="pnext">Those that fix their mind on Me as pervading the Tanmatras acquire the +power of becoming an atom.</p> +<p class="pnext">Those that concentrate their mind on Me as pervading Mahat +Tatva acquire <em class="italics">Mahima</em>.</p> +<pre class="literal-block"> +The object of Dhârâna ... ... The power acquired + +The Lord pervading the atoms ... Laghima. + + Do. Do. Sâtvic Ahankâra ... Prâpti. + + Do. Do. Sûtra or Mahat ... Prakamya. + +Vishnu the Lord of the three Gunas ... Îsita. + +Nârâyana, the Fourth, Bhagavat ... Vasita. + +Nirguna Brahmâ (Brahmâ without + attribute) ... ... ... Kâmavasayita. + +Lord of Sveta Dvipa (White Island) ... Cessation of hunger + and thirst. + +Akâsa ... ... ... Distant hearing. + +Sun ... ... ... Distant vision. + + &c. &c. &c. +</pre> +</div> +<div class="level-3 section" id="the-vibhutis-or-powers-of-the-lord"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id238">THE VIBHÛTIS OR POWERS OF THE LORD.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 16.</strong></p> +<p class="pnext">The Sixteenth Chapter deals with the Vibhûtis of the Lord, much in the +same way as the tenth chapter of the Bhagavad Gitâ.</p> +</div> +<div class="level-3 section" id="varna-and-asrama-rules"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id239">VARNA AND ASRAMA RULES.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 17-18.</strong></p> +<p class="pnext">The seventeenth and eighteenth chapters deal with Varna and Âsrama +rules.</p> +</div> +<div class="level-3 section" id="what-one-is-to-do-for-moksha"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id240">WHAT ONE IS TO DO FOR MOKSHA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 19.</strong></p> +<p class="pnext">Jnâna (knowledge), Vairâgya (dispassion), Vijnâna (direct knowledge), +Sraddhâ (faith) Bhakti (Devotion), these are the requisites of Moksha. +The nine (Prakriti, Purusha, Mahat. Ahankâra and the five Tanmatras), +the eleven (five Jnânendriyas, five Karmendriyas and Manas), the five +Bhûtas, the three (Gunas), that knowledge by which one knows that these +constitute all beings and that the One underlies all these is <em class="italics">Jnâna</em>.</p> +<p class="pnext">(The first training of the mind is to break up the objects into their +component elements. Thus we can mentally resolve any object into its +chemical elements and this Universe into a mass of homogeneous nebula. +The process is to be carried further, till we get the Tatvas or the +ultimate principles of the Sânkhya philosophy. Then the next step is to +realise the one Purusha as underlying all the Prâkritic principles.)</p> +<p class="pnext">Vijnâna is the direct knowledge of the One by itself and not as +pervading all Prâkritic forms. (Jnâna is indirect knowledge and Vijnâna +is direct knowledge of Brahmâ).</p> +<p class="pnext">All the existing things being formed of the three Gunas have their +growth, existence and end. What follows the transformation from one form +into another, at all the three stages of beginning, middle and end, and +what remains behind after the destruction of all forms — that is the +existing (Sat).</p> +<p class="pnext">The Vedas, direct perception, the sayings of great men and logical +inference are the four Pramanas or evidences. The world of +transformations does not stand the test of any of them (<em class="italics">i.e.</em> there is +only one real existence, the existence of the transformable and +transformed world being only relative and unreal. This is the conclusion +arrived at from all sources. Therefore the wise man becomes +dispassionate to all things.</p> +<p class="pnext">Transformation is the end of all actions. Therefore the wise man sees +all the regions that may be attained by actions from that of Brahmâ +downwards, as miserable and transitory even like the worlds that are +seen. This is Vairagya or Dispassion.</p> +<p class="pnext">I have told you already of Bhakti yoga. Hear again what I say. <em class="italics">Sraddhâ</em> +or faith in the nectar like sayings about Me, constant recitals about +myself, steadiness in worshipping Me, the chanting of devotional hymns, +the hearty performance of divine service, adoration by means of the +body, worship of my votaries, the realisation of my existence in all +beings, the directing of the daily actions and of the daily talks +towards Me, the offering up of the mind to Me, the giving up of all +desires, of all objects, of all enjoyments and of all joys for my Sake, +the performance of Vedic karma all for Me — by all these, Bhakti grows up +towards Me.</p> +</div> +<div class="level-3 section" id="the-sadhanas-or-expedients"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id241">THE SADHANAS OR EXPEDIENTS.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 19.</strong></p> +<p class="pnext">Yâma consists of —</p> +<ol class="arabic simple"> +<li><p class="first pfirst"><em class="italics">Ahinsâ</em> — the non-infliction of pain.</p> +</li> +<li><p class="first pfirst"><em class="italics">Satya</em> — the practice of truth.</p> +</li> +<li><p class="first pfirst"><em class="italics">Asteya</em> — Not even the mental stealing of other's properties.</p> +</li> +<li><p class="first pfirst"><em class="italics">Asanga</em> — Non-attachment.</p> +</li> +<li><p class="first pfirst"><em class="italics">Hri</em> — Modesty.</p> +</li> +<li><p class="first pfirst"><em class="italics">Asanchaya</em> — Want of storing for the future.</p> +</li> +<li><p class="first pfirst"><em class="italics">Astikya</em> — faith in religion.</p> +</li> +<li><p class="first pfirst"><em class="italics">Brahmacharya</em> — Abstinence.</p> +</li> +<li><p class="first pfirst"><em class="italics">Mauna</em> — Silence.</p> +</li> +<li><p class="first pfirst"><em class="italics">Sthairya</em> — Steadiness.</p> +</li> +<li><p class="first pfirst"><em class="italics">Kshamâ</em> — forgiveness.</p> +</li> +<li><p class="first pfirst"><em class="italics">Abhaya</em> — fearlessness.</p> +</li> +</ol> +<p class="pfirst"><em class="italics">Niyama</em> Consists of</p> +<ol class="arabic simple"> +<li><p class="first pfirst"><em class="italics">Saucha</em> — bodily purity.</p> +</li> +<li><p class="first pfirst"><em class="italics">Do</em>. — Mental purity.</p> +</li> +<li><p class="first pfirst"><em class="italics">Japa</em> — Mental repetition of Mantras or Names of deities.</p> +</li> +<li><p class="first pfirst"><em class="italics">Tapas</em> — Asceticism.</p> +</li> +<li><p class="first pfirst"><em class="italics">Homa</em> — Sacrificial offering.</p> +</li> +<li><p class="first pfirst"><em class="italics">Sraddhâ</em> — faith.</p> +</li> +<li><p class="first pfirst"><em class="italics">Atithya</em> — hospitality.</p> +</li> +<li><p class="first pfirst"><em class="italics">Archanâ</em> — daily worship.</p> +</li> +<li><p class="first pfirst"><em class="italics">Tîrthâtana</em> — Wandering on pilgrimage.</p> +</li> +<li><p class="first pfirst"><em class="italics">Pararthehâ</em> — desire for the Supreme object.</p> +</li> +<li><p class="first pfirst"><em class="italics">Tushti</em> — Contentment.</p> +</li> +<li><p class="first pfirst"><em class="italics">Achârya Sevana</em> — Service of the spiritual teacher.</p> +</li> +</ol> +<p class="pfirst">Yâma and Niyama are practised by men, either for furtherance in life or +for Moksha.</p> +<p class="pnext"><em class="italics">Sama</em> — is fixing the mind on Me (and not mental quietness only).</p> +<p class="pnext"><em class="italics">Titikshâ</em> — is forbearance.</p> +<p class="pnext"><em class="italics">Dhriti</em> — is the restraint of the senses of taste and generation.</p> +<p class="pnext">The best <em class="italics">Dâna</em> (gift) is not to oppress any creature.</p> +<p class="pnext"><em class="italics">Tapas</em> — is really the giving up of desires.</p> +<p class="pnext"><em class="italics">Saurya</em> — or power is the control of one's own nature.</p> +<p class="pnext"><em class="italics">Satya</em> or Truth is the practice of equality.</p> +<p class="pnext"><em class="italics">Rita</em> — is truth speaking that does not cause pain.</p> +<p class="pnext"><em class="italics">Saucha</em> — is only non-attachment to karma, but <em class="italics">Tyâga</em> is its +complete renunciation.</p> +<p class="pnext">The wealth to be coveted for is <em class="italics">Dharma</em>. I Myself am <em class="italics">Yajna</em>, Spiritual +teaching is the <em class="italics">Sacrificial gift</em>, <em class="italics">Prânâyama</em> is the greatest strength.</p> +<p class="pnext"><em class="italics">Bhaga</em> is my Lordly state.</p> +<p class="pnext">The best attainment is devotion to Me.</p> +<p class="pnext"><em class="italics">Vidyâ</em> is the removal of the idea of separateness from self.</p> +<p class="pnext"><em class="italics">Hrî</em> is the abhorrence of all unrighteous acts (and not merely modesty.)</p> +<p class="pnext"><em class="italics">Srî</em> is (not merely riches but) virtues. Happiness is that which seeks +neither happiness nor misery.</p> +<p class="pnext">Misery is nothing but longings for enjoyment.</p> +<p class="pnext">The Sage is he who knows about liberation from bondage.</p> +<p class="pnext">He is ignorant who knows the body to be self.</p> +<p class="pnext">The Path is that which leads to Me.</p> +<p class="pnext">The evil path is that which distracts the mind.</p> +<p class="pnext">The increase of Satva is Svarga (and not merely Indra Loka.)</p> +<p class="pnext">The increase of Tamas is Naraka.</p> +<p class="pnext">Guru is the friend and I am that Guru.</p> +<p class="pnext">This human body is the house.</p> +<p class="pnext">He is rich who is virtuous.</p> +<p class="pnext">He is poor who is not contented.</p> +<p class="pnext">He who has not conquered the senses is the helpless man.</p> +<p class="pnext">The Lord is he who is not attached to the objects.</p> +<p class="pnext">He is a slave who is attached to them.</p> +</div> +<div class="level-3 section" id="the-three-paths-karma-jnana-and-bhakti"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id242">THE THREE PATHS: KARMA, JNÂNA AND BHAKTI.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 20.</strong></p> +<p class="pnext">Uddhava said: —</p> +<p class="pnext">"Karma is to be performed and Karma is not to be performed — both are Thy +injunctions in the Vedas. The Vedas speak of merits and demerits in +connection with Karma. They speak of Varna and Âsrama, of differences in +time, space, age and objects, of Svarga and Naraka.</p> +<p class="pnext">"The sense of right and wrong is not innate but it is acquired from the +scriptures, and the same scriptures undermine all ideas of difference. +All this is confounding to me."</p> +<p class="pnext">Shri Krishna replied: —</p> +<p class="pnext">"I have spoken of three paths leading to the attainment of Moksha by men — +Jnâna, Karma and Bhakti Yogas. There is no other means what so ever of +attaining Moksha. Jnâna Yoga is for those that are disgusted with the +performance of Karma and so give it up.</p> +<p class="pnext">"Karma Yoga is for those that are not disgusted with the performance of +Karma but are attached to it.</p> +<p class="pnext">"He who perchance becomes fond of what is said or spoken of Me, but has +no aversion for Karma nor has any undue attachment to it is fit for +Bhakti Yoga.</p> +<p class="pnext">"Perform Karma so long as you do not feel disgust for it or as long as +you are not drawn by love for me. True to your duties, perform Yajnas +but without any selfish desires. Do not perform prohibited Karma. Then +you shall cross the limits of both Svarga and Naraka.</p> +<p class="pnext">"By the performance of one's own duties, the purified man may acquire +pure wisdom (Jnâna) and Bhakti.</p> +<p class="pnext">"The dwellers of Svarga wish for the human body and so the dwellers of +Naraka. For that body is a means to the attainment of of Jnâna and +Bhakti both, not so the Svarga body or Naraka body.</p> +<p class="pnext">"The far-sighted man does not wish for Svarga or Naraka. He does not even +wish for human existence. For connection with the body causes selfish +distractions.</p> +<p class="pnext">"The sage knows the body as leading to desired for ends. But he realises +at the same time its transitory character. He therefore loses no time in +striving for Moksha before the approach of death. Even so the bird loses +all attachment for its nest and flies away free and happy before the man +who strikes at the tree succeeds in felling it.</p> +<p class="pnext">"The human body which is the primal source of all attainments is a well +built boat, so hard to secure and so cheap when once attained. The Guru +is at the helm of this boat, and I am the favorable wind that drives it. +The man that does not cross the ocean of births with such a boat is a +killer of self.</p> +<p class="pnext">"<em class="italics">Jnâna</em>: — When a man feels disgust for karma and becomes dispassionate and +when his senses are controlled, he should practise concentration of +mind.</p> +<p class="pnext">"When in the act of concentration, the mind suddenly goes astray and +becomes unsettled, you should bring it back under the control of self, +with unremitting efforts, after allowing it to go in its wandering +course a little.</p> +<p class="pnext">"Never neglect however to check the course of the mind with your Prânas +and senses all controlled. With the help of Sâtvic Buddhi bring the mind +under the control of self.</p> +<p class="pnext">"This control of the mind is the highest yoga. The horseman slackens the +reins at first but never lets go the reins. Reflect on the creative +manifestation of all objects and then the contrary process of their +dissolution, according to the Sânkhya method. Do this till the mind +attains calm.</p> +<p class="pnext">"By cultivating a sense of disgust, by the growth of dispassion, by +constant pondering over the teachings of the Guru, the mind gives up its +delusion.</p> +<p class="pnext">"By practising Yâma and other ways of Yoga, by discrimination of self and +by worshipping Me, the mind is able to think of the Supreme.</p> +<p class="pnext">"If by loss of mental balance, the Yogi does some improper act he should +burn up the impurity by Yoga alone, but not by any other means (not by +expiatory rites. <em class="italics">Śridhara</em>)</p> +<p class="pnext">"Adherence to the particular path of one's own following is the right +thing. People have been taught to distinguish between right and wrong, +not because the acts are not all impure by their very nature but because +the distinction is necessary to regulate the acts themselves with a view +to cause a final abandonment of all attachments to them". (It may be said +that according to the scriptures, Nitya Karma (acts ordained to be daily +performed) and Naimittika Karma (acts ordained to be occasionally +performed) purify the mind. Hence they are <em class="italics">right</em> (<em class="italics">guna</em>). The killing of +animals and such other acts make the mind impure. Hence they are <em class="italics">wrong</em> +(<em class="italics">dosha</em>). Expiatory acts (Prâyaschitta) are required to be performed in +order to remove the consequences of wrong acts. Therefore Prâyaschitta +is a right thing (<em class="italics">guna</em>). How can impurities be destroyed by means of +Yoga then and not by means of Prâyaschitta: therefore it is said that +what is called Guna (right) and Dosha (wrong) by injunctions and +prohibitions, is only a regulation of acts. The purport is this. The +impurities of a man are not the outcome of his own inclinations. Man is +impure through his natural tendencies. It is not possible for him all on +a sudden to have disinclination for all actions. Therefore "Do this," +"Do not do this," these injunctions and prohibitions only put a +restriction upon the inclinations of a man and by this means, they lead +to disinclination. The Yogis have no inclinations. The rules of +Prâyaschitta are therefore not meant for them. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">Bhakti: — "He who has reverential faith in all that is said about Me, and +who feels disgust for all actions, who knows that desires are identical +with misery, but is yet in-capable of renouncing them, such a man should +worship Me, with sincere devotion and firm faith. Though gratifying his +desires, he should not have any attachment for them, knowing that they +lead to misery in the end. Those that constantly worship Me according to +Bhakti yoga as already expounded by Me, have all the desires of their +heart destroyed as I myself dwell in their heart. The bondage is broken +asunder, doubts all cease to exist, the accumulated actions fade away, +when I, the Âtmâ of all, am seen. My Bhakta speedily attains every thing +that is attained by other means, Svarga, Moksha or even My own abode, if +he has any desire for any of these. But My Bhaktas who are solely +devoted to Me do not desire any thing even if it be offered by Me, not +even final liberation. They are beyond the limits of Guna and Dosha."</p> +</div> +<div class="level-3 section" id="guna-and-dosha-or-right-and-wrong"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id243">GUNA AND DOSHA OR RIGHT AND WRONG</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 21.</strong></p> +<p class="pnext">Those who do not follow the Paths of Bhakti, Jnâna and Karma, but who +only seek paltry desires become subject to rebirths [For those that are +matured in Jnâna and Bhakti, there is neither Guna (right) nor Dosha +(wrong). For those that practise Disinclination, the performance of +Nitya and Naimittika Karma is Guna, for it leads to the purification of +the mind. The non-performance of such Karma and the performance of +prohibited Karma are Dosha, for they give rise to impurities of the +mind. Prâyaschitta counteracts such Dosha, and therefore it is Guna. For +those pure men that are fixed in the Path of Jnâna, the practice of +Jnâna is Guna; Bhakti is Guna to them that are fixed in the path of +Bhakti. What is opposed to Jnâna and Bhakti is Dosha to the followers of +those two Paths. All this has been said before. Now Guna and Dosha are +detailed for those that do not follow the Paths, but seek their selfish +ends. <em class="italics">Śridhara</em>]. Devotion to the path of one's following is Guna. The +reverse is Dōsha. This is the proper definition of Guna and Dosha (Guna +and Dosha are relative terms. They do not appertain to the thing itself. +<em class="italics">Śridhara</em>).</p> +<p class="pnext">Purity (Sûddhi) or Impurity (Asûddhi), Right (Guna) or Wrong (Dōsha), +Auspicious (Sûbha) or Inauspicious (Asûbha) are terms applied to the +same objects, in relation to religion (Dharma), Society (Vyavahara) and +living (Yâtrâ), respectively.</p> +<p class="pnext">I have explained Âchâra (rules of life) for those that want to be guided +by Dharma (Sanctional religion). (Shri Krishna refers here to the works +of Manu and other Smriti writers).</p> +<p class="pnext">The body of all beings is composed of the five elements (earth, water +&c). They are all ensouled by Âtmâ. Though men are all equal, the Vedas +give different names and forms to their bodies (saying this is Brâhmana, +this is Sudra, this is Grihasthâ, this is Sanyâsî) with a view to do +good to them. (The object is to put a limit to the natural inclinations +and thereby to secure Dharma, Artha, Kâma and Moksha. <em class="italics">Śridhara</em>). +Similarly classification is made of time, space and other things, solely +with the object of regulating actions (Karma.) Thus those lands are +impure where the black deer do not roam (Details are not given for which +read the original).</p> +<p class="pnext">"Those that perform Yajna attain Svarga." Sayings like these do not speak +of final bliss. They are only tempting words really meant for the +attainment of Moksha, just like words said to a child to induce him to +take medicine (The father says; "Eat this Nimba — a bitter drug. I shall +give you this sweet meat." The child takes the medicine. But the sweet +meat is not what he really gets, for his real gain is recovery from +disease).</p> +<p class="pnext">From their very birth, mortals are attached to some objects of desire, +to their lives and powers and to their own people. But these are only +sources of misery in the future. Why should the Vedas then teach +attachment to such things? Some wrong-minded people say so without +knowing the purport of the Vedas. They are deluded by the performance of +fire sacrifices, and they resort to Pitri Yâna (<em class="italics">i.e.</em> they are drawn to +rebirths on the Earth after temporary enjoyment of Svarga). They do not +know their own abode, which am I as seated in their heart, from whom the +universe proceeds. Not knowing the real meaning of the Vedas, they +worship Indra and other Devas and perform Yajnas at which animals are +sacrificed. Parâ, Pasyanti and Madhyamâ remain deep and unfathomable +like the ocean and only Vaikhari becomes manifest in the Vedas +originating in Pranava and appearing through the letters of the alphabet +and the Metres. Even that Vaikhari is not properly understood by men. +(The Vedas form the sound manifestation of Íshvara. That sound has four +divisions. <em class="italics">Parâ</em>, which finds manifestation only in Prâna, <em class="italics">Pasyanti</em>, +which finds manifestation in the mind, <em class="italics">Madhyamâ</em> which finds +manifestation in the Indriyas, and Vaikhari which finds manifestation in +articulate expression. Those who have mental vision can only find out +the first three. But the Vedas as expressed in language are also +difficult to understand.) Further details are given, which are not +reproduced.</p> +</div> +<div class="level-3 section" id="the-tatvas"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id244">THE TATVAS.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 22.</strong></p> +<p class="pnext">Uddhava asked: — "How many Tatvas (elemental principles) are there? +The Rishis give the number differently."</p> +<p class="pnext">Sri Krishna replied: —</p> +<p class="pnext">"The discussion about the number is useless. The principles are +interpenetrating. Their order and their number are therefore differently +understood."</p> +<p class="pnext">Uddhava asked: —</p> +<p class="pnext">"Prakriti and Purusha though different by themselves are interdependent. +They are never seen separately. Âtmâ is seen in Prakriti (body) and +Prakriti is seen in Âtmâ (Where is then the difference between body and +Âtmâ?)</p> +<p class="pnext">"This is my doubt."</p> +<p class="pnext">Sri Krishna replied: —</p> +<p class="pnext">"Prakriti and Purusha are essentially different."</p> +</div> +<div class="level-3 section" id="prakriti-and-purusha"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id245">PRAKRITI AND PURUSHA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 22.</strong></p> +<p class="pnext">(1). <em class="italics">Prakriti</em> is subject to manifestation.</p> +<p class="pnext">(2). It is subject to transformation.</p> +<p class="pnext">(3). It consists of the transformations of the Gunas.</p> +<p class="pnext">(4). It is various, — broadly speaking threefold, Adhyâtma, Adhi-bhûta and +Adhi-daiva.</p> +<p class="pnext">(5). It is not self manifest.</p> +<p class="pnext">Âtmâ is one, immutable and self manifest.</p> +<p class="pnext">Ahankâra is at the root of all doubt and delusion. They last as long as +the mind is turned away from me.</p> +</div> +<div class="level-3 section" id="re-incarnation"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id246">RE-INCARNATION.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 22.</strong></p> +<p class="pnext">Uddhava asked: —</p> +<p class="pnext">"Those that are turned away from Thee take on and give up bodies. Tell me +something about rebirth."</p> +<p class="pnext">Sri Krishna replied: —</p> +<p class="pnext">"The mind of men imprinted with karma moves with the five senses from +body to body. Âtmâ (under the denomination of 'I') accompanies the +mind.</p> +<p class="pnext">"The mind (after death) thinks of such seen and unseen objects as the +karma of men places before it. It awakes (unto those objects, it thinks +of) and fades away (in respect of previous objects). The memory +(connecting the present with the past) dies away in consequence.</p> +<p class="pnext">"When one loses all thoughts of one's body on account of close +application to another object (body), through some cause or other, +that utter forgetfulness is his death." (By karma, man gets +after his so-called death either a deva body, or a body of inflictions. +In the former case, it is through pleasure and desire and in the latter +case, through fear and sorrow, that the Jiva utterly forgets his former +body. That is the death of the Jiva who used to identify himself +with the former body and not the destruction of Jiva as of the body. +<em class="italics">Śridhara</em>.</p> +<p class="pnext">The Deva-body is the phenomenal basis of the Jiva in Svarga Loka. The +body of inflications is the astral or Kâmic body, in Bhûta, Preta and +Pisâcha Loka, where the Jiva undergoes inflictions. The Jiva identifies +itself with these new bodies or new states in such a way as to forget +completely its former physical body. The connection with the former body +is thus completely cut off in the mind. This is the death of the Jiva in +relation to its previous body.)</p> +<p class="pnext">"The birth of a Jiva is the acceptance of a body as one's own self. It is +even like dream or fancy. In dream or fancy, a man does not know his +present self as the former self. The mind by its application to a new +body causes a birth into that body, and the ideas of good, bad and +indifferent crop up in self.</p> +<p class="pnext">"Though a father may have neither friend nor enemy, he is affected by the +connections formed by his vicious son, even so it is with Âtmâ. Growth +and decay are happening every moment in the body. But they are hardly +perceptible owing to the extreme subtlely of time.</p> +<p class="pnext">"The burning lamp, the flowing current, the ripening fruit, pass through +stages, as all beings also pass through the stages of childhood, youth +and age. We say it is the same fire, it is the same water (though the +particles of fire and water are continually changing.) So we say, it is +the same man. The understanding and the words of ignorant men are all +confounding (for they speak and think assuming that the same body +continues). But even the ignorant man does not acquire birth or death, +by Karma engendered by self, for the self is immortal and the notion of +birth and death is itself a delusion with reference to self. Fire, as an +element lasts through out the Kalpa. But it seems to come into existence +or to become extinguished. Fecundation, foetal state, birth, childhood, +grown up childhod, youth, ripeness, age and death are the nine states of +the body. These states of the body which is other than self are only +fancies of the mind (so far as self is concerned). Some accept them as +their own, by contact with Gunas and some reject them to some extent (by +discriminating knowledge). From the death of the body inherited from the +father and the birth of another child body, one can infer the birth and +death of his body only, he the knower not being affected by either birth +or death. The seer of the growth and decay of the tree is different from +the tree itself, so the seer of the different states of the body is +different from the body itself. One is bound down to the wheel of +rebirths, by want of discrimination. One becomes Deva or Rishi by the +action of Satva, Asura or man by the action of Rajas and Bhûta or animal +by the action of Tamas. As a man seeing the performance of singers and +dancers involuntarily imitates them (in the mind) even so Âtmâ follows +the actions of Buddhi. The tree seems to move when the water is moving. +The earth seems to roll when the eyes are rolling. Births and rebirths +are as unreal to Âtmâ as are dreams but they have an existence even as +objects in dream have an existence so long as the mind thinks of those +objects.</p> +<p class="pnext">"Whatever others may say or do unto you, do not care the least about +that, but with single minded devotion restore self by self."</p> +<p class="pnext">Uddhava said: —</p> +<p class="pnext">"Human nature is human nature, O Lord. Hew can one bear all that is said +or done by the impious?"</p> +</div> +<div class="level-3 section" id="forbearance"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id247">FORBEARANCE.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP, 23.</strong></p> +<p class="pnext">Sri Krishna said: —</p> +<p class="pnext">"In days of yore, there was a wealthy Brâhmana in the Malava regions. He +earned money by the evil ways of the world, but did not spend any thing +on charity. In time the wealth was all gone. He repented and felt +disgust for wealth. He renounced the world and became a wandering +Bhikshu. He went to villages for alms. People called him all sorts of +names — thief, hypocrite and so on. Some pelted him, others abused him, +others put him to chains and confined him.</p> +<p class="pnext">"He bore all this with perfect calm. This is how he used to reason within +himself: —</p> +<p class="pnext">"These men, the Devas, self, the planets, Karma and Kâla (periodicity) +none of them is the cause of my happiness or misery. Mind is the one +cause, which causes the wheel of births to move. They make friends and +enemies, who do not conquer the mind. The connection with the body is +only an act of the mind. Deluded men however think, this is my body and +they go astray.</p> +<p class="pnext">"One man can not be the cause of grief and joy to another. Âtmâ in all +men is not the doer. All acts proceed from the gross and the subtle +body. If the tooth bites the tongue, who should you be angry at?</p> +<p class="pnext">"If the Devas (the Adhidevas) be the cause of sorrow, it is not their +Âtmâ that is so but their bodily transformations. And the Devas (who +guide the senses) are the same in all beings. If one limb causes pain to +another limb, who should be the object of anger?</p> +<p class="pnext">"If self is the cause of joy and sorrow, then you have not to look to the +outside world. But every thing else besides Âtmâ is only a seeming +existence. Therefore there is no real existence of any cause of joy or +grief and there is no joy or grief.</p> +<p class="pnext">"If the planets by their position at birth bring about joys and sorrows, +then no body is to blame for that. And the planetary Purusha is separate +from the bodies of the planets. There is none to be angry at. Karma can +not be the cause of Joy and sorrow. Karma has its sphere in which there +is both a conscious and an unconscious element. The unconscious element +undergoes transformation and the conscious element in search for the +desired object leads to action. But the body is absolutely unconscious. +And Purusha (or Self) in man is absolutely conscious. There is no root +of Karma either in body or in Purusha.</p> +<p class="pnext">"<em class="italics">Kâla</em> is part of Âtmâ, for Kâla is an aspect of Íshvara. Fire does not +destroy its spark, snow does not destroy its flakes.</p> +<p class="pnext">"One who is awakened to his real self has fear from no one else. Purusha +has no connection with the pairs of opposites." (Cold and heat, happiness +and misery &c.)</p> +</div> +<div class="level-3 section" id="sankhya"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id248">SANKHYA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 24.</strong></p> +<p class="pnext">"There is only one perception and one undivided object of perception, +when there are no Yugas (i.e. in Pralaya), in Satya Yuga, as well as for +men skilful in discrimination, that object of perception is Brahmân, the +absolute Truth, beyond the reach of worlds and of mind. I became two +fold, by means of Mâyâ. Of the two one is Prakriti consisting of causes +and effects. And the other is Purusha.</p> +<p class="pnext">"Following the Kârmic record of Jivas, I disturbed Prakriti, and Satva, +Rajas and Tamas became manifest. The Gunas gave rise to Sutra or Thread +(which represents Kriyâ Śakti). Mahat (Jnâna Śakti) is not separate from +Sutra (Sutra and Mahat form one Tatva. It is two-fold, on account of its +double aspect of Jnâna and Kriyâ or knowledge and action).</p> +<p class="pnext">"Ahankâra is the transformation of Mahat. It is three-fold, Sâtvic or +Vaikâric, Râjasic or Taijasa and Tâmasic.</p> +<p class="pnext">"The Adhi-daivas and Manas came from Sâtvic Ahankâra, and the 5 Tanmâtras +from Tâmasic Ahankâra.. The five Mahâ bhutas came from the five +Tanmâtras.</p> +<p class="pnext">"Prompted by Me, all these principles united together to form the Egg +which was My own abode. I incarnated in that Egg which was immersed in +the (Pralayic) water (as Sri Nârâyana or Virât Purusha).</p> +<p class="pnext">"Out of my navel grew the Lotus called the Universe. Brahmâ was +manifested in that Lotus.</p> +<p class="pnext">"He brought into manifestation the Lokas (Bhûr, Bhuvar &c.,) and the +Lokapâlas.</p> +<p class="pnext">"Svar was the abode of the Devas, Bhuvar of the Bhûtas, Bhûr of men, the +higher Lokas of the Siddhas and the Lower Lokas of the Asuras and Nâgas.</p> +<p class="pnext">"All actions (Karma) bear fruits in the Trilokî. Mahar, Jana and Tapas +are attained by Yoga, Tapas and Renunciation. My abode (Vaikuntha, which +is beyond the Seven Lokas) is attained by Bhakti Yoga.</p> +<p class="pnext">"All beings in this Universe wedded to karma are made by Me, who as +Kâla am the Dispenser of all karma, to merge out of or to dive down in +the flow of Gunas (<em class="italics">i.e.</em> they are made to go up to the higher Lokas or to +come down to the lower Lokas).</p> +<p class="pnext">"All things big or small, thick or thin are pervaded by Prakriti and +Purusha.</p> +<p class="pnext">"That which is at the beginning and at the end of a thing is also at the +middle, as in the case of ornaments and earth-pots, the intervening +transformations having a separate existence only for the sake of +conventional use (thus the ornaments of gold are called by different +names only for temporary uses. But they are gold when the forms are made +and destroyed. The forms are all transitory and the ornaments are +essentially gold).</p> +<p class="pnext">"That is only Real which gives rise to the original transformation, which +is at the beginning and at the end. Prakriti the material cause, Purusha — +that pervades Prakriti and Kâla or periodicity which causes disturbance +in the Gunas — these are three in one and I am that three-fold Brahmâ. The +creative process flows on in order of succession without a break. The +multifarious creation unfolds itself to serve the purposes of the jivas +and it lasts so long as the period of Preservation continues and so long +as Íshvara looks at it.</p> +<p class="pnext">"The order is reversed in Pralaya, and transformations are merged in the +principles from which they proceeded. The body merges in to the food +grains. The food grains merge in to the roots of plants. The roots merge +into the earth, The earth merges into smell, smell into water, water +into Taste, Taste into fire, fire into Form, Form in to Air, Air into +Touch, touch into Akâsa and Akâsa into sound.</p> +<p class="pnext">"The Indriyas merge into the Adhi-daivas. The Adhi-daivas merge into the +Manas. Manas merges into Ahankâra.</p> +<p class="pnext">"Ahankâra merges into Mahat (<em class="italics">i.e.</em> gives up the unconscious portion and +becomes Jiva Śakti and Kriyâ Śakti itself. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">"Mahat merges into the Gunas.</p> +<p class="pnext">"The Gunas merge into unmanifested Prakriti. Prakriti merges into Kâla. +Kâla merges into Jiva. Jiva merges into Âtmâ. Âtmâ rests in self.</p> +<p class="pnext">"When these processes are meditated on, there is no delusion."</p> +</div> +<div class="level-3 section" id="satva-rajas-and-tamas"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id249">SATVA RAJAS AND TAMAS.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 25.</strong></p> +<p class="pnext">"<em class="italics">Sama</em> or Control of the mind, <em class="italics">Dama</em> or Control of the Senses, forbearance, +discrimination, tapas, truthfulness, compassion, memory, renunciation, +contentment, faith, shame and charitableness are the attributes proper +of <em class="italics">Satva</em>. Selfish desire, Selfish exertion, pride, discontent, variety, +selfish-invocation of the Devas, idea of separateness, material +enjoyment, love of excitement, love of fame, derision, power and +violence, are the attributes proper of <em class="italics">Rajas</em>.</p> +<p class="pnext">"Anger, greed, untruthfulness, cruelty, begging, parading of religion, +languor, quarrel, repentance, delusion, grief, dejection, sleep, +helplessness, fear and indolence are the attributes proper of <em class="italics">Tamas</em>.</p> +<p class="pnext">"The sense of I-ness and My-ness is produced by the mixture of the three +Gunas (I have Sama, selfish desire and anger. My Sama, selfish desire +and anger. Thus <em class="italics">I</em> and <em class="italics">My</em> are common to all the three Gunas. <em class="italics">Śridhara</em>) +All our dealings having the elements of Manas (Sâtvic), the Tanmâtras +(Tâmasic), the Indriyas and the Prânas (Râjasic) in them, proceed +from a mixture of the three Gunas. Devotion to Dharma (Sâtvic), Kâma +(Râjasic) and Artha (Tâmasic), that bears the fruits of faith (Sâtvic), +attachment (Râjasic) and wealth (Tâmasic) is also based on a +mixture of the Gunas.</p> +<p class="pnext">"The performance of religion for the gratification of desires (Kâmya +Dharma which is Râjasic), the performance of the duties of married life +(Grihasta Dharma which is Tâmasic) and the performance of the daily +and occasional duties assigned to one's position in life (Svadharma +which is Sâtvic) are based on a union of the three Gunas. Man is +Sâtvic, when he has got the Sâtvic attributes. He is Râjasic when he has +got the Râjasic attributes. He is Tâmasic when he has got the Tâmasic +attributes.</p> +<p class="pnext">"When a man or woman worships Me with unselfish devotion and by the +performance of duties, he or she is Sâtvic.</p> +<p class="pnext">"The person who worships Me, for the attainment of desires is Râjasic.</p> +<p class="pnext">"The person who worships Me with a view to do injury to others is +Tâmasic.</p> +<p class="pnext">"Satva, Rajas and Tamas are attributes that grow in the minds of jivas, +they are not My attributes.</p> +<p class="pnext">"When Satva prevails over the other two Gunas, man acquires +religiousness, wisdom, and other attributes, as also happiness. When +Rajas prevails, it causes distraction, attachment and a sense of +separateness. Man acquires karma, fame and wealth. But he becomes +miserable.</p> +<p class="pnext">"When Tamas prevails, delusion, inaction and ignorance follow.</p> +<p class="pnext">"When the Mind attains calm, the senses become abstemious, the body free +from fear and the mind free from attachments, Satva grows up and makes +it easy to perceive Me.</p> +<p class="pnext">"When the mind becomes distracted by actions, and desires multiply, when +the senses of action become disordered and the mind always wanders away, +Rajas has its hold over man.</p> +<p class="pnext">"When the mind can not grasp, when it languishes, when even desires do +not crop up, and there is indolence, melancholy and ignorance, they all +proceed from Tamas.</p> +<p class="pnext">"With Satva, the Deva element prevails, with Rajas, the Asura element +prevails and with Tamas, the Râkshas element prevails.</p> +<p class="pnext">"The waking is from Satva, dream from Rajas and deep sleep from Tamas.</p> +<p class="pnext">"By Satva, people go higher and higher up, by Rajas they move about in +the middle, and by Tamas they move lower down.</p> +<p class="pnext">"Satva takes one to Svarga Loka, Rajas to human Loka and Tamas to Naraka. +Those who are void of Gunas attain Me.</p> +<p class="pnext">"Action that is offered up to Me or that is unselfish is Sâtvic. Selfish +action is Rajasa. Heartless action is Tamasa.</p> +<p class="pnext">"Sâtvic wisdom is that which relates to Âtmâ, as separate from the body.</p> +<p class="pnext">"Râjasic is half perceived wisdom. Tâmasic is wisdom relating to the +material universe.</p> +<p class="pnext">"Wisdom centred in Me is Nirguna or without Gunas.</p> +<p class="pnext">"Sâtvics like to reside in the forest. Râjasics in human habitations and +Tâmasics in gambling houses. Houses where I am worshipped are beyond all +the Gunas. Births are caused by Guna and Karma. Those who conquer these +become devoted to Me and attain my state."</p> +</div> +<div class="level-3 section" id="company"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id250">COMPANY.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 26.</strong></p> +<p class="pnext">"King Pururavas was forsaken by Urvasi. He then thought within himself +what the body of a woman was composed of, where its beauty lay, and the +origin and the end of that body. 'Therefore' said he 'wise men should +not associate with women or those that are addicted to women. By contact +of the senses with their objects, mind gets disturbed, not otherwise. +What you have not seen or heard of before can not disturb your mind. Let +not the senses indulge in objects and mind will attain calm.' Keep +company with Sâdhus.</p> +<p class="pnext">"Give up bad company. Acquire from the Sâdhus devotion to Me and you +shall ultimately attain Moksha."</p> +</div> +<div class="level-3 section" id="kriya-yoga-and-idol-worship"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id251">KRIYA YOGA AND IDOL WORSHIP.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 27.</strong></p> +<p class="pnext">(The details will not be interesting to the general reader).</p> +</div> +<div class="level-3 section" id="jnana-yoga"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id252">JNÂNA YOGA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 28.</strong></p> +<p class="pnext">"Do not either praise or blame other men and their actions. Look upon all +as one, pervaded by the same Prakriti and the same Purusha. By +criticising others, the mind is directed to a false channel and it +deviates from the right path. What is good or what is bad of Dvaita? By +direct perception, reasoning, self intuition, and scriptural teachings, +know every thing in this manifested Universe to have a beginning and an +end and to be thus unreal. Therefore free yourself from all attachments. +(The ways of acquiring discriminative knowledge are then given in +eloquent terms for which read the original).</p> +<p class="pnext">"Clearing up all doubts by discrimination, the sage should be fixed in +the bliss of self, having abstained from every thing else.</p> +<p class="pnext">"The body of gross matter is not Âtmâ. The Indriyas, their guiding Devas, +Manas, Buddhi, Chitta and Ahankâra are not Âtmâ. The Bhûtas, the +Tanmatras and Prakriti are not Âtmâ. These do not affect the seer. +Whether the clouds gather or disperse, what is that to the Sun.</p> +<p class="pnext">"Akâsa is not affected by the attributes of air, fire, water and earth +nor by the changes of seasons.</p> +<p class="pnext">"The immutable is not affected by the impurities of Satva, Rajas and +Tamas, however often they may cause the birth and rebirth of the Ahan +principle.</p> +<p class="pnext">"But still (the unliberated sage) should avoid contact with the Gunas. He +should by firm devotion to Me, cast off all attachments and all +passions. When the disease is not properly treated, it gives trouble +again and again. So when attachments are not completely removed and +Karma is not counteracted they trouble the imperfect Yogi.</p> +<p class="pnext">"The yogis that deviate from the path on account of obstacles that are +spread out for them by the Devas through men (For the Sruti says: — "The +Devas do not like that men should know all this." <em class="italics">Śridhara</em>) are re-united +to the path of Yoga in a better birth through the practices of their +former birth.</p> +<p class="pnext">"The immature Yogi may be overpowered by diseases and other grievances of +the body. He should overcome some of them by Yoga concentration (by +concentration on the Moon, the Sun and others he should overcome heat +cold &c., <em class="italics">Śridhara</em>), others by prescribed postures accompanied by +retention of breath (diseases caused by gaseous derangement are to be +overcome by postures, accompanied by retention of breath), and some +others by Tapas, Mantra and medicine. He should overcome some evils by +meditating on Me, by taking My name, and by making rehearsals about Me. +He should overcome other evils by following the lords of Yoga.</p> +<p class="pnext">"Some practise these to keep themselves young and free from diseases, +solely with the object of attaining some Siddhis. This is not approved +of by good people. The effort is fruitless. The body has an end. True in +following the path of Yoga, the body sometimes becomes free from +diseases and infirmities. But the Yogi should put no faith on these +Siddhis.</p> +<p class="pnext">"When the Yogi gives up all desires, becomes fixed in self-bliss, and +makes Me his all in all, he is not overcome by obstacles."</p> +</div> +<div class="level-3 section" id="id15"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id253">BHAKTI YOGA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 29.</strong></p> +<p class="pnext">Uddhava said: —</p> +<p class="pnext">"This path of Yoga seems to Me to be difficult of pursuit. Tell me O +Achyuta, some means by which man may attain perfection without such +exertion. Generally those that try to concentrate their mind become +tired at last, being unsuccessful in their attempts. The discriminating +sage has recourse to Thy lotus-feet, the fountain of all bliss. Tell me +the path that leads to Thee."</p> +<p class="pnext">Shri Krishna replied: —</p> +<p class="pnext">"Do all actions for Me and bear me in mind as much as you can. Offer up +the mind and all thoughts to Me. Be attached to the duties of +Bhâgavatas. Live in sacred lands, where my Bhaktas dwell. Follow what +they do — see Me in all beings as well as in self, pure as Akâsa. With the +eye of pure wisdom, look upon all beings as my existence and respect +them as such. Brâhmana or Chandâla, stealer or giver, big as the sun or +small as his ray, tender hearted or cruel, the sage must look upon all +alike. Then he shall have neither rivalry, nor jealousy nor reproach for +others. His egoism shall also be gone. Mind not the ridicule of friends, +mind not the bodily differences that may cause a feeling of shame, but +salute even horses, Chandâlas, cows and asses. As long as you do not +learn to see Me in all beings, do not give up this practice in speech, +body and mind. There is not the least chance of failure in the Bhâgavata +Path. Even what is otherwise fruitless becomes a Dharma, when it is +unselfishly offered up to Me. There is no higher wisdom, no higher +cleverness than this that the Real is attained by the Unreal, the +Immortal is attained by what is mortal. This is the essence of Brahmâ +Vidyâ.</p> +<p class="pnext">"Now that you have learned all this give it unto those that are +deserving.</p> +<p class="pnext">"Go Uddhava now to Badari Âsrama and follow what I have said."</p> +</div> +<div class="level-3 section" id="the-end"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id254">THE END.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XI. CHAP. 30.</strong></p> +<p class="pnext">Uddhava went to Badari. Sri Krishna advised the Yadus to leave Dvârakâ. +"Let the females, children, and the aged go to Sankha-Uddhara and let us +go to Prabhâsa." The Yadu chiefs went to Prabhâsa. They drank the wine +called Maireya and got intoxicated. They quarreled and fought with one +another. They snatched the fatal reeds and killed one another. Râma went +to the Sea-side and by practicing Samâdhi, left this world. All was now +over. Sri Krishna sat under an Asvatha tree (religious fig). A huntsman +named Jara took Him for a deer and pierced him with a spear, formed of +the fatal pestle.</p> +<p class="pnext">The huntsman then saw Krishna bearing four hands and became terrified. +"Fear not" said Sri Krishna "you shall go to heaven." The chariot came +down from the heaven and took up the huntsman.</p> +<p class="pnext">Daruka, the charioteer of Sri Krishna traced Him to the spot.</p> +<p class="pnext">Sri Krishna asked him to inform all friends at Dvârakâ of the death of +the Yadu chiefs, the disappearance of Râma and of His own state. "Do +not remain any more at Dvârakâ, for the Sea shall swallow it up. Let our +parents and all others go to Indraprastha under the protection of +Arjuna."</p> +<p class="pnext">Daruka saluted Krishna and went away.</p> +<p class="pnext">The Garuda marked chariot of Sri Krishna came from high above. Brahmâ and +all other Devas gathered to witness the scene.</p> +<p class="pnext">The Lord disappeared from the earth and truth, Dharma, forbearance, +glory and Lakshmî all followed Him.</p> +<p class="pnext">There was great rejoicing in the heavens. The Devas sang and flowers +rained.</p> +<p class="pnext">Daruka gave the information to Vâsudeva and Ugrasena. All came to see +the place of the occurrence. Vâsudeva died of grief. Some of the ladies +followed their husbands to death. Those that remained were escorted by +Arjuna to Indraprastha. He installed Vajra as the successor of the Yadu +chiefs. The Pândavas made Parikshit their successor and left +Indraprastha for the Final Journey.</p> +<p class="pnext"><strong class="bold">END OF THE ELEVENTH SKANDHA.</strong></p> +<div class="clearpage"> +</div> +</div> +</div> +<div class="level-2 section" id="the-twelfth-skandha"> +<h2 class="level-2 pfirst section-title title"><a class="toc-backref" href="#id258">THE TWELFTH SKANDHA.</a></h2> +<p class="pfirst"><strong class="bold">SKANDHA XII. CHAP. 2.</strong></p> +<p class="pnext">When the present Kali Yuga will be about to end, Bhagavân will incarnate +as KALKI. He will take birth at Sambhal as the son of Vishnu-Yasas.</p> +<p class="pnext">On His advent, Satya Yuga will make its appearance. The Sun, the Moon +and the Jupiter will then enter together the constellation of Pushyâ. +(Jupiter enters the constellation of Pushyâ in Cancer every twelve +years, and there may be a conjunction of that planet with the Sun and +the Moon on new Moon nights, but the text here means the <em class="italics">entering +together</em> of the three. <em class="italics">Śridhara</em>.)</p> +<p class="pnext">One thousand one hundred and fifteen years will expire from the birth of +Râjâ Parikshit to the beginning of King Nanda's reign. (But in the +detailed account given in the Bhâgavata Purâna, the period comes up to +1448 years, as shewn by Śridhara.)</p> +<p class="pnext">Of the Seven Rishis (forming the constellation of the Great Bear), the +two that are first seen to rise above the horizon have through their +middle point a correspondence with some constellation (in the Zodiac). +The Rishis remain united to that constellation for one hundred mortal +years.</p> +<p class="pnext">At present (<em class="italics">i.e.</em> when Sukadeva was reciting Bhâgavata to Râjâ +Parikshit), the Rishis are united to Maghâ.</p> +<p class="pnext">The form of the Great Bear or the constellation of the Seven Rishis is +given below.</p> +<div class="align-center auto-scaled figure" style="width: 77%" id="figure-402"> +<img class="align-center" style="display: block; width: 100%" alt=" " src="images/bhagap419.png" /> +</div> +<pre class="literal-block"> +6 5 X +X X 1 +X X X X +7 4 3 2 +</pre> +<p class="pfirst">Śridhara gives the following names:</p> +<p class="pnext">No. 1 is Marichi.</p> +<p class="pnext">No. 2 is Vasishtha with Arundhâti.</p> +<p class="pnext">No. 3 is Angiras.</p> +<p class="pnext">No. 4 is Atri.</p> +<p class="pnext">No. 5 is Pulastya.</p> +<p class="pnext">No. 6 is Pulaha.</p> +<p class="pnext">No. 7 is Kratu.</p> +<p class="pnext">"Such being the configuration of the Rishis, the two that are first seen +to rise above the horizon are Pulaha and Kratu. The longitudinal line +passing through the middle point of the line joining them crosses some +one of the 27 constellations, Asvini, Bharani and others. The Rishis +have their position in that constellation for one hundred years." +<em class="italics">Śridhara</em>.</p> +<p class="pnext">So soon as the Krishna named divine body of Vishnu ascended the heavens, +Kali entered this Loka. As long as the Lord of Lakshmî touched this +Earth with His lotus feet, Kali could not overtake the planet. ( While +Sri Krishna was still on this Earth, Kali appeared in its Sandhyâ or +Dawn. When Sri Krishna disappeared, the Sandhyâ period was over, and the +period proper of Kali set in. <em class="italics">Śridhara</em>).</p> +<p class="pnext">The Yuga shall become darker and darker, as the Seven Rishis will pass +on from Maghâ to Pûrva-Âshâdhâ, <em class="italics">i.e.</em>, till the period of king Nanda. +(The darkness will go on increasing till the reign of king Pradyotana. +It will still go on increasing very much till the reign of king Nanda. +<em class="italics">Śridhara</em>.</p> +<p class="pnext">This gives us a cycle of 1,000 years. The line of the Ecliptic is +divided into 27 constellations, which form the 12 signs of the Zodiac. +Each sign of the Zodiac contains 9 parts of these constellations, if +each constellation be divided into four parts.</p> +<p class="pnext">Thus Aries contains Asvini, Bharani and 1/4 Krittika;</p> +<p class="pnext">Taurus contains 3/4 Krittika, Rohini and 1/2 Mrigasiras;</p> +<p class="pnext">Gemini contains 1/2 Mrigasiras, Ârdrâ and 3/4 Punarvasu;</p> +<p class="pnext">Cancer contains 1/4 Punarvasu, Pushyâ and Ashlesha;</p> +<p class="pnext">Leo contains Magha, Pûrva Falguni and 1/4 Uttar Falguni;</p> +<p class="pnext">Virgo contains 3/4 Uttara Falguni, Hastâ, and 1/2 Chitra;</p> +<p class="pnext">Libra contains Chitra, Svâti and 3/4 Visâkhâ;</p> +<p class="pnext">Scorpio contains 1/4 Visâkhâ, Anurâdhâ and Jyeshthâ;</p> +<p class="pnext">Sagittarius contains Mûla, Pûrva Âshâdha and 1/4 Uttara Âshâdhâ;</p> +<p class="pnext">Capricornus contains 3/4 Uttara Âshâdhâ, Sravanâ, and 1/2 Dhanishtha;</p> +<p class="pnext">Aquarius contains 1/2 Dhanishthâ, Sata-bhishâ, and 3/4 Pûrva Bhâdrapada;</p> +<p class="pnext">Pisces contains 1/4 Pûrva Bhâdrapada, Uttara Bhâdrapada and Revati.</p> +<p class="pnext">Abhijit is included in Uttarâshâdhâ and Sravana. From Maghâ to Pûrva +Âshâdhâ there are eleven constellations. This gives a cycle of 1,000 +years.</p> +<p class="pnext">The reference to king Nanda's reign leaves no doubt as to the cycle +being one of 1,000 years, for the period is given in this very chapter +as 1,115 years.</p> +<p class="pnext">The lines of Kshatriya kings have been given in the Purâma, The lines of +Brâhmanas, Vaisyas and Sudras are to be similarly known.</p> +<p class="pnext">Devâpi, brother of Santanu and Maru of the line of Ikshvâku are now +waiting at Kalapa. They will appear towards the end of Kali Yuga and +will again teach Varna and Âsrama Dharma. (They will start again the +lines of divine kings which came to an end in the Kali Yuga. <em class="italics">Śridhara</em>.)</p> +<div class="level-3 section" id="pralaya"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id256">PRALAYA.</a></h3> +<p class="pfirst"><strong class="bold">SKANDHA XII. CHAP. 4.</strong></p> +<p class="pnext">Four thousand Yugas form one day of Brahmâ. This is also the period of +one Kalpa, during which fourteen Manus appear. The night of Brahmâ +follows for an equally long period. The three worlds — Bhûr, Bhuvar and +Svar then come to an end. This is called <em class="italics">Naimittika</em> Pralaya. Drawing the +universe within self, Nârâyana sleeps at the time over Ananta and Brahmâ +sleeps too. (<em class="italics">Nimitta</em> is cause. Naimittika is proceeding frome some +cause. This Pralaya procedes from the sleep of Brahmâ as a <em class="italics">cause</em>).</p> +<p class="pnext">When two Parârddhas of years expire, the seven subdivisions of Prakriti +(Mahat, Ahankâra, and the five Tanmatras) become subject to dissolution. +(The life period of Brahmâ is two Parârddhas). This is called <em class="italics">Prâkritika</em> +Pralaya. When this dissolving factor comes in, the whole combination +known as the Cosmic Egg breaks up. (As the subdivisions of Prakriti as +well as the Cosmic Egg which is formed by their combination become all +dissolved, this Pralaya is called Prâkritika Pralaya). With the advent +of this Pralaya, there will be no rains for one hundred years. Food will +disappear. People will devour one another. The Sun will draw in moisture +from the seas, from the body, and from the earth, but will not give it +back. The fire called Samvartaka, arising from the mouth of +Shankarshana, will consume the Pâtâlas. Winds will blow for one hundred +years, followed by rain for another hundred years. The universe will be +covered by one sheet of water. Water will draw in earth, fire will draw +in water, and so on till Pradhâna in due time will devour all the Gunas. +Pradhâna is not measured by time, and it does not undergo +transformation. Beginningless, endless, unmanifested, eternal, the +cause of all causes, without diminution, it is beyond the reach of +Gunas, the rootless root, that passes comprehension, like the void.</p> +<p class="pnext">Jnâna is the ultimate resort of Buddhi (the perceiver or knower), the +Indriyas or senses (perception, knowledge or the instruments of +perception and knowledge) and the objects (things perceived and known). +It is Jnâna alone that appears in this threefold form. That which is +subject to perception, which in its nature is not separate from its +cause, and which has both beginning and end is no real substance. The +lamp, the eye and the object seen are not different from light itself. +So Buddhi, the senses and the objects are not separate from the one +Truth (Brahmân, for they all proceed from Brahmân), but Brahmân is quite +separate from all others. Wakefulness, dream and dreamless sleep are all +states of Buddhi. They are all transitory, O king. The diversity appears +in Pratyagâtma (the separate self). The clouds appear and disappear in +space, even as the universes appear and disappear in Brahmân. Of all +forms, the common element is the only reality. But the forms seem to +have an existence of their own independently of the primal element. The +threads that form the cloth look separate from the cloth itself. All +that appears as cause and effect is unreal, for there is +interdependence, and there is both beginning and end.</p> +<p class="pnext">The transformations can not exist without the light of Âtmâ. If they are +self-manifest however, they are not in any way different from Âtmâ +itself.</p> +<p class="pnext">Do not think Âtmâ is many, (as there is Âtmâ in every being). It is +ignorance to think so. The space confined in a pot and the limitless +space are one and the same, even so the sun and its image in water, the +air inside and outside.</p> +<p class="pnext">Men call gold by different names, according to the different +ornaments it forms. So the language of the Vedas and the language +of ordinary men give different names to Bhagavân.</p> +<p class="pnext">The cloud that is generated by the sun, that appears by the light of the +sun, that is in fact rays of the sun so transformed stands between the +eye and the sun. Even so Ahankâra, proceeding from Brahmân, manifested +by Brahmân, even a part of Brahmân, eclipses the perception of Brahmân +by Jiva.</p> +<p class="pnext">When the cloud disappears, the eye perceives the sun. When Ahankâra, the +<em class="italics">upâdhi</em> of Âtmâ, disappears by discrimination, then the Jiva perceives +"I am Brahmân."</p> +<p class="pnext">When by discrimination, such as this, the tie of unreal Ahankâra is cut +as under, and the unfailing perception of Âtmâ becomes fixed, it is +called <em class="italics">Âtyantika</em> Pralaya.</p> +<p class="pnext">(Âtyantika is from Atyanta = ati+anta, the very last. After this +Pralaya, which is individual and not general, one does not return to +life in the universe. It is the final liberation of a man from the +limitations of life in Brahmânda).</p> +<p class="pnext">Every day all beings, from Brahmâ downwards, undergo according to some +seers of subtleties states of beginning and end.</p> +<p class="pnext">These beginnings and ends are caused by the changes in states of all +beings subject to transformation, changes that follow the flow of time. +(One does not grow adult or old in one day. The change must be going on +constantly. The fruit does not ripen in one day. But the process of +ripening day by day is not perceptible. Water flows in a continued +stream but the water particles constantly change at a given space. So +the lamp burns and the flame looks one and the same though the particles +that ignite do constantly change. Even so our body is not the same from +day to day. There is a change going on every moment of our life. +Particles of the body are rejected every day and they are replaced by +new particles. There is the beginning with our new particles, and an end +or Pralaya with the old particles.) This is called NITYA Pralaya. (Nitya +means constant).</p> +<p class="pnext">Pralaya is thus fourfold — Nitya, Naimittika, Prakritika and Atyantika.</p> +<p class="pnext">Such are the stories of Bhagavat as related in the Bhâgavata Purâna.</p> +<p class="pnext">Rishi Nârâyana first related the Purâna to Nârada, Nârada related it to +Vyâsa and Vyâsa to Suka. Suta heard the Purâna from Sukadeva, when he +related it to Râjâ Parikshit, and he expounded it to the assembly of +Rishis at Naimisha, headed by Sounaka.</p> +</div> +<div class="level-3 section" id="thoughts-on-pralaya"> +<h3 class="level-3 pfirst section-title title"><a class="toc-backref" href="#id257">THOUGHTS ON PRALAYA.</a></h3> +<p class="pfirst">Prakriti changes its forms and states. The body disintegrates into +particles, particles into molecules, and molecules into atoms. Solid +becomes liquid, liquid becomes gaseous and gaseous becomes +ultra-gaseous. Life manifests itself through the endless varieties of +Prakriti and becomes manifold in its manifestations. The hard mineral +matter does not admit the mineral life to be expressed in any other way +than by a fixed form. The more plastic vegetable matter shews vegetable +life in all the activities of life and growth. Subtler matter appears in +the animals and makes the sensing of the object world possible. Even +sublter matter becomes the basis of brain activities. The Prâkritic +basis of the mind is two-fold in its character Ahankâra and Mahat. When +the mind is capable of thinking only from the standpoint of one life and +one birth only, it is limited by Ahankâra matter. When that limit is +overcome, mind is on the plane of Mahat. Individuality is not lost, but +the individual has consciousness of all births, <em class="italics">i.e.</em> consciousness on +the plane of the universe. Such consciousness does not normally exist in +Trilokî. When a man becomes normally conscious on the plane of Mahat, he +is carried to Mahar Loka and becomes a Rishi. Bhrigu is such a Rishi. +The acquirement of such consciousness is the object of life evolution in +our solar system. When the solar system is destroyed, it is the Manasic +consciousness that alone survives. The three Lokas — Bhûr, Bhuvar and Svar +are destroyed, The Prâkritic forms and states of these three Lokas +become destroyed and the different states of consciousness corresponding +to those forms and states finally disappear. The harvest of Manasic +evolution, which is the only harvest reaped by means of one solar system +is stored in Mahar Loka. But when the three lower Lokas are destroyed, +the flames of dissolution reach even Mahar Loka and all the gains of a +Kalpa's evolution are transferred to the higher plane of Jana Loka. This +is therefore the highest plane of our consciousness. The highest evolved +beings of the previous solar system could not after Pralaya go beyond +Jana Loka, and their consciousness was the consciousness of Jana Loka. +When our earth was formed and when they came down in time for further +evolution, they brought down their highest consciousness with them as a +possibility, for it was obscured in their entrance to Trilokî. As the +soul gathers spiritual strength in Svarga Loka after death, so the +disembodied soul after Prayala gathers spiritual strength in Jana Loka +or the Loka of Kumâras. "When the three Lokas are consumed by fire from +the mouth of Sankarshana, afflicted by the heat, Bhrigu and others go to +Jana Loka" III-II-XXX. The Lord of Yoga goes by means of Sushumna +through the radiant path in his subtle body and at last reaches Mahar +Loka, where Bhrigu and other Rishis who live for one Kalpa remain. +"Then seeing the Trilokî consumed by fire from the mouth of Ananta he +goes towards that supreme abode, which is adorned by the chariots of +great Siddhas, and which lasts for the whole life period of Brahmâ." +(II-2-XXVI).</p> +<p class="pnext">Those who did not reach the Manasic state, in the last Kalpa were no +acquisitions to the higher planes of Brahmânda, which stand over the +three mortal planes, where all experience is to be gathered. Those who +developed the Manasic state were gathered to the third of the higher +planes, Jana Loka, because further development was possible, nay it was +a necessity, in the Trilokî that was to come. But there were others, who +did not quite reach the Manasic state, but they were still on the way to +acquire such state, and in fact they acquired the human form. They were +also preserved to carry out a certain purpose in the life evolution of +the coming Kalpa which will be shortly mentioned. How they were +preserved, the Purânas do not speak of. They became the Pitris of the +present Kalpa. The Pitris reached different states of development and +were therefore classed under seven heads. Some of them had developed the +fire in them and some were without the fire. "Agnishvatta, Barhishad, +Sōmapa, and Ajyapa are Pitris with fire; the others are without fire. +They were all wedded to Svadha, the daughter of Daksha." IV-1-III.</p> +<p class="pnext">The mention of the word "fire" requires a little explanation. The +Upanishads say that the three mortal Lokas of form Bhûr, Bhuvar and Svar +are the transformations of "Tejobanna" <em class="italics">i.e.</em> of fire, water and +earth. The other two elements do not enter into the constitution of +forms. The element earth predominates on the plane of Bhûr or the +material plane. Water is supreme on Bhuvar or the Astral plane. Our +Kamic tendencies proceed from the presence of water in us. Fire is the +element of Svarga or the Mental plane. Fire devas are therefore the +highest devas of Trilokî. The forty-nine forms of fire are therefore so +many forms of consciousness. Some of the Pitris developed fire in them, +<em class="italics">i.e.</em> they developed the principle of mind in them, in however +rudimental a form it might be.</p> +<p class="pnext">Devas and Rishis were also preserved. Jana Loka is the Loka of Kumâras. +We shall therefore call the souls preserved in Jana Loka as Kumâras, or +Kumaric souls.</p> +<p class="pnext">Commenting on the fourth sloka, twelfth chapter, Third Skandha, Śridhara +says: — "Sanaka and others are not created in every Kalpa. The mention of +their creation has reference to the Brahmâ Kalpa, <em class="italics">i.e.</em> the first Kalpa. +In fact the objects of Mukhya creation and others are brought into +existence in every Kalpa. Sanaka and others are only created in the +Brahmâ Kalpa and they follow the other Kalpas." The Mukhya creation has +reference to chapter 10, Skandha III. It is the same as Urdha Srotas (p. +25). Śridhara means to say that plants, animals and men are only created +in every Kalpa.</p> +<p class="pnext">The Kumaric souls of the last Kalpa that went to Jana Loka have to play +the most prominent part in the present Kalpa and they are the heroes of +our solar system. Their stay at Jana Loka was only a fitting preparation +for the most responsible work of the present Kalpa. The Íshvara of our +system, addressing Puranjana, said: — "Wishing to have an abode, drawn to +earthly enjoyments, thou didst leave me. But, o great one, both I and +thou were swans (Hansa) and friends in the Manas Lake. We dwelt there +without any abode, for one thousand years." IV. 28 LIV. "One thousand +years" is indicative of Pralaya, which lasts for one thousand yuga +cycles. In Pralaya, the kumaric soul had no body <em class="italics">i.e.</em> no abode. The +body separates Jiva from Íshvara. Without the impediment, the obstacle of +the body, without any obscuring agency, the Jiva meets Íshvara face to +face in Jana Loka, and being both essentially alike become friends. +Nârada says, esoterically the Mânasa Laka is the heart and Hansa means +the pure. But in Pralaya, the heart of the Jiva is in Jana Loka, which +is the Mânasa or mental Lake. This friendly union of Jiva and Íshvara +gives all the promise of the future for the Jiva.</p> +<p class="pnext">What is not preserved in Naimittika Pralaya, the forms of the past +kalpa, are all borne in the mind of Brahmâ as images. It is the mind of +Brahmâ that reproduces the forms of the previous creation. The image of +all that was remains in the mind of Brahmâ. Creation in Brahmâ Kalpa is +not the same as creation in the succeeding Kalpas. In Brahmâ Kalpa, all +the seven Lokas, and the dwellers of all the planes are created. In the +succeeding Kalpas, the three Lokas and their dwellers only are created.</p> +<p class="pnext">The Naimittika Pralaya comes on, as Brahmâ sleeps.</p> +<p class="pnext">This Pralaya corresponds to our physical death. When we die, the body is +destroyed. Just as when the universe bodied Brahmâ goes to sleep, His +Trilokî body is destroyed. Men go after death first to Bhuvar Loka, and +then to Svarga Loka. At Pralaya, the Mânasika Jivas first go to Mahar +Loka and then to Jana Loka.</p> +<p class="pnext">The Naimittika Pralaya affords the greatest relief to Jivas. It makes up +for all the ups and downs of manifested life, for all miseries, all +sorrows, all sufferings and all disappointments. Íshvara can do more for +Jivas in Pralaya, than in manifestation. He gives company to those, who +by their advancement reach Jana Loka, There is the Íshvara of our system +or Brahmânda and there is the Íshvara of many systems.</p> +<p class="pnext">The Íshvara of many systems, "Bhagavân Himself" is the First Purusha. He +is the manifestor of the Tatvas, the first Principles, the Karan or +causal creation, which enter into the constitution of all the solar +systems or Brahmândas. When He wishes to become many, to appear through +many manifestations, to bring up all unto Himself and His own state, +through œons and œons of cosmic manifestation, though it might be, +the Tatvas start forth into activity and form an ocean by themselves. +Many solar systems are evolved out of this Karan Samudra or the ocean of +the causes and each system gets its Íshvara, the Second Purusha. That +Second Purusha becomes three fold — Brahmâ, Vishnu and Śiva, for the +Creation, Preservation and Dissolution of His own Universe. He is Virât +Purusha or the universe bodied, Nârâyana seated on the waters of Karana +Samudra, and Sahasra Sirsha Purusha or the thousand headed Purusha of +the Upanishads. "All this, the past, present and future is this Purusha. +The universe is pervaded by Him As Prana (<em class="italics">i.e.</em> the sun, for Prana is +the solar deity according to the Sruti. <em class="italics">Śridhara</em>) by illumining his own +circle illumines the outside as well, so Purusha by illumining his Virât +body illumines the inside and outside of this Brahmânda as well. I +(Brahmâ) create by His direction, Śiva destroys, under His control, as +Vishnu, He preserves this universe He is the primal Avatâra." II. 6.</p> +<p class="pnext">"First of all, Bhagavân took form as Purusha for the creation of the +Lokas form made by Mahat and others, having 16 parts. (<em class="italics">Mahat and others</em> — +Mahat, Ahankâra, and the Tanmatras. 16 parts the eleven Indriyas and the +5 elements. Though this is not the form of Bhagavân meaning the First +Purusha still for the Upâsanâ in Virât form of the Virât Purusha who +indwells all Jivas, this is given. <em class="italics">Śridhara</em>). (In the Padma Kalpa), +Brahmâ, the Lord of Prajâpatis, appeared in the lotus that rose out of +the navel of (this Purusha), who while lying down on the ocean, spread +the sleep of Samâdhi all round. The Lokas are but parts of His body. His +form is pure and intensified Satva. The Yogins perceive Him by their +vision of wisdom, as one looking wonderful with a thousand feet, thighs, +hands and mouths, with a thousand heads, ears, eyes and noses, +glittering with a thousand crowns, and ornaments. This (Virât Purusha) +is the immutable seed and final resort of the many Avatâras. Brahmâ is +His part. Marichi and other Prajâpatis are parts of Brahmâ. So through +parts of His part, Devas, animals and men are created. (He does not +appear and disappear like other Avatâras. He is the end not only of the +Avatâras, but of all beings. <em class="italics">Śridhara</em>.)" I-3.</p> +<p class="pnext">Brahmâ appeared in the lotus, it is said, in the last Kalpa, which +from this event is named Pâdma Kalpa. How Brahmâ appeared out of +Nârâyana in the previous Kalpas is not given. That he appeared in our +Kalpa in the same way as in the last Kalpa is evident, as no difference +is noted. Brahmâ took up the creation, which was two-fold — direct or +Mânasa and indirect or through Prajâpatis and Manu. The creation or +bringing into manifestation of those that had been preserved at Pralaya +is direct or Mânasa. The mind born sons of Brahmâ took up positions in +the universe of duty and responsibility and in this Kalpa they have not +to look to themselves, but to others. Their own evolution is not a +matter of their concern. The innumerable Monads were created through +Manu and the real history of the Kalpa is the history of their +evolution.</p> +<p class="pnext">First there was the process of involution. There was no form and forms +had to be first brought forth. Limitation after limitation had to the +imposed, to chain life in forms. For when set forms were arrived at with +set organs, Jivas could be trusted with independent action.</p> +<p class="pnext">No energy is spent in vain in the economy of the universe. Each monadic +flow as it appeared in the universe could he carried on to a certain +stage, by one common guiding influence. This requires a little +explanation.</p> +<p class="pnext">Each particle of each Tatva is alive. The Tatvic life is the life of the +first Purusha. But the particles combine, and the power of combination +proceeds from the life of the second Purusha, the Íshvara of our system. +Every combination however large has the life of Íshvara in it and it is +that life which keeps up the combination. Each combination for the time +being has its ruler, who is the viceroy of Íshvara, and who is called the +Monad of that combination. Monad is Jivâtma or Jiva Âtmâ or Âtmâ as +limited by every Jiva.</p> +<p class="pnext">The combination transforms, but the Monad remains constant. The +vegetable becomes animal, and the animal becomes man, but one Monad runs +through all these transformations.</p> +<p class="pnext">By rulership over higher and higher combinations the Monad or Jivâtma, +ultimately approaches the state of Íshvara Himself and that is the goal +of evolution in this universe.</p> +<p class="pnext">Whenever a combination is formed, there is one life governing that +combination — the life of the ruler of that combination. Ail other lives +have to surrender themselves completely and entirely to that one life. +This is the law and we have to bow down our heads to the inevitable. +There is life in every cell that composes the human body. But the cell +lives are all subordinated to the life of the man, the Jivâtma ruling +the combination that forms the man. So long as the cell is attached to +the human combination, it has no independence whatsoever. And this is +to the immense benefit of the cells themselves. They receive the impress of +souls much more evolved than their own and are able to evolve themselves +at a much more rapid rate, than if they had been left to themselves. +This is the law of giving and taking, the law of sacrifice, the Yajna +which is the essence of creation. And even as men approach the state of +Íshvara, they have to surrender themselves completely to Him and to merge +themselves in His existence.</p> +<p class="pnext">The Jivic or Monadic flow first appears on the plane of Svarga, it comes +down to Bhûvar and then to Bhûr, to appear finally in the mineral +Kingdom of our Earth. This process of coming down does not require +separate guidance for separate combinations. The downward flow is +homogeneous. It is carried on under the guidance of the Prajâpatis. It +is all involution during this process taking in grosser and grosser +matter and not rejecting anything. Rudra had no work to do during the +earliest stages of monadic life. The mineral Kingdom appeared and the +Himalayan chain reared up its head. The legend says the sons of Himalaya +had wings on and they could move about but the Devas cut down their +wings and they became fixed. No doubt the mineral Kingdom hardened and +became immobile in time. The immobility of the mineral Kingdom, the +final reach of matter in its downward course was the turning point in +the life history of Jivas. Their foetal stage was over and they were now +born into the Kalpa, as it were.</p> +<p class="pnext">There was need for separation now, for the rejection of particles and +the drawing in of new ones, and Durga appeared as the daughter of +Himalaya.</p> +<p class="pnext">She became wedded to Śiva once more and since then there was change +continually going on in all forms of life, that evolved out of the +mineral Kingdom. There was continual adjustment of external and internal +conditions, called life. The vegetable appeared, the animal appeared and +the man appeared. The life process means continual transformation. Forms +changed and dissolved. Change is continually going on all round and is +called Nitya Pralaya.</p> +<p class="pnext">During the transformation that goes on, combinations are guided by +rulers, who are the Pitris. They lead the combinations on till the human +form is reached. When the human form is reached each combination is a +man. The highest of the Pitris can give only germinal Manas. When the +Pitris give to the combination, all that they could give, their work is +over, for this Kalpa.</p> +<p class="pnext">Then come the Kumaric souls, the Puranjanas from the Mânasa Laka (P. +89). They find the abode ready made and leaving their friend and +companion they enter their chosen abodes. There are nine gate ways in +that abode, and every enjoyment reaches Puranjana through those gate +ways. He becomes mad in the pursuit of enjoyments. He forgets himself. +He forgets his friend the eternal companion of Jiva. He identifies +himself with the abode. He thinks that he is inseparable from that +abode. So he goes on and on hopelessly in his course of riotous joy and +the Friend whom he forgets gives him rebuff for every joy that he meets. +The rebuffs at last make him a little attentive. The friend then speaks +through the Vedas, the Smritis through sages and at last He comes down +Himself as an Avatâra.</p> +<p class="pnext">The Eternal Friend first allows Puranjana to run on in the midst of +enjoyments, just as he likes. If he goes beyond the limits of temperance +and moderation he gets some unpleasant experience. If he does something +wrong, he feels the painful consequence. The sting of pain makes +Puranjana ponder over what he does. He registers the pleasurable and +painful experiences and reasons about the causes and effects. He tries +to know what is right and what is wrong.</p> +<p class="pnext">With the power of discrimination in its infancy, with the "enjoyment" +nature or the self-seeking Asuric element too strong in him, Puranjana, +the Kumaric soul, is helpless. He is drifted away, though sometimes much +against his will.</p> +<p class="pnext">The Friend comes to the rescue. The Devas and Asuras combine and with +their joint efforts, the ocean of Milk is churned, and the Goddess of +Evolution, the Energy of Vishnu, makes Her divine appearance in our +universe. The Devas become more than a match for the Asuras. The +Vaivasvata Manvantara steps in, the Manvantara teeming with the fate of +man and of the universe. Íshvara, the eternal friend of Puranjana, is +most busy in the Vaivasvata Manvantara. Every effort is made to raise +humanity to a higher level and to open out all the possibilities of man.</p> +<p class="pnext">First, the enjoyments of Svarga are held out before the rising vision of +men as an allurement. Man admires those enjoyments and makes every +effort to attain them. The Vedic sacrifice is revealed to Pururavas, who +becomes mad after Urvasi, the nymph of Svarga. Later on, the heavenly +cow, Surabhi, attracts Visvâmitra. And he becomes the chief actor in the +promulgation of Vedic sacrifice. In the firmness of resolve, in the bold +and determined pursuit of objects, and in the intolerance of +inferiority, Visvâmitra stands prominently out as an example to +humanity, for all ages to come and it is meet and proper that in the +next Manvantara, he will act as one of the seven sages guiding the +affairs of the universe.</p> +<p class="pnext">The Karma Kânda of the Vedas is a monument of Visvamitara's gigantic +efforts for the good of humanity. Íshvara made revelations. He prompted +the sages.</p> +<p class="pnext">If the Karma Kânda holds out the allurements of Svarga life, it lays +down rules and restrictions at the same time, that regulate life and +beget temperance and moderation. Meritorious acts are enjoined and acts +that retard evolution are prohibited. Men do what is good and avoid what +is evil, that they may attain heavenly things. They do what is right and +shun what is wrong, not because that is the Law, the divine will, but +because it gives them some reward. All the same, the mind is trained, +the man curbed and regulated. The bitter pill is taken and if the child +thinks that it is for the sweetmeat he is only mistaken. When the child +grows he knows, that he takes the bitter pill as it is the law of nature +that he should do so. Do what is right, because that is the law. Shun +what is wrong, because it is against the law. We are all carried forward +by the law, and we must willingly give ourselves up to that law. When we +do that, we partake ourselves of divine life. The ground had to be +prepared for further teachings.</p> +<p class="pnext">Events in Svarga foreshadow and forestall events that are to transpire +on the earth. The Devas and Asuras by their mutual fight in Svarga bring +about a state of things which casts its shadow on the earth below.</p> +<p class="pnext">Two great events happened in Svarga the killing of Vritra, and the +deposition of Bali.</p> +<p class="pnext">Vritra, though an Asura was a votary of Sankarshana, the Shankara aspect +of Vishnu. Vritra was great in all respects and his wisdom extracted the +admiration of Indra. But he represented the idea of personal self in +Jiva, which is so strong-rooted, and which is the hardest thing to over +come. Vritra was killed by a weapon, which is no other than the most +willing and ready sacrifice of personal self by Dadhîchi.</p> +<p class="pnext">Bali, the Asura king, ungrudgingly gave all that he had to Vâmana. The +Asura had become so great both in intellect and in spirituality, that +there was no question of killing him or of his being overpowered by the +Devas. The Asuras and Devas both combined to make Svarga, the +store-house of spiritual life. The Asuras by their willing surrender +permitted the Devas to have entire hold of Svarga. By this sacrifice, +they established their indisputable right to Svarga, in the broad +dispensation of providence and in the succeeding Manvantara, Bali is to +become the Indra of the Devas.</p> +<p class="pnext">Vâmana was the same as Lord Sri Krishna on our earth. If diplomacy had +succeeded so easily below as above, if the Asura chiefs on earth had +behaved as splendidly as Bali in Svarga, the horrors and heartrending +scenes of Kurukshetra could have been avoided. The same result was +however brought about in Svarga as it was subsequently brought about on +the Earth. The actor was the same, the diplomacy was the same, only the +result of diplomacy was different on the different planes. The +deposition of Bali was bloodless while the deposition of +Duryodhana was a bloody one.</p> +<p class="pnext">Coming down to Earth let us see how events in Svarga were followed up on +the terrestrial plane.</p> +<p class="pnext">Two great human Avatâras came, one the ideal and the other the apostle +of unselfishness. But we must take a running survey of the Avatâras as a +whole.</p> +<p class="pnext">Vishnu appeared on Earth Himself, through His direct manifestations +called Avatâras. Ten of them have been specially picked out as Great +Avatâras, though no specification has been made in the Bhâgavata Purâna.</p> +<p class="pnext">There were three great Asuric movements in this Kalpa, caused by the +three successive incarnations of Jaya and Vijaya. And these gave our +four great Avatâras.</p> +<p class="pnext">Hiranyâksha was killed by Varaha, Hiranyakasipu was killed by Nrisinha. +Râvana and Kumbhakarna were killed by Râma. Sisupâla and Dantavakra were +killed by Sri Krishna. Kûrma was a great Avatâra as He prepared the way +for the spiritual regeneration of the universe, by the Churning of the +ocean of Milk.</p> +<p class="pnext">Vâmana was a great Avatâra as He reclaimed the Trilokî from the Asuras.</p> +<p class="pnext">Parasurâma and Buddha did work, which revolutionised the whole humanity.</p> +<p class="pnext">Kalki will give the final blow to the Asuric element in us.</p> +<p class="pnext">Matsya is important with reference to our own Manvantara. Every +Manvantara is followed by a deluge, which destroys the existing +continents and swallows up all living beings. When the last Manvantara +was over, our Manu saved the germs of creation with the help of Matsya. +Opinion is divided as to whether there is Pralaya after every +Manvantara. The Bhâgavata Purâna says when there was deluge (sanplava) +following the Chakshusha Manvantara, Vishnu assumed the form of Matsya. +Commenting on this, Śridhara says there is no Pralaya at the end of a +Manvantara. There may not be such a Pralaya at the end of a Manvantara +as happens at the end of a Kalpa. But other Purânas speak of some sort +of Pralaya on the expiry of every Manvantara. Sûrya Siddhanta, the +renowned work on Astronomy, also says: — "There is a period called Sandhi +(the meet between two Manvantaras) measured by the period of one Satya +Yuga, followed by another Manvantara. There is deluge by water then."</p> +<p class="pnext">The Avatâras of Vishnu infuse more and more of Satva into men, that they +may become Satvika. Increasing Satva put down Rajas and Tamas in man and +makes him divine.</p> +<p class="pnext">But of all these Avatâras two stand out most prominently one the ideal +and the other the apostle of unselfishness. The brightest luminary of +the solar line held out in His life, an example of unselfishness, of +purity of character and of scrupulous regard to duty, an example that is +the admiration of all people in all ages, as perfect as the limits of +humanity will allow and as elevated as the loftiest ideal of human +character may be, unsurpassed in its pathetic grandeur, unrivalled in +the straight forward pursuit of duty along a most thorny and uneven +path. The divine founder of Dvârakâ of the Lunar line asserted Himself +as the supreme Íshvara, He took up the reins of Trilokî in His own hands, +the Devas installed Him as the king of Svarga or Govinda, and men on +earth had now to look up to Him only and not to the Devas for their +guidance. For men had now to pass the limits of Trilokî, and the friend +of Puranjana came down Himself to hold out the torch of divine light. +Sri Krishna laid down the triple path of Karma, Bhakti and Jnâna, and +shewed the relative importance of each. His teachings are perfect, +thorough and exhaustive. Ever since His manifestation, those teachings +have been re-iterated in a thousand forms, they have been adapted to +different powers of understanding and all the modern scriptures of +Hinduism have grown up, round the central point of those teachings. Men +had no longer to complain of teachings. They had to follow those +teachings now and to live up to them. They had to begin with +unselfishness, and end with liberation. New vistas opened out before the +growing spiritual vision of men, vistas of new worlds, new planes, of +masters of Yoga and wisdom, forming every link between man and Íshvara. +Possibilities became realities. Liberation was no longer a word of the +lips.</p> +<p class="pnext">Now liberation is a relative term. First there may be liberation from +the bonds of Trilokî only. Or it may be from the limitations of Janaloka +which was the highest possibility with which the Jiva started. Or it may +be liberation from the bonds of the Brahmânda itself. The last +liberation is again two fold in its character. There may be liberation +from all concrete things and all ideas, including the idea of Íshvara +Himself or the liberation may lead to the great Íshvara from whom many +solar systems proceed. Mukti is not only liberation from bondage. It is +also something more. It is an acquisition, Starting from the plane of +Jana Loka, the Kumaric soul acquires higher and higher possibilities. He +may transcend Jana Loka. He may transcend even the Satya Loka. But +passage across Satya Loka is not easy in this Kalpa. Mukti in its +fullest and highest sense means freedom from all limitations caused by +Prakriti, caused by Time and Space and identification with Brahmân, who +is absolute bliss, absolute consciousness and absolute existence beyond +the limits of Time and Space. This is called Atyantika Pralaya or +absolute dissolution. But this Mukti lean never be obtained till all the +duties of a man are performed. These duties are nothing else but +sacrifices or Yajna. Man must perform each one of his duties he must +perform all that he owes to himself, to all other beings, and last of +all the highest duty he owes to the Íshvara of the Universe the Lord of +Sacrifice, Yajnesvara Himself, "Adhiyajna am I, here in the body, best +of living beings."</p> +<p class="pnext">The Bhâgavatas do not care to go beyond the Yajna Purusha, They do not +care to leave the life of sacrifice, as long as their Íshvara stands out +as the embodiment of all sacrifice.</p> +<p class="pnext">"Salutation to Thee, Bhagavân, let me meditate on Vâsudeva. Salutations +to Pradyumna, Aniruddha and to Sankarshana. He who, by knowing these +<em class="italics">mûrtis</em> in the <em class="italics">mûrtiless</em>, whose only <em class="italics">mûtrti</em> is mantra makes offerings +to Yajna Purusha, is the complete seer." I. 5. 37 "When the Indriyas," +said Kapila, "that manifest the objects of external and internal +perception, become trained by the performance of Vedic Karma, their +spontaneous Vritti (or function) in a man of concentrated mind is in +Satva which is the same as Vishnu. This Vritti which is void of all +selfishness is Bhakti in Bhagavâna. It is superior to Mukti. It +instantly destroys the Kosha, as the digestive fire consumes food. The +devoted have no yearning for that Mukti which makes the Jiva one with +Me. But they prefer ever to talk with each other about Me, to exert +themselves for My sake and ever to meditate on me. Mukti comes to them +unasked. My Vibhutis, the eight Siddhis, and all the glory of the +highest Lokas are theirs though they want them not. I am their Teacher, +their Friend, their companion, their all. So even Kala can not destroy +them."</p> +<p class="pnext">Again, "The devoted spurn Salokya, Sarshti, Samipya, Sarupya and +Sayujya, even when offered to them and they prefer to serve Bhagavân +ever and ever. Compassion and friendliness to all beings are the +essential qualifications of the devoted. They must be humble respectful +and self controlled. They must pass their days in hearing and reciting +the glory of Bhagavân." Kapila makes the following classification as to +the final destiny of men (p. 46):</p> +<p class="pnext">1. Those who selfishly perform their Dharma and worship Devas and Pitris +go to Sōma Loka, and after partaking of Sōma, they are again re-born. +Their Lokas are destroyed with the daily Pralaya of Brahmâ.</p> +<p class="pnext">2. The worshippers of Hiranya-garbha (Brahmâ) reach Brahmâ Loka or Satya +Loka and there wait for two Parârddhas <em class="italics">i.e.</em> for the life time of Brahmâ +and upon the final dissolution of the Brahmânda, they enter with +Hiranya-garbha, the Eternal Supreme Purusha, who is supreme Bliss and +their sense of individuality becomes then lost.</p> +<p class="pnext">3. "Brahmâ with Marichi and other Rishis, with Kumâras and other lords +of Yoga, and with Siddhas who are leaders of Yoga, do by their unselfish +action, and at the same time the retention of their individuality, and +their vision of separateness reach Saguna Brahmâ or the Second Purusha, +who is the Íshvara of our system. And when Kala, as an aspect of Íshvara, +causes a disturbance in the Gunas on the approach of the creative period +they are born again just as they had been before. (They are born because +of their individuality and their vision of separateness. They are born +in the same state on account of their non-attachment and their +unselfishness. <em class="italics">Śridhara</em>). As long as the Trilokî lasts, they enjoy all +the divine things of Satya Loka, according to their Karma. (And when the +Trilokî is destroyed, they attain the Saguna Purusha, who is First +Avatâra. <em class="italics">Śridhara</em>). When the Gunas are disturbed again they come back +(i.e. they revert to their former posts respectively. <em class="italics">Śridhara</em>)" III 32 +xii-xv.</p> +<p class="pnext">4. Those who unselfishly perform their duties and give themselves up +entirely to the Supreme Purusha void of all attachment and all egoism, +calm, tranquil and pure in the mind go through the gateway of the Sun to +the all pervading Purusha, the Lord of all, the material and efficient +cause of all this.</p> +<p class="pnext">Commenting on II 2 xxviii, Śridhara says: — "There are three courses for +those that go to Brahmâ Loka. Those who go by the excellence of their +merits, become holders of responsible positions in the next Kalpa, +according to their respective merits. Those who go there by worshipping +Hiranya-garbha and others, become liberated along with Brahmâ. Those who +are worshippers of Bhagavân, pierce the Brahmânda at will and reach the +State of Vishnu."</p> +<p class="pnext">The classification is the same as made by Kapila.</p> +<p class="pnext">Hiranya-garbha Upâsanâ, which was prevalent at one time is now out of +use. It was the worship of the Life aspect of Íshvara, as manifested in +the Solar system. There is a higher duty, the highest duty of a Jiva +manifested in this universe, to realise that this universe itself is a +part of a big universe, and there is Íshvara of that big universe +Bhagavân Himself and to surrender one self completely up to Him in pure +love and devotion. He will not then be of this universe, but he will be +of many universes, he will transcend the limits of all the seven planes +of our system at will. What his work then will be, it is for Bhagavân to +say not for him. The work of Bhagavân is his work, the life of Bhagavân +is his life. He becomes a Bhâgavata. The Gopis are ideal Bhâgavatas and +the Vrindâvana Lilâ is the consummation on this earth of the relation of +a Bhâgavata with Bhagavân. This to all Bhaktas is the highest form of +Mukti.</p> +<p class="pnext">To the Bhakta, there is no Mukti, without the universe and the lord of +universe.</p> +<p class="pnext">Forget the universe, forget every thing, only meditate on the eternal +unchanging element in you, be fixed in that and that only and you attain +Atyantika Pralaya.</p> +<p class="pnext"><strong class="bold">PEACE BE TO ALL.</strong></p> +<div class="container footnotes smaller"> +<table class="docutils footnote-group" frame="void" rules="none"> +<colgroup><col class="label" /><col /></colgroup> +<tbody valign="top"> +<tr class="footnote" id="id7"> +<td class="label"><a class="fn-backref" href="#id6">[1]</a></td><td><p class="first last pfirst">These are the five kinds of Mukti. +Sâlokya is residence in the same Loka with the Supreme Being. +Sârshti is equality with the Supreme Being in all the divine attributes. +Sâmipya is assimilation to the deity. +Sâynjya is absorption into the Supreme Being.</p> +</td></tr> +</tbody> +</table> +</div> +<!-- -*- encoding: utf-8 -*- --> +<div class="backmatter"> +</div> +<div>*** END OF THE PROJECT GUTENBERG EBOOK 39442 ***</div> +</body> +</html> |