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diff --git a/39442.txt b/39442.txt deleted file mode 100644 index 8d40791..0000000 --- a/39442.txt +++ /dev/null @@ -1,21310 +0,0 @@ - A Study of the Bhagavata Purana - - or Esoteric Hinduism - - - - -This eBook is for the use of anyone anywhere at no cost and with almost -no restrictions whatsoever. You may copy it, give it away or re-use it -under the terms of the Project Gutenberg License included with this -eBook or online at http://www.gutenberg.org/license. - - -Title: A Study of the Bhagavata Purana or Esoteric Hinduism - -Author: Purnendu Narayana Sinha - -Release Date: April 12, 2012 [EBook #39442] - -Language: English - -Character set encoding: US-ASCII - - -*** START OF THIS PROJECT GUTENBERG EBOOK STUDY OF THE BHAGAVATA PURANA -*** - - - - -Produced by Bhakta Jim. - -This file was produced from page images at the Internet Archive. - - - - -Transcriber's Note - - -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 a is -represented as A 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. - -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. - -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. - - - - - A STUDY - - OF THE - - BHAGAVATA PURANA - - OR - - ESOTERIC HINDUISM - - BY PURNENDU NARAYANA SINHA, M. A., B. L. - - BENARES: - - PRINTED BY FREEMAN & Co., LTD., - - AT THE TARA PRINTING WORKS. 1901. - - - - - To - - *ANNIE BESANT* - - THE BHAGAVATA OF BHAGAVATAS - - THESE PAGES ARE RESPECTFULLY DEDICATED - - BY - - HER MOST DEVOTED BROTHER. - - - - -"Let him kiss me with the kisses of his mouth: for thy love is better -than wine. - -"Because of the savour of thy good ointments thy name is as ointment -poured forth, therefore do the virgins love thee. - -"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? - -"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." - -THE SONG OF SOLOMON. - - - - -PREFACE. - - -The Bhagavata is the most popular of all Puranas 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 Puranas, despite any thing that may be -said as to its authorship or the period of its appearance. - -The Padma Purana devotes a chapter to the worship of this Purana and -calls it the most exalted of all the Puranas and the book is actually -worshipped in many Hindu houses. The Purana is recited all over India by -learned Pandits and Sadhus and its subject matter is familiar to every -Hindu. - -PROFESSOR WILSON SAYS: -- "Bhagavata 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 -Puranas. It is placed fifth in all the lists but the Padma Purana 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 Bhagavata from its -being dedicated to the glorification of Bhagavat or Vishnu." - -Referring to the Tenth Skandha, Professor Wilson says "The tenth book is -the characteristic part of the Purana, 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." - -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. - -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. - -All religions speak of the purity of the mind, and they speak also of -devotion to God or Ishvara. 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 Ishvara 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 Bhagavata Purana 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 Sridhara Svami which is by common consent the most -authoritative of all the commentaries on the Bhagavata Purana. Once a -Pandita prided himself before Sri Chaitanya on his having put an -interpretation upon a certain sloka of the Purana different from that of -Sridhara Svami. Now "Svami" is the designation of a learned Sanyassi, -such as Sridhara Svami was and it also means a husband. Sri Chaitanya -remarked "one that does not follow the Svami is unchaste." Such was the -high opinion which the great Teacher held regarding Sridhara's -commentary. - -I have purposely avoided making any reference to the commentaries made -by the followers of Sri Chaitanya as I intend to study them separately -along with the teachings of his school. - -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 -Virat 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 Purana to Rishi Sounaka and others as -he heard it from Sukadeva. - -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, s, _s_ and sh. Though I would prefer s, -the dash has been generally omitted, for the convenience of the printer. -There have been also several mistakes in names. - -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. - - - - -Table of Contents - - - PREFACE. - SKANDHA I. - THE IDEAL OF BHAGAVATA PURANA: A DISCOURSE BETWEEN VYASA AND - NARADA. - ACCOUNT OF NARADA. - VIRAT PURUSHA. - SKANDHA II. - THE PURUSHA IN ALL HEARTS. - THE DEATH OF THE YOGI AND AFTER. - WHAT MEN ARE TO DO AND WHAT THEY ARE NOT TO DO. - THE BHAGAVATA PURANA AS RELATED BY BRAHMA TO NARADA. - I. THE CREATION. - II. PRESERVATION BY LILA AVATARAS. - THOUGHTS ON THE ABOVE. - THE BHAGAVATA PURANA AND ITS PARTS. - SKANDHA III. - BHAGAVATA AS RELATED BY MAITREYA TO VIDURA. - I.--THE CREATION - THOUGHTS ON THE ABOVE - II. -- VASUDEVA AND SANKARSHANA. - III. -- THE CREATION BY BRAHMA. - THOUGHTS ON THE ABOVE. - IV. DIVISIONS OF KALA. - V.-THE CREATION BY BRAHMA (_Continued_) III. 12. - PRE-MANVANTARIC CREATION. - THE FIRST OR THE SVAYAMBHUVA MANVANTARA. - VI. BHUR AND VARAHA - THOUGHTS ON THE ABOVE. - VII. THE STORY OF HIRANYAKSHA. - THOUGHTS ON HIRANYAKSHA. - VIII. DEVA AND DEVA-YONI CREATION. - IX. THE PROGENY OF KARDAMA. - THOUGHTS ON KARDAMA. - X. KAPILA'S INSTRUCTION TO HIS MOTHER DEVAHUTI. - SKANDHA IV. - THE GENEALOGY OF MANU AND THE RISHIS. - GENERAL REMARKS ON THE TABLES. - TABLE A. - TABLE B. - TABLE C. - TABLE D. - TABLE E. - TABLE F. - TABLE G. - TABLE H. - TABLE I. - TABLE J. - TABLE K. - TABLE L. - THE QUARREL BETWEEN SIVA AND DAKSHA. - THOUGHTS ON THE ABOVE. - TABLE M. - TABLE N. - I. THE STORY OF DHRUVA. - THOUGHTS ON THE ABOVE. - II. THE STORY OF PRITHU. - THOUGHT ON THE ABOVE. - III. THE STORY OF THE PRACHINA BARHIS OR BARHISHAD. - IV. THE ALLEGORY OF PURANJANA. - V. THE STORY OF THE PRACHETAS BROTHERS. - THOUGHTS ON THE ABOVE. - SKANDHA V. - TABLE V. PRIYAVRATA. - THOUGHTS ON THE LINE OF PRIYA VRATA. - THE EARTH CHAIN, BHUVANA KOSHA. - ILAVRITA IS THE CENTRAL VARSHA. - THE GANGES. - THE MYSTERIES OF THE VARSHAS. - THE DVIPAS. - SVAR AND BHUVAR. - THE SUN. - THE PLANETS AND STARS. - THE PATALAS - ANANTA. - THE NARAKAS. - SKANDHA VI. - THE STORY OF AJAMILA - THE PROGENY OF DAKSHA. - THE PROGENY OF DHARMA. - THE PROGENY OF BHUTA. - THE PROGENY OF ANGIRASA. - THE PROGENY OF KRISASVA. - THE PROGENY OF TARKSHA. - THE PROGENY OF KASYAPA - THE STORY OF VIVSVARUPA. - THE STORY OF VRITRU. - THE STORY OF CHITRAKETU. - THE DAITYAS. - THE MARUTS. - SKANDHA VII. - THE MYSTERIES ABOUT THE SURAS AND THE ASURAS. - THOUGHTS ON THE ABOVE. - I. _Hiranyaksha and Hiranyakasipu._ - II. _Ravana and Kumbhakarna._ - THE STORY OF HIRANYAKASIPU. - HIRANYAKASIPU AND PRAHLADA. - THE PRAYER OF PRAHLADA - VARNA AND ASHRAMA. - SKANDHA VIII. - YAJNA. - THE SECOND MANVANTARA. - THE THIRD MANVANTARA. - THE FOURTH MANVANTARA. - THE STORY OF THE ELEPHANT KING. - THE FIFTH MANVANTARA. - THE SIXTH MANVANTARA. - THE CHURNING OF THE OCEAN. - THOUGHTS ON THE ABOVE. - THE SEVENTH MANVANTARA. - THE EIGHTH MANVANTARA. - THE NINTH MANVANTARA. - THE TENTH MANVANTARA. - THE ELEVENTH MANVANTARA. - THE TWELFTH MANVANTARA. - THE THIRTEENTH MANVANTARA. - THE FOURTEENTH MANVANTARA. - THE ADMINISTRATION OF A MANVANTARA - THE STORY OF BALI. - THOUGHTS ON THE ABOVE. - THE MATSYA AVATARA. - SKANDHA IX. - THE VAIVASVATA MANVANTARA. - SUDYUMNA. - IKSHVAKU BROTHERS. - THE LUNAR DYNASTY. - THE LUNAR DYNASTY (Continued). - THOUGHTS ON THE VAIVASVATA MANVANTARA. - THE TENTH SKANDHA. - VRINDAVANA LILA - THE BIRTH OF SRI KRISHNA. - COUNSEL WITH THE DAITYAS. - NANDA AND VASUDEVA. - PUTANA - THE UPTURNING OF THE CART. - TRINAVARTA OR THE WHIRLWIND. - THE NAMES "KRISHNA" AND "RAMA." - PRANKS OF THE BOY. - THE TYING. - THE ARJUNA TREES. - THE FRUIT SELLER. - VRINDAVANA. - VATSA OR THE CALF. - BAKA OR THE CRANE. - AGHA OR THE SERPENT. - BRAHMA AND KRISHNA. - DHENUKA. - THE KALIYA SERPENT AND THE FIRE. - PRALAMBA. - THE FOREST CONFLAGRATION. - THE RAINY SEASON. - THE AUTUMN. - SRI KRISHNA AND THE GOPIS. - THE STEALING OF CLOTHES. - KRISHNA AND VEDIC YAJNA (SUMMER AGAIN.) - INDRA AND THE RAISING OF GO-VARDHANA. THE INSTALLATION. - KRISHNA AND VARUNA, KRISHNA AND THE GOPAS. - THE FIVE CHAPTERS ON RASA - THE RASA. - SUDARSANA. - SANKHA CHUDA. - THE SEPARATION SONG OF THE GOPIS. - ARISHTA. - NARADA AND KANSA. - KESI. - VYOMA. - AKRURA. - MATHURA. - THE WRESTLING. - THE DEATH OF KANSA. - THE THREAD CEREMONY AND BRAHMACHARYA. - UDDHAVA AND VRAJA. - THOUGHTS ON THE VRINDAVANA LILA. - THE RASA. - MATHURA LILA - THE HUNCH-BACKED GIRL AND THE PANDAVAS. - JARA SANDHA, YAVANA AND DVARAKA. - MUCHUKUNDA - DVARAKA LILA. - RUKMINI. - PRADYUMNA. - THE JEWEL SYAMANTAKA, JAMBAVATI AND SATYABHAMA. - SYAMANTAKA, AKRURA, KRITAVARMAN AND SATA DHANU: - THE OTHER WIVES OF SRI KRISHNA. - KRISHNA AND RUKMINI. - THE SONS OF KRISHNA. - THE DEATH OF RUKMIN. - BANA. - NRIGA. - BALARAMA AND THE DRAWING OF THE YAMUNA. - POUNDRAKA AND THE KING OF KASI (BENARES). - DVI-VID (MONKEY). - SAMBA, LAKSHANA AND BALARAMA. - NARADA AND THE WIVES OF SRI KRISHNA. - THE RAJA SUYA AND JARASANDHA. - SISUPALA. - THE SLIGHT OF DURYODHANA. - SALVA. - DANTA VAKRA AND VIDURATHA. - BALARAMA AND THE DEATH OF ROMAHARSHANA. - SRIDAMAN. - THE MEETING AT KURUKSHETRA. - VASUDEVA, DEVAKI, AND THEIR DEAD SONS. - ARJUNA AND SUBHADRA - SRUTADEVA AND BAHULASVA. - THE PRAYER TO BRAHMAN BY THE SRUTIS. - THE RESTORATION OF BRAHMAN BOYS TO LIFE. - THE LINE OF KRISHNA. - THOUGHTS ON THE MATHURA LILA. - THOUGHTS ON THE DVARAKA - THE WIVES. - THE ELEVENTH SKANDHA - THE MUSHALA. XI. I. - THE BHAGAVATA PATH. - KRISHNA AND UDDHAVA. - SELF-INSTRUCTION. - ATMA A REFUTATION OF THE SCHOOL OF JAIMINI. - BONDAGE AND LIBERATION. - SADHU AND BHAKTI. - WHY GIVE UP ALL KARMA - THE GUNAS. - HOW TO WITHDRAW FROM THE OBJECTS OF THE SENSES. - BHAKTI YOGA. - MEDITATION. - THE SIDDHIS - THE VIBHUTIS OR POWERS OF THE LORD. - VARNA AND ASRAMA RULES. - WHAT ONE IS TO DO FOR MOKSHA. - THE SADHANAS OR EXPEDIENTS. - THE THREE PATHS: KARMA, JNANA AND BHAKTI. - GUNA AND DOSHA OR RIGHT AND WRONG - THE TATVAS. - PRAKRITI AND PURUSHA. - RE-INCARNATION. - FORBEARANCE. - SANKHYA. - SATVA RAJAS AND TAMAS. - COMPANY. - KRIYA YOGA AND IDOL WORSHIP. - JNANA YOGA. - BHAKTI YOGA. - THE END. - THE TWELFTH SKANDHA. - PRALAYA. - - - - -SKANDHA I. - - - -THE IDEAL OF BHAGAVATA PURANA: A DISCOURSE BETWEEN VYASA AND NARADA. - - -"I have duly respected the Vedas, the teachers and the sacrificial fire, -I have put the sense of all the Vedas into the Mahabharata 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 Vyasa, 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 Narada appeared before him -- -Narada, who knew all that transpired in the Triloki and who could enter -into the hearts of all beings. "Thou hast fully known," said Narada, -"all that is knowable, for thou hast written the excellent Mahabharata, -which leaves nothing unsaid. How is it then thou feelest dispirited as -if thy object were not gained?" What could Vyasa say in reply; he only -inquired from the seer Narada the cause of his uneasiness. - -Narada entered into a free criticism of the Bhagavat Gita, the -philosophical portion of the Mahabharata, pointed out its shortcomings -and suggested to Vyasa what next to do. A few remarks will be necessary -to understand all this. - -There are seven planes Bhur, Bhuvar, Svar, Mahar, Jana, Tapas and Satya. - -Bhur is the terrestrial plane. - -Bhuvar is the astral plane. - -Svar is the plane of Kama and desires. - -These three planes, collectively known as Triloki, are the planes of -personality. Kama is the guiding principle of existence in Triloki, and -a recurrence of births and re-births its main characteristic. With every -Night of Brahma, this triple plane comes to an end, transferring its -energies to the next higher plane, and is re-born with every Day of -Brahma. Mahar is intermediate between Triloki and the three higher Lokas -of Universality. - -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 kama in Svar Loka. But however long the period might -be, it was limited by the magnitude of the force (Apurva) which buoyed -up the individuality in the Svar Loka. As the Gita 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. - -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 Brahma. 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. - -The Gita only incidentally describes the highest plane in the following -sloka: - -"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. - -Krishna also refers to that plane in VIII. 20 and XV. 4. 5. - -The Gita lays down Nishkama 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 Nishkama Karma. -Then the Gita takes the disciple to Upasana or communion with the -Purusha of the highest plane, but scarcely a glimpse is given of that -plane and its surroundings. The Mahabharata 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-Triloki 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 Triloki 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 Purusha of those planes or -Bhagavan? It is only a description of the grandeur and the glory of -those planes and of Bhagavan. Such description begets Bhakti or holy -attachment, and it is this Bhakti which sets up a real communion with -Bhagavan. 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 Gita is however silent as to the attractions of the -higher planes and of Bhagavan. This was the defect pointed out by -Narada. - -"O thou great Muni, as thou hast treated of Dharma and of other things, -so thou hast not recited the glory of Vasudeva". -- I. 5. 9. - -"This universe is also an aspect of Bhagavan, 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. - -"Salutations to Thee, Bhagavan, let me meditate on Vasudeva. Salutations -to Pradyumna, Aniruddha and to Sankarshana. He who, by naming these -_murtis_ in the _murtiless_, whose only _murti_ is mantra, makes -offerings to Yajna Purusha, is the complete seer." -- I. 5. 37-38. A -mystery lies veiled in this Sloka. - -But who is this Narada? Why should we accept his authority? Narada was -therefore careful to give his own account, elaborated by the enquiries -of Vyasa. All students of occultism will do well to read carefully this -account which forms a fitting preliminary to the Bhagavata. - - - -ACCOUNT OF NARADA. - - -*SKANDHA I. CHAP. 5 & 6.* - -"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 Sthula and Sukshma -bodies as only false reflections of the real Self or Brahma. 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 Bhagavan himself. -Through that knowledge I have known the Maya of Bhagavan. It is by that -knowledge that one reaches the plane of Bhagavan. As I cultivated this -occult knowledge, Bhagavan appeared Himself and gave me knowledge and -powers direct." - -[Sridhara Svami, the commentator of Bhagavata Purana notes the following -points in the above story (1) Seva, _i.e._, service of and attendance on -Mahatmas, (2) their kripa or favor, (3) trust in their Dharma, (4) -hearing the stories of Bhagavan, (5) attachment to Bhagavan, (6) -knowledge of Self by the discrimination of the Sthula and the Sukshma -body, (7) firm Bhakti, (8) knowledge of the reality of Bhagavan, (9) at -the last the appearance of omniscience and other powers through the -favor of Bhagavan.] - -What followed then, inquired Vyasa? Narada continued: - -"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 Bhagavan 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 Ishvara spoke thus in solemn -words: - -"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 Kama may all -be centred in me. When I am the object of Kama, the Sadhu gives up all -other desires. By prolonged service of Mahatmas, 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.'" - -"So saying Ishvara disappeared. In time, when I was drawn towards the -pure body with which I was favored by Bhagavan, the body of my five -Bhutas fell down on the extinction of my Prarabdha Karma. When the Kalpa -came to an end my new body was indrawn by the breath of Brahma who was -going to sleep. After one thousand Yuga Cycles, when Brahma awoke and -desired to create, I, Marichi, and other Rishis came out. Since then I -have invariably observed Brahmacharya and through the favor of Vishnu -have been travelling all over Triloki, both inside and outside, my -passage being wholly unobstructed. The Devas gave me this Vina which is -adorned with Svara-Brahma. By playing upon this Vina I send forth songs -of Hari all round. These songs are the only means of crossing the ocean -of recurring lives." - -[This is the mystery of Narada as related in the Puranas. Narada 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 Triloki, and the dwellers of Bhur, -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 Vyasa wrote their most -occult works, and his benign influence is observed in all universal -changes for good. The Bhagavata recites his constant endeavours to do -good and we shall consider them in detail hereafter.] - - - -VIRAT PURUSHA. - - -*SK. I. CH. 18 & SK. II. CH. I.* - -Vyasa drew upon his inspiration and wrote the Bhagavata. He taught this -Purana 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 Vyasa 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 Vyasa, "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 Bhagavata -Purana. - -Raja Parikshit, son of Abhimanyu and grandson of Arjuna, the successor -of Raja Yudisthira on the throne of Hastinapura, 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 Raja 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 Raja 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 Bhagavata Purana to Parikshit in seven days. - -The Raja 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?" - -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 asana in -some solitary place. He is then to meditate on the three lettered -Pranava with mind concentrated by Dharana and Dhyana till he attains -_samadhi_. If, however, his mind gets distracted by Rajas and Tamas, he -is again and again to practise Dharana." - -"What Dharana is it that speedily brings on concentration and purity of -mind?" was the next question. - -Suka replied: -- "Dharana of the Sthula aspect of Bhagavana, by a -fully controlled mind." He then went on dilating on the Sthula or -Universe aspect, called Virat Purusha or Mahapurusha. The present, the -past, the future is manifest in that aspect. The Virata Purusha is the -soul of an Egg-like body with a seven-fold cover of earth, water, fire, -air, akasa, Ahankara, and Mahat, respectively. - -Patala is His feet, Rasatala His heels, Mahatala His ankles, Talatala -His legs, Sutala His knees, Vitala the lower portion of His thighs, and -Atala the upper portion. - -Bhur 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 Virat Purusha. Indra and -other Usra Devas (the world Usra meaning, literally, a ray of light) are -his hands. - -The Dik or space gods are his ears. The twin gods Asvini Kumara are his -nose. - -Agni is His mouth. - -The firmament is His eyes and the Sun-god His sight. - -Day and night are His eye-lashes. - -The graceful movement of His eye-brows is the abode of the Supreme. - -Water is His palate, taste His tongue. - -The Vedas are known as His Brahma-randhra. - -Yama is His tusk. - -The objects of affection are His teeth. - -His enchanting smile is Maya. - -The endless creation is His side-glance. - -His lower lip is shame, and the upper greed. - -Dharma is His breast. Adharma His back. - -Prajapati is His generative organ. - -The Mitra-Varuna gods are His sense of taste. - -The seas are His belly, the mountains His bony system and the rivers His -veins and arteries. - -The trees are the hairs of the Universe-bodied. - -The powerful wind-god is His breath. - -Time is His movement. - -His play is the flow of Gunas. - -The clouds are His hairs. - -Twilight is His clothing. - -Prakriti is His heart. - -His manas is the moon, which is the source of all transformations. - -Mahat is His Chitta. - -Rudra is His Ahankara. - -Horses, mules, camels and elephants are His nails. - -All the other animals are His loins. - -The birds are His wonderful art. - -He is the abode of Manu, Buddhi and Man. - -Gandharva, Vidyadhara, Charana and Apsaras are His musical notes. - -The Asuras are His strength. - -The Brahmana is His mouth, the Kshatriya His hands, the Vaisya His -thighs, and the black Sudra His feet. - -The Devas severally and collectively are His _havis_ or sacrificial -ghee, and yajna is His karma. - -This is Virat 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 Dharana or contemplation of -Virat Purusha, it has next to meditate on the Purusha in the heart. - - - - -SKANDHA II. - - - -THE PURUSHA IN ALL HEARTS. - - -*SKANDHA II., CHAP. 2.* - -Some meditate within their own body on the Purusha of the size of -_pradesa_ (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), Gada (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 Sri (Lakshmi). 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. - -As long as the mind is not fixed by Dharana, meditate on this form of -Ishvara, 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. - - - -THE DEATH OF THE YOGI AND AFTER. - - -*SKANDHA II., CHAP. 2.* - -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 (Visuddha), -thence gradually by intuition to the root of the palate. (Sridhara Svami -calls this last the higher part of Visuddha 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 -Brahma-randhra and attains the state of Vishnu. - -[It will be noticed above that six plexuses are mentioned other than the -Sacral and the prostatic. - -In the death of the desireless Yogi, there is no record of thereafter, -for nothing is known beyond our cosmos.] - -"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 Triloki, for their Linga Sarira consists of the atoms -of air. The state attained by those that acquire Samadhi by Upasana, -Tapas and Yoga cannot be reached by Vedic Karma. In space when the Yogi -moves towards the Brahma Loka or Satya Loka, he first goes by means of -his Sushumna Nadi to Vaisvanara or the fire-god for the Sushumna by its -light extends beyond the body. His impurities being all washed away, he -goes upwards to the Sisumara Chakra of Hari (_i.e._, up to the highest -point of Triloki, 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 Brahmavids, where Bhrigu and other -adepts who live for a whole Kalpa dwell. - -"The Yogi remains in Mahar Loka till the end of the Kalpa, when, seeing -the Triloki 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 Brahma Loka). This highest Loka lasts for two -Pararddhas and is adorned by the chariots of the kings of Siddhas. There -is no sorrow in Brahma 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. - -"There are three courses for those that go to Brahma Loka. Some by the -excellence of their merits get responsible cosmical positions at the -next Kalpa. Others remain in the Brahma Loka till the end of the cosmos -or Brahmanda. The Upasakas of Bhagavan however may at their will pierce -through the cosmos or Brahmanda and reach the trans-cosmic plane of -Vishnu. The text goes on to say how this is done. The cosmos consists of -seven Patalas 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 -akasa, the sixth of Ahankara, 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 akasa cover. He passes also through the -Tanmatras and senses them. He passes through Prana itself and becomes -all action. Having thus crossed the Sthula and Sukshma coverings, the -Yogi reaches the sixth covering that of the Transformable or Ahankara -Tatva, which is the absorber of the Tanmatras and of the Indriyas. -Thence he goes to Mahat Tatva and thence to Pradhana, where all the -Gunas find their resting place. Then becoming all Pradhana himself full -of bliss, he attains with the exhaustion of all _upadhis_ the -trans-cosmic Atma, which is Peace and Bliss. - -"These are the two ways to Mukti, the one prompt and the other deferred -as sung in the Vedas." - -The following Diagram may be of some help in understanding the above: --- - -[Illustration: A diagram of concentric circles with P at the center and -M' the outermost, with the Key below working inwards.] - -KEY TO THE CIRCLE. - -M' = Mahat cover 1,000,000 Krores or 50,000,000 Krores Yojanas. - -A" = Ahankara cover 100,000 or 5,000,000 Krores Yojanas. - -A' = Akas cover 10,000 or 500,000 Krores Yojanas. - -V = Vayu cover 1000 or 50.000 Krores Yojanas. - -T' = Tejas cover 100 or 5000 Krores Yojanas. - -A = Apas cover 10 or 500 Krores Yojanas. - -E = Earth cover 1 or 50 Krores Yojanas. - -S'= Satya Loka - -T = Tapas Loka - -J = Jana Loka - -M = Mahar Loka - -S = Svar Loka - -B' = Bhuvar Loka - -B = Bhur Loka - -P = Seven Patalas - -S' to P = 50 Krores Yojanas. - -A' to E = Includes Tanmatras, Indriyas and Prana. - -Prakriti surrounds the whole circle. - - - -WHAT MEN ARE TO DO AND WHAT THEY ARE NOT TO DO. - - -*SKANDHA II. CHAP. 3.* - -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 Brahma. 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 -Bhagavan and the company of Bhagavatas. - - - -THE BHAGAVATA PURANA AS RELATED BY BRAHMA TO NARADA. - - -*SKANDHA II. CHAP. 4-6.* - - -I. THE CREATION. - - -Parikshit next asked "How did Bhagavan create this Universe, how does He -preserve it, how will He draw it in? What are the Saktis by which He -manifests Himself directly and indirectly? What are His actions?" - -Suka replied, these were the very questions asked by Narada of his -father Brahma. - -Brahma replied: -- "Wishing to become manifold, the Lord of Maya, -influenced Kala, Karma and Svabhava, by his own Maya". (Kala is the flow -of Time and is, according to the Bhagavata Purana, the Sakti of Purusha. -Karma is the _adrishta_ of Jiva or the Jiva record of the previous -Kalpa. Svabhava 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 Svabhava and the development of -Mahat Tatva follows from Karma. When Rajas and Tamas manifest themselves -in Mahat Tatva, it is transformed into Ahankara Tatva, with predominant -Tamas. Ahankara Tatva by transformation becomes threefold. -- Satvika, -Rajasika and Tamasika, i.e., Jnana Sakti (potency to produce the Devas), -Kriya Sakti (potency to produce the Indriyas), and Dravya Sakti (potency -to produce the Bhutas), respectively. - -Tamasa Ahankara was first transformed into Akasa, Akasa into Vayu, Vayu -into Agni, Agni into Apas, and Apas into Prithivi, Satvika Ahankara was -transformed into Manas and the ten Vaikarika Devas. - -[The Vaikarika Devas are the Adhidevas or the Energy-giving gods of the -ten Indriyas. Sensing is _in_ Man or Adhi-Atma, it is of the object or -Adhi-bhuta and is _caused by_ Vaikarika Deva or Adhi-Deva. Thus the -object seen is Adhi-bhuta, the sight is Adhyatma and the manifesting -Energy of sight is Adhideva.] - -The Vaikarika Devas are -- - -Dik for Hearing; - -Vayu for Touch; - -Sun for Sight; - -Varuna for Taste; - -Asvini Kumaras for Smell; - -Agni for Speech; - -Indra for Pani or action of the hand; - -Upendra or Vishnu for Pada or action of the foot; - -Mitra or Yama for Payu or excretion; - -and Prajapati for Upastha or generation. - -Rajasika Ahankara was transformed into the ten Indriyas. - -The foregoing can be shown in the following table: -- - -[Illustration: There is a pendulum-like drawing between the word Purusha -and the phrase starting with Kala which is the pendulum swinging left -and Karma which is the pendulum swinging right.] - - PURUSHA. - - Kala causing - disturbance - in the equilibrium of Karma - Gunas. - Svabhava. - - - Transformation - - - Details of transformation from - Mahat downwards. - - Mahat. - | - Ahankara. - | - +---------------------+------------------+ - | | | - Satvika or Rajasika Tamasika - Vaikarika, = Kriya Sakti. = Dravya Sakti. - = Jnana Sakti | | - | | | - | The 10 Indriyas Akasa - | | - | Vayu (air). - +--------+ | - | | Agni (fire). - Manas The 10 Vaikarika | - Devas or Adhidevas Apas (water). - | - Prithivi (earth). - -This is the Karana 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 Sakti of Bhagavan then permeated them and -the cosmic Egg or Brahmanda was formed. The Egg remained for a thousand -years unconsciously submerged in the primal waters. Purusha then -influenced Kala, Karma and Svabhava 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 Virat Purusha. The seven Lokas and -the seven Patalas are parts of His body. This is the first Avatara, the -Adi Purusha that creates, preserves and destroys. All the objects of -creation are His Avataras, or Saktis or Vibhutis. The Lila Avatars of -Virat Purusha or special Incarnations for the preservation of the -Universe are detailed below. - - -II. PRESERVATION BY LILA AVATARAS. - - -*SKANDHA II. CHAP. 7.* - - 1. _Varaha_ -- In order to raise the Earth from the waters, the - Purusha adopted the body of Varaha or Boar and killed with His - tusks the first Daitya Hiranyaksha. - 2. _Yajna_ -- was born of Ruchi and Akuti. The Suyama Devas were - born of Yajna. He dispelled the fears of Triloki. - 3. _Kapila_ -- was born of Kardama Prajapati and his wife Devahuti. - He taught Brahma Vidya to his mother. - 4. _Dattatreya_ -- He preached Yoga to his disciples, who acquired - powers and became liberated. - 5. _The Kumaras._ -- Sanat Kumara, Sanaka, Sanandana and Sanatana. - They completely promulgated the Atma Vidya, which had been lost in - Pralaya. - 6. _Nara Narayana._ -- 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. - 7. _Dhruva._ -- 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. - 8. _Prithu._ -- He milked out riches and edibles from the earth. - 9. _Rishabha._ -- Rishabha was the son of Nabhi by Sudevi or Meru - Devi. He roamed about as Parama Hansa. - 10. _Hayagriva._ -- This horse-headed Avatara appeared in the Vedic - Yajna and promulgated the Vedas. - 11. _Matsya._ -- Vaivasvata Mann found out this Avatara at the end - of a cycle of Yugas. He preserved all beings and the Vedas from - the waters of the Deluge. - 12. _Kurma._ -- At the great churning of the Ocean, the Tortoise - Avatara supported the Mandara mountain. - 13. _Nrisinha._ -- The Man-Lion Avatara killed Hiranyakasipu. - 14. _Hari_ -- saved the Elephant King of the famous story of Gajendra - Moksha. - 15. _Vamana_ -- measured the Triloki by His two steps. - 16. _Hansa_ -- related Bhakti Yoga, Gnana and Bhagavata Purana to - Narada. - 17. The presiding deity of each Manvantara. - 18. _Dhanvantari_ -- promulgated the science of medicine. - 19. _Parasu Rama_ -- suppressed the Kshatriyas who became disregardful - of the Brahmanas and the Sastras. - 20. _Rama_ -- destroyed Lanka and killed Ravana. - 21. _Rama_ and _Krishna_. -- The tenth Canto of Bhagavata is entirely - devoted to their deeds. - 22. _Vyasa._ -- He divided the trunk of the Veda tree into several - branches. - 23. _Buddha._ -- 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. - 24. _Kalki_ -- will appear before the end of Kali Yuga, to set things - right. - -Besides these Lila Avataras, there are Maya Guna Avataras and Vibhutis -or Saktis. - -In _creation_ these are: - -Tapas, Brahma, the Rishis, and the Nine Prajapatis. - -In _preservation_ they are: - -Dharma, Vishnu, Manu, Devas and Kings. - -In _Pralaya_ they are: - -Adharma, Siva, Serpents and Asuras. - -O Narada, this is, in brief, the Bhagavata Purana. You relate it to -others in a much more expanded form, so that people may have Bhakti or -Divine attachment to Bhagavan. - - -THOUGHTS ON THE ABOVE. - - -The above account of creation relates to Triloki and to the dwellers of -Triloki. After creation, some come down from the higher planes and hold -responsible positions as we have already seen. The Vaikarika Devas, who -may be identified with the Vedic Devas, are created or rather manifested -in the Triloki before the Individual creation. They appertain to what -the Purana calls Karana 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, Anjanabhas and -Pratitabhas of Mahar Loka, Brahma Purohitas, Brahma Kayikas, Brahma Maha -Kayikas and Amaras of Jana Loka, Abhasvaras, Mahabhasvaras, and Satya -Mahabhasvaras of Tapas Loka and Achyutas, Suddha Nibasas, Satyabhas and -Sanjna Sanjnins of Satya Loka these are not affected by creation in -Triloki. The dwellers of those Lokas other than Devas are also similarly -not affected. The story of creation is a simple one. As the Linga Purana -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 Kala. Kala, according to Bhagavata, is a Sakti of -Purush or the Unmanifested Logos. Then transformation follows in -Prakriti according to Svabhava or the inherent nature of Prakriti and -Karma, or the root-record of the previous Kalpa gives shape to the -transformation. - -Sridhara Svami 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. - -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 Karana creation. Secondly the creation of -individuals and of globes. This is called Karya 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 Atma. - -But the principles could not unite to make the forms, and to make -individuals and globes. Purusha, as pure Atma 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 Mula 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 Atma-Buddhi. The Universe as a whole is represented as an Egg, -and the Second Purusha or Virat 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 Brahma. - -The Second Purusha is called the First Avatara and the seed and resting -place of all other Avataras. An Avatara is a highly evolved Jiva, that -has attained the Logoic state and that _comes down_ from his exalted -position, to serve the universe. Why is the second Purusha called an -Avatara? The Brihad Aranyaka Upanishad raises the veil a little on this -point. - -"This was before Atma, bearing the shape of man (the first born from the -Egg, the embodied soul, the Virat 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. - -"_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 Prajapati, prior to him."_ Sankaracharya -explains the under-lined portion as follows: -- "And because he, -"Prajapati in a former birth, which is the cause, as the first of those -who were desirous to obtain the state of Prajapati 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 Prajapati, 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 -Prajapati' because such was the case, therefore he is called Purusha, -because, he, _pur_ (first) (did) _ush_ (burn) - -Therefore by the words: "He consumes him," it is meant, that the perfect -performer obtains the highest state of Prajapati, he, who is less -perfect, does not obtain it, and by no means, that the less perfect -performer is actually consumed by the perfect. - -Here the word Prajapati refers to the Second Purusha. - -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 Brahmanda. -He is the Ishvara, 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 Brahma, Vishnu and Siva, 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 Brahmanda, -are the Lila Avataras. They remain merged in the Second Purusha or -Ishvara and they manifest themselves in the Universe, only when a -necessity arises for their manifestation. The Bhagavata contends that of -all Lila Avataras, only Krishna is Purusha Himself the others being only -partial manifestations of Purusha. - -"These are the parts and aspects of Purusha. Krishna is Bhagavan -Himself." -- I-3-28. - -Tamas is dark, opaque and heavy on the physical plane, indolent and -ignorant on the mental plane, non-perceptive on the spiritual plane. - -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. - -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. - -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 Triloki, there fore mean the infusion of Satva. Vishnu -represents Satva and so Vishnu is the Preservative aspect of Virata -Purusha. When Rajas and Tamas predominate in Triloki, when the lowest -plane Bhur becomes heavy with Tamas, the Lila Avataras appear and infuse -Satva into the Lokas. - -*SKANDHA I., CHAP. 2-34.* - -This Preserver of Lokas preserves the Lokas by means of Satva, by -incarnating in Deva, Animal, Human and other kingdoms as Lila Avataras. - -The Third Purusha is Brahma in Creation, Vishnu in Preservation and Siva -in dissolution. Vishnu as the Atma in each being manifests Himself in -action consciousness and will. Brahma 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 (Prana), sensation, intellect, and lastly the development of the -spiritual faculties. - - -THE BHAGAVATA PURANA AND ITS PARTS. - - -*SKANDHA II., CHAP. 10.* - -The next question of Raja 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 Purana, from beginning to end. -In doing so, the Muni gave a short introduction as to the history of the -Purana. When Brahma 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 Bhagavan appeared and related to him the -Bhagavata Purana. Brahma taught the Purana to his son Narada. Narada -gave it to Vyasa, and Vyasa to his son Suka. - -The Purana has ten parts: -- - - 1. _Sarga_ -- the creation of the Bhutas, Tanmatras, Indriyas, - Ahankara and Mahat, or of the materials that form individuals, and - the appearance of Virat Purusha. - 2. _Visarga_ -- the Individual creation by Brahma or the creation of - the individual life forms. - 3. _Sthana_ -- the preservation of the created beings in their own - states by Bhagavan. - 4. _Poshana_ -- the divine favor to those that properly remain in - their own states. - 5. _Manvantara_ -- the duties of the Rulers of Manvantaras. - 6. _Uti_ -- desires that bind one to Triloki. - 7. _Isanukatha_ -- stories of the Avataras and of the followers of - Hari. - 8. _Nirodha_ -- the sleep of Hari and of all individual souls a - Pralaya. - 9. _Mukti_ -- the continued perception of the identity of self and of - Brahma. - 10. _Asraya_ -- The Final Resort, Para Brahma or Paramatma from whom - Creation and Dissolution both proceed. - -This brings us to the end of the Second Skandha. - - - - -SKANDHA III. - - - -BHAGAVATA AS RELATED BY MAITREYA TO VIDURA. - - -The Third and Fourth Branches of the Bhagavata are related by Maitreya -to Vidura. Maitreya was the disciple of Parasara, father of Vyasa. -Parasara learned the Purana from Sankhyayana, Sankhyayana from Sanat -Kumara and Sanat Kumara from Atlanta Deva. - - -I.--THE CREATION - - -*SKANDHA III., CHAP. 5-6.* - -At Pralaya, the Sakti of Bhagavan was asleep. That Sakti is Maya, which -is Sat-asat or Existing-nonexisting Existing eternally as root, and not -so existing as forms. Following the law of Periodicity (Kala), Purusha -fecundated Maya. 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 Ishvara for power to unite. -Taking Prakriti as a part (Sakti) of Him, Ishvara entered into the 23 -Tatvas or root principles. He awakened the Karma that remained latent in -them. By Kriya Sakti, He then united then. The 23 Tatvas, acting under -Divine Energy and the impulse of Karma that had remained latent in them, -formed the Virat body, each bearing its own share in the work. The -Purusha within this body -- Virat 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 Sakti, tenfold by Kriya -Sakti and threefold by Atma Sakti. The onefold division is in the Heart. -The tenfold division is in the Pranas (Prana, Apana, Samana, Udana, -Vyana, Naga, Kurma, Krikara, Devadatta and Dhananjaya,) for the Pranas -are not Tatvas or principles, but they form an aspect of Purusha. The -threefold division is Atma in every being which is triune with its three -sides -- Adhyatma, Adhibhuta and Adhidaiva. The Purusha infused His -Sakti into the Virat body, for the development of powers in the Tatvas. -The Adhyatma mouth appeared with its Adhibhuta speech and Adhidaiva -Agni. Similarly the following appeared: -- - - - ----------------------------------------------------------------- - Adhyatma. Adhibhuta. Adhidaiva. - ----------------------------------------------------------------- - Tongue Rasa (taste) Varuna. - ----------------------------------------------------------------- - Nose Gandha(smell) Asvini Kumaras. - ----------------------------------------------------------------- - Eye Rupa(sight) Aditya. - ----------------------------------------------------------------- - Skin Sparsa (touch) Vayu. - ----------------------------------------------------------------- - Ear Sabda (sound) Dik. - ----------------------------------------------------------------- - Epidermis Sting Gods of - vegetation - ----------------------------------------------------------------- - Upastha - ----------------------------------------------------------------- - (generative organ) Generation Prajapati. - ----------------------------------------------------------------- - Payu Secretion Mitra - ----------------------------------------------------------------- - Hand Actions of hand Indra. - ----------------------------------------------------------------- - Pada (foot) Movements of foot Vishnu. - ----------------------------------------------------------------- - Buddhi Bodh (deliberation) Brahma. - ----------------------------------------------------------------- - Manas Sankalpa and Vikalpa Moon. - (true and false - perception) - ----------------------------------------------------------------- - Ahankara Aham perception Rudra. - ----------------------------------------------------------------- - Chitta Thought Brahma - ----------------------------------------------------------------- - - -The Triloki also appeared, Svar from the head, Bhuvar from the navel and -Bhur 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 Bhur Loka from the predominance of Rajas in them. By the -predominance of Tamas, the different classes of Bhutas remained in -Bhuvar Loka. The Brahmana appeared from the mouth, the Kshatriya from -the hands, the Vaisya from the thighs and the Sudra from the feet. - - -THOUGHTS ON THE ABOVE - - -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. - -(i.) -- _The manifestation in the heart._ -- A detailed knowledge of -this manifestation is called Dahara Vidya in Chandogya. The Upanishads -speaks of Atma in the cavity of the heart. - -"Guhahitam Gahvarestham Puranam" is a well-known passage from the -Upanishads. The Purusha in the heart is also called Pradesa or the -span-sized Purusha and is the favourite object of meditation in -Pauranika Upasana. The Upanishads call Him thumb-sized and there is an -interesting discussion as to the size in Sariraka Sutras I-3-24 to 26 -and the Bhashya thereupon. - -(ii.) -- _The Manifestation in the Pranas._ -- The Upanishads say: -- - -"It is this Prana that is consciousness itself, Bliss, without -infirmities and death." - -"They are these five Brahma Purushas." - -Again -- - -_"Brahma Purusha in the openings of the heart."_ The heart is called the -abode of Brahma. There are five openings of this abode of Brahma and -there are five gate-keepers. These gate-keepers or _dvara-palas_ are the -five Pranas. They are called Brahma Purushas as they pertain to Brahma. -As long as the king is in the heart, the doorkeepers remain in the body. -These door-keepers being inevitable accompaniments of Brahma in the -heart, are also themselves the outer aspects of Brahma. - -(iii.) -- _The manifestation as Atma which is triune._ What is a man but -a bundle of experiences on the planes of Jagrat, Svapna and Sushupti. -Each of these experiences has a threefold aspect or in Vedantic -expression is a Triputi. These aspects are: - - 1) the object experienced or Adhibhuta, - 2) the experience itself or Adhyatma, - 3) and the Deva which gives the consciousness of that experience or - Adhidaiva. - -In material expression, the object outside is Adhibhuta. The reception -of its image is Adhyatma. 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 -Vedantins into fourteen, are represented by the first letter _a_ in -Pranava. All the triangles or Triputis in the dream state are -represented by the second letter _u_. In Taraka Brahma Yoga, _a_ is -merged in contemplation into _u_, and _u_ is merged into _ma_. In _ma_ -there is only one triangle, which is the primary triangle to which all -other triangles in _a_ and _u_ may be reduced. The Adhibhuta side of -this triangle is _ananda_ by the _vritti_ of Avidya. The Adhyatma side -is the _vritti_ of Avidya. The Adhidaiva side is Ishvara. Life in -Triloki is conditioned by this triangle. The object of Taraka Brahma -Yoga is to cross the Triptiti, to cross the three letters of Pranava. It -is only in the fourth _pada_ of Pranava that he finds his resting place, -that pada being situated beyond the Triloki. - -The three manifestations of the Third Purusha in Jivas or individuals, -may be said to relate to their different stages of evolution. Thus Prana -manifests itself only in the lower life kingdoms, the minerals and -vegetables. The Prana 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. - -The last manifestation of Purusha, the one-fold manifestation in the -heart, is in higher man. - - -II. -- VASUDEVA AND SANKARSHANA. - - -*SKANDHA III., CHAP. 8.* - -When this universe remained submerged in the waters of Pralaya, the eyes -of Vasudeva 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-Sukshma or all beings in a -subtle state of latency. Only Kala-Sakti 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 Kala-Sakti manifesting His work, He found the lotuses of the -Lokas in His body. He then looked at the Sukshma, that was within Him. -That Sukshma became pierced with Kala -- 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. Brahma 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 -Brahma. And he searched below to feel the lotus-stalk. The search was -vain for one hundred years. - -For another hundred years he meditated within self, and lo! there -appeared within his heart one _Purusha_ 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 _Pradesa Purusha_. So it is not given here.) Brahma -prayed to that Purusha and was told to practise Tapas for acquiring the -power of creation. - - -III. -- THE CREATION BY BRAHMA. - - -*SKANDHA III., CHAP. 10.* - -When Bhagavan disappeared, Brahma, as directed, practised meditation for -one hundred Deva-years. He found his lotus abode moved by air. With all -the power acquired by _Atma Vidya_ and _Tapas_, he drank up all the -waters and the air. He found the _Lokas_ 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 _Triloki_. This is the creation of -the _Triloki_. The higher Lokas (Mahar, Jana, Tapas and Satya) are the -transformations of _Nishkama Karma_ or unselfish action. So they are not -destroyed in each Kalpa, but they last for two Parardhas. - -"What is Kala", asked Vidura, "that has been described as a _Sakti of -Hari?_" - -"_Kala_ is the disturber of _Gunas_", replied Maitreya, "causing -transformations. In itself it is without any particularity and is -without beginning or end. - -"With Kala as the Nimitta or efficient cause, Bhagavan only manifested -Himself. The Universe has no separate existence from that of Brahma. It -is only Kala that makes the Universe manifest." - -The Creation of Brahma is ninefold, Prakrita and Vaikrita, -Prakrita-Vaikrita being the tenth. The Pralaya is of three kinds: - - 1) By Kala or Nitya. Flow of time is the only cause of this Pralaya. - 2) By Dravya or Naimittika. Dravya is the fire from the mouth of - Sankarshana, at the end of one Kalpa. - 3) By Guna or Prakritika, the Gunas devouring their own actions. The - forms of Pralaya will be considered in the study of the Twelfth - Branch. - -_A. -- Prakrita Creation, *i.e._ the Creation of Principles or Tatvas.* - - I. _Mahat_ -- Which is the out-come of the first disturbance of - the equilibrium of the Gunas. - II. _Ahankara_ -- Dravya + Jnana + Kriya. - III. _Tanmatra_ -- Result of Dravya Sakti. - IV. _Indriyas_ -- Result of Jnana and Kriya Sakti. - V. _Vaikarika_ -- Devas and Manas. - VI. The five-fold Tamasika creation. - -_B. -- Vaikrita or Individual Creation._ - - VII. _Urdha Srotas_ -- or with upward current of the food taken, the - Sthavara or Immobile kingdom with six divisions. - - 1) _Vanaspati_ -- Plants that fructify without flowers. - - 2) _Oshadhi_ -- Creepers that last till the ripening of fruits. - - 3) _Lata_ -- Ascending creepers. - - 4) _Tvaksara_ -- Those of which the growth is not in the - centre, but in the dermal regions, as bamboos. - - 5) _Virudh_ -- Non-ascending woody creepers. - - 6) _Druma_ -- Flowering plants. - - -The consciousness of all the six classes is almost obscured by Tamas. -They are sensitive only to internal touch. They have many peculiarities. - - VIII. _Tiryak-Srotas._ -- 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: - 1. _Living on the ground._ - i. -- _The cloven-footed._ - - (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. - - ii. -- _The whole hoofed._ - - - (10) Ass, (n) horse, (12) mule, (13) goura, a - kind of deer, (14) sarabha, a kind of deer, - (15) chamari, a kind of deer. - - iii. -- _The five-nailed._ - - (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. - 2. (28) Aquatic animals and birds. - IX. _Arvak-Srotas_ or with downward food current, the Human kingdom - with predominant Rajas, given to Karma, mistaking misery for - happiness. - - -_C. -- Prakrita- Vaikrita._ - - X. The Kumaras. The Kumara creation is partly Prakrita and partly - Vaikrita. - -Besides these, there is - -_D. -- Vaikrita Dev Creation._ - -There are eight divisions of Vaikrita Devas: - - 1) Vivudha, - 2) Pitri, - 3) Asura, - 4) Gandharva and Apsara, - 5) Siddha, Charana and Vidyadhara, - 6) Yaksha and Raksha, - 7) Bhuta, Preta and Pisacha, - 8) Kinnara, Kimpurusha, Asvamukha and others. - -The Vaikarika and Vaikrita Devas form one class. - - -THOUGHTS ON THE ABOVE. - - -_Prakrita_ creation is that which gives rise to and is connected with -all individuals. Excepting the Tamasic or Avidya 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 -Tamasic creation was brought into manifestation by the Third Purusha -Brahma. - -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. - -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 Purana goes on to say: -- "Then Brahma 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 Himalaya. The giving up by -Sati, 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. - -The Kumaras 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." _Sridhara._ -- The great commentator -also says: -- "Sanaka and other Kumaras are not created in every kalpa. -The account of their creation is only given in the first Kalpa, called -Brahma. In reality, the Vegetable and other life kingdoms are created in -every Kalpa. Sanaka and others being created in Brahma Kalpa only follow -the creations in other Kalpas." - -Upon death, men go to Bhuvar Loka, where they become Bhutas, Pretas and -Pisachas. 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 -Prajapatis. Bhrigu and other Prajapatis who are the ordinary dwellers of -Mahar Loka, are described in one sloka of Bhagavata, 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. - -But in another sloka, the Purana says: -- "When the night of Pralaya -follows, the three Lokas, Bhur, 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. - -This shews that the dwellers of Mahar Loka live for the life time of -Brahma or two Parardhas. - -This is also made clear by the following commentary of Sridhara on -III-10-9: -- - -"Why did Brahma make the three Lokas into one division? This Triloki -consisting of Bhur, Bhuvar and Svar -- is the place that is to be made -in every Kalpa or day of Brahma 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 (Nishkama) action or Dharma -- the Lokas -themselves and the dwellers thereof. The Triloki and the dwellers -thereof are the transformations of selfish (Kamya) action. Therefore -they have birth and death in every Kalpa. But Mahar and other Lokas are -begotten by unselfish action heightened by Upasana (or devotion), and -they last for two Parardhas, which is the life time of Brahma. And the -dwellers of those Lokas generally attain mukti (or liberation) after -that period." - -The ordinary dwellers of Jana Loka are the Kumaras. When men in course -of evolution reach Jana Loka, they become Kumaras. - -We have already seen that the essence of life in the higher Lokas is -unselfishness. It is for this reason that the Gita 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. - -It is impossible for us to realise the different experiences in the four -higher Lokas. - -The famous Brahma Sukta has the following line: -- "The three feet of -Isvara, bearing eternal happiness in the higher Lokas." The eighteenth -Sloka in Chapter VI. of the Second Skandha is an exposition of this -line. Sridhara has the following commentary on that line: - -"Happiness in Triloki 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." - -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 Vyasa 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 Bhur Loka. Men have -nothing to do with the Devas of the higher Lokas. The Devas of Triloki -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 Vidya, they try to throw obstacles in their -way. - -The Brihad Aranyak Upanishad says: -- "Even the gods verily are not able -to prevent him from the possession of the state of all." I.-4-10 - -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 -_i.e._ the truth of the nature of Brahma." Commenting on this, -Sankaracharyya quotes a Sloka from Anugrta: "The world of the gods is -surrounded by performers of works. But the gods do not wish that mortals -should abide above." - -Sankaracharyya goes on to say: -- "Therefore the gods try to exclude, -like cattle from tigers, men from the knowledge of Brahma, 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." - -Ananda Giri, the commentator of Sankaracharyya, quotes the following -Sloka: -- - -"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." - -Nothing is said in the Puranas, as to Devas of the higher Lokas. - -The Prakrita 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 Vaikaric Devas. -They are not individuals and the remarks made above as to Devas, do not -apply to them. - - -IV. DIVISIONS OF KALA. - - -*SKANDHA III. CHAP. 11.* - -The unit of Kala at the Sukshma pole is Paramanu, 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 Mahan. The -time during which the Sun crosses in his orbit one paramanu is the Kala -unit paramanu. The time during which he crosses the whole system in his -orbit, _i.e._, crosses all the twelve signs of the Zodiac, is Parama -Mahan or one Samvatsara. The units of time and space are thus the same. - -1 Dvyanuka = 2 Paramanus. - -1 Trasarenu = 3 Paramanus. - -1 Truti = 3 Trasarenus. - -1 Vedha = 100 Trutis. - -1 Lava = 3 Vedhas. - -1 Nimesha or wink = 3 Lavas. - -1 Kshana = 3 Nimesha. - -1 Kastha = 5 Kshanas. - -1 Laghu = 15 Kasthas. - -1 Nadika = 15 Laghus. - -1 Muhurta = 2 Nadikas. - -1 Yama or Prahara = 6 or 7 Nadikas. - -1 Ahoratra (of the Mortals) = 8 Yamas. - -1 Paksha (Sukla or Krishna) = 15 Ahoratras. - -1 Masa (Month) = 1 Sukla + 1 Krishna Paksha. - -1 Ritu = 2 Masas. - -1 Ayana = 6 Masas (Uttara or Dakshina.) - -1 Vatsara = 2 Ayanas. - -1 Vatsara = 12 Masas - -1 Vatsara = 1 Ahoratra of Devas. - -1 Samvatsara = 1 year of Solar months. - -1 Parivatsara = 1 year of Jupiter months. - -1 Idavatsara = 1 year of Savana months. - -1 Svanuvatsara = 1 year of Lunar months. - -1 Vatsara = 1 year of Stellar months. - -One hundred Samvatsaras is the maximum age of men. - -Satya, Treta, Dvapara and Kali a cycle of these 4 Yugas and their -Sandhyas and Sandhyansas consist of 12 thousand divine years. - -The beginning of a Yuga is its Sandhya. Tho end of a Yuga is its -Sandhyansa. Sandhya and Sandhyansa are not included in a Yuga and Yuga -Dharma is not to be performed while they last. - - Sandhya of Satya Yuga = 400 Deva years. - - Satya Yuga = 4,000 " " - - Sandhyansa of Satya Yuga 400 " " - - Sandhya of Treta Yuga 300 " " - - Treta Yuga 3,000 " " - - Sandhyansa of Treta Yuga 300 " " - - Sandhya of Dvapara Yuga 200 " " - - Dvapara Yuga 2,000 " " - - Sandhyansa of Dvapara Yuga 200 " " - - Sandhya of Kali Yuga 100 " " - - Kali Yuga 1,000 " " - - Sandhyansa of Kali Yuga 100 " " - ------- - 12,000 Deva years. - -Dharma is enjoined for the period between Sandhya and Sandhyansa, which -is called Yuga. - - Dharma has all the 4 padas or feet in Satya, - " " only 3 padas in Treta, - " " only 2 padas in Dvapara, - " " only 1 pada in Kali. - - 1,000 Yuga cycles is one Day of Brahma or one Kalpa, - *i.e.*, 1 Day of Brahma = 1,000 x 12,000 Deva years, - = 1,20,00,000 Deva years. - -An equal period of time is also reckoned as one Night of Brahma. 14 -Manus reign during the Day of Brahma, each Manu reigning for: - - 1,000 - -------- = 71 3/4 - 14 - -_i.e._, a little over 71 Yuga Cycles. Converted into Deva years: -- - - 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 - -The Manvantaras have their Manus, successors of Manus, Rishis and Devas. - -The Rishis, Indras, and Devas appear together. - -In the daily creation of Brahma, Animals, Men, Pitris and Devas are born -according to their own Karma. - -During the Manvantara, Bhagavan preserves this universe by His own -Satva, directly as Manvantara Avataras and indirectly as Manus and -others. When Pralaya approaches, Bhagavan withdraws His Saktis (or -powers). Triloki 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. - -With every Day and Night, the age of Brahma declines. He lives for one -hundred years only. Half of Brahma's age is called Pararddha. The first -Pararddha has expired, the second has commenced with our Kalpa. Every -day of Brahma is called one Kalpa. - -At the beginning of the first Pararddha was Brahma Kalpa, when Brahma or -the present Kosmos was born. - -At the end of the first Pararddha was Padma Kalpa, when the Loka-Padma -(the lotus of Lokas) appeared at the navel of Hari. - -The first Kalpa of the second Pararddha, which is the present Kalpa, is -called Varaha Kalpa. Hari incarnated as Varaha or Boar during this -Kalpa. - -The two Pararddhas are but a wink of Bhagavan. Kala cannot measure him. - - [1 Day of Brahma = 12,000,000 Deva years, - 1 Night of Brahma = 12,000,000 Do. - ------------- - 24,000,000 Do. - - Multiplying by 360 - --------------- - 1 year of Brahma = 8,640,000,000 Deva years. - Multiplying by 100 - ------------------ - Age of Brahma = 864,000,000,000 Deva years. - Multiplying by 360 - ----------------------- - 31,10,40,00,00,00,000 Lunar years. - - 1 Kali Yuga, including Twilight (Sandhya and Sandhyansa) - = 1,200 X 360 = 4,32,000 Lunar years. - - Varaha Kalpa = 50 X 360 + 1 = 180001st Kalpa. - - The present is the seventh Manvantara of that Kalpa. - -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. - -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 _Secret -Doctrine_ (first edition.) - -1 Kalpa = 7 Rounds. - -1 Round = 2 Manvantaras. - -The Pralaya at the end of seven Rounds therefore means the Pralaya of -Triloki. - -The last Globe Chain of which the Moon formed a living planet belonged -to Padma 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 Prakritika Pralaya, not only of -the Globe Chain, but of the whole Kosmic system. - - -V.-THE CREATION BY BRAHMA (_Continued_) III. 12. - - -The first creation of Brahma was the five-fold Avidya, _viz_: -- - - 1) Tamas or ignorance of Self (Avidya in Patanjali.) - 2) Moha or egoism (Asmita.) - 3) Maha Moha or desire for enjoyment (Raga). - 4) Tamisra or mental disturbance on the non-fulfilment of desires - (Dvesha). - 5) Andha Tamisra or false perception of death (Abhinivesa). - -Brahma was not pleased with this dark creation. He purified his soul by -meditation on Bhagavan and created Sanaka, Sananda, Sanatana and -Sanatkumara. These Munis had no performances (for their own evolution). -They were Urdha-retas. Brahma, addressing them, said -- "Sons, go and -multiply yourselves." But they sought Moksha, and heeded him not. Brahma -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 Kumara Nila-Lohita or Blue-Red. The boy, the first born of Devas, -wept and cried out to Brahma -- "Give me names and give me abodes." -"That shall be done," replied Brahma, "and, as thou wept like a boy, -thou shalt be called Rudra or the Weeper. The heart, the Indriyas, -Prana, Akasa, Vayu, Agni, Apas, Prithvi, the Sun, the Moon and Tapas are -your abodes. Manyu, Manu, Mahinasa, Mahan, Siva, Ritadhvaja, Ugra-retas, -Bhava, Kala, Bamadeva and Dhrita-vrata these are thy eleven names; Dhi, -Dhriti, Rasaloma, Nijut, Sarpi, Ila, Ambika, Iravati, Svadha, Diksha and -Rudrani, these are thy wives. Beget sons, as thou art Prajapati." 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. Brahma 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 Bhagavan who dwells in all hearts." "Amen," -said Rudra, and he went into the forests to make Tapas. - -Brahma then begot ten sons: -- Marichi, Atri, Angirasa, Pulastya, -Pulaha, Kratu, Bhrigu, Vasishtha, Daksha and Narada. Narada came from -Brahma's bosom, Daksha from his thumb, Vasishtha from his Prana, 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. - -Dharma came from Brahma's right breast, where Narayana himself dwells. -Adharma, the parent of Mrityu (or Death) came from his back. Kama came -from his heart, Anger from his eye-brows, Greed from the lower lip. Vak -or speech came from his mouth, the Seas from his generative organ and -Death from his anus. - -Kardama, the husband of Devahuti, was born of Brahma's Chhaya or shadow. -So there was creation out of the body and the mind of Brahma. Brahma -took a fancy to his daughter Vak (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 -Brahma 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 Asramas also appeared. - -Brahma 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 Svayambhuva Manu and the female -was his wife Satarupa. Since then creation multiplied by sexual -intercourse. Svayambhuva Manu begot five children in Satarapa -- two -sons, Priyavrata and Uttanapada, and three daughters, Akuti, Devahuti -and Prasuti. He gave Akuti in marriage to Ruchi, Devahuti to Kardama and -Prasuti to Daksha. This changing universe is filled with their progeny. - - -PRE-MANVANTARIC CREATION. - - -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. - -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 Atma, -and at the final stage of development man has to separate himself from -his phenomenal basis and to identify himself with Atma, 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,-- - - 1) The non-perception of Atma as Self, called Avidya by Patanjali and - Tamas in the Puranas, and - 2) The perception of the _upadhi_ as self, called Asmita by Patanjali - and Moha in the Puranas. - -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 Raga and Dvesha by -Patanjali and Maha Moha and Tamisra in the Puranas. - -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 Puranas call it Andha-Tamisra. Sridhara -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. - -These forms of Avidya 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 -Ishvara, from which we all came. We have now to undo our sense of -separateness. The five forms of Avidya are therefore called miseries -(klesha) by Patanjali and he lays down rules for getting rid of them. - -After invoking Avidya, Brahma created the Kumaras, 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. - -The Rudras, called the Blue-Red Kumaras, 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. - -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 Brahma's incest. -Brahma 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 Vach, the potency of Mantras had -to be got over. This done, Brahma thought of the Monads of the previous -Kalpa, and the first Manu appeared with his wife Sata-rupa or -Hundred-formed. All forms of Creation existed in Idea before further -manifestation, and Sata-rupa was the collective aspect of all such -Ideas. - - - -THE FIRST OR THE SVAYAMBHUVA MANVANTARA. - - -VI. BHUR AND VARAHA - - -*SKANDHA III., CHAP. 13.* - -Said Manu to Brahma -- "I shall do thy behests, O Lord. But tell me -where my Praja (progeny) and myself are to be located. The Bhur 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." - -Brahma 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 Bhur by smelling like an ordinary -animal. He dived down as far as Rasatala and there found the Bhur Loka. -He then raised it up on His tusks. The Daitya King Hiranyaksha resisted -and in rage the Boar killed him. The Rishis then worshipped Him knowing -His true form to be Yajna. - - -THOUGHTS ON THE ABOVE. - - -[Bhur is the main system of Triloki. The Varaha Avatara restored the -system after the Kalpa Pralaya. Bhur 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 _smelling_ out of Bhur 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 Varaha is called the first Yajna Avatara and all the -parts of His body are named with reference to Vedic Yajna, as He by -raising Bhur prepared the field for Karma.] - - -VII. THE STORY OF HIRANYAKSHA. - - -*SKANDHA III., CHAP. 14.* - -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 Bhutas 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 (Sandhya). These four evils will cause the birth of two wicked -sons from thee. They will oppress the Triloki and the Lokapalas -(Preservers of the three Lokas). When their inequities exceed all -bounds, Vishnu will Himself incarnate to kill them." - -For one hundred years Diti conceived her twin sons. Even from within the -womb they shed lustre all round, which even overpowered the Lokapalas. -The Devas went to Brahma to ascertain the cause of this disaster. He -related to them the following story. - -"My Manasa-putras, Sanaka and others were once in Vaikuntha, the abode -of Bhagavan. Impatient to see Bhagavan the Kumaras 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 Kumaras 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 Kumaras 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'." - -"The door-keepers became terrified at this curse and fell at the feet of -the Kumaras. All that they prayed for was that while passing through the -lowest births, they might not have Moha, beclouding their recollection -of Bhagavan. Bhagavan knew what had transpired outside. He hastened on -foot with Lakshmi by His side to where the Munis stood. The Kumaras -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 Kumaras lauded Him with words full of -import. Bhagavan 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 Brahmanas, -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 Kumaras 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 Brahmanas 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.' -Bhagavan 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, -Bhagavan Himself will do what is needed." - -The Devas went away and waited for events. The two Daityas Hiranyaksha -and Hiranyakasipu were born of Diti, after a conception of one hundred -years. Hiranyaksha though elder by birth was younger by conception. - - -THOUGHTS ON HIRANYAKSHA. - - -[Diti is literally 'Cutting,' 'Splitting,' or 'dividing.' Jaya and -Vijaya mean victory. Hiranya is gold. Hiranyaksha 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 Brahma-Purushas in the Heart are the -five or ten Pranas 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 -Bhagavan 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 Tamasic inaction and Rajasic activity. Hiranyaksha -would have no life-manifestation, no appearance of globes, he would -continue a state of things verging on Pralayic sleep. Hiranyakasipu was -the very ideal of material greatness and material grandeur. Kumbhakarna -slept and Ravana worked. The brothers Jaya and Vijaya passed through the -dividing energy of Diti, to cause the material manifoldness of the -Universe. The Varaha as representing the awakened Jivic Karma fought -with the Asura that opposed the development of that Karma, which could -only fructify on the Bhur system.] - - -VIII. DEVA AND DEVA-YONI CREATION. - - -*SKANDHA III., CHAP. 20.* - -Vidura asked Maitreya: How did Marichi and other Rishis and also -Svayambhuva Manu carry out Brahma's orders to create. - -Maitreya continued the story of Creation in reply to Vidura. - -We have heard of the primal dark creation of Brahma, consisting of -five-fold Avidya. Referring to that, Maitreya said, it was a creation of -shadows. Brahma was not pleased with this shadowy creation. He gave up -the dark body and it became night, At that time Yakshas and Rakshasas -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 Brahma to devour Him. Some of them said: "Have no -mercy on Him as father." Others said "Devour him." Brahma 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 Rakshasas. Brahma then created the Devas, with His radiant -Satvika body. - -This body when given up became day and the playing Devas took it up. -Brahma then created the Asuras out of His thigh. They became extremely -passionate and ran after Brahma void of all shame. In great distress -Brahma prayed to Vishnu and the Creator was told to give up His body of -passion. The body was given up and it became Sandhya, or evening. The -Asuras accepted Sandhya as their wife. Evening is the time for lust and -passion. Brahma then created the Gandharvas and Apsaras with His body of -beauty, which when given up became Moon-light. With his indolence, -Brahma created the Bhutas and Pisachas. They were stark naked and had -long loose hair. Brahma closed his eyes on seeing them. After a time he -gave up his yawning body and the Bhutas and Pishachas took it up. The -body that causes secretion is called "Sleep." - -That which causes delusion is "Madness." Indolence, yawning, sleep and -madness all these four were taken up by Bhutas and Pisachas for their -body. Brahma knew His powers and He created with His invisible body the -Sadhyas and Pitris. By His power of becoming invisible, He created -Siddhas and Vidhyadharas 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 -Brahma. Brahma 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 Nagas were born. After all, Brahma created the -Manus and Rishis. - - -IX. THE PROGENY OF KARDAMA. - - -*SKANDHA III. CHAP. 21-24.* - -Kardama Rishi was ordered by Brahma to create. This led him to pray to -Vishnu on the sacred banks of the Sarasvati, near Vindu Sarovara. Vishnu -appeared before him with Lakshmi 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 Vidya. Shortly after, Svayambhuva Manu came to -Kardama's hermitage, with his wife Sata-rupa and offered to the Rishi -his daughter Devahuti in marriage. Kardama accepted her as his wife. He -had by her nine daughters and the Avatara Kapila. Brahma with his sons -the Rishis came to Kardama and congratulated him and his wife Devahuti -upon having Bhagavan 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. Kala, he -gave to Marichi, Anasuya to Atri, Sraddha to Angirasa, Havirbhu to -Pulastya, Gati to Pulaha, Kriya to Kratu, Khyati to Bhrigu, Arundhati to -Vasishtha and Santi to Atharvan. The Rishi then went to the forest for -yoga and left his wife in charge of Kapila. - - -THOUGHTS ON KARDAMA. - - -[Devahuti 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. - -"Kala" is part, a digit of the Moon. - -"Anasuya" means absence of envy. From the proverbial chastity of Atri's -wife the word also means the highest type of chastity and wifely -devotion. - -"Sraddha" means faith. - -"Havirbhu" means born of sacrificial oblation. - -"Gati" means course, path. - -"Kriya" means performance (of Yajna) and action. - -"Khyati" means fame, praise and also proper discrimination. - -"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. - -It is for this reason that the Star Arundhati is pointed out to the -bride at the nuptial ceremony. - -"Santi" is peace, the well known invocation of the Vedas at the end of a -Mantra. - -"Kardama" means clay. He was born of Brahma's Chhaya or shadow. - -Devahuti, 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.] - - -X. KAPILA'S INSTRUCTION TO HIS MOTHER DEVAHUTI. - - -*SKANDHA III., CHAP. 25-33.* - -We now come to an important part of the Bhagavata Purana, the teachings -of Kapila to his mother in the Yoga philosophy of the Bhagavat Purana. -They adapt the Sankhya and the Yoga systems to Bhakti or devotion. For a -full knowledge of the teachings I refer my readers to the Purana 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 Atma brings about Mukti. Chitta attached to the -transformations of Gunas causes Bondage; attached to Purusha, it causes -Mukti. When the mind is pure and free from distractions, man perceives -Atma in himself, by Wisdom, Dispassion and Devotion. There is no path so -friendly to the Yogins as constant devotion to Bhagavan. Company of -Sadhus opens wide the door to Mukti. They are Sadhus 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 Sadhus. 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." - -"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 Bhagavan. 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 (Sayujya -or Nirvana) 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 (_anima &c._) 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 cannot destroy them." - -"Purusha is Atma. He is eternal, void of Gunas, beyond Prakriti, all -pervading, self luminous and all manifestating." - -"Prakriti is Pradhana, one in itself, but is also the source of all -differences (_visesha_), possessed of three Gunas, unmanifested -(_avyakta_) and eternal." - -"The twenty four transformations of Prakriti called Pradhanika or Saguna -Brahma are: -- - -"5 Maha Bhutas -- Earth, Water, Fire, Air and Akasa. - -"5 Tanmatras -- Smell, Taste, Rupa, Touch and Sound. - -"10 Indriyas -- Ear, Skin, Eye, Tongue, Nose, Speech, Hand, Foot, -Upastha and Payu. - -"4 Divisions of Antahkarana -- Manas, Buddhi, Chitta and Ahankara." - -"Kala is the twenty-fifth. But according to some, Kala is Prabhava or -Sakti of Purusha. Those who identify themselves with Prakriti are afraid -of Kala. Kala as the outer aspect of Purusha disturbs the equilibrium of -Gunas in Prakriti." - -"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." - -"Chitta which is Vasudeva and Mahat, is Satva, transparent and pure, and -the perception of Bhagavan is achieved by this division of Antahkarana." - -"Transparence (fitness for the full reflection of Brahma) immutability -and tranquility are the characteristics of Chitta, as of water in its -primal state." - -"Mahat Tatva was transformed into Ahankara Tatva, with its Kriya Sakti. -Ahankara became three-fold -- Satvika (Manas), Rajasika (Indriyas) and -Tamasika (Bhutas) _i.e._ Kartri or Cause, Karana or Instrument and -Karyya or effect." - -"Sankarshana is the Purusha of Ahankara. He is the Thousand-Headed and -Ananta (endless.)" - -"Manas is Sankalpa and Vikalpa. It is the generator of Kama (or desire.) -So Aniruddha, the king of Indriyas, blue as the blue-lotus of autumn, -the Purusha of Manas, has with patience to be got over by yogins." - -"Buddhi is Rajasa transformation of Ahankara. 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 -Purusha of Buddhi.)" - -[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 Vasudeva, 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. - -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 Vasudeva, the highest Purusha in the Tetraktys. - -Ahankara is the bare individuality, transformable into peculiarities, -but not so transformed. Sankarshana is the corresponding Purusha. - -Manas is Kama or desire brought on by likes and dislikes. It consists of -the mental tendencies of attachment, repulsion and indifference. -Aniruddha is the corresponding Purusha. - -Buddhi is in one word the Chitta of Patanjali, -- that which functions -through the physical brain. - -Pradyumna is the corresponding Purusha.] - -"The Indriyas are also the Rajasika transformations of Ahankara." - -Prana through its Kriya Sakti gave rise to the Karma Indriyas. Buddhi -through its Jnana Sakti gave rise to the Jnana Indriyas. The Tanmatras -and the Maha Bhutas 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 Adhyatma, Adhibhuta and Adhidaiva appearing in the Virata Purusha, -rose up from sleep as it were only when Chitta finally appeared. - -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. - -Devahuti 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 Bhagavan 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 Atma, 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." - -Kapila then explained the Ashtanga Yoga of Patanjali, as adapted to -Bhakti and gave a graphic description of Vishnu as the object of -meditation. - -He then explained Bhakti Yoga. Bhakti Yoga is either Saguna or Nirguna. -As Saguna it is either Satvika, Rajasika or Tamasika. - -Nirguna Bhakti Yoga is that in which the mind runs towards Bhagavan, -even as the Ganges runs towards the Sea, with a constant spontaneous -flow. The Devoted spurn Salokya, Sarshti, Samipya, Sarupya and Sayujya -union[1] even when offered to them and they prefer to serve Bhagavan -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 Bhagavan. - -Kapila then described in vivid terms the life and death of a man of the -world and his passage after death to Yama Loka. He described the rebirth -and went through every detail of foetal existence. The foetus acquires -consciousness in the seventh month and gets a recollection of previous -births. This recollection is lost on being born. - -Those who selfishly perform their Dharma and worship Devas and Pitris go -to Soma Loka, and after partaking of Soma, they are again re-born. And -even their Lokas are destroyed with the daily Pralaya of Brahma. - -Those who unselfishly perform their duties and give themselves up -entirely to the Supreme Purusha go through Surya (Sun) to the -transcosmic Loka of Parama Purusha. The worshippers of Hiranyagarbha -(Brahma) reach Brahma Loka or Satya Loka and there wait for two -Pararddhas _i.e._ for the life time of Brahma and upon the final -dissolution of the Brahmanda go to the trans-cosmic plane of Parama -Purusha. - -Brahma, Marichi and other Rishis, the Kumaras and Siddhas do their -assigned work unselfishly, but their Upasana admits of distinction. So -they are absorbed in the Second or the First Manifested Purusha at -Pralaya and become re-born at creation. - -Devahuti 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 Prarabdha was not exhausted. She then attained Mukti. - -Kapila first went towards the North. The sea then gave Him place, where -He still lies in deep Samadhi, for the peace of Triloki. (Ganga Sagar or -Saugor is said to be the seat of Kapila). - - [1] These are the five kinds of Mukti. Salokya is residence in the - same Loka with the Supreme Being. Sarshti is equality with the - Supreme Being in all the divine attributes. Samipya is - assimilation to the deity. Saynjya is absorption into the Supreme - Being. - - - - -SKANDHA IV. - - - -THE GENEALOGY OF MANU AND THE RISHIS. - - -*SKANDHA IV. CHAP. 1.* - -In every Manvantara, there are one Manu, sons of Manu, Devas, Indra or -king of the Devas, seven Rishis and one Avatara of Vishnu. The Avataras -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 Triloki and sends down rains" VIII. -- -14. - -In the Svayambhuva Manvantara, Svayambhuva was Manu, the Tushita Devas -were the Devatas, Marichi and others were the seven Rishis, Yajna was -both Avatara and Indra. Priyavrata and Uttanpada were the two sons of -Manu. - -A number of genealogical tables are given below: - -(N. B. The female names are given in italics) - -TABLE A. - - SVAYAMBHUVA MANU m. - SATARUPA -----+---Priyavrata - | - +---Uttanpada - | - +---Akuti - | m. Ruchi +--- KAPILA - | | - +---Devahuti | - | m. Kardama -----+--- _Kala_ - | | m. Marichi - +---Prasuti | - m. Daksha +--- _Anasuya_ - | m. Atri - | - +--- _Sraddha_ - | m. Angirasa - | - +--- _Havirbhu_ - | m. Pulastya - | - +--- _Gati_ - | m. Pulaha - | - +--- _Kriya_ - | m. Kratu - | - +--- _Khyati_ - | m. Bhrigu - | - +--- _Arundhati_ - | m. Vasistha - | - +--- _Sauti_ - m. Atharvan - -TABLE B. - - RUCHI m. - AKUTI --- YAJNA --------------+ - (married his +--+--- Tosha - sister) Dakshina. --+ | - | - +--- Pratosha - | - | - +--- Santosha - | - | - +--- Bhadra - | - | - +--- Sauti - | - | - +--- Idampati - | - | - +--- Idhma - | - | - +--- Kavi - | - | - +--- Vibhu - | - | - +--- Svahra - | - | - +--- Sudiva - | - | - +--- Rochana - - N.B. The sons of Yajna are the Sushita Devas of the 1st. Manvantara. - -TABLE C. - - Marichi - _m. Kala_ - | - | - --+--+-----------------+----- - | | - Kasyapa Purnima - | - +--------------+------------+-------- - | | | - Viraja Visvaga _Devakulya_ - (River Ganges in - subsequent incarnation). - -TABLE D. - - Atri - _m. Anasuyaa_ - | - +----------------+--+------------------------+ - | | | - Datta Durvasas Soma - (Rudra) (Brahma) - -TABLE E. - - Angirasa - _m. Sraddha_ - | - ---+----------+-------+-+--------+----------+--------+----- - | | | | | | - Sinivali Kuhu Raka Anumati Utathya Vrihaspati - -TABLE F. - - Pulastya - _m. Havirbhu_ - | - -------------+------------+----------------+ - | | - Agastya Visvaras - m. (1) Ilavila m. (2) Kesini - | | - Kuvera +------+------+-------------+ - | | | - Ravana Kumbhakarna Vibhisana - -TABLE G. - - Pulaha - _m. Gati_ - | - -----+---------------+-+---------------+--- - | | | - Karma Sreshtha Bariyas Sahishnu - -TABLE H. - - Kratu - _m. Kriya_ - | - 60,000 Balakhilya Rishis - -TABLE I. - - Vasishtha - _m. Aruudhati (Urja)_ - | - -----+---------+--------+---+--+-------+----------+-----------+-- - | | | | | | | - Chitraketu, Surochi, Viraja, Mitra, Ulvana, Vasubhirdyana, Duyuman, - -TABLE J. - - Atharvan - _m. Chitti_ - | - Dadhichi ( Asvasiras ) - -TABLE K. - - Bhrigu - _m. Khyati_ - | - +---------------+-------+---------+-----------+ - | | | | - Dhata Vidhata Sri Kavi - m. Ayati m. Niyati | - | | | - Mrikundu Vedasiras Usanas - | - Markandeya - -TABLE L. - - Daksha - m. Prasuti ---+-- m. Dharma - | - | - +-- _Sraddha_, --- Satya - | - | - +-- _Maitri_, --- Prasada - | - | - +-- _Daya_, --- Abhaya - | - | - +-- _Santi_, --- Sama - | - | - +-- _Tushti_, --- Harsha - | - | - +-- _Pushti_, --- Garva - | - | - +-- _Kriya_, --- Yoga - | - | - +-- _Unnati_, --- Darpa - | - | - +-- _Buddhi_, --- Artha - | - | - +-- _Medha_, --- Smriti - | - | - +-- _Titksha_, --- Kshema - | - | - +-- _Lajja_, --- Vinaya - | - | - +-- _Murti_ - | m. Dharma --+-- Nara - | | - | +-- Narayana - | - +-- _Svaha_ - | m. Agni ---+-- Pavaka--+ - | | | - | +-- Pavaman-+-- 45 Fires - | | | (Agni). - | +-- Suchi---+ - | - | - +-- _Svadha_, - | m. Pitris --+-- Vayuna - | | - | +-- Dhurini - | - +-- _Sati_ - | m. Siva - | - | - -TABLE M. - - Adharma - _m. Mithya_ - | - +-------------+--------------+ - | | - Damba Married _Maya_ - | - +-------------+--------------+ - | | - Lobha Married _Sathata_ - | - +-------------+--------------+ - | | - Krodha Married _Hinsa_ - | - +-------------+--------------+ - | | - Kali Married _Durukti_ - | - +-------------+--------------+ - | | - Mrityu Married _Bhiti_ - | - +-------------+--------------+ - | | - Niraya _Yatana_ - -TABLE N. - - Uttanapada - _m. Suruchi_ - | - Uttama - (killed by Yaksha) _m. Suniti_ - | - +-------------------------+ - | - Dhruva - m. Ila m. Bharami - | +-------------+ - +------+--------+ | | - | | Kalpa Vatsara - Utkala (Daughter) _m. Suvithi_ - | - m. Prabha --+-------------+---------+-----+-+---+----+--- - | | | | | | | - | Pushparna, Tigmaketu, Isha, Urja, Vasu, Jaya - | - +--+---+------------+ - | | | - Pratar Madhyandina Sayam m. Dosha - | - | - +-------------+---------------+ - | | | - Pradosha, Nisitha, Vyushta - _m. Pushkarini_ - | - Sarvatejas - or - Chakshus - _m. Akuti_ - | - Manu - _m. Nadvala_ - | - +-------+-------+-----+---------+-------+--+---------+--------+------+-- - | | | | | | | | | - Puru, Kritasna, Rita, Vrata, Agnishtoma, Atiratra, Pradyumna, Sivi, Ulmuka - | - +-------+--------+-------+--------+--------+--------+ - | | | | | | - Anga, Sumanas, Svati, Kratu, Angiras, Gaya. - -Table N.--(_Contd._) - - _M. Sunitha_ - | - Vena - (By Churning) - | - PRITHU - _M. Archi_ - | - ---+-------------+---+---------+----------+---------+---- - | | | | | - Vijitasva, Haryaksha, Dhumrakesha, Vrika, Dravina. - or - Antardhana - _M. Skihandini_ _M. Nabhasvati_ - | | - --+---+-----+--------+-- -----+-------- - | | | | - Pavaka, Pavaman, Suchi Habirdhana - _M. Habirdhani_ - | - ----+----------+------+--------+--------+---------+--- - | | | | | | - Barhishad, Gaya, Sukla, Krishna, Satya, Jitabrata - or - Pra-china Barhi - _M. Satadruti_ (Daughter of Ocean God) - | - 10 Prachetas - M. The Vegetable daughter of Kaudu and Pramlocha - | - Daksha (of Chakshusha Manvantara) - _M. Asikni_ (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 - -TABLE O. - - Dharma - - m. - _1. Bhanu,_ ---- Devarshava ---- Indra Sena - - m. - _2. Lamba,_ ---- Vidyota ---- The Clouds - - m. - _3. Kakua,_ ---- Sankata ---- Kikata (The Presiding-Gods - of earth cavities.) - - m. - _4. Yami,_ ---- Svarga ---- Nandi - - m. - _5. Visva,_ ---- The Visvadevas - - m. - _6. Sadhya,_ --- The Sadhyas ---- Arthasidhi - - m. - 7. Maruvati, --+-- Marutvat - | - +-- Jayanta or Upendra - - m. - _8. Muhurta,_ --- The Muhurta-Gods - - m. - _9. Sankalpa._ --- Sankalpa ---- Kama - - m. - 10. Vasu ----+--- Drona, - | m. Anumati ----+-- Harsha - | | - | +-- Soka &c. - | - +--- Prana, - | m. Urjasvati --+-- Saha, - | | - | +-- Ayus, - | | - | +-- Purojava. - | - +--- Dhruva - | m. Dharani ----- The different - | Localities (Pura). - | - +--- Arka - | _m. Vasana_ ------ Tarsha &c. - | - +--- Agni - | m. Dhara -----+-- Skanda ---- _Visakhu &c._ - | | (Kartikeya) - | | - | +-- Dravinaka & c. - | - +--- Dosha - | _m. Sarvari_ ----- Sisumara - | - +--- Vastu - | m. Angirasi ---- Visvakarma --+-- Chakshush Manu - | | - | +-- Visvadevas - | | - | +-- Sadhyas - | - +--- Vibhavasu - m. Usha -------+-- Vyustha, - | - +-- Rochisha, - | - +-- Atapa ----- Panchayama - -TABLE P. - - Bhuta - m. 11. Svarupa ----+-- Raivata, - | - +-- Aja, - | - +-- Bhava, - | - +-- Bhima, - | - +-- Bama, - | - +-- Ugra, - | - +-- Vrishakapi, - | - +-- Ajaikpada, - | - +-- Bahurupa, - | - +-- Mahanand - Millions - of such - Rudras. - - 12. Married another - wife ------------- Pretas - -TABLE Q. - - Angirasa - - _m. 13 Svadha_ _m. 14. Sati_ - | | - | | - Pitris Aharvangiras - -TABLE R. - - Krisasva - - _m. 15. Archi_ _m. 16. Dhishana_ - | | - | +-----------++--------+--------+ - | | | | | - Dhumaketu Vedasiras Devala Vayuna Manu. - -TABLE S. - - Tarksha - - m. 17. Vinata m. 18. Kadru m. 19. Patangi m. 20. Yamini - | | | | - +-+---+ | | | - | | | | | - Garuda Aruna Serpents Flying birds Salabha (Moths - and locusts) - -TABLE T. - - Chandra (Moon) - - _m._ 21 to 47. Krittika &c - (Stars in the lunar path on the Ecliptic.) - -TABLE U. - - Kasyapa - - _m. 48. Timi_ -------- Aquatic animals, - - _m. 49. Sarama_ ------ Quadrupeds, - (Tigers &c.) - - _m. 50. Suravi_ ------ Cloven footed - animals. - - m. 51. Tamra ----+-- Syena (falcon) - | - +-- Gridhra &c. (vulture) - - _m. 52. Muni_ ------- Apsarasas - - _m. 53. Krodhivasa_ --- Dvandasuka &c. (serpents) - - _m. 54. Ila_ ---------- Udvid (Plants) - - _m. 55. Surama_ ------- Rakshasas - - _m. 56. Aristha_ ------ Gandharvas - - _m. 57. Kashtha_ ------ Animals other than - cloven-footed. - - m. 58. Danu------+-- Dvimurdha, - | - +-- Samvara, - | - +-- Aristha, - | - +-- Hayagriva, - | - +-- Bibhavasu, - | - +-- Ayomukha, - | - +-- Sankusiras, - | - +-- Svarbhanu, ---- _Suprabha_ - | _m._ Namuchi - | - +-- Kapila, - | - +-- Puloman, - | - +-- Vrishaparva, ---- _Sarmistha_ - | _m._ Yayati - | - +-- Ekachakra, - | - +-- Anutapana, - | - +-- Dhumrakesha, - | - +-- Virupaksha, - | - +-- Biprachitti ----+-- Rahu - | m. Sinhaka | - | +-- 100 Ketus. - | - +-- Durjaya, - - Kasyapa - m. Aditi --+-- Vivasvat - | m. Sanjna ----+-- Sradhadeva - | | Manu - | | (The present - | | Vaivasvata Manu) - | | - | +-- Yama - | | - | +-- Yamuna - | | - | +-- Ashvini kumaras - | - | m. Chhaya -----+-- Sanaischara, - | | - | +-- Savarni, - | | - | +-- _Tapati_ - | _m._ Samvarana - | - +-- Aryaman - | _m. Matrika_ ---- Charshanis - | - +-- Pushan - | - +-- Tvastri - | _m. Rachana_ ---- Visvarupa - | - +-- Tvastri - | m. Prisni ---+-- _Savitri,_ - | | - | +-- _Vyahriti,_ - | | - | +-- _Trayi,_ - | | - | +-- Agnihotra, - | | - | +-- Pasuyaga, - | | - | +-- Somayaga, - | | - | +-- Chaturmasya, - | | - | +-- Panchamahayajna. - | - +-- Bhaga - | m. Sidhi -----+-- Mahiman, - | | - | +-- Bibhu, - | | - | +-- Prabhu, - | | - | +-- Asis - | - +-- Dhatri - | _m. Kuhu_ ------ Sayam - | _m. Sinivati_, --- Darsa - | - | _m. Raka_, ------- Pratar - | - | _m. Anumati_ --- Purnamasa - | - +-- Vidhatri - | _m. Kriya_, ------ Purishya - | (Five Fires) - | - +-- Varuna - | m. Charshani --+-- Bhrigu - | | - | +-- Valmila - | - | m. Urvasi -----+-- Agastya - | | - | +-- Vasistha - | - +-- Mitra - | m. Revati -----+-- Utsarga - | | - | +-- Aristha - | | - | +-- Pippala - | - +-- Vishnu - | _m. Kirti_ ----- Vrihat slocac --- Soubhaga - | &c. - | - +-- Hiranyakasipu - | _m. Kayadhu_ - | | - | +--+-- Samhrada, - | | _m. Mati_ -- Panchajana - | | - | +-- Anuhrada, - | | m. Surya,--+-- Vaskala - | | | - | | +-- Mahisha - | | - | +-- Hlada, - | | m. Dhamani +-- Vatapi - | | | - | | +-- Ilvala - | | - | +-- Prahlada - | _m. Drarbi,_ - | | - | Virochana - | | - | Bali - | _m. Asana_ - | | - | +----------+ - | | | - | Vana 100 Sons - | - +-- Hiranyaksha - | - +-- 49 Maruts - - - -GENERAL REMARKS ON THE TABLES. - - -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. - -The process known as Pralaya had absorbed the life energies of Triloki, -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 Prajapatis or the Lords of life kingdoms. They -carry back to Triloki all the life energies of the previous Kalpa. At -Pralaya, they draw back unto themselves all the life energies of the -dying Triloki, and take a lasting sleep in the archetypal plane ( Mahar -Loka ) to which they properly belong. The Prajapatis 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 Kumars are not Prajapatis, as they come from a plane -higher than Mahar Loka. In the first Manvantara, Marichi, Atri Angirasa, -Pulastya, Pulaha, Kratu, Bhrigu, Vasistha, Daksha, and Narada are -mentioned as the chief Prajapatis. Of these, Narada is not strictly -speaking a Prajapati, 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 Visvakarma are some of the other Prajapatis. - -Of the Prajapatis, 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 Triloki. The sages are -relieved every Manvantara by others who take up their place. The seven -sages of our Manvantara, are different from the Prajapatis 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 Prajapatis, and Prajapatis may become Kumaras. 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. - -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. - -These are the forms of life which then come into existence and work out -their evolution in this Triloki. - -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 Uttanapada. - -In the line of Priyavrata we find how the globes were formed in the -solar system, through various cosmic fires originating from Visvakarma, -how this earth was formed, its continents and countries. The different -divisions of the Bhur Loka are presided over by different forms of -intelligence, who are the sons of Priyavrata. - -In the line of Uttanapada we find the different life kingdoms passing -through different stages of evolution. - -First of all, we find a limit is put to life existence in Triloki by -Dhruva. Dhruva, son of Uttanapada, presides over the Polar Star. That -Star forms the farthest limit of Triloki. 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 Bhur 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 Narada. Narada 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 Narada was always to be found helping them with his advice. - -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. - -From that Kalpic 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, Bhutas, Pretas and Pisachas, -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. - -We know of Daksha, first as the son of Brahma, the creative Prajapati -when the life-process rapidly worked itself out in Elemental forms. Then -there was no sexual procreation. Creation meant the materialisation of -the Jiva. Sati, the daughter of Daksha, was the guiding energy of -life-evolution. She became wedded to Siva, the Lord of Bhutas, Pretas -and Pisachas who by the infusion of their Tamasic energies could bring -down Jivas from their high spiritual plane. - -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. - -Life evolution had now to pass through mineral, vegetable and animal -stages, until at last the human stage was reached. - -Sati now appeared as the daughter of the mineral king Himalaya. 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. - -Siva, the husband of Bhagavati or Durga, as Sati 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. - -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. - -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. - -Bhagavati works out the evolution of life in different kingdoms till the -stage of humanity is reached. - -At this point Aryaman, one of the Adityas, comes to the help of -humanity. Through his influence the sons of humanity become endowed with -the power of reasoning, -- the faculty of discrimination. - -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 -Aditya, he is called the chief of Pitris by Sri Krishna. - -"I am Aryaman of the Pitris." -- Bhagavat Gita. - -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. - -Then we have the third stage, when men became endowed with the power of -discrimination. - -In the exercise of the discriminative faculty men were helped by their -elder brothers, the Rishis and Mahatmas of every period, and by Avataras -Who apeared from time to time. - -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 Kanda. In following the stages of human evolution we have come -down to Vaivasvatu Manvantara. - -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. - -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, "Sagar" or -relating to Sagar. - -There was a corresponding upheaval in the Himalayas, and the sacred -river Ganga 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 Avatara Rama, Who put an end to the disorganising, chaos-loving -sons of Lanka. The people of Lanka were called Rakshasas as they were -working towards the destruction of all order, all progress in the -Universe, and rendered everything topsy-turvy in Nature. - -Now it was time for Sri Krishna to appear, the greatest of all Avataras -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, Bhagavati made her appearance too as the daughter of -Nanda. It is with Her energy that Sri Krishna performed the mission of -His Avatarship. - -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 -Avataras, 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. - -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. - -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. Bharata Varsa or India is called -the first born of all countries, and other lands are enjoined to follow -and to obey their eldest brother. - - -TABLE A. - - -*SKANDHA IV. CHAP. 1.* - -The names of the first table have been considered before. - - -TABLE B. - - -*SKANDHA IV. CHAP. 1.* - -Ruchi and Akuti both mean Wish, Desire. Yajna is sacrifice, Dakshina -means ordinarily the present made to a Brahmana 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 -Dakshina to the officiating priest. Dakshina 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 Avatara of the -Manvantara. - -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 Kama -- Kama is the characteristic of Vedic Yajna. Yajna therefore -guided the First Manvantara. He was the Avatara of Vishnu as well as the -Indra of the Devas. - -The sons of Yajna were the Devas of the First Manvantara. The Bhagavata -calls them Sushita or Bliss gods. The Vishnu Purana calls them Yama -Devas. The Manvantara Devas have for their mission the carrying out of -the cyclic work of the Manvantara. - - -TABLE C. - - -*SKANDHA IV. CHAP. 1.* - -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. Kala means a -digit of the moon. Kasyapa was the son of Marichi and Kala. He married -the 13 daughters of Daksha, in the line Uttanapada. 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 -Kala 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 Kala imply the divine ray in -the Jivas or Atma-Buddhi. - -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 Purnima, daughter of Marichi. The sons of Purnima are Viraja and -Visvaga. - -Viraja is free from Rajas. Visvaga means one who goes all over the -Universe. Viraja and Visvaga are Universal aspects of Jivic -Intelligence. - -(Viraja is the father of Vairajas). Devakulya is the daughter of -Purnima. She flowed from the washings of the feet of Vishnu and became -the divine river Ganga. - - -TABLE D. - - -*SKANDHA IV. CHAP. 1.* - -Atri = _a_ (not ) + _tri_ (three). Not three, but three in one. Anasuya -= (not)+*asuya* (envy, intolerance, jealousy). - -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 Brahma, Vishnu and Siva appeared before him. - -"Lords!" said Atri, "I had only one of you in my mind, but you have all -Three come to me!" - -The Trinity replied: -- "We are three in one. You shall have three sons, -one after each of us." - -Anasuya begot Soma or the Moon after Brahma, Datta or Dattatreya after -Vishnu and Durvasas after Siva. - -[The Moon is thus a sort of Brahma or creator to the present Kalpa.] - -Atri represents the Creative, the Preservative and the Destructive -Intelligence in the individual, all united to carry out the complex -process of evolution. - -The Brihat Aranyaka certainly refers to one of his aspects in the -following passage: -- - -"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. - - -TABLE E. - - -"Where was he, who thus established us? He Is within the mouth; hence is -Ayasya. He is Angirasa, because he is the essence of the members." -Brihat Aranyaka I-3-8. - -Commenting on this passage Sankaracharya says: "Life is also called -Angirasa, the essence of causes and effects. Angirasa is a compound of -Anga and Rasa -- Anga meaning members, causes, and effects, and Rasa -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." - -"He who abides in the mouth is Angirasa, for he is the essence (Rasa) of -the members (Anga). Life is the essence of the members. This is also -Brihaspati. Speech is Brihati. Life is the preserver (_pati_) of -Brihati, therefore it is Brihaspati." - -B.A. I-3-19 and 20. - -Brihaspati or the presiding deity of the planet Jupiter is called -Angirasa _i.e._ the son of Angiras. The wife of Angiras is, according to -the Bhagavata, 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. - -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). - -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 Rasa of all -beings. The Aranyaka therefore calls him life itself. - -Utathya, another son of Angiras, is _u+tathya_. _U_ is an interjection, -used as an expletive -- _Tathya_ means reality, truth -- Utathya is said -to be an incarnation of Vishnu. Both the brothers are said to have -distinguished themselves in the Second Manvantara. _Sinivali_ is the day -preceding that of new moon or that day on which the moon rises with a -scarcely visible crescent. Kuha is new moon day when the moon is -altogether invisible. - -_Raka_ is the full moon day. - -_Anumati_ is the 15th day of the moon's age on which she rises one digit -less than full. - -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. - - -TABLE F. - - -Pulastya = Pula + Stya. - -_Pula_ is large, wide. It also means a thrill of joy or fear. - -_Stya_ is he who collects, is connected with, remains in. Agastya = Aga -+ Stya. - -_Aga_ is mountain, unable to walk, fixed. - -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. - -According to the Bhagavata, Agastya is the digestive fire of the -stomach. - -Visravas = Vi (signifying intensity) + Sravas (ear). - -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 Kailasa. He is represented as having three legs, only eight -teeth and a yellow mark in place of one eye. - -Ravana, Kumbhakarna and Vibhishana are Rakshasas made famous by the -Ramayana. - -Ravana is one who makes a loud noise. The Rakshasas reached the height -of their power in his time. The Yakshas, before his time, had occupied -Lanka or Atlantis under Kubera, but Ravana propitiated Siva by his loud -hymns, and acquired easy mastery over his kindred elementals. He ousted -the Yakshas from Lanka and made it his own capital. Ravana also -controlled the higher Devas of Triloki. - -Kumbha karna = Kumbha (pitcher) + Karna (ear). This pitcher-eared -brother of Ravana 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 Rama. - -Vibhisana, meaning the Terrible, left his brother Ravana and joined -Rama. After the death of Ravana, Rama installed him on the throne of -Lanka. He is said to be still living. - -The Rakshasas are said to have possessed Kama Rupa _i.e._ they could -assume any body at will. - -In the line of Pulastya we have this strange combination -- the -digestive fire of stomach, ears, Yakshas and lastly the Rakshasas who -could change their body at will. Altogether we may say, Pulastya is -Intelligence which governs animal passions and Kama. - - -TABLE G. - - -Pulaha = Pula + ha. _Ha_ is one who gives up. - -_Gati_ is motion. - -_Karma-Srestha_ is one most skilled in karma or work. - -_Variyas_ is excellent, preferable. - -_Sahishnu_ is patient, enduring. - -Pulaha seems to be the higher aspect of Kama -- the impulses pure and -simple, apart from their Kamic generator, or perhaps Pulaha may -represent Pranic activity. - - -TABLE H. - - -Kratu is a Vedic sacrifice, intelligence, power, ability. Kriya is -action. - -Balakhilyas -- 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. - -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. - - -TABLE I. - - -Vasistha 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. - -Urja is Energy. She is also called Arundhati. - - -TABLE J. - - -_Atharvan_ -- The Veda called by that name. - -_Dadhichi_ -- The name of a Rishi who accepted death In order to serve -the Devas. Visvakarman forged the thunderbolt with his bones and Indra -defeated Vritra, the Asura King, with that weapon. - -The line of Atharvan represents self sacrifice for universal good as -well as magic or occult wisdom. - - -TABLE K. - - -_Bhrigu_ -- is the Dweller of Mahar Loka, or the Archetypal plane. Upon -the Pralaya of Triloki, 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: - -_Dhata_ -- or Universal Karma - -_Vidhata_ -- or Individual Karma, and - -_Sri_ or _Lakshmi_ -- the wife of Vishnu, the Energy of Preservation. - -_Ayati_ -- or potency is the wife of Dhata, Mrikandu and Markandeya, are -in this line. - -_Niyati_ -- or fate, is the wife of Vidhata. Prana and Vedasiras are in -this line. - -_Kavi_ -- is another son of Bhrigu and _Usanas_ or _Sukra_ 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. - -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. - -Briefly speaking then, - -_Marichi_ -- is Monadic ray or Atma-Buddhi, - -_Atri_ -- is the adjustment of the creative, preservative and -destructive tendencies in a Jiva, - -_Angiras_ -- is the Essence of Creation, the auric repository of the -Jiva, - -_Pulastya_ -- is Kamic Intelligence, - -_Pulaha_ -- is higher Kamic Intelligence, or it may be Pranic also, - -_Kratu_ -- is lower Manasic Intelligence, - -_Vasishtha_ -- is Higher Manasic Intelligence. - - -TABLE L. - - -_Daksha_ -- is the Able. - -_Prasuti_ -- 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 Siva -- 13 to Dharma and one to each of the others. - -_Dharma_ -- 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. - -_Sraddha_ or Faith is the first wife of Dharma. Her son is _Satya_ or -Truth. - -_Maitri_ or Friendliness is the second wife. Her son is _Prasada_ or -complacence. - -_Daya_ or compassion is the third wife. Her son is _Abhaya_ or Freedom -from fear. - -_Santi_ or Peace is the fourth wife. Her son is _Sama_ or Tranquility. - -The fifth wife is _Tushti_ or contentment. Her son is _Harsha_ or joy. - -The sixth wife is _Pushti_ or Fullness. Her son is _Garva_ or Pride. - -The seventh wife is _Kriya_. Her son is _Yoga_. - -The eighth wife is _Unnati_ or Advancement. Her son is _Darpa_ or -Vanity. - -The ninth wife is _Buddhi_. Her son is _Artha_. - -The tenth wife is _Medha_ or Intellect. Her son is _Smriti_ or Memory. - -The eleventh wife is _Titiksha_ or Forbearance. Her son is _Kshema_ or -Well-being. - -The twelfth wife is _Lajja_ or Shame. Her son is _Vinaya_ or Modesty. - -The thirteenth and last wife of Dharma is _Murti_ or Form. Her sons are -Nara and Narayana, _i.e._ Humanity and Divinity. The Human Form -constitute a Duality. It is in this dual form that Sri Krishna -incarnated Himself. - -From Dharma we pass to Agni. - -[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 Puranas in the last sense.] - -Agni was wedded to _Svaha_, the 14th. daughter of Daksha. His three sons -are _Pavaka_ or the Purifier, _Pavaman_ or that which is being purified -and _Sachi_ 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. - -_Svadha_ is the 15th. daughter of Daksha. She was married to the Pitris. -Agnishvatva, Barhishad, Somapa and Ajyapa are the names of the Pitris. -They are with fire (Sagni) or without fire (Niragini). Svadha bore two -daughters to the Pitris, Vayuna and Dharini. Both of them were -well-versed in the Supreme wisdom. - -[_Vayana_ is knowledge, wisdom, faculty of perception. _Dharini_ means -that which bears, holds, carries, supports. Sometimes the word is used -to mean the earth. - -This two-fold classification means that some of the Pitris give the -_body_, which is the receptacle or carrier, with its sub-divisions, and -others give knowledge, wisdom and the faculties of perception]. - -_Sati_ is the last daughter of Daksha. She was wedded to Siva. We shall -specially notice her in the succeeding chapter. - - - -THE QUARREL BETWEEN SIVA AND DAKSHA. - - -*SKANDHA IV., CHAP. 2.* - -Of old the Prajapaties performed a Yajna, and the Devas and Rishis all -graced the occasion with their presence. Prajapati Daksha entered the -assembly, when all stood up to receive him, except Brahma and Siva. -Daksha saluted his father Brahma and with His permission took a seat. -But he was so mortified by the conduct of Siva that he could not contain -himself, and indignantly broke forth thus: -- "O you, Rishis, Devas and -Agni! Witness this disgraceful conduct of Siva 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 Bhutas, Pretas and Pisachas, sometimes laughing, sometimes -weeping, his body covered over with the ashes of dead bodies, their -bones serving for his ornaments. His name is Siva (auspicious). But he -is really A-Siva (inauspicious). He is fond of intoxication, and his -companions are the impure and senseless Bhutas. Oh! that I have given my -daughter Sati in marriage to him. That was simply to obey the orders of -Brahma." - -Siva remained unmoved. Daksha went on abusing Him and at last he cursed -Siva 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. - -Nandisvara, the chief companion of Siva, 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. "Siva -bears malice to none. It is Daksha who makes differences, where there -are none. Ignorant people follow him and blame Siva. The Vedas deal with -transitory objects. Worldly attachments receive an impetus from the -Karma Kanda 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 Aja (goat). Verily he deserves -this, as he looks upon Avidya as Tatvavidya. He publicly insults Siva. -The Brahmanas who follow him shall go through the repeated course of -births and deaths and shall resort to the apparently pleasing Karma -Kanda of the Vedas. These Brahmanas 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." - -Bhrigu, the leader of the Brahmanas, thus returned the curses of Nandi -on the followers of Siva: -- "Those that will follow Siva, shall be -disregardful of the Sat (real) Sastras 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 Narayana is at their very root. Those that forget all -this shall only attain the Tamasic Siva, the Lord of Bhutas and -Pishachas." - -Siva with his followers then left the place. The Prajapatis performed -the Yajna for 1,000 years. - -Sometime after, Brahma made Daksha the head of the Prajapatis, and his -pride knew no bounds. He commenced a sacrifice called Vrihaspati Yajna -and to it he invited all except Siva and his own daughter Sati. Sati -heard of the grand preparations made by her father and became impatient -to witness the Yajna herself. Siva at last yielded to her expostulations -much against His own will. She left for Daksha's house accompanied by -the attendants of Siva. 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 Siva. 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 Siva, all are -equal. He has enmity with none. Who else but thee could be envious of -his virtues? Thou hast attributed evil things to Siva. 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 Siva. 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 Siva? He is Brahma 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." - -So saying Sati 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 Siva, who -ran away on all sides. - -Narada informed Siva of what had happened. Siva bit His lips in anger -and tore up a Jata (matted hairtuft) from his head. The Jata glowed with -electric fire. - -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. - -"What are thy behests, O Lord?" exclaimed Virabhadra. "Thou art clever -in fight, child, thou hast nothing to fear from the Brahmanas, 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 Siva. Virabhadra -rushed forth with trident in hand, and the attendants of Siva followed -him with enthusiasm and noise. The priests, the Brahmanas 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 -Prachinabarhi 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 Siva 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. Maniman caught hold of Bhrigu and tied him up. -Virabhadra captured Daksha; Chandesa captured Suryya and Nandisvara -captured Bhaga. Seeing this, the other Brahmanas and Devas took to -flight, but they were grievously hurt by the stones cast at them by the -followers of Siva. Virabhadra began to uproot the beard of Bhrigu, for -while scoffing Siva 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 Pushan, and pulled out all his -teeth. Pushan 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 Kailasa. - -The Devas after this signal defeat went to Brahma. Brahma and Vishnu -knew what was to happen at Daksha's sacrifice, so they had kept -themselves aloof. When the Devas had related their mishap, Brahma -explained to them that they had done wrong in not allowing Siva 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 -Brahma himself went with the Devas to Kailasa the abode of Siva. He -found there higher beings than men perfected by birth, herbs, Tapas, -Mantra or Yoga and Yakshas, Kinnaras, Gandharvas and Apsarasas. The -river Nanda (Ganga) traced its course round Kailasa. High up on the -mount was the abode called Alaka and the garden called Saugandhika -(sweet-scented). On two sides of Alaka were the two rivers Nanda and -Alakananda, sanctified by the dust of Vishnu's feet. Alaka 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 Siva in deep meditation for the good of the Universe. Brahma 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 Pushan, 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." - -Siva 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 Maya. 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. Pushan shall have _pishta_ (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 Asvinikumara and the hands of Pushan. So let it be with the Rishis -too. Bhrigu shall have the beard of a goat." - -The Devas thanked Siva for His great kindness and invited Him to the -sacrifice. Brahma accompanied Siva. Daksha regained life and looked on -Siva 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. - -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 -Siva. I, Siva and Brahma are Three in One. For the creation, -preservation and dissolution of the Universe, We assume three different -Names. We, as the triune Atma, pervade all beings. Wise men therefore -look upon all others as their own selves." - -Such is the story of Sati's death. She took birth again as the daughter -of Himalaya and became wedded once more -- the union with Siva this time -was permanent. - - - -THOUGHTS ON THE ABOVE. - - -Brahma, Vishnu and Siva are the three aspects of the Second Purusha. - -Brahma brings into manifestation the Prajapatis, and the Prajapatis -bring into manifestation the individuals and life forms. The other -Prajapatis mostly represent the principles that enter into the -constitution of life-forms, while Daksha represents the combination of -principles forming a life unit. - -Daksha had sixteen daughters -- thirteen he gave in marriage to Dharma, -one to Agni, one to the Pitris and one to Siva. - -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. - -If Agni represents Rupa Devas or Devas with forms, Dharma might -represent Arupa Devas or Devas without forms. - -The Pitris, of whom four classes are only mentioned (Agnishvatvas, -Barhishads, Saumyas and Ajyapas), are also divided into two classes, -- -one with fire and one without fire. - -The attendants of Siva were dwellers of the astral or Bhuvar plane. - -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 -Brahma. Therefore all stood up to receive him at the sacrifice except -Brahma. - -Siva first appeared as Kumara Nila 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. - -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. - -Siva 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 Kama 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. - -The work of dissolution proceeds in various ways. Our sleep is partial -dissolution. It is brought on by the astral attendants of Siva. - -Dissolution is caused by Tamas. Tamas begets inaction, and inaction -causes death and decay. There is no phenomenal change without -dissolution, death or decay. - -There are so many material tendencies in us that they require rejection. -Siva 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 Siva is the Energy -through Whom He guides the life process of Monads or Jivas. In the first -stage of life process She is called Sati 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. - -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. - -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. Sati -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 -Prachina-Barhis. The Prachetas brothers were his sons. Daksha reappeared -as the son of the Prachetas brothers. - -The Adityas or gods of preservation who formed Daksha were Pushava 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 -Adityas. The subjoined Table of correspondences taken from the 11th. -Chapter of the Twelfth Skandha shews that Pushana and Bhaga correspond -to the months of Pausha (December) and Magha (January) when the rays of -the sun are the least powerful. These Adityas preserve Jivas in their -downward course. Pushana was a favorite god of the Aryan shepherd. - - ------------------------------------------------------------------------------------------------------------------------- -NO MONTH ADITYA RISHI YAKSHA RAKSHAS NAGA GANDHARVA APSARAS ------------------------------------------------------------------------------------------------------------------------- - 1. Chaitra Dhatri Pulastya Rathravit Heti. Vasuki. Tumburu. Kritusthali. ------------------------------------------------------------------------------------------------------------------------- - 2. Baisaka Aryaman Pulaha Athaujas. Praheti. Kachnira Narada Punjikasthali. ------------------------------------------------------------------------------------------------------------------------- - 3. Jyaistha Mitra. Atri Rathasvana Paurusheya Takshaka Haha. Menaka. ------------------------------------------------------------------------------------------------------------------------- - 4. Asarha Varuna. Vasistha. Chitrasvana Sahajayna Sukra. Huhu. Rambha. - (Sahajanya) ------------------------------------------------------------------------------------------------------------------------- - 5. Sravana Indra. Angiras. Sroti. Varya Elaptara Visvavasu Pramlocha. ------------------------------------------------------------------------------------------------------------------------- - 6. Bhadra Vivasvat Bhrigu. Asarana. Vyaghra. Sankhahala Ugrasena. Anumlocha. ------------------------------------------------------------------------------------------------------------------------- - 7. Magha Pushan. Gautama. Suruchi. Vata. Dhanjaya. Sushena. Ghritachi. ------------------------------------------------------------------------------------------------------------------------- - 8. Falguna Parjanya Bharadhvaja Ritu. Vorcha. Airavatra Visva. Senajit. - (Savitri) ------------------------------------------------------------------------------------------------------------------------- - 9. Agrahayana Ansu. Kasyapa. Ritusena. Vidyatsatru Mahasankha Ritusena. Urvasi. - (Vidhatri) ------------------------------------------------------------------------------------------------------------------------- - 10. Pausha. Bhaga. Kratu. Urna. Sphurja. Karkotaka. Arishtanemi Purvachitti ------------------------------------------------------------------------------------------------------------------------- - 11. Asvina Tvastri. Jamadagni. Satajit. Brahmapeta. Kambala. Dhritarashtra Tilottama. ------------------------------------------------------------------------------------------------------------------------- - 12. Kartika Vishnu. Visvamitra. Satyajit. Makhapeta. Asvatara. Suryyavarcha. Rambha. ------------------------------------------------------------------------------------------------------------------------- - - -TABLE M. - - -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. - - -TABLE N. - - -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. - - -I. THE STORY OF DHRUVA. - - -*SKANDHA IV. CHAP. 8-12.* - -Uttanapada is one of the sons of the First Manu. Uttanapada 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. Uttanapada 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, Uttanapada 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. Narada 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 Narada to teach him how to meditate. -Narada initiated Dhruva into the mysteries of the Mantra "Om Namo -Bhagavate Vasudevaya", told him how to meditate on Vasudeva and asked -him to make Tapas at Mathura where Bhagavan 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. Bhagavan withdrew that -Light from the heart, and on the break of Samadhi, Dhruva found the same -Divinity outside, standing before him. Words he had none for a time. -Bhagavan 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." - -Dhruva returned to his parents and was placed by his father on the -throne. He married Bhrami, the daughter of Sisumara, 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, Rakshasas 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. - -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 Brahma. He -declined the throne. Bhrami's son Vatsara became the king. Vatsara -married Subithi and had six sons by her, -- Pushparna, Tigmaketu, Isha, -Urja, Vasu and Jaya. Pushparna had two wives, -- Pravha and Dosha. -Prabha had three sons, -- Pratar, Madhyandina and Sayam, Dosha had three -sons, -- Pradosha, Nisitha and Vyushta. Vyushta married Pushkarini. His -Son was Sarvatejas, afterwards called Chakshus. Chakshus had one son, -- -Nadvala Manu. - - -THOUGHTS ON THE ABOVE. - - -[The line of Uttanapada, 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. "Pushparna" 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. -"Prabha" is light. "Dosha" 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 Narada. 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.] - - -II. THE STORY OF PRITHU. - - -*SKANDHA. IV. CHAP. 13-23.* - -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 Lakshmi. 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 Brahma 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. - -The Devas made Indra their calf and milked out into their golden pot -Amrita and energy of body, of mind and of the Indriyas. - -The Daityas and Danavas made Prahlada 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. - -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. - -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 Brahma -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. - -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 -Vijitasva and retired into the forest. At last he gave up the body and -went to Vaikuntha. - - -THOUGHT ON THE ABOVE. - - -[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. - -There was no death in the protoplasm. The offspring of the first -connexion with death was Vena. - -The root _ven_ means to move. The first moving protoplasmic mass had too -much of unruliness in it, and it was not therefore fitted for _yajna_ 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 _satva_ 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 -_yajna_ 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.] - - -III. THE STORY OF THE PRACHINA BARHIS OR BARHISHAD. - - -*SKANDHA IV. CHAP, 24.* - -The eldest son of Prithu was Vijitasva. 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 Antardhana. He had four -brothers -- Havyaksha, Dhumrakesha, Vrika and Dravinas. To them he gave -the east, the south, the west and the north respectively. By his wife -Sikhandini, Vijitasva had three sons -- Pavaka, Pavamana, and Suchi. - -These fire-gods descended by the curse of Vasishtha but the descent was -only temporary. Antardhana had by his other wife Nabhasvati one son, -Havirdhana. Havirdhana had six sons -- Barhishad, Gaya, Sukla, Krishna, -Satya and Jitavrata. Of these, Barhishad was a great votary of Kriya, -(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 Prachina-Barhis. King Prachina-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. Narada -came to the King and told him that the way to Mukti was not through -Kriya Kanda. 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 Narada. 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 Asrama of Kapila for Tapas and attained liberation. - - -IV. THE ALLEGORY OF PURANJANA. - - -*SKANDHA IV. CHAP. 25-29.* - -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 Himalayas, he found one Puri (town) in -Bharata 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. - -Of the nine gateways, seven were upper and two lower -- five on the east -(Purva, which also means front), one on the south (Dakshina), one on the -north (Uttara) and two on the west (Paschima). Two of them Khadyota and -Avirmukhi were close to each other and Puranjana used them whenever he -would go out to see Vibhrajita in the company of Dyumat. - -Nalini and Nalini were also two passages built together. Puranjana used -them with the help of Avadhuta in order to repair to Saurabha. - -The Mukhya passage was used for Apana and Bahudana. Through the southern -passage Pitrihu, Puranjana went with Srutadhara to Dakshina Panchala and -through the northern passage Devahu, to Uttara Panchala. - -Through the western passage called Asuri, Puranjana went with Durmada to -Gramaka. The other western passage was called Nir-riti, Through that -passage Puranjana went with Lubdhaka to Vais-asa. - -There were two blind gates _i.e._ without opening, viz: -- Nirvak and -Pesaskrita. Puranjana used them for motion and action. He went inside -the town with Vishuchina. There he experienced Moha (delusion), Prasada -(contentment) and Harsha (joy), caused by his wife and daughters. - -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. - -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. - -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 Panchala became -filled with the progeny of Puranjana. The King performed sacrifices for -the welfare of his children and killed animals for the purpose. - -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. - -There was a daughter of Kala who went about the world for a husband. But -no one received her for a wife. She went to Narada and on the refusal of -the sage cursed him to become a wanderer for ever. She was referred -however by Narada 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 Prajvara. - -The Yavana troops of King Fear under Prajvara and the daughter of Kala -attacked the Puri of Puranjana. The old serpent gave way. The Puri was -burnt up by Prajvara. 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 Pandya, 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 Idhmavaha. 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. - -The former friend now appeared. Addressing the Queen he said: -- - -"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 Manasa 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 _maya_ 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." - -The other Hansa now regained his lost consciousness and was reawakened -to his former state. - -This is the story of Puranjana. Now its explanation by Narada: -- - -Puranjana is Purusha -- he who illumines the Pura with consciousness. - -The unknown friend is Ishvara. - -The Pura or Puri or town is the human body. - -"The marks were all favourable" -- there were no deformities in the -body. - -"The nine gateways" are the nine openings of the body. - -The young lady Puranjani is Buddhi. - -She is the mistress of the body. - -The ten male attendants are the five _jnanendriyas_ or organs of -perception and the five _karmendriyas_ or organs of action. - -The wives of the attendants are the functions of the Indriyas. - -The five-headed serpent is Prana. The five heads are its five -sub-divisions. - -"One hundred years" is the full term of man's life. - -"Khadyota," literally glow-worm, is the left eye, for, it has not the -illumining capacity of the right eye. - -"Avirmukhi" or the great illuminator is the right eye. - -"Vibhrajita" is Rupa or object of sight. - -"Dyumat" is the perceiving eye. - -"Nalini" and "Nalini" are the left and right nostrils respectively. - -"Avadhuta" is Vayu. In the story, it means the perceiving nose. - -"Saurabha" is Gandha or smell. - -"Mukhya" is mouth. - -"Apana" is speech. - -"Bahudana" is eating. - -"Panchala" 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; Sastra or spiritual teachings. - -The right ear is stronger than the left ear. Therefore it is more -prominent and useful in _hearing_ the Sastras, of which the first to be -heard is Karma Kanda. - -A man by the observance of Karma Kanda is called to the Pitris, _i.e._ -he reaches, after death, the path called Pitriyana. - -"Pitrihu" is therefore the right ear. "Devahu" is the left ear -corresponding to Devayana. - -"Uttara Panchala" is Pravritti Sastra or teachings of worldliness. - -"Dakshina Panchal" is Nivritti Sastra or teachings of renunciation. - -"Nirriti" is death. The anus is called death, because ordinarily the -Linga Sarira goes out through that passage after death. - -"Lubdhak" is Payu. - -"Vaisasa" is excrement. - -"Nirvak" is foot. - -"Pesaskrita" is hand. - -Of the Indriyas, hand and foot are blind, as there are no openings in -them. - -"Vishuchina" is mind. - -Moha is the result of Tamas, Prasada of Satva and Harsha of Rajas. - -The aforesaid names indicate enjoyment in the Jagrat or waking state. - -The hunting represents enjoyment in the Svapna or dream state. - -The "Chariot" is the body in dream consciousness. - -The five horses are the five organs of perception. - -The two poles are "I-ness" and "Mine-ness." - -The two wheels are merit and demerit. - -The axle is Pradhana. - -The three flags are the three Gunas. - -The five chains are the five Pranas. - -The bridle is Manas the seat of desires. - -The charioteer is Buddhi. - -The yoke-ends are sorrow and delusion. - -The seven fenders are the seven Dhatus or essential ingredients of the -body. - -The five courses are the five organs of action. - -The gold color of the armour is due to Rajas. - -Brihadbala is the even perceiving mind. - -The sons are the transformations of perception. - -The daughters are the concepts following such transformations. - -"Chandavega", the Gandharva king, is the year, every year of human life. - -The Gandharvas are days. - -Their wives are nights. - -The 360 Gandharvas are the 360 days of the year. With their wives or -nights they form the number 720. - -The daughter of Kala is Jara or decrepitude. - -The Yavanas are diseases or infirmities. - -Fear is the King of all diseases and infirmities viz., Death. - -Prajvara is destructive fever. - -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 Bhagavan. By -such devotion, dispassion and wisdom are both acquired. - -"Darbha" is Kusa grass, symbolical of Yajna. "Vidarbha" is pure land. -"Malaya" or the Deccan is famous for Vishnu worship. - -"Malayadhvaja" is therefore a Vaishnava king. - -[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 Brahmanism in Northern India.] - -The daughter of Malayadhvaja is Devotion. The seven sons are the seven -divisions of Bhakti, viz. -- - - 1) _Sravana_ or hearing the glory of Vishnu, - 2) _Kirtana_ or reciting the glory of Vishnu, - 3) _Smarana_ or constant remembrance of Vishnu, - 4) _Padasevana_ or shewing respect to Vishnu, - 5) _Archana_ or worship of Vishnu, - 6) _Bandana_ or adoration of Vishnu, - 7) _Dasya_ or consecration of one self to the service of Vishnu. - -The other two divisions, _Saukhya_ or companionship with Vishnu and -_Atma nivedana_ or complete resignation are not mentioned in this -connection as they relate to a highly advanced spiritual state. - -These modes of Bhakti worship are prevalent in Dravida. - -The millions of sons are sub-divisions of Sravana, &c. - -"Agastya" is mind. - -"Dridhachyuta" is one confirmed in dispassion. - -"Idhmavaha" is one who goes to Guru, fuel in hand, for instructions. - -Isvara, the unknown friend, called Himself and the Purusha two Kansas of -the Manasa Lake. Hansa is one absolutely pure. Manasa Lake is the Heart. - -"For one thousand years" -- Both Jiva and Isvara remained together as -friends, the same in essence and in form, during the one thousand years -of Maha Pralaya, at the end of a Kaipa. During Manvantaric -Manifestation, the Jiva parts from his Friend Isvara 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. - -Narada concluded his explanation of the allegory with this eloquent -exhortation: -- - -"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 _bhramaras_, little -caring for the wolves on its way or for the arrows of the huntsman that -pierce its back. - -"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 -_karma_ of another birth." - -"The music of _bhramaras_ 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." - -"Consider Well the efforts of the deer. Concentrate _chitta_ into the -heart and all perceptions into _chitta_. Give up the company of woman. -Turn a deaf ear to all idle talks. Be devoted to that one true Friend of -Jivas -- Isvara. Retire, retire from all others." - -King Prachina Barhis wondered why such beautiful teachings were with -held by his teachers. Or forsooth, they knew not themselves. He -requested Narada however to remove two doubts that were still lurking in -his mind. -- Purusha acquires _karma_ in one body, but he reaps the -fruits of that _karma_ 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. - -What is done is done. Nothing apparently remains of our _karma_. How can -then the sequences be accounted for? This was the second doubt. - -Narada replies: -- - -Purusha reaps the fruits in that very body without break in which it -acquires _karma_, 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 _karma_ created in one -birth in the Karma-made body of another birth. - -And the doer of Karma is verily the Manas and not the Sthula body. -"These are mine," "I am so and so," only such concepts of the mind -produce re-birth, and not anything in the Sthula body. So the mind sows -and the mind reaps. The body is merely the vehicle of birth producing -thoughts. - -This is in answer to the first question. Now to the second. - -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? - -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? - -The mind by its present characteristics gives an insight into the past -as well as into the future. - -It sometimes happens that things are perceived in the mind with strange -combinations in time, space and action, as in dream. - -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. - -(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). - -When the mind is intensely Satvic (calm, pure and transparent) and -becomes constantly devoted to Bhagavan, the whole universe is reflected -on it. - -In Jiva there is never a break in the egoistic experience as long as the -Linga Sarira continues. - -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. - -There is similarly a break in the foetal 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. - -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? - -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 Sankhya category), permeated with consciousness, -is called Jiva. - -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. - -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. - -Manas only acquires _karma_ by its contemplation of the objects of the -senses. The bondage is thus created by Avidya. - -Therefore do thou meditate on Hari to free thyself from all worldly -attachments and to be fixed in Him for ever. - - -V. THE STORY OF THE PRACHETAS BROTHERS. - - -*SKANDHA IV, CHAP. 30-31.* - -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 Siva 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 Brahma 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. (Siva then recited the -prayer to Vishnu, known as Rudra Gita). Concentrate your mind on this -prayer, meditate on it and recite it constantly." - -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 Brahma. All the three Lokas shall be filled with his -progeny. Indra had sent Pramlocha to decoy Kandu Rishi in his penances -and the Apsara 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." - -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. Brahma came -and pacified the sons of Barhishad. He advised the surviving plants to -give their adopted daughter Marisha in marriage to the Prachetas -brothers. The offspring of this marriage was Daksha. He is the same as -Prajapati Daksha, son of Brahma. His degradation was owing to his former -disregard of Siva. The Chakshusa Manvantara witnessed his work of -creation. - -The Prachetas brothers reigned for 1000 Deva years. They were succeeded -by Daksha. - - -THOUGHTS ON THE ABOVE. - - -Consciousness in organic life had appeared with Prithu. The table of -further evolution may be here reproduced for facility of reference. - - Prithu. - | - -+-------------+---+--------+---------+---------+-- - | | | | | - Vijitasva Haryyaksha Dhumraksha Vrika Dravinas - or Antardhana. (East) (South) (West) (North) - m. Sikhandini m. Nabhasvati. - | | - | Havirdhana - --+--+------+--------+-- | - | | | | - Pavaka Pavamana Suchi | - | - -+----------+-------+---+-----+---------+----------+-- - | | | | | | - Barhishad Gaya Sukla Krishna Satya Jitavrata - _alias_ Prachina Barhis - m. Satadruti. - | - 10 Prachetases - m. Marisha - | - Daksha. - -Vijitasva 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 -Rupa or form. Barhishad, the name of one class of Pitris, was the -progenitor of the form-producing Linga Sarira with all its -potentialities. - -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 Marisha. - -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. - -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. Marisha was -nourished by the moon and brought up by the plants. - -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. - -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 -Siva. And the son of the Prachetas brothers is verily Daksha, the -Prajapati 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. - -With the appearance of Daksha Jiva evolution comes to an end in the -first Manvantara. - -TABLE V. - - Priyavrata - | - By Bathishmati | By another wife - ----------+----------------+--------------------+-------- - | | - 10 sons (Agnidhra, Idhmajihva, Uttama - Yajnavahu, Mahavira, Tamasa, and - Hiranyaretas, Ghritapristha, Raivata, the - Savana, Medhatithi, Vitihotra, Manus. - and Kavi ) and one daughter - *Urjasvati* married to - Sukracharyya. - Agnidhra - m. Purvachitti - | - --+--------------+------------+------+---------------+---------+--------\ - | | | | | | - Nabhi Kimpurusha Harivarsha Ilavrita Ramyak | - m. Merudevi m. Ptatirupa m. Ugradanstri m. Lata m. Ramya | - | | | - | |Hiranmaya Kuru Bhadrasva Ketumat | - | | m. Syama m. Nadi m. Bhadra m. Devaviti | - | \----------------------------------------------------/ - | - RISHABHA - m. Jayanti - | - ---+--+-----------+-----------+------------+----------+-------+--\ - | | | | | | | - Bharata Kusavartu Ilavrita Brahmavarta Malaya Ketu | - (Ajanabhavas | Bhadrasena, Indrasprik, Vidarbha, Kikata, | - called after him | Kavi, Havis, Antariksha, Prabuddha, | - Bharatavarsha) | Pippalayana, Avirhotra, Dravida, Chamasa, | - m. Panchajani | Karabhojana, and 81 more sons. | - | \----------------------------------------------/ - | - --+----+------+--------------+--------+------------+ - | | | | | - Sumati Rashtrabhrit Sudarsana Abharana Dhumraketu - m. Vriddhasena - | - Devatajit - m. Asuri - | - Devadyumna - m. Dhenumati - | - | - Paramesthin - m. Suvarchala - | - | - --+------+----------+-------------+ - | | | - Pratihartri Pratistotri Udgatri - m. Stuti - | - +-----+-----------------+--- - | | - Aja Bhuman - m. Rishikulya m. Devakula - | | - Udgitha Prastava - m. Virutsa - | - Vibhu - m. Rati - | - Prithusena - m. Akriti - | - Nakta - m. Riti - | - Gaya - m. Gayanti - | - -----+--------------+---------------+---------+------- - | | | - Chitraratha Sugati Abhirodhana - m. Urva - | - Samrat - m. Utkala - | - Marichi - m. Vindumati - | - Vindumat - m. Saragha - | - Madhu - m. Sumanas - | - Viravrata - m. Bhoja - | - +----+--------------------------+ - | | - Manthu Pramanthu - m. Satya - | - Bhauvava - | - Tvastri - m. Vitochana - | - Viraja - m. Vishuchi - | - +--------------------+ - | | - 100 sons 1 daughter - - - - -SKANDHA V. - - - -TABLE V. PRIYAVRATA. - - -*SKANDHA V. CHAP. 1.* - -Priyavrata was, from the beginning, under the influence of Narada. So he -declined to take part in the rule of the universe; till at last Brahma -persuaded him not to shirk his assigned work. King Priyavrata married -Barhishmati, the daughter of Visvakarma. By her he had ten sons Agnidhra -&c., all names of Agni. - -Of these ten, Kavi, Mahavira and Savana were spiritually inclined and -they became Parama Hansas (Parama Hansa is one who gives up the world -entirely and becomes fixed in Brahma). Priyavrata had by another wife -three sons: Uttama, Tamasa and Raivata. They all became Manus. - -Priyavrata reigned for 400,000,000 years. The Sun-god Aditya 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 Aditya. Brahma 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, Salmali, -Kusa Krauncha, Saka and Pushkara. - -Of these Dvipas, each succeeding one is twice as large as the one -preceding it. The seven oceans respectively consist of: - - 1) Kshara (Salt), - 2) Ikshu (Sugarcane juice), - 3) Sura (wine), - 4) Ghrita (clarified butter), - 5) Kshira (milk), - 6) Dadhi (curd) and - 7) Suddha (pure water). - -They are like ditches round the Dvipas and their dimensions are the same -as those of the corresponding Dvipas. - -King Priyavrata divided the seven Dvipas among his seven sons thus: -- - - To Agnidhra, he gave Jambu Dvipa. - " Idhmajihva, " " Plaksha Dvipa. - " Yajnavahu, " " Salmali Dvipa. - " Hiranyaretas, " " Kusa Dvipa. - " Ghritapristha, " " Krauncha Dvipa. - " Medhatithi, " " Saka Dvipa. - " Vitihotra. " " Pushkar Dvipa. - -He gave his daughter Urjasvati in marriage to Sukra. The famous Devayani -was their daughter. - -*SKANDHA V. CHAP. 2.* - -King Agnidhra presided over Jambu Dvipa. He saw the Apsara Purva-chitti -and became love-stricken, so much so that he became a _jada_ (Jada is -literally fixed, materialized hence idiotic, mad.) - -The King had by her nine sons Nabhi, Kimpurusha, Harivarsha, Ilavrita, -Ramyak, Hiranmaya, Kuru, Bhadrasva and Ketumala. Each of them presided -over the Varsha of his name. They were respectively wedded to the -following nine daughters of Meru, -- Merudevi, Pratirupa, Ugradanstri, -Lata, Ramya, Syama, Nari, Bhadra and Devaviti. - -*SKANDHA V. CHAP. 4-6.* - -Nabhi 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, -Bharatavarsha is named after him. - -The chief amongst the remaining ninety-nine sons were Kusavarta, -Ilavarta, Brahmavarta, Malayaketu, Bhadrasena, Indrasprik, Vidarbha and -Kikata. These nine were the immediate successors of Bharata and were -attached to him. - -Following them were Kavi, Hari, Antariksha, Prabuddha, Pippalayana, -Abirhotra, Dravida, Chamasa and Karabhajana. They were devoted to -Bhagavan. Their story will be related in the 11th. Branch of this -Purana. - -The younger eighty one sons were devoted to karma and they were great -performers of Yajna. - -Rishabha called his sons together and gave them proper advice. He taught -them Atma Vidya and revealed to them his own nature as the all pervading -Purusha, free from Avidya. - -"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." - -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. - -The yoga powers (Sidhis) sought him but he spurned them all. When he -foresaw the end of his _prarabdha karma_ Rishabha went about at will and -travelled in Kanka, Venkata, Kutaka and South Karnataka. While in the -forest of Kutaka 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 Kutaka 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. - -*SKANDHA V. CHAP. 7.* - -King Bharata married Panchajani, the daughter of Visva. He had by her -five sons -- Sumati, Rashtrabhrit, Sudarsana, Abharana and Dhumraketu. -This Varsha was formerly called Ajanabha. When Bharata became king, it -was named after him Bharata Varsha. King Bharata performed the Vedic -Yajnas and made offerings to the Devas. But he knew the Devas as -manifestations only of Vasudeva. His mind became pure and filled with -Satva. He lost himself in devotion to Vasudeva. At last he divided his -kingdom amongst his sons and himself went for Tapas to the hermitage of -Pulaha in the _kshetra_ of Hari on the Sacred Gandaki. He meditated in -his heart on the lotus feet of Bhagavan and became suffused with -ecstasy. - -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 -Karmic effects. By His Manas He created this universe. He preserves the -Jiva again by permeating this universe." - -*SKANDHA V. CHAP. 8.* - -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. - -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 Vasudeva went astray only for the sake of one -deer-child. He left the Kalanjara hills where he was born as a deer and -sought for Salagram, sacred with the Asramas 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. - -*SKANDHA V. CHAP. 9.* - -A Brahmana 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 _sanga_ (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 Atma Vidya. 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. - -At one time a thief wanted to propitiate the goddess Bhadra Kali 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 -Kali. He was duly consecrated and the priest took up a sharp instrument -to cut off his head. Kali 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. - -Once upon a time Rahugana 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 Rahugana 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." - -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." - -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 Rahugana -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. - -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. - -"Thou sayest I am dead even when alive. But such is the case with all -beings for they are all subject to constant transformations. - -"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. - -"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 Brahma. But still if thou thinkest me to be a madman it -will be useless to punish or to teach a senseless being." - -So saying Bharata continued to carry the king. Rahugana 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 -Puranas, a denunciation of Vedic and Tantric 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.)] - -*SKANDHA V. CHAP. 15.* - -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 Atma Vidya. 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 Satajit or the -Conqueror of the hundred. - - - -THOUGHTS ON THE LINE OF PRIYA VRATA. - - -Priya Vrata means literally one of welcome (_Priya_) deeds (_Vrata_). - -Priya Vrata, was under the influence of Narada from the beginning and he -declined to go along the Descending path or Pravritti Marga. He was -wedded to the daughter of Vishva Karma. - -Vishva Karma is the cosmic manufacturer. The work of this Prajapati -extends over the whole of Triloki and he is the architect of all systems -and chains included in the Triloki -- Priya Vrata, as we shall see later -on, represents the earth chain only or the system known as Bhur. - -What we generally call the Solar system is a misnomer. For the sun -stands between Bhur Loka and Svar Loka and illumines both the Lokas with -its rays. The Solar System is therefore properly speaking the whole of -the Triloki. In speaking of Priya Vrata, therefore, the Bhagavata -restricts itself to the regions illumined by the sun as well as by the -moon (V-15-I.) - -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. - -We take Priya Vrata to be the Earth chain complete in itself or rather -the progenitor of the Earth chain. - -Meru or Sumeru is the axis of Bhur Loka, its highest point being the -highest point of Bhur Loka. - -The sun god revolves round this central axis. - -The Earth-god Priyavrata also revolved round Meru _i.e._ the Earth -rotated round its own axis at a very rapid rate for some time during its -infancy. - -The rotation of the Earth was followed by the separation of layers. The -part most removed from the centre was first affected. - -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. - -The reason of this is to be found in the action of the three Gunas and -Tamas. - -Satva is: on the material plane, light, transparent, with upward motion. -On the mental plane, buoyant and cheerful, with true perception, -spiritual. - -Rajas is: on the material plane, constantly moving, translucent, with -motion on the same plane, without levity or gravity. - -On the mental plane, constantly active, partly joyful, partly sorrowful, -with partially true and partially false perception, intellectual. - -Tamas is: on the material plane, heavy, opaque, with downward motion. - -On the mental plane indolent, melancholy, nonperceptive or dull. - -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. - -Of the seven Dvipas, the central is the Jambudvipa, which is the most -material. - -The one farthest from the centre is the Pushkara Dvipa. - -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. - -Priyavrata, it is said, went seven times round Meru, and at the time of -each rotation, one ocean and its corresponding Dvipa were formed. - -But when the Dvipas and the oceans were all formed that particular -motion of the whole system was lost. - -Since then days and nights are solely caused by the motion of the sun -round Meru along the Manasottara range. - -The seven Dvipas may be the Globes A, B, C, D, E, F, and G of -Theosophical literature. - -The rulers of these seven Globes are seven sons of Priyavrata, named -after Agni or Fire. - -Agni is here the form-giving Energy of each Globe. - -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. - -The daughter of Priyavrata was Urjasvati. The word means full of Energy. -She was wedded to Sukra, the presiding god of the planet Venus. - -Her daughter is the renowned Devayani, who was married to King Yayati. -She stands for Devayana, the Radiant Path of the Upanishads, which -transcends the Triloki. - -Of the sons of Priyavrata, we of Jambu Dvipa or Globe D are directly -concerned with Agnidhra, who presided over its earliest destinies. - -The Bhagavata does not relate the genealogy of the other sons as at -present we have nothing to do with the life-evolution on these globes. - -The process of materialisation is indicated by the Jada state of -Agnidhra on seeing the Apsaras Purvachitti. - -The sons of Agnidhra 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. - -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. - -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. - -Rishabha took upon himself the vow of silence. His son Bharata became -speechless as a deer. - -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. - -The thrusting of stones into the mouth of Rishabha is suggestive. - -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. - -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. - -The sons of Rishabha very likely include all the countries of the Earth. - -Rishabha called his sons and asked them to follow Bharata. Will other -lands now follow that advice? - - - -THE EARTH CHAIN, BHUVANA KOSHA. - - -*SKANDHA V. CHAP. 16.* - -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. - -"Thou hast hereby mentioned the seven oceans and the seven Dvipas, but -thou hast not given the details thereof." Suka replied: -- - -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 Sridhara Svami here explains Niyuta as meaning one -laksha or 100,000. So according to Sridhara the area of Jambu Dvipa is -800,000 miles). Jambu Dvipa is round like the lotus leaf. - -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 Purana describes the position thus: -- Two Varshas are -situated like two bows north and south. Four are placed longways. -Ilavrita is as it were with four petals. _Sridhara_. This gives 7 x 9000 -+ 34000 = 97000). - - - -ILAVRITA IS THE CENTRAL VARSHA. - - -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. - -(By saying 16000 Yojanas at the foot, 84000 Yojanas are left out. Thus -the Vishnu Purana says -- the Meru is 84000 Yojanas over the ground and -16000 under the ground, at the top 32000 and at the foot 16000. -_Sridhara_. 16000 + 84000=100000). - -On the north of Ilavrita are the three mountain ranges Nila, Sveta and -Sringavan in order. They are respectively the boundary ranges of -Ramayak, 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. _Sridhara_). - -So on the south of Ilavrita are the three ranges Nishadha, Hemakuta 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 Sringavna. The width of these ranges again -is that of Nila, and others. By Bharata we are to understand Nabhi. - -On the west of Ilavrita 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 Ilavrita, -then there are the two ranges Malyavat and Gandha Madana, and the two -varshas Bhadrasva and Ketumala and nothing besides). - -North and south, there is the Meru then Ilavrita, 6 mountain ranges and -6 Varshas, 3 on each side and nothing else. - -[Where do you then get a _laksha_ of Yojanas? It is said: -- Meru has a -diameter of 16,000. Ilavrita 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. - -East and west we have 34000 (9000 + 16000 + 9000) across Meru and -Ilavrita and the two mountain ranges 2 x 2000 = 4000. - -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. -_Sridhara_.] - -[This discussion of Sridhara 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 Ilavrita 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.] - -[Illustration: A diagram of Jambu-Dvipa.] - -[Bharata as a Varsha must not be mistaken for India. For Bharata here -stands for Nabhi or the whole of our known earth. - -Bharata Varsha extends from the base of the Earth opposite the Himalayas -on the side of America to the highest point of the Himalayas.] - -Kinpurusha Varsha, so called from its dwellers, extends from the highest -point of the Himalayas as its base to the highest point of Hemakuta. - -So with the other Varshas. - -It will be seen, that we have no idea of any of the mountains, besides -the Himalayas. - -Ilavrita stands on the same level with Ketumala and Bhadrasva. If these -three be taken as one, we get the number _7_. Five other Dvipas have _7_ -Varshas only.] - -On the four sides of Meru are the four mountains -- Mandara, Meru -Mandara, Suparsna and Kumua. They are ten thousand Yojanas in height and -expanse. - -(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, Ilavrita would -not be in existence. _Sridhara_). - -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. - -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). - -There are also four gardens of the Devas, _viz._ Nandana, Chaitraratha, -Vaibhrajoka and Sarvato-bhadra. - -The Devas, adored by the Upadevas amuse themselves in those gardens. - -Big fruits with nectar-like juice fall from the mango tree on Mandara. - -(The Vayu Purana 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 (_aratvi_) and also 61 cubits more. _Sridhara_) - -When these fruits drop down, they give out a very sweet, very fragrant, -profuse reddish juice which collects to form the river called Arunoda, -having water of the color of Aruna or the morning Sun. This river waters -the Eastern part of Ilavrita. The use of its water gives such a sweet -scent to the body of the female attendants of Durga that the wind -carries that scent to ten Yojanas around. - -So the Jambu river is formed by the juice of the fruits that drop down -from the Jambolova tree in Meru Mandara. It waters the southern part of -Ilavrita. - -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 -Jambunada, which gives ornaments to the Devas. - -Aruna is the morning Sun, as well as the color of the morning Sun. The -river with Aruna water is also gold producing. - -The Kadamba tree on Suparsva has cavities from which flow five streams -of honey, each 5 Vyamas wide (Vyama = the space between the tips of the -fingers of either hand when the arms are extended.) These streams water -the western part of Ilavrita. The fragrant breath of those that use them -spreads over one hundred Yojanas all round. - -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 Ilavrita. - -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. - -There are twenty more mountains on all sides of Meru, at its foot. They -are Kuranga, Kurara, Kusumbha Naikovka, Trikuta, Sisira, Patanga. -Ruchoka, Nishadha Sitivasa, Kapila Sankha, Vaidurya, Jarudhi, Housas, -Rishabha, Naga, Kalanjara, Nirada and others. - -Two mountains, Jatharu and Devakuta, 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. - -So on the west there are the two mountains Pavana and Pariyatra. - -On the south there are Kailasa 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 Puranas, they are with reference -to different Kalpas. _Sridhara_). - -The sages say that in the central portion of the top of Sumeru is the -abode of Brahma, made of gold, 10,000,000 Yojanas in area, and of four -equal sides. - -Surrounding the abode of Brahma are the eight abodes of the eight -Lokapalas situated respectively in the directions presided over by these -Lokapalas. Each of these abodes has the color of its own Lokapala and -each extends over 2 1/2 thousand yojanas. (The names of these abodes are -given in other Puranas. Thus: - - Manovati is the abode of Brahma. - Amaravati " " Indra. - Tejovati " " Agni. - Sanyavati " " Yama. - Krishnangana " " Nairita. - Sradhavati " " Varuna. - Gandhavati " " Vayu. - Mahodaya " " Kubera. - Yasovati " " Isa. - - - -THE GANGES. - - -*SKANDHA V. CHAP. 7.* - -The Avatara Vamana asked Bali, the Daitya King, for as much space as he -could cover in three steps. The first step covered the earth. Vamana -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. - -Dhruva carried the stream on his own head with ever increasing devotion. - -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. - -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 Brahma in Meru. - -There the stream divides itself into four parts called Sita, Alakananda, -Vankshu and Bhadra. - -The Sita flows from the abode of Brahma through the highest mountain -ranges, she comes down to Gandha Madana, thence through Bhadrasva Varsha -she falls into the salt ocean towards the east. - -So the Vankshu flows through the Malyavat range into Ketumala Varsha and -falls on the west into the Salt ocean. - -The Bhadra flows north from the Sumeru peak through several mountain -ranges down to Sringavat range and passes through Kuru in to the Salt -ocean. - -The Alakananda flows south from the abode of Brahma through several -mountain ranges to Hema Kuta and thence to Himalaya till it reaches -Bharata Varsha (_i.e._ Nabhi Varsha) and at last flows through it into -the Salt ocean. - -There are a thousand other rivers and a thousand other mountains in each -Varsha. - -[The real source of the Ganges is not the melting of snow in the -Himalayas. 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 -Himalayas. Hence the great sanctity attached to it]. - - - -THE MYSTERIES OF THE VARSHAS. - - -*SKANDHA V. CHAP. 17-19.* - -Of the nine Varshas, Bharata is the field of Karma (I must now once for -all remind my readers that Bharata when mentioned as a Varsha means -Nabhi 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. - -(Svarga is of three kinds: -- - - a. Divya viz. Svarga proper or Swar Loka. - b. Bhouma or terrestrial and - c. Bila or Patalic. - -_Sridhara_.) - -_Ilavrita._ -- 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. - -Narayana -- the Maha Purusha pervades all the Varshas for their good, in -different forms of His Chatur Vyuha (Vasudeva, Sankarshana, Pradyumna -and Anirudha). - -In Ilavrita, Bhava or Siva is the only male. Other males do not enter -that Varsha, for they know the curse of Bhavani (Durga) that whoever -should enter the Varsha was to become a female. - -Bhava is adored by millions of women. He meditates on the fourth, the -Tamasa Murti of Mahapurusha _viz._ Shankarshana. He recites the -following mantra and runs about: -- - -"Om Namo Bhagavate Maha Purushaya Sarva-guna Sankhaynaya Anantaya -Avyaktaya Namaha." - -"Om, Salutations to Bhagavat Maha Purusha, salutations to the manifester -of all Gunas, the Endless, the Unmanifested." - -Then follows a prayer to Sankarshana for which readers are referred to -the original _Bhadtasva_. - -Bhadrasravas is the lord of Bhadrasva. He and his followers dwell there, -they meditate on the Hayasirsha aspect of Vasudeva, they recite the -following mantra and run about. - -"Om Namo Bhagavate Dharmaya Atma-visodhanaya namah." - -"Om salutations to Bhagavat Dharma; salutations to him who purifies the -soul." - -Then follows a prayer to Hayagriva _Harivarsha_. - -The renowned saintly Daitya Prahlada with the dwellers of this Varsha -adore Him and recite the following mantra. - -"Om Namo Bhagavate Sri Nara Sinhaya Namastejastejase Aviravir bhava -vajranakha vajra-danstra Karma-Sayan randhaya randhaya tamo grasa om -Svaha Abhayam Abhoyam Atmani bhuyisthuh om kshroum." - -"Om salutations to Bhagavat Sri 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 Svaha! -Freedom from fear, freedom from fear be in us. Om! Kohraum!" - -_Ketumala._ - -Pradyumna or Kamadeva presides over Ketumala in order to please Lakshmi -Samvatsara (one year), the daughters of Samvatsara _viz:_ the nights and -Sons of Samvatsara _viz:_ the days. The days and nights are 36,000 in -number _i.e._ 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 Ketumala -Lakshmi with whom the dwellers of Ketumala adore Kamadeva. - -(The mantra and prayer are then given.) - -_Ramyaka._ - -Matsya (The Fish Incarnation) presides over Ramyaka. Manu is the King. - -(Mantra and prayer follow) - -_Hiranmaya._ - -Kurma (the Tortoise Incarnation) presides over Hiranmaya. Aryaman the -chief of the Pitris dwells there with others. - -(Mantra and prayer follow) - -_Kuru._ - -Varsha or the Boar Incarnation presides over Kuru. Bhur with the -dwellers of Kuru adore him. - -(Mantra and prayer follow.) - -_Kinpurusha._ - -In Kinpurusha, Hanuman with the dwellers of the Varsha worship the -Adipurusha Rama, brother of Lakshamana and husband of Sita. - -(Mantra and prayer follow.) - -_Bharat Varsha._ - -Nara Narayana presides over this Varsha. There are various (castes) and -Asramas in this Varsha. Narada of great devotion leads the people of -this Varsha. His object in so doing is to teach to Savarni, the coming -Manu, the Sankhya and Yoga (as related in the Bhagavat Gita) together -with the full realisation of Bhagavat (as related in the Pancharatras). - -[This mission of Narada is specially noteworthy.] - -( Mantra and prayer follow.) - -In this Bharata Varsha there are many mountains and rivers. - -Maloya, Mangalaprastha, Mainaka, Trikuta, Rishava, Kutaka, Konva, Sahya, -Rishyamuka, Srisaila, Venkata, Mahendra, Varidhara, Vindhya, Saktiman, -Riksha, Paripatra, Drona, Chitrakuta, Gobardhana, Raivatak, Kakubha, -Nila, Gokamukha, Indrakila, Kamagiri and hundreds and thousands of other -mountains are situated in this Varsha. - -The following are the principal rivers Chandvavasa, Tamvaparni, Avatoda, -Kritamala, Vaihayasi, Kaveri, Venua, Payasvini, Sarkaravarta, -Krishnavenua, Bhimrathi, Godabari, Nirvindhya, Payoshni, Tapi, Reva, -Surasa, Narmada, Charmanvati, Andha, Sona, Mahanadi, Vedasmriti, -Rishikulya, Trisama, Kousiki, Mandakini, Yamuna, Sarasvati, Drishadvati, -Gomati, Saraju, Aghavati, Shasthavati, Saptavati, Satadru, Sushoma, -Chandrabhaga, Maruduridha, Vitasta, Asikini and Visva. - -Those that acquire birth in this Varsha have recourse to Svarga, -humanity and Naraka respectively, according as their Karma is White -(Satvic), Red (Rajasic) or Black (Tamasic). 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. _Sridhara_). - -And what is moksha in this Varsha? It is the Companionship of Mahatmas -(Mahapurushas) brought about by the destruction of the bonds of Avidya -caused by various births. And that Moksha is in reality unceasing, -unselfish devotion to the All-pervading, Indestructible, Causeless -Paramatma Vasudeva. - -Even the Devas say: -- "How fortunate are these people of Bharat 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 Bharat 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." - -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, Avartana, Ramanaka, -Manda-harina, Panchajanya, Sinhala and Louka. - - - -THE DVIPAS. - - -*SKANDHA V. CHAP. 20.* - -_Plaksha Dvipa_ - -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. - -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, - -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. - -Siva, Vayasa, Subhadra, Santa, Kshema, Amrita and Abhoya are the -Varshas. - -Manikuta, Vajrakuta, Indrasena, Jyotishmat, Subarna, Hiranyasthiva and -Meghmala are the seven chief mountains. - -Aruna, Nrimana, Angirasi, Savitri, Supravata, Ritambhara and Satyambhara -are the seven great rivers. - -Hansa, Patanga, Urdhayana and Satyanga are the corresponding castes. - -The dwellers of the Dvipa live for one thousand years. They look like -Devas and procreate after Deva fashion. They worship the Surya (Sun-god) -of the Vedas. - -(The Mantra is given) - -In Plaksha, Salmali, Kusa, Krouncha and Saka, the inmates have their -age, Indriyas, strength, power and Budhi by their very birth and not by -Karma. - -The Dvipa is surrounded by the Sugar cane juice ocean which extends over -2 laksha of Yojanas. - -_Salmali Divpa:_ -- Twice as large as Plaksha Dvipa. The ocean of wine -surrounding it is equally large. - -_Tree:_ -- Salmali (Bombax Malabaricum) as high as the Plaksha tree said -to be the seat of Garuda. - -_King:_ Yajna-vaha son of Priyavrata. - -_Seven Varshas and seven sons of Yajnavaha:_ -- Surochana, Soumanasya, -Ramanaka, Devvarha, Paribhadra, Apyayana and Abhijhata. - -_Seven principal mountains:_ -- Surasa, Sata Sringa, Vamadeva, Kunda, -Kumuda, Pushpa Varsha and Sahosra. - -_Seven great rivers:_ -- Anumati, Sinivati, Sarasvati, Kuhu, Rajani, -Nanda and Raka. - -_Divisions of people:_ -- Srutidhara, Viryadhara, Vasundhara, and -Ishundhara. - -_Presiding deity:_ -- The Moon. - -_Kusa Dvipa:_ -- Twice as large as Salmali Dvipa surrounded by an ocean -of clarified butter equally large. - -_Tree:_ -- Clusters of Kusa grass glowing and glittering. - -_King:_ -- Hiranyaretas son of Priyavrata. - -_Seven Varshas:_ -- Vasu, Vasudana, Dridharuchi, Nabhigupta, Satyavrata, -Bikranama, and Devanama. - -_Seven mountains:_ -- Babhra, Chatur-Sringa, Kapila Chitra Kuta, -Devanika, Urdharomau and Dravina. - -_Seven Rivers:_ -- Raaskulya, Madhukulya, Mitravinda, Srutavinda, Deva -Garbha, Ghutachynta, and Mantramala. - -_Divisions of People:_ -- Kusala, Kovida, Abhiyukta and Kulaka. - -_Presiding Deity:_ -- Agni (Fire-god). - -_Krouncha Dvipa:_ -- Twice as large as Kusa, surrounded by an ocean of -milk equally large. Named after the Krouncha Mountain. The Krouncha -Mountain was attacked by Kartikeya and injured too. But the Milk Ocean -and the presiding deity Varuna saved it. - -_King:_ -- Ghritaprestha son of Priyavrata. - -_Seven Varshas:_ -- Atma, Madhuruha, Meghapristha, Sudhawan, Bhrajistha, -Lohitarna, Vanaspati. - -_Seven Mountains:_ -- Sukla, Vardhaman, Bhajana, Upavarhaha, Nauda, -Nandana and Sarvato-bhadra. - -_Seven Rivers:_ -- Abhoya, Amritougha, Aryuka, Tirthavati, Rupavati, -Pavitravati and Sukla. - -_Divisions of people:_ -- Purasha, Rishabha, Dravina and Devaka. - -_Presiding Deity:_ Apas (Water-God.) - -_Saka Dvipa:_ -- 32 laksha Yojanas. Surrounded by an ocean of curds -- -equally extensive. - -_Tree:_ -- Saka (Teak wood tree) very fragrant. - -_King:_ -- Medhatithi, son of Priyavrata. - -_Seven Varshas:_ -- Purojava, Manojava, Vepamana, Dhumranika, -Chitrarepha, Bahurupa and Visva-dhara. - -_Seven Mountains:_ -- Isana, Uru Sringa, Balabhadra, Sata Kesara, -Sahasra-srotas, Devapala and Mohanasa. - -_Seven Rivers:_ -- Anagha, Ayurda, Ubhayaspriti, Aparajita, Punchapadi, -Sahasra Sruti and Nijadhriti. - -_Division of people:_ -- Ritavrata, Satyavrata, Danavrata and Anuvrata. - -_Presiding Deity:_ -- Vayu (Wind-god). - -_Puskkara Dvipa:_ -- 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 -Brahma. - -Standing between two Varshas, eastern and western, is the Manasattara -Mountain ten thousand Yojanas high. On the four sides of this Mountain -are four abodes of the Lokapalas = Indra and others. - -Over these abodes the Sanvatsava or Uttarayana Dakshinayana wheel -(_chakra_) of the Sun's chariot moves in its course round Meru. - -Vitihotra, Son of Priyavrata, is the king of this Varsha. - -His two sons Ramanaka and Dhataka are the lords of two Varshas named -after them. - -The people of those Varshas worship Brahma by Yajna performances. - -Beyond the Ocean of pure water is the Lokaloka (Loka and Aloka) -Mountain, dividing Loka, the regions lighted by the sun, from Aloka or -the regions not lighted by the sun. - -As much land as there is between Manasottara 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 -Manasottara and Meru is one krore and a half _plus_ 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 Lokaloka comes to be 12 1/2 -krores as mentioned below. This is also said in the Siva Tantra. - -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 Lokaloka. 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. _Sridhara._] - -In order to understand the commentary of _Sridhara_, let us examine the -figures. - -Jambu Dvipa with Ocean on one side of Meru: - - ... ... 150,000 Yojanas - -Plaksha Dvipa with Ocean on one side of Meru: - - ... ... 400,000 - - Salmali Do. ... ... 800,000 - - Kusa Do. .. ... 1,600,000 - - Krouncha Do. .. ... 3,200,000 - - Saka Do. .. ... 6,400,000 - - Pushkar Do. . ... 12,800,000 - -Deduct Pure water Ocean as it is not included between Meru and -Manasottara: - - ... ... 6,400,000 - - ------------ - 18,950,000 - -Manasottara stands half way in Pushkara, as it stands between two -Varshas. Deduct distance between Manasottara and Pure Water Ocean: - - ... 3,200,000 - - ------------ - 15,750,000 - -The distance between Meru and Manasottara is 1 1/2 Krores and 7 1/2 -lakhs. - -According to Sridhara, there is this much land on the other side of the -Pure Water Ocean. - -Beyond that land is the Golden land which according to _Sridhara_ is: - - ... ... 83900000 Yojanas - - Thus we get Dvipas and Oceans ... 25350000 " - - Land beyond Pure Water Oceans ... 15750000 " - - The Golden land ... ... 83900000 " - - ---------- - - 125000000 " - -Thus we get the 12 1/2 krores of Sridhara. Beyond the Golden land is the -Lokaloka Mountain. This will also explain the quotation from Siva -Tantra. The following Diagram will partially illustrate the points. - - Lokaloka - - * * * * * * * * * * * * * * * * - -------------------------------- - - The Golden Land - -------------------------------- - - Land beyond Pure Water Ocean - -------------------------------- - - Pure Water Ocean - -------------------------------- - - P - u - s - h ( * * Manasottara - k - a - r - a - - ------------------------------- - - Milk Ocean - ------------------------------- - - Saka - ------------------------------- - - Sour Milk Ocean - ------------------------------- - - Krouncha - ------------------------------- - - Clarified Butter Ocean - ------------------------------- - - Kusa - ------------------------------- - - Wine Ocean - ------------------------------- - - Salmali - ------------------------------- - - Sugarcane Juice Ocean - ------------------------------- - - Plaksha - ------------------------------- - - Salt Ocean - ------------------------------- - - * Meru, Jambu - ------------------------------- - -The Lokaloka is the boundary of three Lokas, Bhur, Bhuvar, and Svar. - -The rays of the numerous bodies from the Sun up to Dhruva illuminate the -regions on the Triloka side of Lokaloka but they can never reach its -other side. For such is the height and expanse of Lokaloka -- (It is -even higher than Dhruva. So it is the boundary of Triloki. _Sridhara_). - -The Bhu-Golaka or the Bhur system measures 50 Krores. And Lokaloka is -one-fourth of that _i.e._ 12 1/2 Krores (on one side of Meru. -_Sridhara_). - -Over this Lokaloka, Brahma placed 4 Elephant Kings in four different -directions _viz:_ Rishabha, Pushkarachura, Vamana and Aparajita. This is -for the preservation of the Lokas. - -Bhagavan Maha Purusha (Vishnu) Himself remains there. He infuses various -powers into the Elephant Kings and into the Lokapalas (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. - -Dharma, Jnana, Vairagya, 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. - -To the end of the Kalpa, Vishnu remains in this way pervading all for -the preservation of the Universe formed by His own Maya. - -The measure of Aloka is also 12 1/2 Krores (on one side of Meru. -_Sridhara_). - -Beyond Aloka is Visuddha (very pure region) where only masters of Yoga -can go. - -The Sun stands in the centre of the Egg. That is also the middle ground -between Svar and Bhur. Between the Sun and the Circumference of the Egg -is 25 Krores. - -The Sun is called Martanda (Mrita and anda) because in Mrita or dead -matter he infused life as Vairaja. He is called Hiranya Garbha (Gold -wombed) because he came out of the Golden Egg. - -The sun divided space into Bhur, Bhuvar and Svar. The Sun divides the -regions of enjoyment and Moksha. He divides the Narakas and Patalas. He -is the Atma of Devas, men, animals, plants and other Jivas. He is the -manifester of sight. - - - -SVAR AND BHUVAR. - - -*SKANDHA V. CHAP. 21.* - -The localisation, measure and other details of Bhur have been given -above. (By expanse 50 Krores and by height 25 Krores. _Sridhara_). - -The measure of Svar is the same as that of Bhur -- Just as one cotyledon -gives the measure of the other cotyledon in a flower. - -Bhuvar is the connecting link of Bhur and Svar. - - - -THE SUN. - - -*SKANDHA V. CHAP. 21-22.* - -The Sun from the Bhuvar Loka sends forth his rays to Triloki. - -(Here follow astronomical details which need not be given.) - -When the Sun is between the Autumn and spring Equinoxes it is called -Uttarayana (or going towards the north.) Then the Sun's motion is said -to be slow. - -When the Sun is between the spring Equinox and Autumn Equinox, it is -Dakshinayana (Going towards the south.) The Sun's motion is then said to -be Quick. - -When the sun is at the Equinoxes it is Vishuva. The Sun's motion is then -said to be Even. - -When it is Dakshinayana, the days increase. When it is Uttarayana the -nights increase. - -The sages teach 9 Krores and 51 lakhs of Yojanas as the Circumference of -Manasottara. - -[On both sides of Meru up to Manasottara is 3 Krores and 15 lakhs. The -Measure of the above circle is obtained from this (diameter). -_Sridhara_.] - -[A full diagram of the Bhur 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.] - -[Illustration: A diagram of the Bhur system.] - - From Meru to Lokaloka on one side ... 12 1/2 Krores - on both sides ... 25 " - Loka loka on both sides ... 25 " - Measure of Bhur system ... 50 " - Distance from Meru to Manasottora 15,750,000 - On both sides ... 31,500,000 - -The Manasottara range is a circle of which the last figure is the -diameter. - -The circle is obtained by multiplying the diameter by a little over 3. - -The circle is thus given to be -- 9 Krores and 51 Lakshas. - -The Manasottara is the path of revolution of the sun round Meru. - -On the East side of Meru in the Manasottara is the seat of Indra named -Devadhani. - -On the South side is the seat of Yama named Sanyamani. - -On the West is the seat of Varuna named Nimlochani. - -On the North is the seat of the Moon named Vibhavari. - -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. - -(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 -Yama, of the northern people, from the abode of Varuna, of the eastern -people from the abode of the Moon. _Sridhara_.) - -Those that live on the Meru have the Sun always over their heads. - -The Sun's chariot makes one round along Manasottara in one year. The -wheel or chakra of the chariot is therefore called Sanvatsara. - -The 12 months are the 12 spokes of that wheel. The six seasons form 6 -arcs. - -The pole of that chariot extends to the top of Meru. The other end of -the pole is on the Manasottara. (It is either to be thought that the -wheel is placed more than 50,000 Yojanas over the Manasottara in the -regions of air or the wheel is to be considered as high as that -distance, otherwise the Manasottara 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. _Sridhara_.) - -There is another movement of the Sun round Dhruva. The radius of that -revolution is one fourth the distance between Meru and Manasottara. -(_i.e._ 1/4 X 15,750,000 = 3,937,500). - -The movement round Dhruva is caused by the action of air. - -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 -(Gayatri, Ushnik, Anustup, Vrihati, Pankti, Tristup and Jagati). They -are driven by Aruna. - -The thumb sized Balikhilya Rishis stand in front of the chariot and -chant hymns in honor of Aditya. - - - -THE PLANETS AND STARS. - - -*SKANDHA V. CHAP. 22-23.* - -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. - -He is Manomaya, Annamaya and Amritamaya. From him therefore proceed the -life and advancement of Devas, Pitris, Men, Animals and Plants. - -Two laksha of Yojanas over the Moon are the 27 Zodiacal constellations -and also the star Abhijit ( a mysterious star between Uttarashadha and -Sravana) attached to the wheel of time. - -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. - -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. - -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. - -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 Brahmanas. - -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. - -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. - -Thirteen laksha of Yojanas beyond the Rishis is Dhruva, which is the -Supreme abode of Vishnu. - -All luminous bodies attached to the wheel of time move round Dhruva -being propelled by Vayu while Dhruva remains fixed. - -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. - -Some however say that the luminous bodies become fixed in their relative -positions by the Yoga support of Vasudeva, being held together in the -shape of Sisumara (the Gangetic porpoise). The Sisumara has its face -downwards and its body is coiled. - -Dhruva is at the end of its tail. Prajapati, Agni, Indra and Dharma are -in the lower part of the tail. Dhata and Vidhata 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 Pushya to Uttara Sarha. So on, all the stars and planets. -(For details refer to the original). - -The Sisumara is the Universal manifestation of Maha Purusha. - -[The following Geo-centric diagram is given, as illustrative of the -positions of the planets.] - -[Illustration: Positions of the planets.] - - - -THE PATALAS - - -*SKANDHA V. CHAP. 24.* - -Ten thousand Yojanas below the Sun is Rahu, son of Sinhika. Though an -Asura, by favour of Bhagavan he became a planet and immortal too like -the Devas. - -Ten thousand Yojanas below Rahu is the abode of the Siddhas, Charanas -and Vaidyadharas. - -Below that is the abode of the Yakshas, Rakshasas, Pisachas, Pretas, and -Bhutas. This abode extends down to the regions of air and clouds. - -One hundred Yojanas below that is the Earth. The details of the Earth's -surface have been given above. - -Underneath the Earth are the seven Patalas: -- Atala, Vitala, Sutala, -Talatala, Mahatala, Rasatala and Patala. They are ten thousand Yojanas -apart from each other. - -In these nether Svargas, Daityas, Danavas and Nagas 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 Isvara, their desires are always -gratified. - -Maya, the Danava Magician, has built wonderful houses, gardens &c. in -these regions with precious stones. - -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. - -The people of Patala use divine herbs and medicines, and consequently -they have no infirmities, diseases, old age, languor and offensive -secretions. - -They have no death except by the Chakra of Bhagavan (_i.e._ final -extinction). - -_Atala:_ -- Bala, the son of Maya resides in Atala (Maya is a masculine -form of Maya the root Prakriti). He created here 96 forms of Maya. The -Mayavins (those who practice Magic) still have recourse to those forms. -When he yawns, three classes of women spring into existence viz: - - 1. Svairini (self willed loose women), - 2. Kamini (passionate women) and - 3. Punschali (unchaste women). - -If any one enters Atala these women completely allure him by their -Hataka (golden) charm, and when the man is completely overcome by their -allurements, he says "I am Isvara", "I am Siddha." - -[The women are only forms of Maya because Maya is personified as an -alluring woman. A man in Atala is completely under the domination of -Maya and becomes estranged from spirit. So Maya is all in all to him and -he knows no other.] - -_Vitala_: -- Below Atala is Vitala. There Bhava (Siva) the king of Gold -reigns in company with his consort Bhavani, attended by Bhutas. He -remains there for the benefit of the Prajapati creation. The fluid of -intercourse with Bhavani gives rise to a river called Hataki (Golden). -Agni kindled by Vayu drinks up that river and gives out the gold called -Hataka which is used in ornaments by the Asuras who dwell there. - -(We have known Siva 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 Hataka. The occult varieties of gold such as -Jamvanada and Hataka form a fit subject of study. Hataka refers to the -Prajapati creation. There is duality in Vitala, as distinguished from -the singleness of Maya in Atala). - -_Sutala_: -- Below Vitala is Sutala. There the renowned Bali son of -Virochana still dwells. Vamana, the Dwarf Incarnation of Vishnu, took -away the Triloki 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. - -(A full account of Bali will be given below.) - -_Talatala_: -- Below Sutala is Talatala. Maya, the Danava king, rules -there. His "Three Puras" (abodes) were destroyed by Siva who is hence -called Tripurari. But Siva favoured him again and placed him in -Talatala. He is the preceptor of all Mayavins. He is preserved by Siva -and he has no fear from Sudarsana (the chakra weapon of Vishnu, which -symbolises Time.) - -(Bali and Maya, Triloki and Tripura, the seizure of one and the -destruction of the other, the restoration of Bali to Sutala and of Maya -to Talatala, the favour shown to them in those regions, the -correspondences of Sutala and Talatala 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, Siva, the Destructive aspect.) - -_Mahatala_: -- Below Talatala is Mahatala. Many headed serpents, the -progeny of Kadru, dwell there. The chief amongst them are Kuhaka, -Takshaka, Kaliya, 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. - -_Rasatala_: -- Below Mahatala is Rasatala; Daityas, Danavas and Panis, -named Nivatakavachas, Kalakeyas and Hiranyapuravasins 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 Sarama, the bitch of the gods who is -Indra's messenger to them. They fear Indra also. - -_Patala_: -- Below Rasatala is Patala. The Nagas dwell there. Vasuki is -their chief. The other principal Nagas are -- Sankha, Kulika, Maha -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 Patala. - - - -ANANTA. - - -*SKANDHA V. CHAP. 25.* - -At the root of Patala, thirty thousand Yojanas beyond, is the Tamas -aspect of Bhagavan called Ananta. Those that worship the Chaturvyuha -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. - - - -THE NARAKAS. - - -*SKANDHA V. CHAP. 26.* - -Where are the Narakas, O Rishi, asked Parikshit? Are they particular -localities? Are they outside the Triloki or inside? - -Suka replied: -- - -They are inside the Triloki on the south side below the earth, over the -waters, where Agnishvatta and other Pitris deeply meditate on the -welfare of their respective descendants. - -There, Yama, the Death-god, metes out just punishment to the dead. - -There are twenty-one Narakas: -- - - 1. Tamisra - 2. Andha Tamisara - 3. Rourava - 4. Maharourava - 5. Kumbhipaka - 6. Kala Sutra - 7. Asipatravana - 8. Sukara Mukha - 9. Andha Kupa - 10. Krimi bhajana - 11. Sandansa - 12. Tapta Surmi - 13. Vajra-Kantaka Salmali - 14. Vaitarani - 15. Puyoda - 16. Pranarodha - 17. Vaisasana - 18. Lalabhaksha - 19. Sarameyadana - 20. Avichi and - 21. Ayahpana. - -There are seven other Narakas: - - 1. Kshara Kardama - 2. Rakshogana bhojana - 3. Sulaprota - 4. Danda Suka - 5. Avata-nirodhana - 6. Parya vartana and - 7. Suchi mukha. - -(For details of these Narakas, the reader is referred to the original. -They are more for the exoteric than for the esoteric reader.) - -There are hundreds and thousands of such Narakas in the realms of Yama. -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. - -(The mention of Pitris and Yama connects the Narakas with the astral -plane.) - - - - -SKANDHA VI. - - - -THE STORY OF AJAMILA - - -*SKANDHA VI. CHAP. 1-3.* - -Raja Parikshit asked how men could avoid Naraka. - -SUKA replied: -- It is by Prayaschitta (expiation) that men can avoid -Naraka. But it is not Vedic Prayaschitta, not fasting by Chandrayana 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 Karmic effect of the act -for which Prayaschitta is performed. The real Prayaschitta is devotion -to Vishnu. - -Ajamila was the son of a Brahmana. 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 _Kusa_ -- 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 Narayana. -Ajamila 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. Narayana 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 Yama appeared, with ropes in hand. -Terrified at the sight Ajamila cried out "Narayana, Narayana." Instantly -the Messengers of Vishnu appeared. At the time when the servants of Yama -were drawing out the Jiva from the heart of Ajamila, the attendants of -Vishnu stopped them with a strong voice. "But who are you" said they "to -interfere with the just sway of Yama." The bright attendants of Vishnu -only smiled and asked: "What is Dharma? Does your lord Yama hold the -sceptre of punishment against all who perform Karma? Is there no -distinction made?" - -The astral messengers replied: -- "The performance of Vedic Injunctions -is Dharma and their disregard is Adharma. This Ajamila in his earlier -days duly respected the Vedas. But in company with the slave-girl, he -lost his Brahmanism, disregarded the Vedas and did things which a -Brahmana should not do. He justly comes for punishment to Yama." - -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 Ajamila consciously or -unconsciously took the name of Narayana 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 Ajamila meant his youngest son or not but still he took the name -of Narayana. So you must retire." - -Wonder-struck the servants of Yama left their hold over Ajamila. 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." - -"True my sons", replied Yama, "there is some one above me and it is -Vishnu. His ways are mysterious. - -"The whole Universe is in Him. His attendants always save His votaries. -Only twelve of us know his Dharma, which is Bhagavata and no one else. -These twelve are Brahma, Siva, Sanat Kumara, Narada, Kapila, Manu, -Prahlada, Janaka, Bhishma, Bali, Suka and myself." - -Ajamila heard the conversation between the messengers of Yama and -Vishnu. He became sorely penitent (the repentance is strongly -described). He overcame his attachments, left the house and went to -Haridvara. 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. - - - -THE PROGENY OF DAKSHA. - - -*SKANDHA VI. CHAP. 4-6.* - -[We left the line of Uttanapada with Daksha, the son of the Prachetas -brothers. We were told of his work of creation in the Chakshasha -Manvantara. But we have to take up the line just now, to introduce the -story of Visva Rupa.] - -Daksha first carried on the work of creation by Manasic 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 Prajapati 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". - -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. Narada appeared before them and dissuaded them from -Pravritti Marga. He gave them instructions for obtaining Moksha and they -followed the path of its attainment. - -Daksha heard that his sons were killed by Narada and he became very -sorry. - -He again had one thousand sons names Subalasva. They also went out to -the very same place and prayed to Vishnu for progeny. Narada again -dissuaded them and they never returned to their father. - -Daksha became restless in sorrow and thus cursed Narada on meeting him. -"Thou shalt roam all over Triloki and shalt find no resting place." - -Daksha had then 60 daughters. Ten he gave to Dharma, 13 to Kasyapa, 27 -to the Moon, two each to Bhuta, Angirasa, and Krisasva and four to -Tarksha. - - - -THE PROGENY OF DHARMA. - - - (1) _By Bhanu_: -- Devar-shabha or the chief Devas. - - (2) _By Lamba_: -- Vidyota (flash of lightning) - | - The clouds. - - (3) _By Kakud_: -- Sankata - | - Kikata (the elementals presiding over - earth-cavities). - - (4) _By Yami_: -- Svarga. - | - Nandi. - - (5) _By Visva_: -- The Visvadevas (Vedic-gods). - - (6) _By Sadhya_: -- The Sadhyas -- attainment of desires. - - (7) _By Mavutvati_: -- Marutvat and Jayanta, otherwise called Upendra. - - (8) _By Muhurta_: -- The Muhurta Devas or Devas presiding over the - moments. - - (9) _By Sankalpa_: -- Sankalpa (Desire). - - (10) _By Vasu_: The eight Vasus (Vedic-gods), _viz_ - - (_a_) Drona = Abhimati - | - --+---------+---+----- - | | - Harsha (Joy) Soka (Sorrow) &c. - - - (_b_) Prana = Urjasvati - | - --+---------------+-----+-----+--- - | | | - Saha (strength) Ayus (age) Purojava. - - - (_c_) Dhruva=Dharani - | - Different towns. - - - (_d_) Arka = Vasana (tendency) - | - ---+-----+------+-- - | | - Tarsha (desire) &c. - - - (_e_) Agni (Fire) = Dhara - | - --+----------------------+--+------------+-- - | | | - Skanda Dravinaka &c. - (otherwise known as (Gold, wealth) - Kartikeya, the son - of Siva by Krittika) - | - Visakha &c. - - (_f_) Dosha = Sarvari (night) - | - Sisumara (Gangetic porpoise the symbol of Triloki). - - - (_g_) Vastu (Dwelling place) = Angirasi - | - Visvakarma (The cosmic manufacturer) - | - Chakshusha Manu - | - --+------+---------+--- - | | - The Visvadevas The Sadhyas. - - - (_h_) Vibhavasu = Usha (Dawn) - | - --+--------------+--+--------------+-- - | | | - Vyushta Rochisha Atapa. - (Dawn) (Bright, shining) (Sun shine) - | - Panchayama - - (1 Yama = 1/3 part of day - = 3 hours. There are - 8 yamas in day and night. - Pancha yama = 5 yamas - when men do their work). - -[The 8 Vasus are sub-manifestations of Brahma 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:--: - - Purusha - | - --+------------------------+-----------------------+-- - | | | - Creative or Brahma Preservative or Vishnu Destructive or Siva - 8 Vasus. 12 Adityas. 11 Rudras. - -These are 31 gods. Then there are Prajapati and Indra, making the number -33. The Brihat Aranyaka says that the 33 Krores of Devas are only sub -rays of these primary 33]. - - - -THE PROGENY OF BHUTA. - - -_By Sarupa_: -- Millions of Rudras and the chief Pretas. - - - -THE PROGENY OF ANGIRASA. - - - (1) _By Svadha_: -- Pitris (comet). - (2) _By Sati_: -- The Veda known as Atharva-Angirasa. - - - -THE PROGENY OF KRISASVA. - - - (1) _By Archis_: -- Dhuma ketu (comet). - (2) _By Dhishana_: -- Vedasiras, Devala, Vayuna and Manu. - - - -THE PROGENY OF TARKSHA. - - -(1) _By Vinata_: -- Garuda (the vehicle of Vishnu) and Aruna (the -charioteer of the Sun.) - - (2) _By Patangi_: -- Birds. - (3) _By Yamini_. -- Moths and locusts. - (4) _By Kadru_: -- the serpents. - -_The Moon_: The Moon married the 27 stars. But he is consumptive (_i.e._ -he is consumed?). Therefore he has no progeny. (What is meant by the -consumption of a planetary body like the Moon?) - - - -THE PROGENY OF KASYAPA - - - (1) _By Timi_: -- Aquatic animals. - (2) _By Sarama_: -- Wild beasts, such as Tigers. - (3) _By Surabhi_. -- Cloven-footed animals. - (4) _By Tamra_: -- The Vultures. - (5) _By Muni_: -- The Apsarasas. - (6) _By Krodhavasa_: -- Serpents such as Danda Suka and others. - (7) _By Ila_: -- Plants. - (8) _By Surama_: -- The Rakshasas. - (9) _By Aristha_: -- The Gandharvas. - (10) _By Kastha_: -- Beasts other than cloven-hoofed. - (11) _By Danu_: -- 61 Danavas the chief of them being Dvi Murdha, - Sambara, Aristha, Hayagriva, Vibhavasu, Ayomukha, Sanku Siras, - Svarbhanu, Kapila, Putoma, Vrisha Prava, Eka-Chakra, Anutapana, - Dhumra-Kesa, Virupaksha, Vipra-chitti and Durjaya. - -Namuchi married Suprabha, the daughter of Svar-bhanu. - -King Yayati married Sarmistha, the daughter of Vrisha-parvan. - -Vaisvanara was another son of Danu. He had four daughters. Upadanavi, -Haya-siras, Puloma and Kalaka. Puloma 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 -Rahu. The other hundred are Ketus. They all became planets. - - (12) _By Aditi_: -- The 12 Adityas -- Vivasvat, Aryaman, Pushan, - Tvastri, Savitri, Bhaga, Dhatri, Vidhatri, Varuna, Mitra, Indra, - and Vishnu. _Vivasvat_ had by his wife Sanjna two sons - Sraddhadeva Manu and Yama (the death god), and one daughter the - river Yamuna. This Sanjna became also a mare and produced the - twin Asvini Kumaras. He had also by Chaya two sons Sanaischara - (Saturn) and Savarni Manu and one daughter Tapati. Tapati had for - her husband Sanvarana. Matrika is the wife of _Aryaman_. He had - by her sons called Charshani. (For Charshani _vide Supra_.) The - human race has been moulded after them by Brahma. Pushan is - childless, and broken toothed. He partakes only of powdered food. - This has been related in the story of Daksha. Rachana is the wife - of _Tvastri_. She is the daughter of a Daitya. Prajapati Tvastri - had by her one son Visvarupa. Though connected on the mother's - side with the Asuras, Visvarupa was made a Purohita by the Devas, - when Brihaspati (Jupiter) their former preceptor left them. - -*SKANDHA VI. CHAP. 18.* - -_Savitri_ had, by his wife Prisni, three daughters, Savitri (Gayatri), -Vyahriti (Bhur, Bhuvar, Svar, Mahar &c.) and the Trayi; (Rik, Yajur, and -Saman). His sons were Agnihotra, Pasu Yaga, Soma Yaga, Chaturmasya Yaga -and the 5 Maha Yajnas. - -_Bhaga_ had, by his wife Siddhi, three sons Mahimart, Vibhu and Prabhu -and one daughter Asis. - -_Dhatri_ had, by his wife Kuhu, one son Sayam (evening), by his wife -Sinivau, Darsa (the new moon day), by his wife Raka, Pratar (morn) and -by his wife Anumati, Purnamasa (full Moonday). - -_Vidhatri_ had, by his wife Kriya, five Agnis called Purishya. Charshani -is the wife of _Varuna_. Bhrigu incarnated as his son. It is said that -the great Rishi Valmika is also Varuna's son. Mitra and Varuna once felt -love for Urvasi. Agastya and Vasishtha were then born of that Apsaras. - -_Mitra_ had, by Revati, Utsarga, Arishta and Pippala. - -_Indra_ had, by Paulomi, Jayanta, Rishabha and Midhusha. - -_Vishnu_, as son of Aditi, is known as the Vamana incarnation. He had by -his wife Kirti one son Brihat Sloka (great fame). His sons were Sambhoga -and others. - - (13) _By Diti_: Hiranyakasipu, Hiranyaksha and the Maruts. - - - -THE STORY OF VIVSVARUPA. - - -*SKANDHA VI. CHAP. 7-8.* - -Indra surrounded by the Devas, was seated on the throne of _Triloki_. 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 Brahma for redress. Brahma advised them to accept the -guidance of Visvarupa, son of Tvastri. They gladly went to Visvarupa and -he consented to be their preceptor. Visvarupa initiated Indra into the -mysteries of Narayana 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 Triloki. - -Visvarupa had three mouths. With one he used to drink Soma, 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 -Visvarupa. The Soma drinking head became Chataka (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 Brahmana 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. - - - -THE STORY OF VRITRU. - - -*SKANDHA VI. CHAP. 9-13.* - -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 Dadhichi and pray for his body and assured them that -the weapon made of his bones by Visvakarma would cut off the head of -Vritra. The Devas went to Dadhichi and got his body. Visvakarma made the -thunderbolt instrument (Vajra) out of his bones. Indra went with this -instrument at the head of the Devas to fight with Vritra. _The fight -took place at the commencement of Treta Yuga in the first Yuga cycle of -Vaivasvata Manvantara,_ on the banks of the Narmada. After a severe -fight, the chances shewed themselves favourable to the Devas. The Daitya -and Danava 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 Pranas by means of Yoga and -the other is by facing enemies foremost of all, in the battle field." - -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 -Airavata, 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 Brahmana! Thou didst kill thy own Guru, my brother Visvarupa. Thou -didst raise faith and trust in my brother's mind and still thou didst -kill that innocent, wise Brahmana, your own Guru, having been initiated -by him in Yajna. Your karma makes you worse than even Rakshasas. 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 Dadhichi. -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." - -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. Bhagavan 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." - -Indra could not help wondering at the wisdom and magnanimity of Vritra. -He exclaimed "O king of Danavas! thou hast got over the Maya of Vishnu. -The Asura nature has altogether- left thee and thou art fixed in -devotion to Vishnu. Verily thou art a Mahatma now." - -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. - -The sin of killing a Brahmana a second time followed Indra in the form -of a hideous old outcaste woman. He fled away into the Manasa 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 Brahmanas then called back Indra to Svarga, and he reigned -there again. - - - -THE STORY OF CHITRAKETU. - - -*SKANDHA VI. CHAP. 14-17.* - -Chitraketu, the King of Surasena 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 Narada 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 Vidyadharas. - -Once Chitraketu was roaming over the firmament on the chariot given him -by Vishnu, when he saw Siva surrounded by his attendants openly -embracing His consort Bhavani. Chitraketu made some taunting remarks in -the hearing of all. Siva simply smiled, and so did His attendants. But -Bhavani 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 Bhavani to pardon him, if he had offended her. "Look how -bold the followers of Vishnu are!" exclaimed Siva, "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." - -Chitraketu became Vritra by this curse, but his magnanimity and devotion -to Vishnu were not lost. - - - -THE DAITYAS. - - -*SKANDHA VI. CHAP. 18.* - - KASYAPA = Diti. - | - ---+-----------------+----------------+-- - | | | - Hiranyakasipu Hiranyaksha 49 Maruts. - = Kayadhu = Bhanu - | - ---+-------------+---------+-------------+---------+--- - | | | | | - Sanhrada Anuhrada Hrada Prahlada Sinhika - = Mati = Surya. = Dhamanti = Drarvi. = Viprachit - | | | | | - Panchajana +----+---+ +-+----+ | Rahu. - | | | | | - Vashkala. Mahisha. Vatapi Ilvala | - | - Virochana. - Bali - = Asana - | - --+----+------+-- - | | - Bana 99 sons. - - - -THE MARUTS. - - -*SKANDHA VI. CHAP. 18-19.* - -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 Soma 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). - - - - -SKANDHA VII. - - - -THE MYSTERIES ABOUT THE SURAS AND THE ASURAS. - - -*SKANDHA VII. CHAP. 7-1.* - -Raja Parikshit said: -- "To Bhagavan, 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 Narayana. Please clear up -the doubt." - -Suka replied: -- Void of Gunas, without beginning, without -manifestation, beyond Prakriti, Bhagavan pervades and permeates the -Gunas of His Maya. 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 Prajapatis, and the life-forms appeared on the -globes. There was Tamas again in the mineral kingdom, which had to be -conquered by Rajasic 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). - -When Satva prevails, Bhagavan favours the Devas and Rishis. When Rajas -prevails, He favours the Asuras. When Tamas prevails, He favors the -Yakshas and Rakshasas. He follows in fact the periodic tendency. - -It is Kala (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. - -It is also to favour the Asuras that He kills them. For we have seen -above, how the gate-keepers of Vishnu became Hiranyaksha and -Hiranyakasipu by the curse of the Kumara brothers. They had to become -Asuras for three successive births. In the second birth, they became -Ravana and Kumbhakarna, when they were killed by Rama. In their last -birth, they became Shishupala and Danta-vakra, when they were killed by -Sri Krishna. Then they became finally liberated and restored to their -place in Vaikuntha. - -(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). - - - -THOUGHTS ON THE ABOVE. - - -The Daityas and the Danavas are both called Asuras. But there is a -radical difference between the two classes. - -The Daityas are opposed to the A-dityas. The root verb _da_ means to cut -to pieces, to separate. _Diti_ is that which separates. _Aditi_ is that -which does not separate. Jivatma 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 (_ganas_), 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. - -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. - -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 Adityas, who -gradually efface the idea of separateness, by an ever increasing -infusion of Satva: Vishnu himself became Aditya and taught men the unity -of all souls. - -The Adityas who guided the early elementals had to be crushed, so that -separateness might grow. Pushan and Bhaga were therefore overpowered by -the attendants of Siva at the sacrifice of Daksha. - -The Adityas who guide humanity in their return to spirituality are -themselves high spiritual energies, the highest Devas of our Triloki. - -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 Adityas. - -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, (_ananda_), enables us to judge -what matter to accept and what not. - -Individuality developed under Hiranyakasipu, and all sorts of blissful -experiences were acquired. The sons of Hiranyakasipu were all called -Bliss (Hrada), but the perfection of Bliss (Pra-Hrada) was in Prahlada, -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. - -But Prahlada 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, Prahlada 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. - -The reign of the Daityas may be divided into three periods: -- - - I. -- The period of Hiranyaksha and Hiranyakasipu. - II. -- The period of Ravana and Kumbhakarna. - III. -- The period of Shishupala and Dantavakra. - - -I. _Hiranyaksha and Hiranyakasipu._ - - -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 Tamasic. Consciousness and bliss are -completely eclipsed by the Tamasic opacity of gross matter. - -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. - -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. - -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 Satvic in its -character. - -Vishnu preserves all beings in their Tamasic, Rajasic and Satvic stages. -For preservation means the maintenance as well as the improvement of -beings. Therefore preservation is Satvic, and Vishnu is the Preserver. -We live and move onwards in all stages of our being. But in Rajasic and -Tamasic 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 Tamasic and the other Rajasic. - -Hiranyaksha is Tamasic. He represents the original inertia of matter, -its primary resistance to the onward process of evolution. There was -existence after Pralayic sleep But it was homogeneous existence, with -little or no phenomenal change. Varaha got over this homogeneal tenacity -by the killing of Hiranyaksha, and he set going the process of planetary -and individual life. - -Hiranyakasipu came next. He was the favoured son of Brahma. 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 Prahlada. But the ideal of Prahlada 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 -Prahlada. - -But though Prahlada 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 Satvic virtues, he -hated Hari, the embodiment of Satva. Nrisinha killed the great Daitya, -and Satva made its appearance in men. - -Hiranya means gold. - -Hiranyaksha is gold-eyed. - -Hiranyakasipu is gold bedded. - - -II. _Ravana and Kumbhakarna._ - - -Hiranyakasipu represented the gradual development of material and -intellectual evolution, till the highest point was reached. - -Then there was a period of intellectual abuse. The Intellect of man -tried to get a supremacy over the established order of things: Ravana -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 Ishvara 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 Ravana was a Rakshasa. The Tamasic -Kumbhakarna with his six-monthly sleep was the back ground of Ravana. - -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 Ganga came rushing forward from the -heights of the Himalayas, and eventually Rama appeared to give a -finishing stroke to the evolutionary work of the time. - -Vishvamitra and others had paved the way for the great work undertaken -by Rama. They propounded the Karma Kanda of the Vedas. - -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. - -There was however a re-action. The intellectual giants, called -Rakshasas, looked down upon Vedic Sacrifices, and they did not care for -any life after death. They were the worst enemies of the Vedic Rishis. - -Vishvamitra took the help of Rama in protecting the Rishis in the -peaceful performance of Yajnas. - -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 Brahmanas, and they aspired to the -position acquired by them. The foremost of these Kshatriyas were the -Haihayas and Talajanghas. But they were defeated by Parashurama, who -re-established the supremacy of the Brahmanas. - -But a silent revolution was going on, in which the Kshatriyas and -Brahmanas equally took part. King Janaka and Rishi Yajnavalkya gave the -finishing stroke to the Upanishad movement, and side by side with Karma -Kanda grew up the Jnana Kanda of the Vedas. Rama 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 Upasana. -The three Paths appeared, that of Karma, Bhakti and Jnana. 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 Atma. 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 Ishvara. 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 Shishupala and Dantavakta. - -Jarasandha performed Vedic sacrifices, and he put in chains the -Vaishnava kings. There were those who believed in the existence of two -primary causes, (_Dvivid_). 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. -Shishupala had respect for the Munis. He was essentially a man of the -period. - -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 Brahman as forming the essence of Jiva and Ishvara. He -particularly emphasised the relations of man, Ishvara 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 -Shishupala was slow to believe in this novel revolution. He did not -understand why the Rishis gave the first place to Sri Krishna at the -Rajasuya sacrifice performed by Raja Yudhisthira. The difference formed -a religion with Shishupala. 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. - -Danta-vakra was the Tamasic counterpart of Shishupala. - -The Asuras advanced as the Kalpic 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 Kanda of the Vedas -therefore opens the door widely to real spiritual life. - -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 Saman, and the Tittiri head is -proverbially the Yajur. This refers to the prevalence of Karma Kanda. -But when better times came, Indra killed Vishva-rupa. The place of -Vishva-rupa was however speedily taken, up by Vritra. And Indra had -recourse to Atharva, the fourth Veda and to Dadhichi, a votary -(represented as the son) of Atharva Veda, the very ideal of -self-sacrifice. - -And who is this Vritra? The Vedas say: -- _"Sa iman lokan Avrinot etat -Vritrasya Vritratvam."_ - -He spread over (_vri_) all these Lokas, this is the Vritraship of -Vritra. - -The Bhagavata says: -- "These Lokas are spread over by him in the form -of Tvashtri's Tapas. Hence he is called Vritra." VI. -- 9-xviii. - -The invocation of Tvashtri is thus described in the Bhagavata: -- "Rise -up, O Indra -- Shatru, never give up enmity." VI -- 9-xii. - -The word _shatru_ 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. -Panini points this out as an apt illustration of what bad grammar leads -to. - -The Vedas thus speak of the invocation: -- "As he said-_Svaha_! 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 Ahankara or Egoism. So by devotion he became the king -of the Vidyadharas. This selfish devotion, the worship of Gods for the -gratification of selfish aspiration, which is so universal, is Vritra. - -Vritra was killed by a weapon made of the bones of Dadhichi 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 Dadhichi felt the height -of pleasure in giving himself completely up, that the universe might -prosper. - -We are told that the fight with Vritra took place in the Vaivasvata -Manvantara. The readers will easily understand why this is so. - -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 Avataras, and the circle of those that follow this ideal is daily -increasing. - -But why is Atharva Veda spoken of as the Veda of unselfishness? The -popular idea about that Veda is quite the contrary. - -People resort to it for Tantric 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 Patala. 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. - -Marut is Vayu. 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. - -We have lingered so long over the Daityas. The Danavas are also called -Asuras, but they are essentially different from the Daityas. Every -individual has got two aspects -- Prakritic and Purushic. The Purusha -aspect in him is limited by the individual Prakriti. The individual -limitation appertains to the Daityas. The Prakritic element in man is -Danavic. The chief Danava, Maya, is an aspect of Maya. Maya 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 Maya. To the Pandavas, the followers of Sri -Krishna, there was no illusion. The Danavas 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. - - - -THE STORY OF HIRANYAKASIPU. - - -*SKANDHA VII. CHAP. 2-4.* - -Upon the death of Hiranyaksha, 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 Upasana. - -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 Atma. He also told them several stories to illustrate the -point. - -Hiranyakasipu vowed enmity to Vishnu. He prayed hard for immortality and -supremacy over the Triloki. Brahma 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 Lokapalas, so let -me be too. Let me possess all the Siddhis, (Anima &c.)" Brahma said, -Amen. - -Hiranyakasipu then ruled the Universe. He took the place of Indra. All -the Devas worshipped him. - -Brahmanas and other Grihasthas 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 -Lokapalas 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. - - - -HIRANYAKASIPU AND PRAHLADA. - - -*SKANDHA VII. CHAP. 4-9.* - -Hiranyakasipu had 4 sons. Of these Prahlada 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 Vasudeva. 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. - -Shanda and Amarka, sons of Shukra, had charge of the education of -Prahlada. 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. - -Once Hiranyakasipu placed Prahlada on his lap and asked him -- "What do -you consider to be righteous (_Sadhu_)?" - -Prahlada 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 Atma, in order to go to the forest and take the shelter -of Vishnu." - -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." - -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 Prahlada: -- "I and others, -this is mere false perception caused by the Maya of Bhagavan. So -salutations to Him. When Bhagavan 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." - -"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." - -They threatened Prahlada in various ways and taught him Dharma, Artha -and Kama, and the different devices to subdue one's enemies. At last -they thought Prahlada had been well trained. So they took him to the -king. - -The king embraced the child and said "Prahlada, my boy, you have been so -long with your teachers. Tell me what you have learned, as the best of -all." - -Prahlada 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." - -Hiranyakasipu reproved the teachers in anger. They told him, it was -neither from themselves nor from any one else that Prahlada 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." - -Prahlada replied: -- "Inclination for Vishnu does not come to the -Grihastha either from himself or from any other. One blind man cannot -lead another. It is the company of Mahatmas alone that can give such an -inclination." - -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 Prahlada was deeply concentrated in Bhagavan, so he -felt not the spears at all. This put Hiranyakasipu in fear, and he -devised means to kill the boy. - -He tried big elephants, venomous serpents, Tantric 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 Prahlada into their midst. Prahlada 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 Atma, and -dilated on its relation to the body and the universe. He then preached -in glowing words friendliness to all beings and devotion to Bhagavan. He -then told the boys that he had learned these things himself from Narada. - -The boys expressed wonder, for they knew Prahlada to have been always -under the tuition of Shanda and Amarka. - -Prahlada informed them that when Hiranyakasipu had gone to the Mandara -mountain for prayer, the Devas attacked his kingdom, and Indra carried -away his wife. Prahlada was then in her womb. Narada 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 Atma Vidya. - -Prahlada 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). - -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 -Prahlada. Prahlada 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 Triloki dreads me and trembles when I am enraged. But -thou dost break my words without the least fear in thy mind." - -"Father," said Prahlada, "Bhagavan 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." - -"Unfortunate that thou art", said Hiranyakasipu, "Tell me, who else is -there besides myself whom thou callest Bhagavan or Ishvara. Where is -he?" Said Prahlada, "He is everywhere." - -"Why not then in this pillar?" - -"Yes, I see him there." - -"Well, let me sever your head from your body and see how your Hari can -preserve you." - -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). - -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. Brahma at -last sent Prahlada to pacify Him. - -Prahlada approached Him slowly and prostrated himself at His feet; -Nrisinha became full of tenderness and placed his hand on the head of -Prahlada. That divine touch removed all evil from Prahlada and illumined -his mind with Brahma Vidya. He then broke forth into a prayer, (perhaps -the most sublime in the Bhagavata Purana). - - - -THE PRAYER OF PRAHLADA - - -*SKANDHA VII. CHAP. 9.* - -"Brahma 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 Bhagavan. _Even a Chandala, (an outcaste) is much superior -to a Brahmana, who has all the 12 virtues, but has no devotion to -Vishuu._ For the Chandala who offers his Manas, his words, his Karma, -his wealth and even his Prana to Vishnu, purifies not only himself, but -his whole line, while, the proud Brahmana does not even purify himself." -(Without devotion, the virtues only serve to increase pride. They do not -purify the mind. _Sridhara_.) - -(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 Atma 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 Ishvara, that reaches his real self). - -"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. - -"Withdraw, O Lord! this terrible form, and be cooled. Look! the world -trembles at Thee. - -"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. - -"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 Mahatmas. By their company, he gets rid of all worldly -attachments and sings the glory of Bhagavan. Then the miseries of life -cannot overpower him. - -"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. - -"When Purusha wishes, Maya disturbed by Kala creates the Sukshma -Sharira, headed by Manas. That Manas is drawn into a world of recurring -births, characterised by the transformations of Maya": (5 Jnanendriyas, -5 Karmendriyas, 5 Bhutas and Manas). "I am being squeezed in this wheel, -like the sugar-cane in the mill. - -"Draw me unto Thee, O Lord! or I am lost in the whirl." - -(Some platitudes and a short account of the part taken by Vishnu in the -creation follow). - -"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. - -"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? - -"I am drawn on all sides by the Indriyas, and I am as miserable as a man -with many wives. - -"I am not the only sufferer. Look! all men remain fallen by their own -karma in the Vaitarani (River at the gate of Yama) 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 (_i.e._ the -relativity's of Triloki existence). - -"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 Mahatmas (for, those who serve the Mahatmas are already saved). - -"O Thou Supreme, I am not the least anxious for myself about the -Vaitarani (Triloki 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. - -"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. - -"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. - -"It is said that holding the tongue (_mouna_) vowed observance (Vrata), -sacred knowledge (Sruta), austerity (Tapas), reading (Adhyayana), the -observance of rules pertaining to one's caste (Sva Dharma), exposition -of Shastras (Vyakhya), living in solitude (Rahas), recital of Mantra -(Japa), and Samadhi 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. - -"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." - -[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]. Prahlada was made the king of the Asuras. - - - -VARNA AND ASHRAMA. - - -*SKANDHA VII, CHAP. 11 TO 15.* - -Narada related the story of Prahlada to King Yudhisthira at the Rajasuya -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 Narada about the Varnasrama -duties. - -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 Sanhita, as also -the duties of women. The following significant passage occurs at the -end: -- - -"The indications of each caste are given above (e.g. restraint of the -senses, contentment, &c., for Brahmanas; 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. - -The commentary of Sridhara is explicit on this passage. This shews the -liberality of the Bhagavata Purana. According to this Purana, 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. - -The duties of each Asrama 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 Grihastha, for which please refer to -the original. - -The paths called Pitriyana and Devayana are next described. Hints on -Yoga and the recital of Pranava are also given. - - - - -SKANDHA VIII. - - - -YAJNA. - - -*SKANDHA VIII. CHAP. 1.* - -An account has been given above of the progeny of Devahuti and Prasuti. -Yajna is the son of Akuti. In the First Manvantara, when Asuras and -Rakshasas were going to devour Manu, Yajna killed the former, with the -help of his sons, the Yama Devas. He ruled over Svarga as the Indra of -that Manvantara. - -[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.] - -*END OF THE FIRST MANVANTARA.* - - - -THE SECOND MANVANTARA. - - -*SKANDHA VIII. CHAP. 1.* - -Svarochisha is the 2nd Manu. (Svarochisha = 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 -Brahma Vidya. - -There was one Rishi named Veda Siras. His wife was Tushita. He had by -her _Vibhu_, the Avatara of this Manvantara. Vibhu took the vow of -Brahmacharya and never married. 80,000 Rishis learned his Vrata. - -(The Second Manvantara 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 -Avatara 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). - - - -THE THIRD MANVANTARA. - - -*SKANDHA VIII. CHAP. 1.* - -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. - -Satya, Veda Sruta, and Bhadra were the Devas. Satyajit was Indra. - -Dharma had by Sunrita one son named Satya-Sena. He was the Avatara of -this Manvantara. He was born with others called Satya-Vrata. He killed -wicked Yakshas and Rakshasas given to falsehood, and Bhutas who injured -others. - -[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 Avatara. The name of the -Avatara's mother was also truth. The Yakshas and Rakshasas were given to -falsehood]. - - - -THE FOURTH MANVANTARA. - - -*SKANDHA VIII. CHAP. 1-4.* - -The fourth Mann was Tamasa, brother of Uttama. He had ten sons, Prithu, -Khyati, Nara, Ketu and others. - -Satyaka, Hari and Vira were the Devas. Trisikha was Indra. - -Jyotirdhaman 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. - -The Avatara Hari incarnated as the son of Harimedhas by Harini. He saved -the Elephant king from the crocodile. - - - -THE STORY OF THE ELEPHANT KING. - - -*SKANDHA VIII. CHAP. 2-4.* - -An elephant king resided on the summits of Trikuta. 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. - -The Elephant was a Gandharva, named Huhu. 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. - -[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 Kama. The elephant -was passionately attached to his wives. The Jiva had given himself too -much to Kama, 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]. - - - -THE FIFTH MANVANTARA. - - -*SKANDHA VIII. CHAP. 5.* - -Raivata was the fifth Manu. He was the brother of Tamasa. His sons were -Arjuna, Bali, Vindhya and others. Vibhu was Indra. Bhuttaraya and others -were the Devas. - -The seven Rishis were Hiranya-romay, Vedasiras, Urddhabahu and others. - -The presiding deity of Vaikuntha incarnated in partial manifestation as -the son of Subhra and Vikuntha. He was the Avatara of this Manvantara. -[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.] - - - -THE SIXTH MANVANTARA. - - -*SKANDHA VIII. CHAPTER 5.* - -The Sixth Manu was Chakshusha, son of Chakshus. Puru, Purusha, Sudyumna -and others were his sons. Mantra Druma was Indra. Apya and others were -the Devas; Haryasma, Dviraka and others were the Rishis. - -The Avatara was Ajita, son of Vairaja by Deva-Sambhuti. He assumed the -form of Kurma or the Tortoise, and helped in the churning of the Milk -Ocean. - - - -THE CHURNING OF THE OCEAN. - - -*SKANDHA VIII. CHAP. 5-12.* - -In the fight with the Asuras, the Devas lost their lives. They fell down -and did not rise up again. By the curse of Durvasas, Indra and the three -Lokas became shorn of Sri or Lakshmi (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 Sri or wealth, -placed the garland on the head of the elephant. The elephant threw it -down and tore it to pieces with his feet. Durvasas got angry and cursed -Indra that he and his Triloki were to lose Sri). Indra did not know what -to do and the Devas all went over to the seat of Brahma on the top of -Meru. Brahma, saw the Lokapalas 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. - -"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." - -The Devas with Brahma then went to Ajita. Brahma prayed to Him as the -Preservative aspect of Virat Purusha. Vishnu appeared before the Devas -and addressed them thus: -- - -"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 Mandara mountain the churning rod and make Vasuki 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." - -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 Mandara 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. - -The Serpent King Vasuki was assured of a share in Amrita and he -consented to become the rope. The Mountain was then surrounded by -Vasuki. Vishnu followed by the Devas held the mouth of the serpent. But -the Asuras said: -- "We have learned the Vedas, we know the Sastras, 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. - -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 -Vasuki. This overpowered the Asuras and the Devas -- but the Devas were -refreshed by clouds, rains, and winds sent by Vishnu. - -After a good deal of churning, poison came out first. It spread out on -all sides and the Prajapatis and their progeny in terror took the -shelter of Siva. Siva felt compassion for them and with the approval of -Durga, he drank up the whole of the poison. It made his throat blue. - -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. - -Next arose Kaustubha, the celebrated lotus-colored gem. Vishnu wished to -have it as an ornament for His breast. Next came Parijata, then the -Apsaras. - -Illumining all sides with her lustre arose Lakshmi. 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 -Jnani (sophist) he could not get over attachments. There might be a -Mahatma, but he had not conquered his passion of love. How could he be -called Isvara, who depended on others, (and no one but Isvara could -claim Lakshmi). 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 (_Sila_) nor -auspiciousness (_Mangala._) 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. - -Considering everything, Lakshmi 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. - -Then arose a lotus eyed girl called Varuni (Spirituous liquor.) The -Asuras accepted her. - -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." - -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 Rahu, 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. Brahma made it a planet. Rahu still pursues the Sun -and Moon at eclipses out of enmity. - -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. - -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, Kartikeya with Taraka, Varuna with Heti, Mitra with Praheti, -Yama with Kalanabha, Visvakarma with Maya, Tvastri with Sambara, Savitri -with Virochana, Aparajita with Namuchi. The Asvini Kumaras with -Vrishaparvan, Surya (Sun) with the hundred sons of Bali, Vana and -others, Chandra (Moon) with Rahu, Vayu with Puloman, Bhadra Kali with -Sumbha and Nishumbha, Vrishakapi with Jambha, Vibhavasu with Mahisha, -the sons of Brahma with Ilvala and Vatapi, Brihaspati with Sukra, Sani -with Naraka, the Maruts with the Nivatakavachas, the Vasus with the -Kaleyas, the Visvadevas with the Poulamas and the Rudras with the -Krodhavasas. (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). - -The Asuras used all the weapons of tempting Maya 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.) - -Siva heard that Vishnu had assumed an enchanting female form. To satisfy -his curiosity he went to Him with Bhavani. Vishnu assumed that form -again to satisfy Siva. 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. Siva was then restored to himself. - - - -THOUGHTS ON THE ABOVE. - - -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 Chakshusha -Manvantara or during the latter half of the Third Round. - -Sri or Lakshmi is the Satvic energy of preservation. This energy was so -much overpowered by Materiality, that she was not to be found in -Triloki. 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 _i.e._ 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. - -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. - -It is Vishnu who from His seat in the Ocean of Milk sends down Pranic -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. - -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? - -Vishnu, the God of human evolution, willed otherwise. He caused a -re-adjustment of the Daivic and Asuric 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. - -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. - -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. - -To use a better expression, we shall say higher self and lower self, -rather than self and non-self. - -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. - -Kurma 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. - -The three Purushas have three Oceans as their correspondences. The first -ocean (Karana) 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 Kurma and becomes the sustaining -force of that evolution. - -It is a Kalpic revolution. Vasuki sustains the earth and its inhabitants -for one Kalpic 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. - -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. - -Sri or Lakshmi 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 Triloki become deprived of -Sri. This was the curse of Durvasas, an Avatara of Siva. - -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. Lakshmi 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. - -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. - -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 Bhagavata renders this famous saying into the -eighteenth sloka of the 6th. chapter of the Second Skandha. Commenting -on this sloka, Sridhara says, bliss in our Triloki 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 Kalpic -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. - -The way was thus prepared for the Vaivasvata Manvantara, when men -learned to discern between right and wrong. - - - -THE SEVENTH MANVANTARA. - - -*SKANDHA VIII. CHAP. 13.* - -Sraddha Deva son of Vivasvat or Surya is the seventh Manu. He is -reigning at present. Ikshvaku, Nabhaga, Dhrishta, Saryati, Narishyanta, -Nabhaga, Dishta, Tarusha, Prishadhra, and Vasumat are his ten sons. - -The Adityas, the Vasus, the Rudras, the Visvadevas, the Maruts, the -Asvini-kumaras and the Ribhus are the Devas. Purandara is their Indra. -Kasyapa, Atri, Vasistha, Visvamitra, Goutama, Jamadagni and Bharadvaja -are the seven Rishis. - -The Avatara of this Manvantara is Vamana, the youngest son of Aditi by -Kasyapa. - -(The Purana will revert to this Manvantara after giving a general -account of the succeeding Manvantaras). - - - -THE EIGHTH MANVANTARA. - - -*SKANDHA VIII. CHAP. 13.* - -Savarni is the son of Vivasvat by his wife Chaya. 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. - -Galava, Diptiman, Parasurama, Asvatthama, Kripa, Rishya Sringa and Vyasa -shall be the seven Rishis. - -Sarvabhouma, son of Devaguhya by Sarasvati, shall be the Avatara. He -shall wrest the kingdom of Svarga Loka from Purandara and make it over -to Bali. - -(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 Triloki in the -Vaivasvat Manvantara, restored to the kingdom of Svarga). - -Amongst the Rishis we find Parasurama who fought with Rama and -Asvatthama and Kripa who ranged themselves against the Pandava brothers -in the battle of Kurukshetra. - -All this shews that spirituality was developed out of materiality. The -sons of Manu are Nirmoka and Virajaska. _Moka_ is the cast off skin of -an animal and may well represent the sthula body. Nirmoka is one without -Moka. - -Virajaska is without Rajas. So the course of evolution shews a tendency -in the first place to cast off the sthula body and to overcome the -Rajas. - - - -THE NINTH MANVANTARA. - - -*SKANDHA VIII. CHAP. 13.* - -The ninth Manu is Daksha Savarni. He is the son of Varuna Bhutaketu, -Diptaketu and others shall be his sons. Para, Marichi garbha and others -shall be the Devas and Adbhuta their Indra. Dyu timat and others shall -be the Rishis. - -Rishabha, son of Ayushmat by Ambudhara, shall be the Avatara. - - - -THE TENTH MANVANTARA. - - -*SKANDHA VIII. CHAP. 13.* - -Brahma Savarni is the tenth Manu. He is the son of Upasloka. Bhurishena -and others shall be his sons. Havishmat, Sukrita, Satya, Jaya, Murti and -others shall be the Rishis; Suvasana, Aviruddha and others shall be the -Devas and Sambhu their Indra. - -Vishvaksena, son of Visvasrij by Visuchi, shall be the Avatara. - - - -THE ELEVENTH MANVANTARA. - - -*SKANDHA VIII. CHAP. 13* - -Dharma Savarni is the eleventh Manu. Satya-Dharma and others shall be -his ten sons. Vihangama, Kalagama, Nirvana-ruchi and others shall be the -Devas, Vaidhrita their king, and Aruna and others the Rishis. -Dharma-Setu, son of Aryaka by Vaidhrita shall be the Avatara. - - - -THE TWELFTH MANVANTARA. - - -*SKANDHA VIII. CHAP. 13.* - -Rudra-Savarni 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, Ritadhaman their -Indra. Tapomurti, Tapasvin, Agnidhraka and others the Rishis; Svadhaman, -son of Satya-sahas by Sunrita, shall be the Avatara. - - - -THE THIRTEENTH MANVANTARA. - - -*SKANDHA VIII. CHAP. 13.* - -Deva Savarni is the thirteenth Manu. Chitra Sena, Vichitra and others -shall he his sons, Sukarma and Sutrama the Devas, Divaspati their Indra -and Nirmoka, Tatvadarsa, and others the Rishis. - -Yogesvara, son of Devahotra by Vrihati, shall be the Avatara. - - - -THE FOURTEENTH MANVANTARA. - - -*SKANDHA VIII. CHAP. 13.* - -Indra Savarni is the fourteenth Manu. Uru, Gambhira, Vradhna and others -shall be his sons. - -Pavitra and Chakshusha the Devas, Suchi their Indra, Agni, Vahu, Suchi, -Suddha Magadha and others the Rishis. - -Brihat-bhanu, son of Satrayana by Vitana, shall be the Avatara (_i.e._ -the great sun shall absorb everything.) - - - -THE ADMINISTRATION OF A MANVANTARA - - -*SKANDHA VIII. CHAP. 14.* - -Said Raja Parikshit: -- Tell me, O Rishi, what are the respective duties -of Manu and others in the Manvantaras. - -Suka replied: -- The _Avatara_ 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 Avatara 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.) - -Yajna and others are Avataras of Purusha. Guided by them, Manu and -others lead the course of the universe. - -_Rishis_: -- 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.) - -_Manus_. -- The Manus then take up the Dharma, and each in his own time -devotedly promulgates it on the earth. - -_Manu's sons_. -- The sons of Manu preserve the Dharma, generation after -generation, till the end of the Manvantara. - -_Devas and Indra_. -- Indra, with the Devas that participate in -sacrificial offerings, protects the three Lokas and gives rains. - -(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. _Sridhara_.) - -Hari appears as the Siddhas (Sanaka and others) and expounds divine -wisdom (Jnana) in every Yuga. He appears as Rishis (Yajnavalkya and -others) and expounds Karma. As Lords of Yoga (Dattatreya and others), He -expounds Yoga. - - - -THE STORY OF BALI. - - -*SKANDHA VIII. CHAPS. 15-23.* - -Bali, son of Virochana and grandson of Prahlada, was once defeated by -Indra. His Guru, Sukra, advised him to perform the Visvajit sacrifice. -When _ghee_ 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 _kavacha_ (protective -charm) arose from the fire. Bali gladly accepted these things. Prahlada -also gave him a fresh garland and Sukra gave him a conch. - -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 Triloki. - -Sukra advised Bali to perform one hundred Asvamedha sacrifices. - -Aditi became disconsolate at the down-fall of her sons. She asked her -husband Kasyapa what to do for her sons. The Prajapati advised her to -observe Payoravata 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. - -Vamana was born of Aditi at midday, on the 12th day of the moon, during -the white quarter in the month of Bhadra, while the moon was in the -first part of Sravana, in the Abhijit. - -(Vamana = Dwarf). Vamana heard that Bali was performing Asvamedha on the -banks of the Narmada. He went there and Bali received him duly and -enquired what he wanted, expressing his willingness to gratify him -fully. Vamana asked for only three paces of ground. Bali laughed at this -modest prayer and asked him to take more land. But Vamana excused -himself, saying a Brahmana 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 Brahmana but Vishnu Himself. By one pace he will cover the whole -of Bhur 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." - -Bali replied: -- "The grandson of Prahlada shall never speak an untruth. -I will give to this Brahmana boy what I have promised, even if he be -Vishnu and my enemy too." - -Sukra said in anger -- "You disregard the words of your Guru. So you -shall forthwith lose everything." - -Bali remained unmoved. He worshipped the Brahmana boy and read out the -formal Mantra of giving over three paces of land. Vindhyavali, the -virtuous consort of Bali, at this time placed a golden pitcher filled -with water before her husband. He washed the feet of Vamana with that -water, and sprinkled it over his head. Then Vamana wonderfully grew in -size. The whole Universe became visible in him. He seized the whole of -Bhur 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 Vamana passed through Mahar Loka, -Jana Loka, Tapas Loka and reached even Satya Loka. - -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 Brahmana, -this deceitful Vishnu." So they engaged in fight with the followers of -Vishnu, but were defeated by them. - -Bali told his followers there was no use fighting, for Kala was against -them. The same Bhagavan who had favored them was now in opposition. - -Garuda, knowing the intention of Vishnu, tied Bali with the noose of -Varuna. - -Vamana 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 Brahmana. For this you will have to go to Naraka." - -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 Prahlada. 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." - -Prahlada appeared at this time. He bowed down to Vamana and said: -- "It -is thou that didst give the kingdom of Triloki 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." - -Vindhyavali said: -- "O Lord, Thou art the Creator, the Preserver, and -the Destroyer of Triloki. Who else could own it besides Thyself? It was -the height of presumption to pretend to give the Triloki to you." Brahma -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." - -Bhagavan said: -- "O Brahma, 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. - -"This king of Danavas and Daityas has now conquered Maya. 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. - -"I will give him a place, difficult for others to attain. He shall be -the Indra of Savarni 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 Lokapalas 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." - -Prahlada was also ordered by Bhagavan to accompany Bali to Sutala. So -they all went to Sutala. - - - -THOUGHTS ON THE ABOVE. - - -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 -Triloki, for the cyclic movement was tending that way since the last -Manvantara, and the Devas were to have supremacy over Triloki. We have -to study the future of Bali, as holding further light for us. - -We must repeat here the distinction made between the two classes of -Asuras: Daityas and Danavas. 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 -Prahlada, and complete resignation in Bali. Hiranyaksha and -Hiranyakasipu went back to their old place in Vaikuntha. Vritra became -united with Sankarshana. Prahlada is immortal in his unselfish mission, -and we have just heard the future of Bali. The Maruts become Devas after -their very birth. - -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. - -Now a word about Sutala. The arrangement of Patalas as given in the text -is the reverse of what they should be in point of spirituality, for -Atala is the most and Patala the least removed from spirituality. - -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. - -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. - -The example of self-abnegation, the ideal of self-sacrifice, Bali is to -become the king of Devas in the succeeding Manvantara. - - - -THE MATSYA AVATARA. - - -*SKANDHA. VIII. CHAP. 24.* - -Towards the end of the previous Kalpa, Brahma was falling asleep and the -Vedas fell from his mouth. The Asura Hayagriva took them up. Seeing this -Vishnu became a small fish. King Satyavrata was making Tarpana (_i.e._ -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 Triloki 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 Brahma. I will -manifest supreme wisdom in thee." - -So saying the fish disappeared and on the seventh day the Pralaya waters -deluged the Triloki. Satya Vrata did as he was told. He got the highest -wisdom from the Fish Incarnation. - -That Satya Vrata is Sraddhadeva, our present Manu. - - - - -SKANDHA IX. - - - -THE VAIVASVATA MANVANTARA. - - -SUDYUMNA. - - -*SKANDHA IX. CHAP. 1.* - -Sraddhadeva 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 Ila. He took Vasistha to task for -having had a daughter. Vasistha thought the priest had done something -wrong. He prayed to Bhagavan for the change of Ila's sex. So Ila became -a male named Sudyumna and in company with others went on horse back to -the chase. He entered a forest called Sukumara, below the Meru, which is -the play ground of Siva and his consort. He and his companions were all -transformed into females, for such is the mandate of Siva 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 Pururavas. - -Vasistha took pity on Sudyumna again and prayed to Siva to change his -sex. By the favor of Siva, Sudyumna became a male for one month and a -female for another month. He had three sons. Utkala, Gaya and Vimala. - - -IKSHVAKU BROTHERS. - - -*SKANDHA IX. CHAP. 2.* - -Manu prayed to Vishnu for one hundred years for other sons. He got ten -sons like unto himself. Ikshvaku was the eldest: - - Manu - | - --+------+-----+--------+-------+--------+---------+------------\\ - | | | | | | | | - Ikshvaku Nriga Saryati Dishita Dhrishta Karusha Narishyanta | - | - --+---------+-------/ - | | - Prishadhra Nabhaga Kavi - -(8). PRISHADHRA. - -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. - -(10). KAVI. - -Kavi attained wisdom in his youth. He did not marry. - -(6). KARUSHA. - -The sons of Karusha were the Karushas, a race of pious Kshatriyas, who -guarded the north. - -(5). DHRISHTA. - -Dharshtas were the sons of Dhrishta. Though born as Kshatriyas, they -became Brahmanas on this earth. - - (2). NRIGA. - | - Sumati - | - Bhutajyoti - | - Vasu - | - Pratika - | - Oghavat - | - --+-+-----------------+---- - | | - Oghavat Oghavati - m. Sudarsana - - - (7) Narishyanta, (4) Dishta - | | - Chitra Sena Nabaga (became a Vaisya - | by his karma) - Riksha | - | Bhaladana - Midhvat | - | Vatsapriti - Purna | - | Pransu - Indra Sena | - | Pramati - Vitihotra | - | Khanitra - Satya-Sravas | - | Chakshusha - Uru-Sravas | - | Vivinsati - Devadatta | - | Rambha - Agnivesya | - Khaninetra (very pious) - (Incarnation of Agni | - also known as Kanina Karandhama - and Jatu-Karna) | - | Avikshit - Agni veshyayana | - Brahmanas. Marutta. - -Sambarta, Son of Angiras, officiated at the Yajna performed by Marutta. -The Devas took direct part in the Yajna. - - Marutta - | - Dama - | - Rajavardhana - | - Sudhriti - | - Nara - | - Kevala - | - Dhundhumat - | - Vegavat - | - Budha - | - Trinabindu - - m. Apsaras Alamvusha - | - --+-----+--+-----------+--------+-- - | | | | - Visala Sunyabandhu Dhumraketu Ilavila - - (founded the _m_. Rishi Visravas - town named | - Vaisali) Kubera--the - | King of the - Hema Chandra Yakshas. - | - Dhumraksha. - | - Sanyama - | - --++------+--- - | | - Devaja Krisasva - | - Somadatta - | - Sumati - | - Janamejaya. - -(3). SARYATI. - -SKANDHA IX. CHAP. 3. - -Saryati was well versed in the Vedas. He had one daughter, Sukanya. He -went with her one day to the Asrama of Chyavana Rishi. Sukanya 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 Saryati 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 Saryati consented. So Sukanya became -the wife of Chyavana. - -One day the Asvini Kumaras came to Chyavana. The Rishi asked them to -give him youth and beauty and promised in return to give them offerings -of Soma, though they had no part in Soma Yagas, The Asvini Kumaras took -the Rishi inside a tank and all the three came out young and beautiful -and looking all alike. Sukanya could not recognise her husband and she -prayed to the Asvini Kumaras to remove her confusion. They were pleased -with her chastity and pointed out her husband. - -One day king Saryati came and found his daughter sitting with a young -man. He reproved Sukanya for her supposed unchastity. The girl then -related the story of her husband's attaining youth and the king became -very much pleased. - -Chyavana made offerings of Soma to the Asvini Kumaras. 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 Soma to the Asvini Kumaras. - - SARYATI. - | - --+------------+--------+---+-----------------+--- - | | | | - Sukanya Uttanavarhi Anarta Dhuri Sena - m. Chyavana | - Revata - (He built a town called Kusasthali - in the midst of the sea and from that - town ruled Anarta and other lands.) - | - --+----------------------+-------------------+--- - | | - Kakudmin 99 other Sons. - | - Revati - -Kakudmin took his daughter Revati with him and went to Brahma loka to -enquire of Brahma, who should be her husband. The Gandharvas were -singing at the time and Kakudmin had to wait for a moment. He then -saluted Brahma and made the enquiry. Brahma 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 -Bhur-loka." And so the king did. (The Present is the 28th. Yuga cycle. -Baladeva is the brother of Sri Krishna.) - - (9) NABHAGA. - -SKANDHA IX. CHAPS. 4-6. - -Nabhaga remained long with his Guru. So his brothers thought he had -become a Brahma-charin. 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 Suktas. 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." - -"But the Rishis have given them to me" said Nabhaga. - -"Go to your father then and ask for the solution" said the dark Purusha. - -"Yes, the remnants of a Sacrifice belong to Rudra" said Manu. - -Nabhaga returned and said "Yes these remnants of sacrifice all belong to -thee. So my father told me." - -"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." - - NABHAGA - | - NABHAGA. - | - AMBARISHA - -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 Bhagavan 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. - -Ambarisha with his wife once undertook to perform Dvadasi Vrata for one -year. (Dvadasi 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 Yamuna and worshipped Vishnu at Mathura. He gave plenty -of riches and cattle to the Brahmanas. He then fed the Brahmanas and -asked their permission to eat himself. At the time Durvasas 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 Dvadasi. If the -king did not eat any thing, his Vrata would not be observed. If he ate, -he would shew disregard to a Brahmana. At this juncture, the king -decided to serve both ends by taking a little water, for the Brahmanas -call that both eating and non-eating. Durvasas 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 Durvasas and -went even to destroy him. The Rishi ran in every direction. The Chakra -followed him wherever he went. He went to Brahma and prayed to be saved. -"It is not in my power to save thee" said Brahma. "Thou hast offended a -votary of Vishnu." He went to Siva. "Child" said Siva "this weapon of -Vishnu is too much for me even. Go thou to Vishnu." Durvasas went to -Vishnu and prayed to be pardoned and saved. Said Vishnu: "O Brahmana, 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, Salokya and others, though these come within -their easy reach. What perishable objects can they have desire for? The -Sadhus are my heart. I am the heart of the Sadhus. They do not know any -one besides me nor do I know any one besides them. O Brahmana, hear what -is thy only remedy. Without delay go to him who has caused this fear in -thee. When force is used against Sadhus, it reacts on him who uses the -force. True asceticism and wisdom are both for the salvation of the -Brahmanas. But in one untrained, they produce the contrary effect. -Therefore go thou to the son of Nabhaga. Beg his pardon and thou shalt -be saved." Durvasas went back to Ambarisha and touched the feet of the -king. Ambarisha became non-plussed at this act of a Brahmana and knowing -the object of the Rishi, he prayed to the Chakra to desist from its -course and to save the Brahmana. The Chakra had just commenced its work -of destruction, but it withdrew its energies upon the prayer of -Ambarisha. Durvasas 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 Durvasas 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. - -Durvasas then went to Brahma 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. - - Ambarisha - | - --+-------------------+--+----------------+-- - | | | - Virupa Ketumat Sambhu - | - Prishadasva - | - Rathitara - -Rathitara had no children. At his request Rishi Angiras produced certain -sons by his wife. They were known both as Rathitaras and Angirasas. - -[Durvasas 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.] - - (I) IKSHVAKU. - -SKANDHA IX. CHAPS. 6-13. - -Ikshvaku 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 Aryavarta, twenty five on the west and -twenty five in the middle. The others ruled else where. For the -performance of Ashtaka Sraddha, Ikshvaku 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. - -Vasishtha found fault with this and Ikshvaku had to reject the whole of -the game. The King became angry at this and he expelled his son from the -kingdom. When Ikshvaku died, Vikukshi returned. He succeeded his father -as king and was known as Sasada or Rabbiteater. Puranjaya was the son of -Sasada. He was also called Indravaha 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. - - Ikshvaku - | - --+--------------------+-----+-----------------------+--- - | | | - Vikukshi Nimi 98 other sons - (Sasada) - | - Puranjaya - (Indra vahu - Kakutstha) - | - Anena - | - Prithu - | - Visvagandhi - | - Chandra - | - Yuvanasva - | - Sravasta - (He built the town Sravasti) - | - Brihadasva - | - Kuvalayasva - (Dhundhumara.) - -With his 21 thousand sons, Kuvalayasva 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 Dridhasva, Kapilasva -and Bhadrasva. - - Kuvalayasva or Dhundhumara. - | - ---+--------------------+-+-----------------------+---- - | | | - Dridhasva. Kapilasva. Bhadrasva. - | - Haryasva - | - Nikumbha - | - Bahulasva - | - Krisasva - | - Senajit - | - Yuvanasva. - -Yuvanasva had no son. So the Rishis performed a sacrifice directed to -Indra. One night Yuvanasva 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 _drink wine_ ('_Man Dhata_')" So saying he -offered the child his fore finger. From this, the child was called -Mandhata. Yuvanasva, by the blessing of the Rishis, did not meet with -death at delivery. Mandhata was a very powerful king. The thieves -dreaded him much. He performed many sacrifices and made many gifts. He -married Indumati, daughter of Sasabindu. He had three sons Purukutsa, -Ambarisha, and the Yogin Muchukunda. He had also fifty daughters. - -Rishi Soubhari made Tapas in the waters of the Yamuna. One day he saw -the pairing of a couple of fish and became excited. He requested king -Mandhata to give him one daughter in marriage. The king said: "By -Svayamvara, you may get my daughter" (_i.e._ 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. - -Yuvanasva adopted his grand son Ambarisha. Ambarisha had one son -Youvanasva. His son was Harita. These three, Ambarisha, Youvanasva and -Harita were the founders of the chief clans of the Mandhata Dynasty. - -The elemental serpents gave their sister Narmoda in marriage to -Purukutsa. Purukutsa accompanied Narmoda to Rasatala at the request of -Vasuki. 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. - - Yuvanasva - | - Mandhata - | - --+----------------------+--+-----------------------+--- - | | | - Purukuta Ambarisha Muchukunda - m. Narmoda (adopted by Yuvanasva) (Yogin) - | | - Trasadasya Youvanasva - | | - Anaranya Harita - | - Horyasva - | - Praruna - | - Tribandhana - | - Satyavrata or Tri Sanku - -Tri Sanku became a Chandala by the curse of his father. Rishi Visvamitra -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. Visvamitra by his power has retained him -there. - -[Tri Sanku is a constellation in the southern hemisphere.]: - - Tri Sanku - | - Haris Chandra - -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." - -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 Ajigarta his second -son Sunahsepha. 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, Visvamitra was the Hota, Jamadagni was the Adhvaryu, -Vasistha Brahma and Ayasya was the Udgata. Indra being pleased gave a -golden chariot to the king. Visvamitra taught Atma Vidya to Haris -Chandra and he attained liberation. - -[The story of Haris Chandra in this Purana 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. -Sunahsepha was not killed in the sacrifice. He was offered up to the -service of the gods. After the sacrifice, he was called Devarata _i.e._ -one offered to the Devas. Visvamitra adopted Devarata 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 (Bhagavata IX-16). Therefore -Visvamitra took the principal part in this sacrifice and not Vasistha, -though he was the family preceptor.] - - Haris Chandra - | - Rohita - | - Harita - | - Champa (founder of Champa) - | - Sudeva - | - Vijaya - | - Bharuka - | - Vrika - | - Bahuka - -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 Talajanghas, -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. - -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. - -Kesini had one son Asamanjas by Sagara. Ansumat 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. - -Ansumat 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 Avatara was pleased. He permitted Ansumat to take away the -horse. He also informed him that his burnt-up Pitris could only he saved -by the water of the Ganga. - -Sagara completed the sacrifice with the horse. He made over the kingdom -to Ansumat and attained Mukti. - -Ansumat made Tapas for the downward flow of Ganga 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 Ganga 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 -Rasatala. 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 Sadhus shall -take away thy sins. For Vishnu, the destroyer of sins, remains in them. -Thy downward course shall be arrested by Rudra." Siva was pleased by the -prayer of Bhagiratha, and he consented to hold Ganga. - -Ganga 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. - - Bahuka - | - Sagara - m. Sumati | m. Kesini - --+----------+-------------------+-- - | | - 60 thousand Asamanjas - sons | - Ansumat - | - Dilipa - | - Bhagiratha - | - Sruta - | - Nabha - | - Sindhu Dvipa - | - Ayutayu - | - Rituparna (friend - of Nala) - | - Sarvakama - | - Sudasa - | - Soudasa or Mitrasaha - or Kalmashapada - _m_. Madayanti. - -Once there lived two Rakshasas. Soudasa killed one and did not kill the -other. The surviving Rakshasa, bent on taking revenge, entered the -service of Soudasa as a cook. When the king entertained Vasistha, he -gave him human flesh to eat. The Rishi became angry and caused Soudasa -to become a Rakshasa. When he learned however it was the doing of a -Rakshasa, he reduced the king's Rakshasa 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 Rakshasa, the king saw a Brahmana and his wife in -their privacy, and he attacked the Brahmana. 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 -Brahmana. The Brahmana woman cursed Soudasa so that he should meet with -death whenever he had female connection. On the expiry of 12 years, -Soudasa reverted to his former birth, but for fear of the curse he had -no connection with women. Vasistha at the request of Soudasa produced a -son by his wife, Madayanti. The conception lingered for 7 years. -Vasistha struck the womb with a stone (Asman) and the son was hence -called Asmaka. The son of Asmaka was Balika. He was the surviving -kshatriya, after the extirpation of that caste by Parasurama. Hence he -was called Mulaka also (the root of a race). - - Soudasa - | - Asmaka - | - Balika or Mulaka - | - Dasaratha - | - Aidavidi - | - Visvasaha - | - Khatvanga - -Khatvanga 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 Bhagavan. He -attained Mukti. - - Khatvanga - | - Dirgha-bahu - | - Raghu - | - Aja - | - Dasaratha - | - --+-+------+-----------+------------+-- - | | | | - RAMA Lakshmana Bharata Satrughna - -(The story of Rama as told in the Ramayana is widely and universally -known. It is therefore unnecessary to repeat that story from the -Bhagavata Purana.) - - Dasaratha - | - --+---+-------------+-------------+--------------+--- - | | | | - RAMA Lakshmana Bharata Satrughna - | | | | - +-----+ --+----+-----+-- --+-------+-- --+--------+-- - | | | | | | | | - Kusa Lava Angada Chitraketu Taksha Pushkala Subahu Srutasena. - - - Pushpa Kusa - | | - Dhruva Sandhi Atithi - | | - Sudarsana Nishada - | | - Agni varna Nabha - | | - Sighra Pundarika - | | - Maru Kshema Dhanvan - | - Devanika - | - Aniha - | - Pariyatra - | - Balasthala - | - Vajra nabha (incarnation - of Surya). - | - Sagana - | - Vidhriti - | - Hiranya nabha (disciple - of Jaimini and - Yogacharya - Teacher of Rishi - Yajnavalka in - Yoga) - -_Manu has matured in Yoga. He now resides at Kalapa._ _Towards the end -of Kaliyuga he shall restore the Solar dynasty._ - - Maru Vatsa-Vriddha Sutapas - | | | - Prasusruta Prativyoma Amitrajit - | | | - Sandhi Bhanu Bridharaj - | | | - Amarshana Divaka Barhi - | | | - Mahasvat Sahadeva Kritanjaya - | | | - Visvabahu Brihadasva Rananjaya - | | | - Prasenajit Bhanumat Sanjaya - | | | - Takshaka Pratikasva Sakya - | | | - Brihadbala, killed Supratika Suddhoda - at the battle of | | - Kurukshetra by Marudeva Langala - Abhimanyu | | - Sunakshatra Prasenajit - (Time of Parikshit) | | - | Pushkara Kshudraka - Brihat-rana | | - | Antariksha Sumitra - Vatsa-vriddha | - Sutapas - -Sumitra shall be the last of the Ikshvaku dynasty in this Kali Yuga. - -Nimi was the second son of Ikshvaku. 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. - -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 (_videha_) he was -also called _Vaideha_. The churning also gave him the name of Mithila -(Manth = to churn). He built the town Milhila. (Mithila is the modern -Tirhut). - - NIMI Marti - | | - Janaka Pratipa - | | - Udavasu Kritaratha - | | - Nandivardhana Devamirha - | | - Suketu Visruta - | | - Devarata Mahadhriti - | | - Brihadratha Kritirata - | | - Mahavirya Maharoman (large-haired) - | | - Sudhriti Svarnaroman (gold-haired) - | | - Dhrishtaketu Hrasvaroman (short-haired) - | | - Haryasva Sira-Dhvaja - | - Maru - -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. - -(This Sira-Dhvaja is the renowned Janaka of Ramayana.): - - Sira-Dhvaja - | - Kusa-Dhvaja - | - Dharma-Dhvaja - | - --+-+---------------+--- - | | - Krita-Dhvaja Mita-Dhvaja - | | - Kesi-Dhvaja Khandikya - -Kesi Dhvaja was versed in Atma-vidya, Khandikya was versed in Vedic -Karma, Kesi Dhvaja overpowered Khandikya and he fled away. - - 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 - | | - Kshemadhi Dhriti - | | - Samaratha Bahulasva - | | - Satyaratha Kriti - | - Upa-guru - -These kings of Mithila were well versed in Atma-vidya. - - - -THE LUNAR DYNASTY. - - -*SKANDHA IX. CHAP. 14.* - -Soma (the Moon) was born out of the eyes of Atri. He carried off Tara, -the wife of Brihaspati (Jupiter). Brihaspati asked for his wife several -times, but Soma would not give her up. Sukra (Venus) was not on good -terms with Brihaspati. So he took the side of Soma, with his disciples, -the Asuras. Siva with his Bhutas 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 Brahma about every -thing that transpired. Brahma reproached Soma. So he returned Tara to -Brihaspati. Brihaspati found that Tara had conceived. "Immediately throw -out the seed of another man in my field," cried he. Tara feeling bashful -brought forth at the time a lustrous son, Both Brihaspati and Soma -desired to have the son, each saying "It is mine not yours." When they -quarrelled with each other, the Devas and Rishis asked Tara who was the -father of the child. The child reproved his mother for the delay in -answering. Brahma took Tara aside and learned from her that Soma was the -father of the son, Soma then took the child. Brahma seeing the deep -wisdom of the child named him Budha (Mercury). - -Budha had by Ila one son Pururavas. Narada 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. - -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 Agnisthali (pot of fire). The king -took the Agnisthali 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 Treta, he was inspired with the -three Vedas (Karma-Kanda). He then went to the place of fire and found -there one Asvatha tree (the sacred fig) grown from inside a Sami tree -(Sami 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. (_Vedas_ is wealth, enjoyments in -general. _Jata_ 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-kanda of the Vedas). By the invocation of the three vedas, -that fire became three fold. (Ahavaniya, Garhapatya, and Dakshina are -the three fires perpetually kept in the household. _Ahavaniya_ is the -eastern fire which represents the relations of the house holder with the -Devas. _Garhapatya_ 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. _Dakhina_ 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, Narayana 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 -Marga made its appearance. _Sridhara_.) - -[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 Visvamitra and the division amongst the Madhu Chandas -brothers.] - - Pururavas - _m_. Urvasi - | - --+-----------+-----------+----------+---------+----------+-- - | | | | | | - Ayus Srutayus Satyayus Raya Vijaya Jaya - | | | | | - Vasumat Srutanjaya Eka Bhima Amita - | - Kanchana - | - Hotraka - - - Hotraka - | - Jahnu (He swallowed up the - | Ganga in her downward - | course and let her out - | though his thighs). - | - Puru - | - Balaka - | - Ajaka - | - Kusa - | - --+-----------+---+----+-----------+-- - | | | | - Kusambu Tanaya Vasu Kusanabha - | - Gadhi - | - Satyavati - -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 -(Syama). For we are sons of Kusika." - -The Rishi went to Varuna and got the horses. He gave them to the king -and married Satyavati. - -Satyavati and her mother both asked Richika to prepare _Charu_ for the -birth of a son to each. (_Charu_ 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 Brahmana 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." - -Satyavati prayed to her husband, saying "Let it not be so." The Rishi -then said, "Then your grandson shall be all that." - -Jamadagni was born of Satyavati. She became the river Kausiki. - -Jamadagni married Renuka the daughter of Renu. - -Jamadagni had several sons, Vasumat and others. The youngest was Rama -(Parsurama). He is said to be an Incarnation of Vishnu. He destroyed the -Haihaya Kshatriyas. He cleared the earth of Kshatriyas twenty one times. - -Kartaviryarjuna 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 Kama-Dhenu (a cow that yields all objects of desire). The king -longed to have the cow and forcibly carried her away. Parasurama killed -the king in battle and carried back the cow. The sons of the king out of -revenge killed Rishi Jamadagni while Parasurama and his brothers were -out. Incensed by this conduct of the Haihayas, Parasurama killed all the -Kshatriyas on account of their iniquities. - -Jamadagni on his death became the Seventh Rishi in the constellation of -the Seven Rishis. - -Parasurama will become one of the Seven Rishis in the next Manvantara. -He bides his time, with axe in hand, on the Mahendra mountain. - -Gadhi had his son Visvamitra. Though a Kshatriya, he became a Brahmana -by his Tapas. He had one hundred sons. The mid son was Madhuchhandas. -But they were all called Madhuchhandas. Visvamitra 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. Sunahsepha had been purchased as the victim of -Haris Chandra's sacrifice. He prayed to the Devas and to Prajapati and -got liberation. In the clan of Gadhi, he was known as Devarata. In the -clan of Bhrigu, he was called Sunahsepha. The elder sons of Visvamitra -did not accept him. So the Rishi cursed them to become Mlechhas. -Madhuchhandas with the youngest 50 did as asked by the Rishi. - -The other sons of Visvamitra were Ashtaka, Harita, Jaya, Kratumat and -others. - - GADHI - | - --+---------------------+------------+-- - | | - Satyavati Visvamitra - m. Richika | - | --+------------+---+-----------+--- - Jamadagni (adopted) | | - | Devarata 100 sons Ashtakja - Parasurama including & others - Madhuchhandas - - - -THE LUNAR DYNASTY (Continued). - - -*SKANDHA IX. CHAP. 17.* - -Ayus was the eldest son of Pururavas. His line is now given. - - Pururavas - | - Ayus - | - --+-------------+----------+---+------+--------+-- - | | | | | - Nahusha Kshatra-Vriddha Raji Rabha Anena - | | | | - Suhotra 500 Sons Rabhas Suddha - | | | - | Gambhira Suchi - --+---------+-----+----+-- | | - | | | Akriya Chitraka - Kasya Kusa Gritsamada | | - | | | Brahmavit Santarajas - Kasi Prati Sunaka - | | | - Rashtra Sanjaya Sounaka - | | - Dirghatamas Jaya - | | - Dhanvantari Harnabala - (promulgator | - of Ayur Veda Sahadeva - and a sub | - Incarnation Hina - of Vishnu.) | - | Jaya Sena - Ketumat | - | Saukriti - Bhimaratha | - | Jaya. - Divodasa - | - Dyumat (also called Pratardana - Satrujit and Ritadhvaja) - | - Dharmaketu - | - -+-+--------------------+-- - | | - Alarka others - (reigned for 66000 years) - | - Santati - | - Sunitha - | - Niketana - | - Dharmaketu - | - Satyaketu - | - Dhrishtaketu - | - Sukumara - | - Vitihotra - | - Bharga - | - Bhargabhumi - -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. - -SKANDHA IX. CHAPS. 18-19. - - Pururavas - | - Ayus - | - --+--------------+----------+---+--------+---------+-- - | | | | | - Nahusha Kshatra-vridha Raji Rabha Anena - | - --+--------------+--------------+--------+---------+-------+-- - | | | | | | - Yati Yayati Saryati Ayati Viyati Kriti - -Sarmistha was the daughter of the Danava king Vrishaparvan. Devayani was -the daughter of Sukra, the preceptor of the Danavas. They quarrelled -whilst playing with each other and Sarmistha threw Devayani into a well. -King Yayati happened to pass by the way and he rescued her. She became -attached to the king and married him. Sukra became displeased with the -Danavas for the ill treatment of his daughter by Sarmistha. And to -please the preceptor and his daughter, Vrishaparvan had to make over his -daughter and her companions to Devayani as her constant attendants. So -they accompanied Devayani to the place of Yayati. Sukra warned Yayati -however not to have any intercourse with Sarmistha. But the king did not -heed the warning. He had two sons Yadu and Turvasu by Devayani and three -sons, Druhya, Anu and Puru by Sarmistha. Devayani 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. Yayati 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. - -SKANDHA IX. CHAP. 20. - - YAYATI - | - --+---------+----------+------+--+-------+-- - | | | | | - Yadu Turvasu Druhya Anu Puru - | - Janamejaya - | - Prachinvat - | - Pravira - | - Manasyu - | - Charupada - | - Sudyu - | - Bahugava - | - Sanyati - | - Ahanyati - | - Raudrasva - by Apsaras Ghritachi - | - --+---------+-----------+----------+-+---------+-------- - | | | | | | - Riteyu Kaksheya Sthandileyua Kriteyu Jaleyu | - | | - Rantinabha --+---------+----------+-----------+-------++ - | | | | | | - | Sateyu Dharmeyu Sannatyeyu Vrateyu Vaneyu - | - --++-----------------+--------------------+--- - | | | - Sumati Dhruva Apratiratha - | | - Rebhi Kanva - | | - Dushmanta (the famous Medhatithi - lover of Sakuntala daughter | - of Visvamitra by Menaka, Pras Kanna and other - hero of Kali Dasa's drama.) Brahmanas - | - Bharata - (Sub-Incarnation of Vishnu) - -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 Soma (Moon) that he -might be blessed with a Son. The Maruts gave him Bharadvaja as his son. -Brihaspati (Jupiter) produced Bharadvaja on Mamata (Egoism), the wife of -his brother Utathya. The parents deserted the child and he was brought -up by the Maruts. Bharadvaja being adopted by Bharata was called -Vitatha. - - BHARADVAJA OR VITATHA - | - MANYU - | - ---+-----------------+---+----------+------------+-----------+-- - | | | | | - Brihat-Kshatra Jaya Mahavirya Nara Garga - | | | | - Hastin Durita-Kshaya Sankriti Sani - (founded Hastinapur, | | | - modern Delhi) | --+--+----+-- | - | | | | | - --+---+----------+-----------+-- | Guru Rantideva | - | | | | | - Ajamirha Dvimirha Purumirha | Gargya - (See next page) | | (became - | ---+------------++----------+--- Brahmana) - | | | | - | Trayyaprni Kavi Pushkararuni - | (Brahmana) (Br) (Br) - | - Yavinara - | - Kritimat - | - Satyadhriti - | - Dridhanemi - | - Suparsva - | - Sumati - | - Sannatimat - | - Kriti (arranged - Prachasama in to 6 - Sanhitas) - | - Niha - | - Ugrayudha - | - Kshemya - | - Suvira - | - Ripunjaya - | - Bahuratha - -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 _ghee_, milk, -prepared barley, and water. While he was going to partake of that with -the others, a Brahmana became his guest. He duly respected his guest -and gladly gave him a share of the meals. When the Brahmana went away, -he divided the remnant amongst his dependents and himself, and while he -was going to eat, one Sudra became his guest. He gave him a share out -of his own. When the Sudra 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 -Nirvana. 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 Brahma and others -could not distract him from his devotion to Vishnu. His followers all -became Yogins devoted to Vishnu. - -(Is there some connection between Rantideva and Jesus Christ?) - - Ajamirha - | - --+------------+------+---------+-----------+-- - | | | | - The Brahmans Brihadishu Nila Riksha (1) - Priyamedha | | - & c. Brihaddbanu Santi - (Large Jaws) | - | Susanti - Brihatkaya | - Large sized) Puruja - | | - Jayadratha Arka - | | - Vishada Bharmyasva - | (His sons were - Syenajit known as - | Panchala) -----+-- Mudgala - --+-----------+-+---------+ | (originator of the - | | | | Maudgalya clan) - Ruchirasya Dhridhahanu Kasya Vatsa | - | +-- Yavinara - Para | - | +-- Brihadvisva - --+--+--------+-- | - | | +-- Kampilla - Prithusena Nipa | - | +-- Sanjava - --+--+----------+-- - | | - 100 sons Bhahmadatta - (Yogin) - | - Vishvaksen - (author of Yoga - Sastra) - | - Udaksena - | - Bhaliata - - - Mudgala (continued from above) - | - --+-----------+--------+-- - | | - Divodasa Ahalya - | m. Gotama - Mitrayu | - | Sotananda - Chyavana | - | Satyadhriti (versed in - Sudasa Dhanur Veda) - | | - Sahadeva Saradvat (saw Urvasi and - | his seed fell on a cluster - Somaka of Sara grass from which were - | born the pair). - --+-------++----------+-- | - | | | --+---+-------+-- - Jantu 93 sons Prishata | | - | Kripa Kripi - Drupada m. Drona - | - Draupadi - | - --+--+-----------+-- - | | - Dhrishtadyumna others - | - Dhrishtaketu - - - - - (1) RIKSHA - | - Samvarana - _m_. Tapati daughter of the Sun - | - Kuru - | - --+-----------+---------+--+------+-- - | | | | - Parikshi Sudhana Jahnu Nishadha - | | - Suhotra Suratha - | | - Chyavana Viduratha - | | - Kriti Sarvabhouma - | | - Uparichara Vasu Jaya Sena - | | - | Radhika - | | - | Ayutayu - | - Uparichara Vasu Ayutayu - | | - | Akrodhana - | | - | Devatithi - | | - | Riksha - | | - | Dilipa - | | - | Pratipa --------------------------\ - | | - | | - --+---------++--------+-------+----------+-------+-- | - | | | | | | | - Brihadratha Kusamba Matsya Pratyagra Chedipa Others | - | | - --+-+---------+-- | - | | | - Kusagra Jara Sandha | - | (was born in two parts. He was | - Rishabha therefore thrown away out side. | - | Jara a Rakshasha woman, united | - Satyahita the two parts and made the child | - | alive. Hence he was called | - Pushpavat Jarasandha). | - | | - Jahu --+----------+-----------+---/ - | | | | - Sahadeva Devapi Santanu Vahika - | (gave up the world | - Somapi and went to forest) Somadatta - | | - Sruta Sravas --+------------+-------------+---+-- - | | | - Bhuri Bhurisravas Sala - -Santana had in his former life the power by pass of his hands to make an -old man young. He was therefore called Santanu in this life. When he -became king, there was drought for 12 years. The Brahmanas ascribed this -to Santanu's overlooking the claims of his eldest brother Devapi. -Santanu went to his brother. But in the meantime his minister had sent -certain Brahmanas to Devapi and they dissuaded him from Vedic Dharma. He -thus became unfit to be a king and the Devas then rained. _But Devapi is -waiting at Kalapa for his future mission. The lunar dynasty will come to -an end in the present Kaliyuga and Devapi will be the progenitor of the -lunar Dynasty in the next Satyayuga._ - - Santanu - By Ganga | By Satyavati - --+---------------------+---+----------------------+-- - | | | - Bhishma Chitrangada Vichitra Virya - (killed by a _m_. Amba and - Gandharva) Ambalika - daughters of - Kasiraja - -Satyavati was the daughter of Uparichara Vasu by Matsyagandha. Before -her marriage with Santanu, Rishi Parasara had by her one son Krishna -Dvaipayana, the renowned Vyasa, father of Suka, the propounder of the -Bhagavata Purana. - -As Vichitra Virya had no son, Satyavati asked Vyasa to produce sons on -his wives. They were Dhritarashra, Pandu, and Vidura. - - Dhritarashra - _m_. Gandhari - | - --+----------------+----------+----+-- - | | | - Duryodhana 99 Others Duhsala - - - Pandu - _m_. Kunti _m_. Madri - | | - --+---+---------+-----------+-- -----+------ - | | | | - (By Dharma) (By Indra) (By Vayu) (By Asvini Kumars) - Yudhisthira Arjuna Bhima | | - Nakula Sahadeva - -YUDISTHIRA HAD: - - (1) By Draupadi -- Prativindhya - (2) By Pauravi -- Devaka - -BHIMA HAD: - - (1) By Draupadi -- Srutasena - (2) By Hidimba -- Ghatot Kacha - (3) By Kali -- Sarvagata - -ARJUNA HAD - - (1) By Draupadi -- Srutakirti - (2) By Ulupi -- Iravat - (3) By the princess - of Manipur -- Vabhruvahana - (4) By Subhadra -- Abhimanyu - _m_. Uttara - | - Parikshit - -NAKULA HAD: - - (1) By Draupadi -- Satanika - (2) By Karenumati -- Naramitra - -SAHADEVA HAD: - - (1) By Draupadi -- Sruta Karman - (2) By Vijaya -- Suhotra - - - Arjuna Vrishtimat Durdamana - | | | - Abhimanyu Susena Mahinara - | | | - Parikshit Mahipati Dandapani - | | | - Janmaejaya Sunitha Nimi - | | | - Satanika Nri Chakshus Kshemaka - | | - Sahasranika Sukhinala - | | - Asvamedhaja Pariplava - | | - Asima Krishna Sunaya - | | - Nemi Chakra Medhavin - (Hastinapura | - shall be washed Nripanjaya - away and he | - shall reside at Durva - Kousambi) | - | Timi - Upta | - | Brihadratha - Chitraratha | - | Sudasa - Suchiratha | - | Satanika - Vrishtimat | - | Durdamana - -_Kshemaka shall be the last of this approved line in the Kali Yuga._ - -Now as to the Magadha kings. - - Jara Sandha Sama - | | - Sahadeva Dridhasena - | | - Marjari Sumati - | | - Srutasravas Subala - | | - Yutayu Sunitha - | | - Naramitra Satyajit - | | - Sunakshatra Visvajit - | | - Brihat Sena Ripunjaya - | - Karmajit - | - Satanjaya - | - Vipra - | - Suchi - | - Kshema - | - Suvrata - | - Dharma Sutra - | - Sama - -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.) - -*SKANDHA IX. CHAPS. 23.* - - YAYATI - | - --+---------+-----------++-------+---------+-- - | | | | | - Yadu Turvasu Druhya Anu Puru - | - --+-------+------+----------+-- - | | | - Sabhanara Chakshus Parekshu - | - Kalanara - | - Janamejaya - | - Maha Sala - | - Mahamanas - | - --+--------------+------------+-- - | | - Usinara Titiksha - | | - --+------+---+--+------+-- Rushadratha - | | | | | - Sivi Vara Krimi Daksha Homa - | | - --+--+----------+-------+------+-- Sutapas - | | | | | - Vrisharbha Subiua Madra Kekaya Bali - -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. - -(Anga is the country about Bhagalpur. Banga is modern Bengal. Kalinga is -the country between Jagannatha and the Krishna. Odhra is part of modern -Orissa.) - - BALI - | - --+-------+---------+---------++--------+---------+-- - | | | | | | - Anga Banga Kalinga Sambhu Pundra Odhra - | - Khalapana - | - Diviratha - | - Dharmaratha - | - Chitraratha. - -Chitratha was also called Romapada. He had no son. Dasaratha (father of -Rama) was his friend. He gave his daughter Santa to Romapada. Santa was -married to Rishi Rishya Sringa. That Rishi made a Yajna for Romapada and -he had a Son Chaturanga born to him. - - Chitraratha or Romapada - | - Chaturanga - | - Prithulaksha - | - Brihadratha - | - --+-------------------+-----------------+-- - | | | - Brihadratha Brihatkarman Brihatbhanu - | - Brihanmanas - | - Jayadratha - | - Vijaya - | - Dhriti - | - Dhritavrata - | - Satkarman - | - Adhiratha - -(He adopted Karna of the Mahabharata as his son, when he had been left -by Kunti.) - - ADHIRATHA - | - Karna - | - Vrisha Sena - - - YAYATI - | - Druhyu - | - Babhru - | - Setu - | - Arabdha - | - Gandhara - | - Dharma - | - Dhrita - | - Durmada - | - Prachetas - | - One hundred sons inhabiting the north as a Mlechcha race. - - - - YAYATI - | - Turvasu - | - Bahni - | - Bharga - | - Bhanumat - | - Tribhanu - | - Karandhama - | - Marutta (adopted Dushmanta of the - line of Puru as his son, but - Dushmanta reverted to his own - line.) - - - - - YAYATI - | - Yadu - | - --+------------+-----------+---------+-- - | | | | - Sahasrajit, Kroshta, Nala, Ripu, - | - Satajit - | - --+-+----------+----------+-- - | | | - Mahahaya Renuhaya Haihaya - | - Dharma - | - Netra - | - Kunti - | - Sohanji - | - Mahishmat - | - Bhadra sen - | - --+------+-------+-- - | | - Durmada Dhanaka - | - --+-------------+-------------+--------------+-- - | | | | - Kritavirya Kritagni Kritavarman Kritaujas - | - Arjuna - (Learned Yoga from Dattatreya. Had one - thousand sons of whom only 5 survived.) - | - --+------+-----+-------------+----------+---------+-- - | | | | | - Jayadhvaja Surasena Vrishabha Madhu Urjita - | | - Talajangha --+-----+--------+-- - | | | - Vitihotra and 99 other sons Vrishni 99 other sons - called Tala Janghas. They - were killed by Sagara. - - - - YADU - | - Kroshtu - | - Vrijinavat - | - Svahita - - - Svahita (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 Jyamagha - _m_. Saivya - - (The king carried away - from Indra's place one girl - Bhojya whom he married - to his future son Vidarbha) - | - Vidarbha - | - --+-----------------+-------------+--------+---- - | | | - Kusa Krathu Romapada - | | - Kunti Babhru - | | - Vrishni Kriti - | | - Nirvriti Usika - | | - Dasarha --+---+--------+--------+-- - | | | | - Vyoma Chedi Damagosha Others - | - Jimuta - | - Bhimaratha - | - Navaratha - - - - Navaratha (Continued) - | - Dasaratha - | - Sakuni - | - Karambhi - | - Devarata - | - Devakshatra - | - Madhu - | - Kuruvasa - | - Anu - | - Puruhotra - | - Ayus - | - Satvata - | - --+--------+------+-------+--+------+----------+---------+-- - | | | | | | | - Bhajamat Bhaji Divya Vrishni Devavridha Andhaka Mohabhoja - | | | (a) | - --+--------+-------+----\ | Babhra The Bhojas - | | | | | - Nimlochi Kinkana Dhrishti | | - --+-------+---------+----/ | - | | | | - Satajit Sahasrajit Ayutajit | - | - --+---------+-----------+-- - | | - Sumitra Yudhajit - | - --+------+---+----------+-- - | | | - Nighna Sini Anamitra - | | - --+---+---+-- | - | | | - Satrajita Prasena | - | - | - /----------------------/ - | - --+------+---+-- - | | - Sini Vrishni - | | - Satyaka | - | --+------------+-- - Yuyudhana | | - | Svaphalka Chitraratha - Jaya | | - | | --+-----+-+-- - Kuni | | | - | | Prithu Viduratha - Yugandhara | (_c_) - | - --+---------+----------+-- - | | | - Akrura 12 others Suchara - | - --++-----------+-- - | | - Devavat Upadeva - - - - (_a_) ANDHAKA - | - --+-----------+----------+----------+-+-- - | | | | - Kukura Bhajamat Suchi Kambalavarhis - | - Bahni - | - Viloman - | - Kapota-roman - | - Anu (Tumvaru was - his friend) - | - Andhaka - | - Dundubhi - | - Avidyota - | - Punarvasu - | - --+--+----+-- - | | - Ahuka Ahuki - | - --+------+-- - | | - Devaka Ugrasena (_b_) - | - --+----------------------------------------------- - | - (1) Devavat. (2) Upadeva. (3) Sudeva. (4) Devavardhana. - (5) _Dhritadeva_. (6) _Santideva_. (7) _Upadeva_. (8) _Srideva_. - (9) _Devarakshita_. (10) _Sahadeva_. (11) _Devaki_. - (Vasudeva married all the Sisters) - - - - UGRA-SENA. - | - --+--------+---------+--------++-------+------+----------+----- - | | | | | | | - Kansa Sunama Nyagrodha Kanka Sanku Suhu Rashtrapala - - --+---------+------------------+---------- - | | | - Dhrishti Tushtimat 5 Sisters married to the - brothers of Vasudeva. - - - - (c) VIDURATHA - | - Sura - | - Bhojamat - - - - Bhojamat (Continued) - | - Sini - | - Bhoja - | - Hridika - | - --+-------------++-----------------+-- - | | | - Devamirha Satadhanu Kritavarman - | - Sura - _m_. Marisha - | - --+-----------+-+---------+----------+--------+----------+-----\ - | | | | | | | - Vasudeva Devabhaga Devasravas Anaka Srinjaya Syamaka | - | - --+---------+---------+---------+-----------+--------/ - | | | | | - Kanka Samika Vatsaka Vrika 5 daughters - - The five sisters of Vasudeva were:-- - - (1) _Pritha_, married to Pandu - - (2) _Srutadeva_, married to Vriddha Sarman - Dantavakra - - (3) _Sruta Kirti_, married to Dhrishtaketu - | - --+---+-------+-- - | | - Santardan 4 sons - - (4) _Sruta Sravas_, married to Damaghosha of Chedi - | - Sisupala - - (5) _Rajadhidevi_, married to Jayasena - | - --++----------+-- - | | - Vinda Anuvinda - - The five sisters of Kansa were married to the 5 - brothers of Vasudeva. They were:-- - - (1) _Kansa_, married to Devabhaga. - | - --+-------+-----+-- - | | - Chittaketu Brihadbala. - - (2) _Kansavati_, married to Deva Sravas. - | - --+-+-----------+-- - | | - Suvira Ishumat - - - - (3) _Kanka_, married to Kanka. - | - --+---+------+-----------+-- - | | | - Vaka Satyajit Purujit. - - (4) _Rashtrapali_, married to Srinjaya. - | - --+--+--------+-----------+-- - | | | - Vrisha Durmarshana Others. - - (5) _Surabhumi_, married to Syamaka. - | - --+----+---------+-- - | | - Harikesa Hiranyaksha. - - As to the other brothers of Vasudeva, Vatsaka had by - Apsaras--Misrakesi, Vrika and other sons. - - - - VATSAKA - _m_. MISRAKESI - | - --+------------------------+--------------------+-- - | | - Vrika Others - _m_. Durvakshi - | - --+---------------+--------------------+-- - | | | - Taksha Pushkarasala Others. - - - Samika - _m_. Sudamani - | - --+------------------+------+-----------+-- - | | | - Sumitra Arjunapala Others. - - - Anaka - _m_. Karnika - | - --+------------------------+----------+-- - | | - Ritadhaman Jaya - - - Vasudeva had several wives. Their names and the names of - their sons are given below: - - - 1. _Rohini_ - | - --+--------+------+-------+----+--+-------+-------+------+-- - | | | | | | | | - BALADEVA Gada Sarana Durmada Vipula Dhruva Krita Others - - - 2. _Pauravi_ - | - --+----------+----------+------+-+------+---------+-- - | | | | | | - Subhadra Bhadrabahu Durmada Bhadra Bhuta 7 Others. - - - 3. _Madira_ - | - --+---------+-----------+-------+-+-------+-- - | | | | | - Nanda Upananda Kritaka Sura Others. - - - 4. _Bhadra_ - | - Kesin. - - - 5. _Rochana_ - | - --+---------------+--------+--------+-- - | | | - Hasta Hemangada Others - - - - 6. _Ila_. - | - --+---------------------+-----------+-- - | | - Uruvalka Others. - - - 7. _Dhritadeva_ - | - Vipristha. - - - 8. _Santideva_ - | - --+-----------+-----------+------+-- - | | | - Prasama Prathita Others. - - - 9. _Upadeva_ - | - --+-----------+-----------+------+-- - | | | - Rajanya Kalpa-Varha Others. - - - 10. _Srideva_ - | - --+---------+----------+---+------+-- - | | | | - Vasu Hansa Suvansa Others. - - - 11. _Devarakshita_ - | - --+------------------------+------+-- - | | - Gada Others. - - - 12. _Shahadeva_ - | - --+-------------+---------+------+-- - | | | - Pravara Srutimukhya Others. - - - 13. _Devaki_ - | - --+---------+----------+-------+-+---------+----------+----\ - | | | | | | | - Kirtimat Sushena Bhadrasena Riju Sanmardana Bhadra | - | - --+----------------+-------------+--------------/ - | | | - Sankarshana KRISHNA Subhadra. - -With the birth of Sri Krishna, we come to the end of the Ninth Skandha -of the Bhagavata Purana. But for the completion of the racial account, -we give here only the 1st. Chapter of the 12th. Skandha. - -*SKANDHA XII. CHAP. 1.* - -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 Pradyota on the throne. - - Pradyota - | - Palaka - | - Visakha - | - Rajaka - | - Nandivardhana - -These 5 kings of the line of Pradyota shall reign for 138 years. - - Nandi Vardhana Ajata-Satru (Contd). - | | - Sisunaga Darbhaka - | | - Kakavarna Aj-aya - | | - Kshemadharma Nandi Vardhana - | | - Kshetrajna Mahanandi - | | - Vidhisara Saisunaga - | - Ajata-Satru - -These ten shall reign for 360 years--Mahanandi shall have a son, Nanda, -by a Sudra woman. He shall be the next king. One Brahmana Chanakya shall -kill Nanda and his eight sons and shall place Chandra Gupta on the -throne. - - Chandra Gupta - | - Varisara - | - Asokavardhana - | - Suyasas - | - Dasaratha - | - Sangata - | - Salisuka - | - Soma-Sarman - | - Satadhanvan - | - Brihadratha - -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 Sunga dynasty. - - PUSHPAMITRA - | - Agnimitra - | - Sujyestha - | - --+---------------------+-----------------+-- - | | | - Vasumitra Bhadraka Pulinda - | - Utghosha - | - Vajramitra - | - Bhagavata - | - Devabhuti - -These (10) ten kings of the Sunga dynasty shall reign for 112 years. -Vasudeva, the minister of Devabhuti, shall kill his master and become -himself the king. - - VASUDEVA - | - Bhumitra - | - Narayana - | - Susarman - -These four kings shall be called Kanvas. They shall reign for 345 years. -Susarman shall be killed by his servant Balin, a Sudra of the Andhra -clan, who shall himself usurp the throne. Balin shall be succeeded by -his brother. - - --+------------+-- - | | - Balin Krishna Anishta Karman Gomati - | | | - Srisantakarna Haleya Purimat - | | | - Pournamasa Talaka Medasiras - | | | - Lambodara Purishabhiru Sivaskanda - | | | - Chivilaka Sunandana Yajnasri - | | | - Meghasvati Chakora Vijaya - | | | - Atamana 8 Bahus Chandravijna - | ending in Sivasvati | - Anishta Karman Salomadhi - -These thirty kings of the Andhra dynasty shall rule the earth for 456 -years. Seven Abhiras, 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. - -Bhuta-Nanda, Bangiri, Sisunandi and Yaso-Nandi shall then become kings. -Their sons, all known as Bahlikas, 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 Bahlikas. - -Visvasphurji, 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. - -Then there shall be Sudra and Mlechcha kings. - - - -THOUGHTS ON THE VAIVASVATA MANVANTARA. - - -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. - -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. - -The connection of the races with the Sun and the Moon requires a little -consideration. - -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. - -According to the Bengal School, the main planetary run takes 108 years -for its completion, and according to another school, it takes 120 years. - -The following is the order of planetary succession according to the -second school, which prevails all over India, except in Bengal: -- - -Sun 6 years, Moon 10, Mars 7, Rahu 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. - -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. - -Similarly there will be a revival of the Lunar dynasty -- that which -commenced under the influence of the Moon. - -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. - -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. - -The races that first appeared were called Solar races. - -Other races appeared under the influence of the Moon. In these races we -find first the influence of Brihaspati or Jupiter, through his wife -Tara, then of Budha or Mercury, and lastly of Sukra or Venus, through -his daughter Devayani. - -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 Rahu in the sixth -Manvantara. This shews that the main planetary round has to be found in -the Kalpa itself. - -Our knowledge on the whole subject is however so poor that it is unsafe -to make any distinct suggestion. - -Now we shall take the Solar Races, or the sons of Vaivasvat Manu, in -order of their treatment in the text. _Prishadhta_ and _Kavi_ were the -first spiritual races. They did not marry _i.e._ there was no sexual -reproduction among them. - -Next in order was the _Karusha_ race inhabiting the north. - -The _Dharshtas_ were also a spiritual race (Brahmanas). - -The descent towards Materiality commenced with Nriga. He is said to have -been transformed into a lizard. His grandson was _Bhutajyoti_, Bhutas -being different forms of matter. _Vasu_ is a God of Material wealth. -_Pratika_ means the reverse or opposite (_i.e._ the reverse of spirit.) -_Ogha_ means a current. The current of materialism set in with the line -of Nriga. - -The next line, that of Narishyanta, shews further materiality. Midhvat -is that which wets (the root _mih_ means to pass water). _Viti_ is -production, enjoyments. Vitihotra is the name of a sacrificial fire. -_Agnivesya_ is an incarnation of Agni or the Fire-God, but he is -nick-named Kanina or son of an unmarried woman and also _Jatukarna_ (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. - -In the next line of _Dishta_ we have _Vatsapriti_ or affection for -children, _Pransu_ or tall, _Pramati_ or full-grown intellect, -_Khanitra_ or digger, _Chakshusha_ or the eyed, and _Khaninetra_ 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. - -The line of Saryati refers to Anarta and a town named Kusasthali, built -in the midst of the Sea. Evidently the continent on which the race -flourished is now under water. Anarta is supposed to be Sourashtra -(modern Surat.) But the site of Kusasthali cannot be ascertained. There -were remnants of this race till the time of Krishna, for Balaram 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. - -Then we come to the line of _Ikshvaku_. This is the best known line of -the Solar races. It flourished during the last Tretayuga. _Ikshvaku_ is -called the eldest son of Manu. Perhaps this has reference to the -appearance of the Race in the previous Manvantaras. - -The eldest son of Ikshvaku is Vikukshi (_Kukshi_ is womb.) He is also -called Sasada or the Rabbit-eater. The Moon is called Rabbit-marked. - -_Puranjaya_ is the son of Vikukshi. He is called Indra-Vaha or -Indra-Vehicled. Several of the kings of this dynasty befriended the -Devas of Svar Loka. - -Further down we find King _Purukutsa_ forming an alliance with the -elemental serpents, and holding communion with the dwellers of Rasatala. -The river Narvada is mentioned in connection with Rasatala. - -_Mandhata_ is a traditional name that has been preserved upto this time -in common parlance in the saying "As old as king Mandhata." The line of -Mandhata was divided into three different branches. _Muchukunda_ -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, Youvanasva and Harita represented a spiritual -sub-race. But we have to follow the history of the Atlanteans through -Purukutsa. The connection with Rasatala, 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, _i.e._ 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. - -The time of Haris Chandra is the Vedic era, when the earliest Riks of -what we know as Rigveda were composed. Visvamitra 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 Kamic 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 (_gara_) 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. - -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 Sagara. -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 -Ganga 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. - -Ganga 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 Karmakanda 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 _Kalmasha_ or sin appearing in -the line of Bhagiratha. King Kalmashapada became a Rakshasa. A Rakshasa -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 Rakshasas. 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 Rakshasas become Tamasic 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 Ishvara comes back to Him, -without any spiritual harvest, and what constituted the personality of -man dissolves into the Material Universe. - -The time had come when a fresh departure was necessary in the methods -pursued by the Lila Avataras 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. - -For a time the Rakshasas reigned supreme, but not over the new -continent, permeated as it was by the sacred waters of the Ganges. Their -stronghold was Lanka, the remnant of the Atlantean continent. Following -the descent of Ganga therefore, Vishnu incarnated himself as Rama, one -of the greatest of his manifestations. The Rakshasas of Lanka were -killed. Vibhishana only survived, but he was allied to Rama and so -became immortal in spirituality. The Rakshasa survives in us but its -energy of dissolution does not militate against the evolution of man. It -was Rama who first gave the idea of Ishvara 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 Triloki 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. - -After Rama, there is little of interest in the line of Ikshvaku. 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 Ikshvaku race. - -We have considered the line of Ikshvaku's descendants through Purukutsa. -There is another line of his descendants through Nimisha. Then we come -to the Lunar Dynasty. - -The Lunar races first appeared while the descendants of Ikshvaku 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. - -The Lunar dynasty originated in the union of Tara, the female principle -of Brihaspati (Jupiter), and the Moon. The issue was Budha (Mercury), -the direct progenitor of the Lunar dynasty. - -The son of Budha was Pururavas. He married Urvasi, the renowned Deva -nymph. - -Pururavas had six sons. But we are concerned with only two of them, Ayus -and Vijaya. - -Vijaya gave the Adept line of the race and Ayus, the ordinary humanity. - -In the line of Vijaya, we find Jahnu, purified by the assimilation of -Ganga, Visvamitra, 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 Parasurama -one of the coming sages of the next Manvantara. We have already -mentioned the part taken by Visvamitra and his sons in the composition -of the Vedic Mantras. - -Coming to the line of Ayus, we recognise the forefathers of the Aryan -races. - -In the short-lived branch through Kshatra-vriddha, we find the Vedic -Rishi Gritsamada, his son Sunaka, the renowned Sounaka, Dirghatamas and -Dhanvantari, the promulgator of Ayur-veda. - -But the longest history of the Race is through the descendants of -Yayati. - -King Yayati married Devayani, 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. Devayana, is the path -leading beyond Triloki, after death. - -But the King had also connection with a Danava girl, who brought forth -three sons, Druhyu, Anu and Puru. For his Danava connection, King Yayati -had in youth to undergo the infirmities of age. This evil was -transmitted to Puru, the youngest son of the Danava girl. - -The line of Puru was short-lived. But it is this line that gave some of -the renowned Vedic Rishis, viz. Apratiratha, Kanva, Medhatithi and -Praskanva. Dushmanta, the hero of Kalidasa's renowned drama also came of -this line. Vishnu incarnated in part as Bharata, son of Dushmanta. - -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 Bharadvaja as his son. -Bharadvaja was begotten by Brihaspati (Jupiter) on the wife of his -brother Utathya named Mamata (Egoism). - -Bharadvaja is one of the seven presiding Rishis of the present -Manvantara. His name is connected with several Mantras of the Rig Veda. - -The great actors in the Kurukshetra battle were the descendants of -Bharadvaja. We find much diversity of spiritual characteristics among -them. The material and spiritual forces were gathered together, in all -possible grades from the Pandavas downward to the sons of Dhrita-rashtra -and their allies. The poetical genius of the author of the Mahabharata -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 Bharadvaja becomes therefore extremely difficult. - -The Lunar dynasty will be revived by Devapi, a descendant of Bharadvaja, -who is biding his time at Kalapa. - -The early inhabitants of Bengal, Behar and Urishya were the sons of Anu, -the second son of Sarmistha. The famous Kama, one of the heroes of -Kurukshetra, also belonged to this line. - -The eldest son of Sarmistha by Yayati was Druhyu. Prachetas of this line -had one hundred sons, who inhabited the north as Mlechha races. - -But the greatest interest attaches to the line of Yadu, the eldest son -of Yayati by Devayani. The early descendants of this line were the -Haihayas, killed by Parasurama, and the Talajanghas, killed by Sagar -- -both of the Solar Dynasty. The Mahabharata has given an importance to -the overthrow of these early Yadu classes as a victory of the Brahmanas -over the Kshatriyas. Next to the Brahmanas in intelligence were the -Kshatriyas. They eagerly accepted the teachings of Rama, who incarnated -as one of them. They knew Isvara as higher than the Devas and the -Brahmanas. They thought they could profitably employ their time in -seeking after the knowledge of Brahman. This necessarily offended the -orthodox Brahmanas, 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 Brahmanas even became disciples of Kshatriyas. Both Rama 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 Kanda more or less. - -The early seceders, the Haihayas and Talajanghas were put down by the -Brahmana Parasurama and by the Kshatriya King Sagar, who espoused the -cause of Vedic Karma Kanda and of the Brahmanas, represented by Rishi -Aurva of this time. - -Parasurama did not like any meddling with Vedic Karma Kanda by persons -not perfected in wisdom. Even Rama had to respect the Vedic Rishis and -had to protect them in the performance of Vedic sacrifices from the -attacks of Asuras and Rakshasas. 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 Jarasandha, 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. - -Leaving this general resume, 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. - -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 Kurma. - -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. - -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. - -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. - -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. - -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. - -The Rishis made great efforts to improve humanity by securing for them a -prolonged existence in Svarga, most of all Rishi Visvamitra, one of the -seven sages of our Manvantara. Visvamitra failed in his attempt to send -Trisanku to Svarga. He then tried with his son Haris Chandra. It is said -he advised the Raja 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 Visvamitra. The Vedas were revealed to the -Rishis and sacrifices came to be known. - -Narada also helped the cause in another away. He related the beauty and -the virtues of king Pururavas 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. - -The Vedas laid down injunctions and prohibitions. They regulated the -actions of men, propelled by Kama 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. - -The Vedic Karma Kanda 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." _Sridhara_. - -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 Visvamitra, -(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 Kanda of the Vedas, as it was revealed to them by the -force of Kalpic necessity. - -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. - -The Haihayas and Talajanghas were confirmed materialists and great -sinners. They ridiculed the Brahmanas, who performed Vedic Karma, and -often set themselves in opposition to them. They were very troublesome -to the Brahmanas. 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 Ganga also flowed at this -time, spreading purity over all lands lying on her banks. - -The Haihayas however still flourished; and they had a great leader in -Karta-Viryarjuna. Then came one of the great Avataras, Parasurama. He -extirpated the Haihaya Kshatriyas, and went on killing the Kshatriyas -till Rama appeared, and it was then that he thought his mission was -over. - -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 Kanda. -They were for further revelations At first, the Brahmanas 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 Brahmanas. The -foremost of these Kshatriyas was Janaka, and the foremost of the -Brahmanas was Yajnavalkya. The further revelations were called the -Upanishads. - -King Janaka found Sita, the consort of Rama, at the end of his plough. -Yajnavalkya defeated all the Brahmanas of his time in discussions held -at the court of king Janaka. - -When Rama incarnated, there existed the people of Lanka, a remnant of -the Atlantean continent, who had inherited a mighty material -civilisation, but who were called Rakshasas, on account of their gross -iniquities. They reached the last point of material downfall, and lost -all spirituality. They were called Rakshasas as final extinction was -their lot, and as the force of dissolution was strong in them. - -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. - -Rama finally did away with the Rakshasas. The bard who sang his glory, -the great Valmiki, 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 Prakritic -individualities completely from him by turning ourselves persistently -away from the Purusha. But when Rama became an Avatara, the fate of the -separator was sealed. - -When the Rakshasas were killed, the Rishis were left free to perform the -Vedic sacrifices. - -Rama did something more. He married the daughter of Janaka, and by this -act openly espoused the cause of the Upanishads. - -Lastly Rama offered Himself as an object of worship. This was the -beginning of Vishnu worship, which makes no distinction between classes -and castes. Rama 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. - -The world admired Rama. No man could reach such eminence. He must be -something more than a man. In time men accepted him as an Avatara. 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, Rama left an indelible -mark as a religious and moral teacher, on the age in which he lived, and -on all succeeding ages. - -The example was not lost on the world. The many-sided picture, that Rama -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 Rama. They could not forget also -that Rama 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 -Mimansakas 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 Sankhyas 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 Bhutas, Pretas and -Pisachas, so that they might easily acquire powers. Others worshipped -the dwellers of Svarga Loka. Some worshipped Ishvara. But mostly the -worship of Siva 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. - -Amidst this diversity of religious ideas and religious observances, -seemingly so contradictory, Sri Krishna, the greatest of all Avataras, -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 Bhur 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 Triloki. 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 Brahmandas, the First Purusha, -even the Kalpic period does not restrict your existence. Liberation is a -relative term. It may be from the bondage of births and re-births in -Triloki. 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 (Bhutas, 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 Brahma Loka. Those -who worship the Lord of all Brahmandas pass beyond even the Brahmanda. - -The first thing that a man should do is to transcend the limits of -Triloki. This he cannot do as long as he is self-seeking. He should -therefore perform his actions _unselfishly_. And the Lord said as -follows: -- - -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 Atma. 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 -Sankhya came into requisition. - -2. But by this discrimination, we can not forcibly stop the performance -of actions. For the actions are propelled by (_a_) active tendencies -which form an inseparable part of our present nature, and (_b_) 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. - -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. _Yajna_ 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. - -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, Atma. 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. - -5. But the Purva Mimansakas say: Vedic Karma is all in all, and the -authority of the Vedas is supreme. Here Sri Krishna had to assert -Himself as an Avatara, 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.) - -Many were unwilling to accept the authority of Sri Krishna, and the -chief amongst them was Sisupala. - -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 Ishvara. - -So Sri Krishna gave to His disciples the true conception of Isvara. He -told them Isvara was One, the source of all existence, all knowledge and -all bliss. He told them how one Isvara 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 Isvara Himself, as limited by Jiva Prakriti, or Jiva body. -The whole universe being the body of Isvara, His knowledge and powers -were unrestricted, whereas the body of the Jiva, being limited and -restricted, his powers and knowledge were also restricted. - -This highest conception of Isvara is not adapted for all. So Sri Krishna -gave the conception of Isvara, 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. - -But this conception of Isvara is not enough. As man owes a duty to all -beings, the performance of which is Karma, so he owes a duty to Isvara, -and that duty is Upasana. All beings make sacrifices for one another, -and so they owe duty to one another. But Isvara 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 Isvara gives Himself to the -service of the Universe, so do His Bhaktas too. Men owe the highest duty -to Isvara, and this they discharge by means of Upasana. Upasana is the -law of being for all Jivas, when they reach the state of manhood. -Surrender is the essence of Upasana, and this Sri Krishna taught to -Arjuna. - -_When a man by performing his duties to other beings and to Isvara -becomes purified and single minded, he is entitled to receive the final -teaching, and not before._ And Sri Krishna gave that teaching at the -very last to Arjuna. He said that Jiva and Ishvara were one in essence. -It is the difference in Prakriti that makes all the difference between -Jiva and Ishvara. When all the bonds of Prakriti are broken through, -only Brahman remains, the one reality, underlying both Ishvara and Jiva. -When we become fixed, in this wisdom all is Brahman, and final -liberation is attained. This is the real teaching of the Upanishads, as -embodied in Uttara Mimansa. In this connection, Sri Krishna pointed out -the fallacy of the Vaiseshika system in attempting to know the -Attributeless, through the attributes. - -The highest wisdom of the Kalpa was revealed and the world resounds with -all glory to Sri Krishna. The Rishis and Mahatmas took up His work. All -the religious movements and religious writings that have followed only -reproduce His teachings. - -There was something however wanting in these teachings as given in the -Mahabharata -- 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, Upasana and -Jnana, 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 Mahabharata 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 -Bhagavata sings what the Mahabharata left unsung. That is the peculiar -significance of the Tenth Skandha which follows, the Skandha that -maddens the hearts of all real devotees. - - - - -THE TENTH SKANDHA. - - - -VRINDAVANA LILA - - -THE BIRTH OF SRI KRISHNA. - - -*SKANDHA X. CHAP. 1-3.* - -_Said Suka_: -- 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 Brahma. She took the form of a cow, and with tears -running down her cheeks, piteously related her grievances to the Lord of -Creation. Brahma took Siva and the Devas with him, and went over to the -Ocean of milk (Kshira Samudra), the abode of Vishnu. There he adored the -Lord of Preservation and heard the Divine voice, which he thus explained -to the Devas: -- - -"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 Kala Sakti, shall appear on -the Earth and relieve her pressure. The Supreme Purusha Himself shall be -born in the family of Vasudeva. Let the Deva girls take their births for -His gratification. The thousand-mouthed, self-illumining Ananta, who is -only a part of Vasudeva, shall be the elder-born, that he may do what -pleases Hari. Bhagavati, the Maya of Vishnu, who keeps the whole world -under delusion, shall also incarnate in part, as desired by the Lord, -for doing His work." - -Saying all this to the Devas, and giving words of consolation to the -goddess of Earth, Brahma went back to his own abode. - -Sura Sena, the chief of the Yadus, ruled over the town of Mathura. Hence -it became the chief seat of the Yadu kings. It is a sacred town, the -constant seat of Hari. - -Once upon a time, at Mathura. Vasudeva 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. - -On the way, an incorporeal voice, addressing Kansa, said: -- - -"O ignorant one! the eighth child of her whom thou art now driving shall -be thy slayer." - -The cruel Kansa instantly took sword in hand and caught Devaki by her -hair. - -Vasudeva pacified him with these words: -- - -"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. - -"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. - -"To whatever body the mind is drawn by fruit -- bearing Karma, the Jiva -assumes that body as its own. - -"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. - -"This girl, thy younger sister, is motionless with fear. Thou art not -entitled to kill her." - -But persuasion was of no avail, as Kansa was under the influence of the -Daityas. - -Vasudeva then thought how he could ward off the present danger, leaving -the future to take care of itself. - -Addressing Kansa he said: -- - -"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 Vasudeva went home with his bride, pleased for the time being. - -In time Devaki brought forth eight sons and one daughter. - -The truthful Vasudeva 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 Vasudeva, and he took back -his son. But he had very little faith in the words of Kansa. - -Kansa learned from Narada that Nanda, Vasudeva 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. - -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 Vasudeva and Devaki in his own house and put them in fetters. -He put to death every son that was born to them. - -He knew himself to be Kalanemi 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. - -With the alliance of the Magadhas (people of Magadha or ancient Bihar) -and with the help of Pralamba, Baka, Chanura, Trinavarta, Agha, -Mushtika, Arishta, Dvivid, Putana, Kesi, Dhenuka, Vana, Bhouma and other -Asuras, Kansa tormented the Yadus. They fled away to the kingdoms of -Kuru, Panchala, Kekaya, Salva, Vidarbha, Nishadha, Videha, and Kausala. -Some only remained behind and they followed the behests of Kansa. - -Six sons of Devaki were killed, one by one, by Kansa. - -The seventh, the abode of Vishnu, whom they call Ananta, appeared in the -womb of Devaki, causing both joy and grief to his parents. - -Vishnu, the Atma of all beings, knew the sufferings of His own -followers, the Yadus, at the hands of Kansa. He summoned Yoga Maya and -commanded her as follows. "Go forth, blessed Devi! to Vraja, which is -adorned by Gopas and Gos (_Go_ is ordinarily a cow. _Gopa_, 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 Vasudeva, dwells in -Gokula the kingdom of Nanda. Other wives of Vasudeva 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 Yasoda, 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. Durga, -Bhadrakali, Vijaya, Vaishnavi, Kamada, Chandika, Krishna, Madhavi, -Kanyaka, Maya, Narayani, Isani, Sarada and Ambika -- these shall be thy -names. For thy _drawing out (Sankarshana)_ the child shall be called -Sankarshana, He shall be called Rama, from his attractiveness (_ramana_) -and Bala from his uncommon strength (_bala_)." - -"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. - -Then Bhagavan, the Atma of the Universe, the dispeller of all the fears -of his votaries, entered the Manas of Vasudeva 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." - -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. - -Brahma, Siva, 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." - -"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), -Kama (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 -(_dhatus_) form its skin, the five Bhutas, Manas, Buddhi and Ahankara -are its eight branches, the nine openings are its holes, the ten Pranas, -or physiological functions, are its leaves and Jivatma and Paramatma 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 Maya 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." - -"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 (_Sansara_)." - -"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." (_i.e._ Thy votaries lay down -the path of Bhakti. _Sridhara_.) - -"There are others (followers of the Path of wisdom) who consider -themselves liberated (_Mukta_). 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." - -"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 Vinayaka hosts. (The Vinayaka -are elementals who are supposed to cause obstacles to all good works)." - -"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, Kriya Yoga, Tapas and Samadhi." (There could be no worship, if no -body had been assumed. Hence there could be no _attainment of the fruits -of Karma, Sridhara_. This is not intelligible, if ordinary Karma is -meant.) - -"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 _i.e._ becomes purely Satvic. -Then by the favor of Vishnu, there is direct perception, _i.e._ 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 Sloka, -_Sridhara_). - -"Thy Name (nama) and Thy Form (rupa) 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." - -"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." - -"What else can be the cause of Thy birth but a mere fancy on Thy part, -for even the birth, life and death of Jivatmas are but seeming things -caused by Thy Avidya." - -"The Fish, the Horse, the Tortoise, the Man Lion, the Boar, the Swan, in -these and in Kings, Brahmanas and wise men, Thou hast incarnated. As -thou dost preserve us and preserve this Triloki, so dost Thou take away -the load from off the Earth. Our salutations to Thee." - -"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." - -Having thus adored the Lord, the Devas left the place. - -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, Gada, 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 -Vasudeva and Devaki adored Him as such. Devaki asked him to withdraw his -lordly form with four hands. - -Said Bhagavan, addressing Devaki. - -"In the Svayambhuva Manvantara, thou wert called Prisni, and this -Vasudeva, Prajapati Sutapas. Commanded by Brahma 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 Vamana (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 -Brahma." - -Then He assumed the form of an ordinary child. - -Directed by Him, Vasudeva 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 Yamuna, deep in flood, -fretting and foaming under the storm, made way for Vasudeva. The Gopas -were all fast asleep in Vraja. Vasudeva placed his own son by the side -of Yasoda and took her new born daughter away and placed her near -Devaki. He then put on his fetters and remained confined as before. -Yasoda knew that she had a child, but the labour pains and sleep made -her quite forget the sex of the child. - - -COUNSEL WITH THE DAITYAS. - - -*SKANDHA X. CHAP. 4.* - -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) Sula (spear) Isha (arrow), -Charma (hide protector), Asi (sword), Sankha (conch), Chakra (Disc), and -Gada (club). She had divine garlands and garments and was adorned with -ornaments. Siddhas, Charanas, Gandharvas, Apsarasas, Kinnaras and Nagas -worshiped her with profuse offerings. - -"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." - -The Goddess Maya then became known by different names in different parts -of the earth. - -Kansa was wonder-struck. He removed the fetters of Vasudeva and Devaki -and begged their pardon, saying, "Like a Rakshasa, I have killed your -sons. I do not know what fate awaits me after death. Not only men tell -lies, but the Devas too." - -Kansa then called the Daityas together. These sworn enemies of the Devas -heard their master and then broke forth thus: -- - -"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. Siva dwells in forests. Indra has but little might. Brahma 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 _i.e._ -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 -Brahmanas, Tapas and Yajna. Therefore by all means, O King, we shall -kill the Deva-knowing, Yajna-performing and ascetic Brahmanas and cows -that supply the sacrificial ghee. Brahmanas, 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 Siva and Brahma." - -Kansa approved of this counsel. He directed the Kamarupa bearing (_i.e._ -bearing forms at will) Asuras to oppress all good people and they -readily took to their work. - - -NANDA AND VASUDEVA. - - -*SKANDHA X. CHAP. 5.* - -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 -( _i.e._ Vraja ) in charge of the Gopas and himself went with the dues -to Mathura. Vasudeva learned of Nanda's arrival and went to meet him. -Nanda stood up to receive him and embraced him heartily. Said Vasudeva: --- - -"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 -(Balarama) who lives at your place with her mother, and who looks upon -you as his parent?" - -Nanda replied: -- - -"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 Vasudeva: -- - -"You have paid your yearly dues and have also met me. Now do not remain -here any longer. For evils befall Gokula." - -Nanda left Mathura for Gokula. - - -PUTANA - - -*SKANDHA X. CHAP. 6.* - -With evil forebodings, Nanda made his way to Vraja, for he thought -Vasudeva would not tell a lie. And he was right. By Kansa's orders, the -fierce Putana 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 Yasoda and Rohini were so much struck by her fine -exterior that they did not stop her access to Krishna. Putana placed the -child on her lap and gave him milk from her breast full of deadly -poison. The divine child knew who Putana 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. - -The Gopa ladies hurried to the place with Rohini and Yasoda. 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 Brahman, on the sacred bark (Bhurja) and then -to tie it round the hand.) - -Yasoda then placed the child on her lap and gave him milk. - -By this time Nanda had returned to Vrindabana. He saw the huge body of -the Asura woman and realised the force of Vasudeva's warning. - -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. - - -THE UPTURNING OF THE CART. - - -*SKANDHA X. CHAP. 7.* - -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. Yasoda 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. - - -TRINAVARTA OR THE WHIRLWIND. - - -*SKANDHA X. CHAP. 7.* - -The child was once on the lap of Yasoda when he suddenly became so heavy -that Yasoda had to throw him on the ground. The Asura Trinavarta 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. Yasoda kissed her son -again and again, but when he opened His mouth, the mother saw the whole -Universe within it. - - -THE NAMES "KRISHNA" AND "RAMA." - - -*SKANDHA X. CHAP. 8.* - -Garga, the family priest of the Yadus, came to Vraja at the request of -Vasudeva. 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: -- - -"This son of Rohini shall be called Rama 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. - -"This other boy, taking body, yuga after yuga, had three colors, White -(_Sukla_), Red (_Rakta_) and Yellow, (_Pita_). Now he has got the black -color (_Krishna_). In the past, he was born as the son of Vasudeva. So -those that know call him Srimat Vasudeva. 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 Narayana by his virtues, powers -and fame." - - -PRANKS OF THE BOY. - - -*SKANDHA X. CHAP. 8.* - -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. Yasoda would not beat him. So she only smiled. - -One day Rama and other boys complained to Yasoda 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 -Yasoda. But what did she find within that mouth? The Seven Dvipas, the -planets, the stars, the three Gunas and all their transformations, even -Vrindavana 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 Maya I seem to be Yasoda, 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 Maya -of Vishnu and Yasoda again knew Krishna to be her own son. - -Raja Parikshit asked: -- - -"What did Nanda do that Krishna would be his foster son? And what did -Yasoda 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." - -Suka replied: -- - -"Drona, the chief of the Vasus, with his wife Dhara shewed great -obedience to Brahma. 'When born on Earth may we have the highest -devotion for Him.'" Such was their prayer to Brahma and it was granted. -Drona was born as Nanda and Dhara as Yasoda. - - -THE TYING. - - -*SKANDHA X. CHAP. 9.* - -One day Yasoda was churning curdled milk and singing the deeds of her -son. Krishna came up and, desirous of sucking milk, held the churning -rod. Yasoda 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. Yasoda 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. Yasoda -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. - - -THE ARJUNA TREES. - - -*SKANDHA X. CHAP. 10.* - -The Yaksha King Kuvera had two sons -- Nalakuvara and Manigriva. They -became maddened with power and intoxicated with drink. Narada passed by -them while they were playing with Gandharva girls stark naked in a river -bath and they heeded him not. Narada thought how best he could reclaim -them. "Poverty is the only remedy for those that lose their heads in -wealth. These sons of the Lokapala 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 Vrindavana. - -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 -Narada. 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. - -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. - - -THE FRUIT SELLER. - - -*SKANDHA X. CHAP. 11.* - -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. - - -VRINDAVANA. - - -*SKANDHA X. CHAP. 11.* - -Seeing that calamities befell Brihat Vana (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: -- - -"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 Rakshasa 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. - -"There is a forest called Vrindavana 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." - -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 Yasoda, and Rohinl attentively listened to them. - -At last they entered Vrindavana, which gives pleasure at all times, with -the carriages; they made a semi-circular abode for the cattle. - -Rama and Krishna saw Vrindavana, the hill Govardhana and the banks of -the Yamuna 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. - - -VATSA OR THE CALF. - - -*SKANDHA X. CHAP. 11.* - -One day Rama, 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 -Balarama 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. - - -BAKA OR THE CRANE. - - -*SKANDHA X. CHAP. 11.* - -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. - - -AGHA OR THE SERPENT. - - -*SKANDHA X. CHAP. 12.* - -One day Krishna was playing with the boys in the forest. Agha, the -youngest born of Putana and Baka, the Asura whom even the Devas, -rendered immortal by _Amrita_, 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 Vrindavana. "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. - -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. - -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. - -"How could that be?" enquired Parikshit. - -Suka explained this with reference to the following story. - - -BRAHMA AND KRISHNA. - - -*SKANDHA X. CHAP. 13-14.* - -When the Asura Agha was killed, Krishna went with his companions to the -river bank and said: -- - -"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. Brahma, 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 Brahma. To please Brahma, -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. - -Krishna went on playing his manifold parts for one year. Five or six -days remaining till the completion of the year, Balarama 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. - -Balarama 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 Rama what had -happened. Brahma 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 Maya and those brought -into existence by the Maya 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, Brahma became deluded himself. -In another moment Brahma 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. Brahma became overpowered, stupefied. -Recovering himself, he found once more Sri Krishna alone, searching for -the calves and boys in Vrindavana. 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. - -(The glorification is a long one. Only one sloka is given here.) - -"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)." - -Parikshit asked. "How could the people of Vraja have greater love for -Krishna than for their own sons?" - -Suka replied: -- - -"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 Atma or self, love that body more than -anything else. - -"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. - -"Therefore Atma or self is most dear to all beings and the whole of this -Universe is for that self. - -"But know thou this Krishna to be the Self of all selves, the Atma of -all Atmas. For the good of the Universe, he also looks by Maya 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. - -"Of all things, the ultimate reality is 'Existence'. Krishna is the -reality of Existence itself. So there is nothing besides Krishna." - -Here ends the Kumara Lila of Krishna. The Pouganda Lila is now to -commence. (Kumara is a boy below five, Pouganda is boyhood from the 5th -to the 16th year). - -*END OF KUMARA LILA* - - -DHENUKA. - - -*SKANDHA X. CHAP. 15.* - -On attaining the Pouganda age, Rama and Krishna were placed in charge of -cows. Vrindavana looked gay and Krishna amused himself with his -companions in the forests. One day Sridaman, Subala, Stoka and other -companions spoke to Rama and Krishna "Not far off is a forest of palm -trees (Tala). Tala 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." Rama boldly entered that forest and gave -a shake to the Tala trees, and Talas fell in abundance. Roused by the -noise, the Ass rushed forth and kicked Rama with its hind feet. The -Asura brayed and made a second rush, when Rama 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 Rama and Krishna. When they returned to Vrindavana the Gopis -who had been feeling the separation went out to receive them and, being -pleased to see them, cast bashful glances at them. - - -THE KALIYA SERPENT AND THE FIRE. - - -*SKANDHA X. CHAP. 16-17.* - -The Nagas or serpents made offerings to Garuda on appointed days. -Kaliya, 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, Kaliya sought shelter in a deep pool of -water in the Yamuna. - -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. - -Kaliya 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. - -One day Krishna went with all his companions, other than Rama, to the -Yamuna 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. - -To purge the river, Krishna got upon a Kadamba tree and jumped into the -pool of water. Kaliya 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 Vrindavana. 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 -Narayana. The serpent girls also glorified Krishna and prayed for their -husband's life. - -Krishna said: -- "Go hence O serpent, dwell in the sea. Men and cows -shall use the water of the river. You left Ramanaka Dvipa for fear of -Garuda. But now as your heads bear the marks of my feet, Garuda shall -not touch you." Kaliya left the Yamuna with his wives and the water of -that river has been pure ever since. - -The people of Vrindavana 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 -Rama, 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." - -Krishna ate up the whole fire. - - -PRALAMBA. - - -*SKANDHA X. CHAP. 18.* - -It was summer. But Vrindavana was cool with its shade, its water-spouts -and its river. - -Rama 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 Rama that of the -other. The party of Krishna were routed near the Bhandiraka forest. -Krishna carried Sridamana on his back, Bhadrasena carried Vrishabha and -Pralamba carried Balarama. Pralamba ran with Balarama beyond the mark. -Balarama suspected something evil. Then composing himself, he hit a blow -on the head of the Asura and Pralamba lay down dead. - - -THE FOREST CONFLAGRATION. - - -*SKANDHA X. CHAP. 19.* - -The cattle strayed away from the Bhandarika 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 Bhandarika 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 Rama and Krishna, knew them to be Devas. - - -THE RAINY SEASON. - - -*SKANDHA X. CHAP. 20.* - -The _rainy season_ 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.) - - -THE AUTUMN. - - -*SKANDHA X. CHAP. 20.* - -The AUTUMN came and it was all _calm, clear_ and _transparent_. - -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 Asramas. 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 Mimansa Darsanas. The full moon shone above with all -the stars as Sri Krishna shone on earth with the circle of Yadus. - - -SRI KRISHNA AND THE GOPIS. - - -*SKANDHA X. CHAP. 21.* - -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, Karnikara flower on his ears, his cloth yellow like -gold and the Vaijayanti garland round his neck. - -Some exclaimed: -- "What better could the eyes feed upon than the lovely -faces of Rama and Krishna, with the flutes touching their lips and their -smiling glances." - -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." - -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." - -Some said: -- "Look, O companions! how lovely does Vrindavana 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 Vrindavana." - -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!" - -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." - -The Gopis became full of Krishna (Tanmaya). - - -THE STEALING OF CLOTHES. - - -*SKANDHA X. CHAP. 22.* - -In the first month of the DEWY SEASON (Agrahayana), the girls of -Vrindavana worshipped Katyayani (a name of the Goddess Durga, wife of -Siva). The observances lasted for a month. The girls prayed to Katyayani -that they might get Krishna for their husband. They bathed early in the -morning every day in the river Yamuna. 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: - -"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 Karmic fruits. For fried or burnt paddy does -not germinate. Go back to Vraja. Your object in worshipping Katyayani is -gained. These nights (_i.e._ on nights to come. _Sridhara_) you shall -enjoy with me." - - -KRISHNA AND VEDIC YAJNA (SUMMER AGAIN.) - - -*SKANDHA X. CHAP. 23.* - -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 Brahmanas. _Sridhara_.) - -The boys became hungry and they complained to Rama and Krishna. - -Krishna said: -- "The Brahmanas are performing Angirasa Yajna. Take our -names and ask them for food." - -The boys did as they were told but the Brahmanas 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 Brahmanas they deemed -themselves to be superior to Him. They said neither yea nor nay. So the -boys returned unsuccessful to Krishna and Rama. Krishna smiled and asked -them to go to the wives of the Brahmanas. This they did. The Brahmana -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 -Brahmana women long to embrace Krishna and forget their grievances. - -Knowing that the women had given up all desires for the sake of seeing -Atma, 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 Atma and therefore the most beloved. Those that care for their -Atma or self bear unconditional and unremitting Bhakti towards me. The -Pranas, Buddhi, Manas, the relatives, the body, wife, children and -riches all become dear for the sake of self or Atma. What can be -therefore dearer, than Atma? Now that you have seen me, go back to your -husbands. They have to perform the sacrifices with your help." - -The Brahmana 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' _Sridhara_.) 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. _Sridhara_)." - -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." - -The Brahmana women returned to their husbands and they were received -well. The Brahmanas repented. But for fear of Kansa, they could not go -to Vrindavana. They worshipped Krishna at home. - - -INDRA AND THE RAISING OF GO-VARDHANA. THE INSTALLATION. - - -(THE RAINY SEASON AGAIN.) - -*SKANDHA X. CHAP. 24-27.* - -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?" - -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 Kama." - -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 Svabhava (Svabhava is Karmic 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 -Brahmanas 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 Brahmanas 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. - -Indra became highly incensed. He sent forth his clouds and winds and -there were rains and thunder-storms and hail-stones at Vrindavana. - -Krishna carelessly lifted up the Govardhana hill with one hand and the -people of Vrindavana with their cows took shelter in the cave. - -For seven days it rained incessantly and for seven days Krishna held the -hill aloft without moving an inch. - -Baffled and surprised, Indra withdrew his clouds and winds. The people -of Vrindavana went to their own places and Krishna replaced the hill. - -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 _seven years_ old and there the holding -aloft of this big hill. We wonder whether your son may not be the Atma -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. - -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. - -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, Brahmanas and Devas, and of all that are -good. By the command of Brahma, we shall install thee as our Indra." - -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 Akasa Ganga. They all called him "GOVINDA." (He who -attains (_Vinda_) as Indra the _Cows_ or _Svarga_ (Go) Sridhara.) The -Rishis, Gandharvas, Vidyadharas, Siddhas and Charanas 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. - - -KRISHNA AND VARUNA, KRISHNA AND THE GOPAS. - - -*SKANDHA X. CHAP. 28.* - -After observing the fast of the 11th Day of the Moon, Nanda went to -bathe in the river Yamuna, 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 Rama 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 Ishvara? 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 Yamuna -called Bramha Hrada. Plunged in the waters, they saw Vaikuntha, the -supreme abode of Krishna, far away from the limits of Prakriti. - - -THE FIVE CHAPTERS ON RASA - - -(AUTUMN AGAIN.) - -*SKANDHA X. CHAP. 29-33.* - -Suka said: -- - -"Seeing those autumnal nights, gay with Mallika flowers, Bhagavan wished -to enjoy Himself by resort to Yogamaya." - -(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 Maya." "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 -Rasa play is only meant to recite the conquest of Kama Deva. This is the -real truth. Moreover through this love topic, the five chapters on Rasa -are calculated to bring about a complete disinclination to worldly -matters. _Sridhara_). - -("Those nights" _Go back to Vraja. These nights you shall enjoy with me_ --- the nights promised by these words. _Sridhara_.') - -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 -(_charshani_). Krishna looked at the Moon, the lover of the Kumud -flower, with unbroken disc, glowing like the face of Lakshmi, 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. - -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. - -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 -Kama for their object. They left their half finished work and went over -to Krishna straight. _Sridhara_.) - -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. _Sridhara_.) - -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. - -With sins all removed by the acute pain of unbearable separation from -the dearest one, the Karmic 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 Atma, 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 Prarabdha Karma, -or Karma that brought about the present birth and its surroundings, and -Prarabdha is exhausted only after being worked out. So with the bonds of -Prarabdha, how could they give up their body? "With their bonds -completely severed at that very time." But Prarabdha 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 Atma 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. _Sridhara_.) - -Asked Raja Parikshit: -- - -"O Muni, they knew Krishna as only one enjoyable and not as Brahma. The -Gunas were mixed up in their understanding of Krishna. How could there -then be a cessation of the flow of the Gunas?" - -(Husbands, sons and others, even they themselves were Brahma in essence. -But a devotion to them could not cause Moksha as they were not known as -Brahma. How could union with Krishna cause Moksha, when he was not known -as Brahma? Therefore this doubt. _Sridhara_.) - -Suka replied: -- - -"O King, I have said before how Sisupala 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 Brahma-hood is eclipsed in -the Jiva. But Krishna is controller of the senses. Brahma-hood is -manifest in him. He does not require to be known. _Sridhara_). Bhagavan -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 Bhagavan, there is no comparison between Him -and other embodied men. _Sridhara_.) - -"Bear any feeling _constantly_ 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: -- - -"'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 Yamuna, 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.'" - -"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? - -"'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 Putana 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: -- - -"'Surely this girl had made _Aradhana_ (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 Brahma, Siva and Lakshmi 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 Aradhana of Hari. She is the Radhika of Narada Pancharatra and -of later day Vaishnavism. Radhika means literally one who makes Radhana -or Aradhana. But I shall not touch upon her in a study of the Bhagavata -Purana. The study of this Purana 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 Radhika). - -"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 Yamuna, 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 Bhagavata who would attempt to translate those songs. -For the continuity of our study it is only necessary to translate the -fourth sloka.) - -"'Thou art not surely the son of Yasoda. Thou art the inmost seer of all -things. Implored by Brahma thou hast appeared, O friend, in the line of -the Satvats, 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: -- - -"'Some seek those only that seek them; some do the contrary, (_i.e._ -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.' - -"Said Sri 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. _Sridhara_. 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. - -"'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: -- - -"'(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 (_i.e._ 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.'" - - -THE RASA. - - -Govinda commenced Rasa with his devoted band. (Rasa 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" _i.e._ of unimaginable powers. -_Sridhara_.) 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 Yamuna. After the bath they most reluctantly took leave of -Krishna. - -In these enjoyments Krishna was self-contained. - -Asked Raja Parikshit: -- - -"The Incarnation of Isvara 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?" - -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 (_i.e._ 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 Siva -that could drink the poison that appeared from the ocean of milk. The -words of the Lords (Isvara) are true. Their deeds are only sometimes -true, (_i.e._ 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 Isvara are attracted towards Isvara, by -means of Sringara Rasa or love topics. Hence the love matter of Sri -Krishna. This is the purport. _Sridhara_) The people of Vraja, deluded -by the Maya 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. _Sridhara_.) - -When it was Brahma Muhurta, (the part of the night immediately preceding -the dawn), the Gopis, with the permission of Sri Krishna, reluctantly -left Him and went home. - -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 Kama or passion for women. - - -SUDARSANA. - - -*SKANDHA X. CHAP. 34.* - -(The Rasa is a teaching about conquering Kama by treating of indulgence -in Kama itself. Similarly this chapter treats of the conquest of -Vidyadhara. _Sridhara_.) - -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 Sushumna in the human system at this stage of spiritual -development). They adored Pasupati (Siva) and Ambika (Durga). 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. - - -SANKHA CHUDA. - - -*SKANDHA X. CHAP. 34.* - -One day Rama 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 Chuda, the well-known attendant of Kuvera, drove the Gopis away -northward. The girls wept and called out to Krishna and Rama for help. -They ran after the Yaksha who in terror left the Gopis and fled away. -Rama remained in charge of the Gopa girls. Krishna overtook Sankha Chuda -and severed his head with its jewel and presented the crest jewel to -Balarama. - - -THE SEPARATION SONG OF THE GOPIS. - - -*SKANDHA X. CHAP. 35.* - -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. - - -ARISHTA. - - -*SKANDHA X. CHAP. 36.* - -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. - - -NARADA AND KANSA. - - -*SKANDHA X. CHAP. 36.* - -Narada told Kansa: -- "The female child was the daughter of Yasoda; -Krishna and Rama are sons of Devaki. Vasudeva 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 Vasudeva. Narada prevented him. -But the King put Yasudeva and his wife in iron fetters. He then ordered -Kesi to kill Rama and Krishna. He called his ministers together in -council. Addressing Chanur and Mushtika he said: -- "Rama and Krishna -are to kill us. So Narada 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 Kubalayapida 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 Siva." - -Kansa then sent for Akrura, one of the chiefs of the Yadu clan. -"Akrura," 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 -Vasudeva. 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 Vasudeva, my old -father Ugrasena, his brother Devaka, the Vrishnis, the Bhojas and the -Dasarhas. Then, O friend, the earth will be left without a thorn. -Jarasandha is my guide. Dvivid is my friend. Samvara, Naraka, and Vana -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." -Akrura 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." - -The council broke up. - - -KESI. - - -*SKANDHA X. CHAP. 37.* - -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 Narada also appeared -and adored him, making reference to his future deeds. - - -VYOMA. - - -*SKANDHA X. CHAP. 37.* - -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 Akasa), son of Maya, 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. - - -AKRURA. - - -Akrura was mightily pleased that he would see the lotus feet of Rama 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 Rama and Krishna, -fell down at their feet. They duly honored him. Nanda also shewed every -respect to Akrura. At night Akrura made a clean breast of everything to -Rama and Krishna, telling how Kansa oppressed the Yadus, how Narada -informed him of their presence in Vraja and who they were, how he -planned their death, and the mission on which he sent him. Rama 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. - -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 Rama 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. - -On reaching the banks of the Yamuna the brothers took their bath in the -river and refreshed themselves with its water. They took their seat -again in the chariot. Akrura asked their permission and went to bathe. -He plunged himself in the waters and duly performed the ablution -ceremonies. He made a _japa_ (repeated recital) of Veda Mantras. But lo! -he found before him Rama 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, Charanas, -Gandhavas, and Asuras. Embraced by him was the dark Purusha, dressed in -yellow clothes, with four hands, adored by the Rishis. - -Akrura made salutations and adored the Purusha with folded hands. - -Krishna then withdrew his form, as a play is withdrawn from the stage. -Akrura got up and took his seat in the chariot. - -Krishna said: -- "Akrura, you look as if you have seen something -unusual." Akrura 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 Mathura. - - -MATHURA. - - -*SKANDHA X. CHAP. 41-42.* - -Akrura asked Krishna and all the Gopas to come to his house. But Krishna -would first kill Kansa before doing him this favor. So Akrura -sorrowfully left him and informed Kansa about the performance of his -mission. - -Krishna with Balarama 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. Rama and Krishna took as many as they liked and -gave the rest to the Gopas. - -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 Sarupya (a kind of Mukti) after death. - -Then the brothers went to the house of a garland-maker named Sudama. -Sudama 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. - -A young girl went that way with fragrant paste in her hand. Though young -and beautiful, she was hunch-backed. - -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 Trivakra (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. - -It was then sun-set. The boys returned with the Gopas to their quarters. - -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. - - -THE WRESTLING. - - -*SKANDHA X. CHAP. 43-44.* - -Kansa took his seat on a raised platform with his ministers. There was -beating of drums. The athletes appeared on the scene, headed by Chanur, -Mushtika, Kuta, Sala and Tosala. Nanda and other Gopas made their -presents and were shown over to another platform. - -Hearing the noise, Rama and Krishna also came to see the match. At the -entrance they were obstructed by the elephant Kubalayapida. 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 -Mathura were attracted by the divine form of the brothers and they began -to talk about their deeds. Chanura 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." - -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." - -Chanura replied: -- - -"You are neither a boy nor a youth below fifteen, Krishna. Nor is -Balarama 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 Balarama do so with Mushtika." - -So it was. The fight was a drawn one. At last the brothers killed their -rivals. Kuta then confronted Balarama, who killed him with his fist. -Sola and Tosala also fell dead before Krishna. The other wrestlers fled -for their lives. Rama and Krishna then called their Gopa companions and -began to dance together on the wrestling ground. "Well done," "Well -done," cried all, except Kansa. - - -THE DEATH OF KANSA. - - -*SKANDHA X. CHAP. 44.* - -Kansa stopped the music. He exclaimed. "Let these two unruly sons of -Vasudeva be driven out from the town. Take away the wealth of the Gopas. -Confine this wicked Nanda. Kill that vile Vasudeva. 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 Rupa of -Krishna. The eight brothers of Kansa attacked Krishna but they were put -to death by Balarama. There was great rejoicing amongst the Devas. - -The wives of Kansa loudly lamented the death of their husband. Bhagavan -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. - - -THE THREAD CEREMONY AND BRAHMACHARYA. - - -*SKANDHA X. CHAP. 45.* - -Krishna placed Ugrasena on the throne. The Yadus, Vrishnis, Andhakas, -Madhus, Dasarhas and Kukkuras, who had left Mathura for fear of Kansa, -now returned to that town. Vasudeva 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-Brahmanas, -Kshatriyas and Vaisyas are the twice-born classes. Krishna was a -Kshatriya by birth). After Upanayana, one has to practise Brahmacharya -_i.e._ 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, -Rama 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 Dakshina. (When a disciple leaves his -Guru after the completion of study, he has to give some Dakshina 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 Prabhasa 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 Balarama to the seat of Yama called Sanyamani and blew the conch. -Yama adored the brothers and wanted to know their behests. - -Bhagavan 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 -Yama, and brought back the Guru's son. The brothers took him to their -father and said: "What more do you ask, O Guru?" - -The Guru said: -- "I have nothing more to ask. Now you may go home." - - -UDDHAVA AND VRAJA. - - -*SKANDHA X. CHAP. 46.* - -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. - -Krishna called his friend aside and said: -- - -"Go, Uddhava, to Vraja. Bear my love to Nanda and Yasoda, 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." - -Gladly Uddhava accepted the mission. He went to Vraja and stayed there -for a few months, consoling the Gopas and Gopis. - -To Nanda and Yasoda he said: -- - -"Rama 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 Sadhus 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 -Atma 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 -Isvara. Nothing exists in reality but Krishna." - -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.) - -Uddhava informed the Gopis that he was the secret messenger of Krishna. -He then delivered the following message from Bhagavan: -- "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 Bhutas and the Indriyas, as also the Gunas -themselves. I create, preserve and destroy self in self by self. By my -Maya, I become the Bhutas, the Indriyas and the Gunas. But Atma is pure, -it is all consciousness (Jnana), separate, unconnected with the Gunas. -It is only by the mental states of wakefulness, dream and dreamless -sleep that egoistic perceptions are caused in Atma. (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 Sankhya, of relinquishment, of Tapas, of the -control of senses, and of Truth itself. This is the ocean into which all -rivers fall. - -"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. - -"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 Rasa 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 Atma and their pain of separation was gone. - -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 Vrindavana, that had been rendered sacred by the -dust of the Gopis' feet. (With that wish let us take leave of the -Vrindavana Lila of Bhagavan Sri Krishna.) - - -THOUGHTS ON THE VRINDAVANA LILA. - - -Before making any remarks of my own, it will be necessary to draw upon -the Upanishads. - -Gopala Tapani is one of the chief Upanishads dealing with Krishna. The -work is divided into two parts. The first part gives one yantra for the -Upasana of Krishna. The second part gives a narration. The women of -Vraja asked Krishna to name some Brahmana to whom they could make -offerings of food. Krishna named Durvasas. "But how can we approach him -without crossing the Yamuna?" asked the Gopis. - -"Take my name, that of Krishna, a Brahmacharin, and the Yamuna shall -give you way" So it was. The Gopis crossed the Yamuna and went to the -Asrama 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 Yamuna?" - -The Rishi replied: -- "Remember me, the eater of Durva (a kind of grass) -and the river shall give way." - -"Krishna a Brahmacharin! And thou an eater of Durva only? How can that -be?" asked the chief Gopi and she asked a number of other questions. - -(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.) - -Durvasas first explained that Krishna was the all-pervading Purusha, -underlying all. Then further on, there are seven _Sakamya_ Puris or -places, on the top of Meru, as well as seven _nishkamya_ Puris. - -(The commentator Visvesvara explains "Sakamya," as regions where desires -fructify. As on the Meru there are seven such Puris, so there are seven -Nishkamya or Moksha-producing Puri's). On the earth, these, are seven -Sakamya Puris (Ayodhya, Mathura and others.) Of these Gopala Puri -(Mathura) is the direct abode of Brahma. - -As the lotus floats on the lake, Mathura rears itself up on the earth, -protected by Chakra, the disc of Vishnu. Hence it is called Gopala Puri. -This Puri is surrounded by twelve forests: -- - -Brihat Vana (from Brihat or great, large). - -Madhu Vana (From Madhu, a daitya). - -Tala Vana (Tala or palm tree). - -Bahula Vana (From Bahula, a kind of tree). - -Kumud Vana (From Kumud, flower). - -Khadira Vana (From Khadira or the catechu plant). - -Bhadra Vana (From Bhadra, a kind of tree). - -Bhandira Vana (From Bhandira, the name of a religious fig tree). - -Sri Vana (From Sri or Lakshmi). - -Loha-vana (from Loha, the name of an Asura.) - -And Vrindavana (from Vrinda or Tulasi plant.) - -These twelve forests are presided over by the 12 Adityas, 11 Rudras, -eight Vasus, seven Rishis, Brahma, Narada, the five Vinayakas (Moda, -Pramoda, Amoda, Sumukha and Durmukha), Viresvara, Rudresvara, -Visvesvara, Gopalesvara, Bhadresvara, and 24 other Siva Lingas. - -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. - -There are four forms of Vishnu (Murtis) in these forests, Rama -(Sankarshana), Pradyumna, Aniruddha and Krishna (Vasudeva). - -There are twelve other Murtis in Mathura: - -_Roudri_ adored by the Rudras. - -_Brahmi_, by Brahma. - -_Devi_, by the sons of Brahma. - -_Manavi_, by the Maruts. - -_Vighna nasini_, by the Yinayakas. - -_Kamya_, by the Vasus. - -_Arshi_, by the Rishis. - -_Gandharvi_, by the Gandharvas. - -_Go_, by the Apsarasas. - -_Antardhanastha_ remains hidden. - -_Svapadangata_ is at the supreme abode of Vishnu. - -_Bhumisitha_ remains on the earth (Bhumi). - -Those who worship _Bhumistha_ know no death, they become liberated. - -Gopa is Jiva (Ego). - -Gopala = Gopa (Jiva) + ala (acceptor). - -Gopala is he who accepts the Jivas as his own. - -He who realises "I am Gopala" attains Moksha. Gopala always remains at -Mathura. Mathura is the place for devotion. - -The Lotus of the heart is Mathura with its eight petals. The two feet of -Narayana 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 Gada, -with arms adorned by Keyura, 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. - -Mathura is from _Math_, to put down, because materiality is put down -there by divine wisdom. The eight Dikpalas (Indra, Agni, Vayu, Varuna -and others) preside over the eight petals of the Lotus in the heart. - -The "flags" have the glow of the Sun and the Moon. - -The umbrella is Brahma Loka. - -The two feet are "above" and "below." - -Kaustubha is that light which overpowers all other lights _viz._, Surya, -Agni, Vak and Chandra. - -The "four hands" are Satva, Rajas, Tamas and Ahankara. - -"Sankha," consisting of the five Bhutas, is held by the hand -representing Rajas. - -"Chakra," consisting of Manas, is held by the hand representing Satva. - -"Padma" is the universe, the primal Maya. It is held by the hand, -representing Tamas. - -"Gada" is primal Vidya or wisdom. It is held by the hand, representing -Ahankara. - -"Garland" round the neck consists of the Manasa Putras of Brahma. The -crown is Sat, absolute existence. The different life forms and the -underlying Jiva are the two "Kundalas" on the ear. - -Then we come to MANTRA BHAGAVATA or Bhagavata 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 Kanda, Vrindavana Kanda, Akrura Kanda and Mathura Kanda. The -chief events of Krishna's divine life (Lila) are narrated in this book, -but in the order of narration., it follows Hari Vansa more than the -Bhagavata Purana. I refer only to those portions of the book, which to -me appear important. - -We take the following from the Gokula Kanda. The Gopas are -re-incarnations of Devas. They are the messengers of Krishna. They are -fond of _Gavya_ 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 Sloka, 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. - -The sixth sloka explains this: -- - -"It is Krishna who causes bliss. The Sun God (Savitri), being guided by -Krishna, goes his way on the golden chariot (VI)." - -In the 11th sloka, Krishna is called the Black ray. - -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. (_Ardha_ is half and _Garbha_ 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 Brahma by worship and -became immortal. They were the grandsons of Hiranyakasipu. He cursed -them saying: -- - -"I am your own grandfather. But you disregard me for the sake of the -Divine Grandfather Brahma. Hence you shall be killed by the hands of -your own father." They remained in their Linga Sarira in Patala. - -They incarnated as the first six sons of Vasudeva and were killed by -Kansa, the incarnation of Kala-nemi. This is related in Harivansa. -Therefore they are called Ardha Garbhas. The seventh Balarama is also -called Ardha-Garbha, as he was drawn away from Devakl to Rohini. -_Nilkantha_) IX. - -The Black ray (Sat, Chit and Ananda) incarnated in Devakt's womb. - -Krishna is Antaryamin or inside all beings. - -Balarama is Sutratma, the Ego. XIX. - -The Cart Asura (_Sakata_) is a messenger of the death God from the -South, XX. - -_Putana_ is a weapon of death in the form of a bird. XXI. - -_Trinavarta_ is the disease, known as consumption. - -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, Bhagavan tasted butter by stealth -_Nilkantka_. 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 Yasoda of the stealing -acts of Krishna. XXVII. - -_Vrindavana Kanda_. - -The dwellers of Gokula migrated with Krishna to Vrinddvana, for fear of -Vrikas or wolves. (Kama and other passions are the wolves, _Nitkantha_), -I. - -In treating of Pralamba Asura, mention is made of the nonperception of -"I am Brahma," VII. - -Pralamba is said to be an aspect of the primal Daitya Madhu, IX. - -There is some philosophical discussion about the concealment of calves -by Brahma, (X to XIV.) - -The first six sons of Devaki are the Six Indriyas (including Manas) and -the seventh is the Jivatma, the conscious Ego. XXXV. - -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 Vrindavana Kanda. He makes quotations from the Skanda -Purana, which speak of the twofold meanings of the narration texts, one -Adhyatmika and another Adhi bhautika, the former being difficult to -follow. Following up these quotations, Nilkantha says; "Those that are -not prepared for the Adhyatmika hindering of all modifications of the -mind, must seek the Adhibhautika Lila of Bhagavan. And if they -concentrate their minds on the _holy deeds of Bhagavan_, they acquire -the result of Samadhi." - -Krishna is Paramatma. The intercourse of the Gopis was not therefore -adulterous. (XXXVII and XXXVIII.) - -_Akrura Kanda_. - -In this Kanda, Akrura comes to Vraja and takes Rama and Krishna to -Mathura. - -_Mathura Kanda_. - -This part treats of the killing of Kansa by Krishna. - -Krishna is described as the knower of the hidden names of the cows. (It -is to be understood that the cows have hidden names, _Nilkantha_.) - -We now come to KRISHNA UPANISHAD, one of the Atharvana Upanishads. - -The Gopas are Devas. - -"Nanda" is Supreme bliss. - -"Yasoda" is Mukti. - -Maya is three-fold Satvika, Rajasika and Tamasika. - -Satvika Maya is in Rudra, Rajasika in Brahma and Tamasika in the -Daityas. - -Devaki (_Deva+ki_ or chanted by the Devas) is Brahma Vidya. - -"Vasudeva" is Nigama. - -The "Gopis" and the cows are Riks. (Vedic Mantras) - -Brahma is the stick of Krishna. - -Rudra is His flute. - -Indra is the horn, - -"Gokula Vana" is Vaikuntha. - -The trees are the Rishis of Vaikuntha. - -The Daityas (Trinavarta and others) are greed, anger and other passions. -Krishna, in the form of Gopa, is Hari. Rama is the Sesha serpent. - -The eight principal wives and the sixteen thousand and one hundred minor -wives of Krishna are the Riks and Upanishads. - -"Chanura" is Dvesha (Dislike). - -"Mushtika" is Matsara (Egoism, Envy). - -"Kubalaya pida" is Darpa (pride). - -"Vaka" is Garva (Arrogance). - -"Rohini" is Daya (Tenderness). - -"Satya bhama" is Ahinsa, (Non-Injury). - -"Agha" is some fatal disease, such as consumption &c. - -"Kansa" is Kali(?) (The commentator Narayana says that by Kali we are -here to understand Kalaha or quarrel, for Kansa is the incarnation of -Kalanemi and Duryodhana is the incarnation of Kali.). - -"Sudaman" is Sama (restraint of the mind). - -"Akrura" is Satya (Truth). - -"Uddhava" is Dama (restraint of the senses). - -"Sankha" is Vishnu himself in the form of Lakshmi. - -The Milk products of the Gopis correspond to the ocean of milk in the -universe. - -Kasyapa is the Ulukhala (wooden mortar used in cleansing rice), to which -Krishna was tied by Yasoda. - -The rope that was used in the tying of Sri Krishna is Aditi. Chakra is -Veda. - -The garland Vaijayanti is Dharma. - -The umbrella is Akasa. - -Gada is the Goddess Kalika. - -The bow of horn (Sarnga) is the Maya of Vishnu. - -The Arrow is Kala, the destroyer of all lives. - -The Lotus is the seed of the universe. Garuda is the religious fig tree -named Bhandira. - -The following is taken from GOPI CHANDANA UPANISHAD. - -"What is Gopi? - -"She who preserves. - -"Preserves from what? - -"Preserves people from Naraka, from death and from fear." - -HARIVANSA says: -- - -"Kansa is Kalanemi, - -"Kesin is Haya Griva, - -"Arishta is son of Bali, the Elephant is Rishta, son of Diti, Chanura -and Mushtika are the Asuras, Varaha and Kisora." - -PADMA PURANA throws the greatest light on the Vrindavana Lila of Sri -Krishna. The chapters refer to the Patala Khanda of that Purana. - -Ch. 38. Of innumerable Brahmandas (solar systems), there is one supreme -seat, that of Vishnu. Of this seat, Goloka is the highest aspect, and -Vaikuntha, Siva Loka and others are the lower aspects. Goloka is -represented on the earth by Gokula, and Vaikuntha by Dvaraka. Vrindavana -is within the jurisdiction of Mathura. Mathura has the form of the -thousand-petalled lotus, situated in the head. - -Of the forests in Gokula, the twelve chief ones are: -- Bhadra, Sri, -Loha, Bhandira, Mahavana, Tala, Khadir, Bakula, Kumud, Kamya, Madhu and -Vrindavan. There are several sub-forests too, which witnessed some scene -or other of Krishna Lila. - -Gokula is the thousand-petalled lotus and its disc is the seat of -Govinda. - -The petals are the seats of different performances of Sri Krishna and -are different occult centres. - -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 Katyayani. Their clothes -were also stolen on this petal. - -The northern petal is the seat of the twelve Adityas. It is as good as -the disc itself. - -The north-west petal is the seat of Kaliya. 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 Brahma. On the south-western petal, -the Asuras Vyoma and Sankha-chuda were killed. - -These eight petals are situated in Vrindavana. Outside Vrindavana, 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 Tala (where -the Asura Dhenuka was killed), the ninth Kumuda, the tenth Kamya (where -Brahma knew Krishna as Vishnu), the eleventh many forests, the twelfth -Bhandira, the thirteenth Bhadra, the fourteenth Sri, the fifteenth Loha, -and the sixteenth Mahavana. The deeds of Sri Krishna up to the age of -five were all performed at Mahavana. - -Vrindavana is the seed cavity of the thousand-petalled lotus. By all -means place Vrindavana in the heart cavity. Krishna is always a Kisora -(between ten and fifteen) at Vrindavana, (_i.e._ Vrindavana proper, the -particular forest of that name). - -At the centre of Vrindavana 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 Vrindavana. Brahma, Vishnu and Siva are all His parts. -His primal Prakriti is Radhika. - -*CHAPTER 39.* - -Govinda with Radha is seated on the golden throne. Outside the throne, -on the seat of Yoga, remain the chief favorites of Krishna, who are -parts of Radhika. - -Lalita stands on the west, Syamala on the north-west, Srimati on the -north, Haripriya on the north-east, Visakha on the east, Saivya on the -south-east, Padma on the south, and Bhadra on the south-west. - -Then there is another group of eight, Chandravali, Chitrarekha, Chandra, -Madana Sundari, Sri, Madhumati, Chandra-rekha, and Haripriya. - -Of this latter group, Chandravali holds almost equal position with -Radhika. - -These are the sixteen principal Prakritis. Then there are thousands of -Gopis all devoted to Krishna. - -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. - -Outside this inner temple are the Gopa boys, who look like Krishna. -Sridaman is on the west, Sudaman on the north, Vasudaman on the east, -and Kinkini on the south. - -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. - -The whole of this is surrounded by a shining gold wall. - -On the west of that wall, within a temple, situated under a Parijata -tree, is Vasudeva, with his eight wives, Rukmini, Satyabhama, Jambavati, -Nagnajiti, Sulakshana, Mitravinda, Anuvinda and Sunanda. - -On the north, under a Harichandana tree, is Sankarshana with Revati. On -the south, under a Santana tree, is Pradyumna with Rati. On the east, -under a Kalpataru, is Aniruddha. - -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. - -CHAP. 41. Rishi Ugra-tapas meditated on Sri Krishna for one hundred -Kalpas. At the end of that period he became a Gopi, named Sunanda. - -Rishi Satya-tapas meditated on Krishna for ten Kalpas, and he then -became a Gopi named Bhadra. - -Rishi Hari-dhama became a Gopi, named Raktaveni, at the end of three -Kalpas. - -Rishi Javali became Chitra-gandha after ten Kalpas. - -Suchi-sravas and Suvarna became the daughters of the Gopa Suvira, at the -end of one Kalpa. - -Jatila, Janghaputa, Ghritasin, and Karbu became Gopis after three -Kalpas. - -Suka, son of Dirgha-tapas, Vyasa of the previous Kalpa, became daughter -of Upananda. - -One son of Svetaketu became the daughter of Balavani. - -Chitra-dhvaja, son of Rajarshi Chandraprabha, became Chitrakala, -daughter of Gopa Viragupta, at the end of one Kalpa. - -Rishi Punya-sravas practised meditation for thirty thousand Kalpas and -he was born as the daughter of Nanda's brother, by name Labanga. - -These are some of the favorite Gopis of Krishna. - -CHAP. 42. The form of Sri Krishna, as seen at Vrindavana, is constant. -Mathura, Vrindavana, Yamuna, the Gopa girls, the Gopa boys, Sri Krishna -as an Avatara -- are all constant. - -The Gopis are the Srutis (forms invoked by Vedic Mantras), Deva girls -and devoted Rishis, desirous of liberation. - -The Gopa boys are Munis, full of the bliss of Vaikuntha. - -The Kadamba tree is Kalpa Vriksha, (a divine tree that gives all that is -desired). - -The Siddhas, Sadhyas and Gandharvas are the Kokilas (cuckoos) of -Vrindavana. - -Govardhana is the eternal servant of Hari. - -CHAP. 43. Arjuna wanted to know the mysteries of Vrindavana and of the -Gopis. - -Krishna said they were unknown to Brahma 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 Vrindavana, -which is placed over Goloka. With the divine vision, given by the -goddess, Arjuna saw the mysteries of Vrindavana, 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." - -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. - -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-rasa, -this is Rasa 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 Radhika". -Arjuna worshipped Radhika 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. - -THE BRAHMA VAIVARTA PURANA follows the ideal of Padma Purana. This ideal -was further worked out and further revelations were made by Chaitanya, -who is believed to be an Avatara 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. - -Such is the study of the Vrindavana Lila 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. - -The mysteries are partly allegorical and partly historical. We shall -first take the allegorical representation of the Lila, which has -reference to the spiritual development of every individual Bhakta and is -therefore of the most abiding interest to all Bhaktas. - -The Puri of Mathura is in every man, the kingdom of his own mind, where -the personal self is to be _put down_. Mathura is from _math_, 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 Rama, and Satrughna killed the demon. - -But materialism regained its lost ground and the forces of descent -gathered strong round Kansa. Kansa was Kala-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. - -There are eight Prakritic 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. Ahankara, 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. - -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. - -Last of all is the eighth principle, Mula Prakriti. It gives the sense -of perceiving Atma. - -Krishna helps the evolution of the Jivas, by developing the outer senses -first and then the inner senses. - -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 _ardhagarbha_, 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. - -The sixth brother was Balarama. 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. Balarama 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 Ishvara, 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. - -Then came Sri Krishna and Yogamaya, both together. Sri Krishna was the -highest of the high, beyond the Maya that enshrouded the Brahmanda. How -could he come in contact with the Jivas of Brahmanda? 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 Maya, 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 Maya. The Gopis met Sri Krishna because they worshipped Yoga Maya -(Katyayani). Sri Krishna had personal contact with the Gopis at Rasa, -because He invoked Yoga Maya at the time and got her help. Yoga Maya is -the highest sense of which Jiva is capable, and, when Durga appeared in -her third incarnation as Yoga Maya, she was not to undergo further -incarnation in this Kalpa. To the developing sense of Yoga Maya, Siva -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. - -Sri Krishna was born that men might come up to His ideal. He is the -first Purusha. The limitations or Maya 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 -Brahma, Vishnu and Siva, the triune aspect of the second Purusha, are -limited by the universe they lord over. Siva is also called an aspect of -the first Purusha in Saiva Puranas. - -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 Avataras are said to be -manifestations of the second Purusha. But Krishna is Bhagavan Himself, -_i.e._, the first Purusha (I-3-28). - -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 Ishvara. In the perfected -being, the aspects of sat (existence), chit (consciousness) and ananda -(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. - -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. - -It is the _existence_ aspect of the underlying ray of the Absolute -Brahman, in every individual, that gives a continuity to individual -existence, through thousands of births and experiences, and makes -individual evolution a possibility. - -The _consciousness_ 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 Jnana. - -Then there is the _Bliss_ aspect of the ray, which directly leads to the -union of the human soul with the Over-soul, of Jiva with Ishvara, 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. - -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 Vrindavana is Sri Krishna. And the bliss of the -Gopis is self-attainment, attachment to self or Atma and not to non-self -or worldly connections. - -It is to those and those only that eagerly desire to make this inward -journey that the Vrindavana Lila is addressed. - -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 -Radhika and of her fellow Gopis. It is the Bliss aspect of Isvara 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. - -Nanda is located in the brain, in the thousand-petalled Lotus. The -spiritual seat in the head is Gokul, the first abode of Nanda. - -Krishna appears in Gokul. The devotee sets out on his devotional -journey. - -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 Putana 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.) - -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, Trinavarta 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 Brahma Vaivarta Purana says: -- "_Ghrita_ -is obtained from milk, _Yajna_ is performed with _Ghrita_, and all -happiness arises out of the performance of Yajna." _Prakriti Khanda_. -The preparation of milk products is the karma or sacrifice of the Gopis. -(X. 8.). - -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.). - -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. - -The elders of Gokula sat in council and they decided to leave Gokula for -Vrindavana. - -Vrindavana 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 Vrindavana Upasana with the utmost -solemnity possible. Those who cannot bring themselves to an exalted -appreciation of the Vrindavana Lila had better not read the Bhagavata at -all. - -The Gopas and Gopis went to Vrindavana. Rama and Krishna headed the Gopa -boys and looked after the calves. - -What are the cows and calves? Who are the Gopas, the Gopa boys and the -Gopis? - -Once more let us understand the triad -- Adhyatma, Adhibhuta and -Adhidaiva. Take sight. - -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 Adhibhuta. The possessor of the senses and the -mind is the Gopi, the Ego or Jiva. In Vrindavana, the Gopis are the -highest Jivas or Rishis, as explained in the Upanishads. The conscious -energy is the Gopa or Adhideva. - -The Adhidevas are the Vedic Devas, as we have already seen. - -The Gopas are reincarnations of the Devas, as explained in the -Upanishads. - -Ordinarily the Gopas lead the cows or the Adhi-Davas lead the senses, -but in Vrindavana the Devas surrender themselves entirely to Krishna. - -The calves or the Vatsas are the modifications of the senses and the -mind -- the Vrittis. - -In Vrindavana, Rama and Krishna first tended the calves. The Gopa boys -were the attendants of Rama and Krishna, the parishads or companions who -reached very near the state of divinity, the work-mates of Bhagavan in -the preservation of the universe. - -The Lord tended the Vrittis of the mind. Therefore they could not go -astray. - -Now let us follow up the working of the divine in the heart of the -individual and the killing of all obstacles. - -_Vatsa, Baka, Agha and Brahma_. -- 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. - -Baka or the crane, stands for religious hypocrisy. Spiritual life -rejects all hypocrisy, all traces of untruth, in any form. - -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. - -Every Brahmana 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. - -The serpent Agha swallowed up Krishna and his companions. - -Krishna came out victorious and he revivified his companions. - -The Vrittis underwent change by this process and also those that guided -them. It was another creation altogether. The forms and varieties of -Brahma's creation had no meaning now in them. - -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. - -So when Brahma 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 Atma itself. The senses -and the mind were now irresistibly drawn towards their calves. The Gopas -were more than ever attached to their boys. Balarama noticed this and -spoke to Krishna. The query of Raja Parikshit and the reply of Suka -explain the whole position. This brings us to the end of the KUMARA LILA -of Sri Krishna which prepares the way for the union of the human soul -with the over-soul, of Jiva Atma with Parama Atma. We come next to the -POUGANDA LILA when Krishna guided the mind itself and all were attached -to Him. - -_Krishna, the tender of the cows._ - -Rama and Krishna were now in charge of the cows themselves, the senses -and the mind. - -_The Kaliya serpent._ - -Yama is the Death-god. The river Yamuna is his sister. _Kaliya_ is from -kala or time. Kaliya 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 Vrindavana. The devotees got over the periodic -death-transformation. - -_The conflagtation and Pralamba._ - -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 (Balarama) on the other hand. - -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. - -_The Gopis and the stealing of their clothes._ - -The rains followed the summer and there was a flow of spirituality all -around. The autumn followed and it was calm, clear and transparent. - -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. - -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. - -The Rupa of Krishna becomes manifest when all worldly Rupas lose their -charm. - -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. - -The charms of the world all dead and gone, there remains only one -attraction, that of Sri Krishna, the only Purusha in Vrindavana. - -The Gopis now had a right to approach Sri Krishna as their lover. They -became full of Him (_tanmaya_), and they worshipped Katyayani (Yoga -Maya) to gain their object. (X. 21.) - -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. - -We shall pass over a few digressions before we come back to the Gopis -and the consummation of their love (Rasa Lila). - -_Vedic Brahmans and their wives._ - -Those that were under the influence of Vedic Yajnas could not easily -accept the self-sacrificing path of compassion. - -The students of Bhagavat Gita know very well that Sri Krishna raised his -voice against Vedic karma and preached the performance of unselfish -karma in its stead. The Vedic Brahmanas 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. - -_The raising of Govardhana._ - -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. - -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. - -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 Gita. 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. - -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). - -_The Installation._ - -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." Sridhara says, _go_ 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 Brahma -Sanhita and other works. - -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 Brahmandas proceed from the plane of -Vaikuntha. Both Siva and Vishnu are aspects of the first Purusha, but -not Brahma. Siva Loka or Kailasa is therefore included in Vaikuntha. The -plane of Brahma is Satya Loka or Brahma Loka, the highest plane of the -Brahmanda. The worshippers of Brahma or Hiranya-garbha reach the plane -of Brahma Loka. There they remain till the Brahmanda becomes dissolved -at the end of the life period of Brahman. - -Vaikuntha is the plane of Vishnu as the first Purusha. He has four -aspects on that plane -- Vasudeva, Sankarshana, Pradyumna and Aniruddha. -His female aspect is Lakshmi. The worshippers of Vishnu, Preserver of -the Universe, reach this plane. - -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. -Ishvara gives us existence, consciousness and bliss, so that we may -develop new centres that approach the state of Ishvara, 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. - -Vaikuntha is represented in the Dvaraka Lila. The acts of Sri Krishna -that constitute the Vrindavana Lila are constant (nitya). - -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 Avatara is -different from Sri Krishna as the beloved and the lover. As an Avatara, -He forces allegiance, and expects it as of right. As a lover, He seeks -His Bhaktas as they seek Him. - -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 Rasa Lila. The -significance of this Installation will never be lost sight of by those -who want to make a critical study of the Rasa Lila, or to apply the -ordinary canons of morality to this most sacred, most sublime, and most -soul-enchanting act of Sri Krishna the RASA LILA. - - -THE RASA. - - -Who can presume to explain Rasa! What mortal mind can approach, even in -conception, the divinity, the sublimity of the five chapters on Rasa! -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. - -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 Prarabdha 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. - -The Vrindavana Lila is Nitya or constant. The Rasa Lila is for all time, -for all Bhaktas. - -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. - -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 Vrindavana 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. - -The Gopis heard the music and went to Sri Krishna. - -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 _themselves_ 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. - -At last they broke out, "Thou art surely not the son of a Gopi. Thou art -the inmost seer of all beings. Implored by Brahma thou hast appeared, O -friend in the line of the Satvatas, for the protection of the Universe." - -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. - -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 Rasa Lila, that men may become gods on the Earth. - -_Sudarsana, Sankha Chuda, Arishta, Kesi and Vyoma._ - -The Vidyadharas and Yakshas were controlled and other obstacles -overcome. Even the barrier of Akasa, which forms the final limit of -actions and wisdom in the universe, was pushed through. Work was now -over at Vrindavana. The Bhaktas were now fitted to pass across the -limits of Brahmanda to Goloka. - -_Akrura._ With the advent of Akrura, we move backwards from the heart to -the head, from the world of Bhaktas to the world at large. When Kansa -presided over Mathura, men were guided by Self in their thoughts and -actions. Jarasandha, who represented the Brahmanism of self-seeking -Yajnas, was the friend of Kansa. - -Akrura was the messenger selected by Kansa to fetch Rama and Krishna -from Vrindavana. _Krura_ is cruel. Akrura is one who is not cruel. It -was not cruelty on the part of Akrura to take Rama and Krishna to -Mathura. He was no doubt seemingly cruel to the Gopis. But he was kind -to the generality of mankind, who did not live in Vrindavana. - -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 -Sandhya and recited Vedic Mantras; he was rewarded with the vision of -Rama and Krishna in meditation. - -This votary of Karma Kanda was a fitting messenger from Kansa. He united -in himself the spirituality of Karma Kanda and the unselfishness of the -path of Devotion. - -From Vrindavana to Mathura we proceed from the inner man to the outer -man, from the everlasting companions of Sri Krishna to His surroundings -as an Avatara. - -In the Vrindavana Lila, 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 Avatara 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 Lila is based upon undying, eternal truths, upon -the permanent relations between Jiva and Ishvara. The heart of man is -the seat of this Lila, 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. - -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 Vrindavana. 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. - -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. - -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 Dvaraka. 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 Bhagavata -says, the higher Lokas are transformations of Nishkama 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 -Triloki. 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 Avataras 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 Charitamrita, which embodies the teachings of Chaitanya, -says that the Lila of Krishna is reproduced throughout the fourteen -Manvantaras over all parts of the Brahmanda, just as days and nights are -produced over all parts of the earth. The Lila is constantly performed -in Goloka, and it is reproduced over parts of Brahmanda, according to -the will of Krishna. Vrindavana is only a reflection of Goloka. - -When we go to Mathura, 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. - -They were all subdued and Kansa himself brought down from his high -platform. - -When Krishna went to Mathura and Dvaraka, we find him as an Avatara, -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 Vrindavana follow the path of Divine Love and sweetness. - -*END OF VRINDAVANA LILA,* - - - -MATHURA LILA - - -THE HUNCH-BACKED GIRL AND THE PANDAVAS. - - -*SKANDHA X. CHAP. 48-49.* - -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. - -Sri Krishna then went with Rama and Uddhava to the house of Akrura. -Akrura 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." - -Sri Krishna said: -- - -"Good people like yourselves are to be always adored by men and the -Devas. For while Devas are self-seeking, Sadhus 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 Sadhus is purifying. Go thou to Hastinapura and make enquiries -about the Pandavas. They are still young and they have lost their -father. We hear they are living with Dhritarashra. 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." - -Akrura went to Hastinapura and learned from Vidura and Kunti the cruel -treatment of the Pandavas by Dhritarashra and his sons. Dhritarashra -confessed that he could not hold the balance evenly between his sons and -nephews, as his attachment for his sons was too great. - -Akrura returned to Mathura and informed Rama and Krishna of all that he -had heard. - - -JARA SANDHA, YAVANA AND DVARAKA. - - -*SKANDHA X. CHAP. 50.* - -Kansa had two wives, Asti and Prapti. They were the daughters of -Jarasandha, 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 Mathura on all sides. - -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 -Jarasandha, 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. -Rama and Krishna drove out on those chariots. They killed the whole army -in no time. Rama fell upon Jarasandha and well-nigh killed him when -Krishna caused him to be set free. Jarasandha, in his disgrace, thought -of practising asceticism but he was kept off by other kings who consoled -him with words of worldly wisdom. - -The king of Magadha was however not to be easily put down. Seventeen -times he led his army to an attack on Mathura, 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 -Rama as to the course to be adopted. The brothers might engage with Kala -Yavana in fight, but Jarasandha would make havoc in the meantime amongst -their clansmen at Mathura. 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 Lokapalas surrendered their -rulership to Sri Krishna. By Yogic powers Krishna removed his kinsmen to -this town. He then left the town in charge of Balaram and himself went -out to fight with Yavana. (Yavana, is one altogether outside the pale of -Hinduism, a Mlechha.) - -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. - - -MUCHUKUNDA - - -*SKANDHA X. CHAP. 51.* - -Raja Parikshit asked -- "Who was the man and why was he sleeping in the -cave?" - -Suka replied: -- - -"He was a descendant of the line of Ikshvaku, son of the great King -Mandhata, 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." - -When Yavana was killed, Krishna appeared before Muchukunda. - -"Who mayest thou be with such overpowering glory?" the latter asked. - -Krishna replied: -- - -"My births and deeds are infinite. Even I cannot count them. At the -request of Brahma, I am at present born in the line of Yadu as the son -of Vasudeva, 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." - -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. - -"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 Pranayama 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 -Brahmana and become the greatest friend of all beings, and thou shalt -then fully attain me." - -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 Narayana. - -(What has been the next birth of Muchu Kunda? How has he befriended the -universe! Or is he still to come?) - -Krishna came back to Mathura. He killed the Mlechha troops. His men and -cattle were carrying the booty to Dvaraka. When on the way, Rama 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 Dvaraka. - - - -DVARAKA LILA. - - -RUKMINI. - - -*SKANDHA X. CHAP. 52-54.* - -We have been already told of Balarama's marriage with Revati. - -Sri Krishna married Rukmini in the Rakshasa 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 -Rakshasa). - -King Bhishmaka of Vidarbha had five sons, Rukmin, Rukmaratha, -Rukma-vahu, Rukma-kesa, and Rukma-malin. He had also one daughter -Rukmini. (_Rukma_ means bright, radiant, also gold). - -Krishna and Rukmini had heard of each other and they made a vow of -marriage. Rukmin however betrothed his sister to Sisupala, son of the -king of Chedi. Rukmini secretly sent a Brahmana messenger to Krishna and -gave him a letter. The Brahmana was received well by Krishna. He read -out the following letter of Rukmini. - -"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. - -"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. - -"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 Sisupala touch me, like a jackal touching the share of a -lion. - -"If I have done virtuous acts, if I have rightly served the great Lord -Siva, then come, O brother of Rama, and hold my hand and let not others -do so. The day after to-morrow is fixed for my marriage. Come thou -unnoticed. Defeat Sisupala and others and carry me away by force in the -Rakshasa form of marriage. - -"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." - -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 Brahmana with him and reached Kundina, the town of Bhishmaka, -in one day. - -Kundina was gay with preparations for the marriage. Dama Ghosa, the -father of Sisupala, also made grand preparations. He came with a large -retinue to Kundina. Bhishmaka went out to receive him, and led him to -his quarters. Salva, Jarasandha, Dantavakra, Viduratha, Paundraka, and -many other kings, friendly to Dama Ghosha joined him with large armies. -They anticipated a fight with Krishna and Rama and they came well -prepared for the occasion. Rama 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. - -Bhishmaka heard of the approach of Krishna and Rama. 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. - -Jara Sandha and other kings were defeated by the Yadu chiefs and they -took to flight They consoled Sisupala and then each went to his own -place. - -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. - -Krishna brought Rukmini to Dvaraka and married her in due form. - - -PRADYUMNA. - - -*SKANDHA X. CHAP. 55.* - -The god Kama is an aspect of Vasudeva. 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 Kama (or passions) -incarnate, (Kama rupin), 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 -Kama. 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 -Kama Deva, she nursed him and became attached to him. In time, Kamadeva -grew tip and Mayavati approached him with expressions of love. "What is -this mother?" asked Kamadeva, "Why this change in your feelings towards -me!" - -"Thou art Kamadeva, 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 Maya. Kill him by means of -Delusion and other powers of Maya known to thee." - -Rati gave to Pradyumna the Vidya known as Mahamaya, the destroyer of all -other Mayas. - -Pradyumna fought with Samvara and killed him with the help of Mahamaya. -Rati then carried her husband to Dvaraka. 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 Vasudeva, Devaki and -Rama. Narada related the story of Pradyumna's adventures. There was -great joy at Dvaraka and people welcomed Pradyumna and his wife. -Pradyumna was an image of Krishna. What wonder if even his mother became -attached to him! - - -THE JEWEL SYAMANTAKA, JAMBAVATI AND SATYABHAMA. - - -*SKANDHA X. CHAP. 56.* - -King Satrajit was a votary of the Sun-God. He got a present from his -deity of the Syamantaka jewel. He came to Dvaraka 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, Jambavat, 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 -Jambavat was playing with the jewel. Krishna appeared before the boy. -The nurse screamed aloud. Jambavat rushed out in anger and attacked -Krishna. The fight went on for twenty eight days and at last Jambavat -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. Jambavat gladly offered his daughter Jambavati -with the jewel to Sri Krishna. He then returned to Dvaraka 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." - - -SYAMANTAKA, AKRURA, KRITAVARMAN AND SATA DHANU: - - -*SKANDHA X. CHAP. 57.* - -Hearing that the Pandavas had been killed in the Lac-house, Rama and -Krishna went to Hastinapura to offer their condolences. Taking advantage -of their absence, Akrura 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 Hastinapura and informed Krishna of the -killing of her father. The brothers came back to Dvaraka. 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 Akrura. Akrura knew Krishna as Atman and he would not do -anything. Satadhanu however left the jewel with Akrura and fled away on -horse-back. Rama 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. - -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." Rama replied -- "Satadhanu must have left the jewel with some -one. Try to find him out. Go back to Dvaraka. I shall in the meantime -pass some time with my friend, the king of Mithila." Rama remained at -Mithila for a few years. Duryodhana also came there. He learned the art -of fighting with the mall from Rama. - -Sri Krishna went back to Dvaraka and told Satyabhama how he had killed -Satadhanu but could not find the jewel. Kritavarman and Akrura heard all -that took place and they fled for their lives from Dvaraka. In the -absence of Akrura the people of Dvaraka 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 -Akrura. But it was not possible that such things should happen where Sri -Krishna resided (without His wish.) - -"Once upon a time there were no rains at Kasi (Benares). The king of -Kasi offered his daughter Gandivi to Svafalka and it rained at Kasi. -Akrura is the son of that Svafalka. He has got the powers of his father. -It rains wherever Akrura lives and the land becomes free from epidemics -and calamities." - -The old people talked thus. Sri Krishna knew it was not so. He sent for -Akrura, shewed him every respect, and smilingly addressed him thus: -- -"O lord of giving (_Danapati_), 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." Akrura 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 -Akrura. - - -THE OTHER WIVES OF SRI KRISHNA. - - -*SKANDHA X. CHAP. 58-59.* - -Sri Krishna went to see the Pandava brothers at Hastinapura. They gave -him a most devoted reception. One day Krishna and Arjuna went on a -hunting excursion to the side of the Yamuna. - -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 Yamuna in the abode built -by my father till I see Achyuta." Krishna placed the girl on his chariot -and took her to Yudisthira. - -It was at this time that Krishna got a town built by Visvakarman at the -request of Arjuna and the Khandava forest was burnt by the Fire-god. - -The rains over, Krishna went to Dvaraka and there duly married Kalindi. - -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. - -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. - -Krishna then married BHADRA of Kekaya, the daughter of her aunt -(father's sister) Sruta-kirti. He also carried away by force LAKSHANA, -the daughter of the king of Madra. - -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 -Satyabhama to Prakjyotisha, 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, -- Tamra, -Antariksha, Sravana, Vibhavasu, 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." - -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 Dvaraka. He then went with -Satyabhama to the place of Indra and there restored the ear-rings to -Aditi. At the request of his wife, Krishna uprooted the Parijata tree -and placed it on the back of Garuda. The Devas resisted, but Krishna -defeated them all. The Parijata tree was planted in the quarters of -Satyabhama and it spread its fragrance all round. Krishna married the 16 -thousand girls at one and the same moment by assuming as many forms. - - -KRISHNA AND RUKMINI. - - -*SKANDHA X. CHAP. 60.* - -Krishna and Rukmini were once sitting together, when, turning to his -wife with a smile, Krishna spoke the following words: - -"Princess, thou wert coveted by great and powerful kings. Thy brother -and thy own father offered thee to Sisupala 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. Sisupala, Salva, Jarasandha, 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." - -(Without anticipating our general study of the Dvaraka Lila, 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 Prakritic elements. And if Krishna wrested her away from the hands -of the material energies of Prakriti and even from her own Prakritic -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 Kalpic 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?). - -Rukmini replied: -- - -"O Lotus eyed! even so it is as thou sayest. I am quite unlike thee, the -Great Bhagavat. Lord of even Brahma, Vishnu and Siva, 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 Atma of the Universe, that I have sought Thee. The flow of -Time that arises from Thy eyebrow swallows up the desires of even Brahma -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, Yayati, 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 Lakshmi. 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. - -"(What is man without Atma?) 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 Atma, represented by Sri Krishna. The kings -represent here the followers of material elements in the Universe or in -man.) - - -THE SONS OF KRISHNA. - - -*SKANDHA X. CHAP. 61.* - -The wives of Krishna had each ten sons. - -_The Sons of Rukmini were._ -- Pradyumna, Charudeshna, Sudeshna, -Charudeha, Sucharu, Charu Gupta, Bhadra Charu, Charu-Chandra, Vicharu -and Charu. - -_The ten sons of Satyabhama were._ -- Bhanu, Subhanu, Svarbhanu, -Prabhanu, Bhanumat, Chandra-bhanu, Vrihat-bhanu, Ati-bhanu, Sribhanu and -Prati-bhanu. - -_Jambavati had ten sons._ -- Samva, Sumitra, Purujit, Satajit, -Sahasrajit, Vijaya, Chitraketu, Vasumat, Dravida, and Kratu. - -_Nagnajiti had ten sons._ -- Vira, Chandra, Asva-sen, Chitragu, Vegavat, -Vrisha, Ama, Sanku, Vasu and Kunti. - -_Kalindi had ten sons._ -- Sruta, Kavi, Vrisha, Vira, Suvahu, Bhadra, -Santi, Darsa, Purna Masa and Somaka. - -_Madri had ten sons._ -- Praghosha, Gatravat, Sinha, Bala, Prabala, -Urdhaga, Mahasakti, Saha, Ojas and Aparajita. - -_Mitravinda had ten Sons._ -- Vrika, Harsha, Anila, Gridhra, Vardhana, -Annada, Mahansa, Pavana, Vahni and Kshudhi. - -_Bhadra had ten Sons._ -- Sangramajit, Brihat Sena, Sura, Praharana, -Arijit, Jaya, Subhadra, Rama, Ayu and Satya. - -Rohini (illustrative of the 16 thousand wives) had Tamra-tapta and other -sons. - -Pradyumna had, by Rukmavati, daughter of Rukmin, one son Aniruddha. - -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. - -Balavat son of Kritavarman married Charumati, daughter of Rukmini. - -Rukmin also gave his grand-daughter Rochana in marriage to Aniruddha. - - -THE DEATH OF RUKMIN. - - -*SKANDHA X. CHAP. 61.* - -Rama, 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 Rama -to a game of dice. At first, the wager was laid by Rama at one hundred, -one thousand and ten thousand gold coins respectively. Rukmin won all -the games. The king of Kalinga derided Rama by shewing his teeth. Rama -did not like this. - -Rukmin then laid the wager at one lakh of gold coins. Balarama won the -game. But Rukmin falsely declared that he had won it. - -Rama then laid the wager at ten krores. Rama 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 Balarama -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 -Balarama. "Keeper of cows, what know you of games? They are the province -of kings." Balarama 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. - - -BANA. - - -*SKANDHA X. CHAP. 62-63.* - -Bana, the eldest son of Bali, had one thousand hands. He was a votary of -Siva. Siva asked him to name a boon and he prayed to Siva to be the -keeper of his place. Once he told Siva that there was too much -fighting-inclination in his hands, but he found no match for him except -Siva himself. Even the elephants of space ran away in fear. Siva 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. - -Bana had a daughter named Usha. She met Aniruddha in a dream. On getting -up, she exclaimed, "Friend where art thou?" Her attendant Chitra-lekha, -daughter of the minister, named Kumbhanda, enquired whom she was looking -for. Usha described the figure she had seen in her dream. Chitra-lekha -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-lekha by her Yogic powers went to -Dvaraka 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. Bana came in unexpectedly and he found his -daughter playing with a young man. The armed attendants of Bana attacked -Aniruddha but he killed many of them with his club and they ran away. -Bana then tied the prince with serpents' twinings. - -Narada gave the news to Krishna. Rama and Krishna, with their followers -and a large army, attacked Sonita-pura, the seat of Bana. Siva engaged -in fight with Krishna, Kartikeya with Pradyumna, Bana with Satyaki, -Kumbhanda and Kupakarna with Balarama and Bana's son with Samba. Krishna -worsted Siva and Pradyumna worsted Kartikeya. Bana then attacked -Krishna. After some fighting the king fled away. The Fever with three -heads and three feet, known as Siva'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 Siva sought -the protection of Krishna. He got assurances that he need have no fear -from Vishnu's Fever. - -Bana returned to the charge. Krishna began to cut off his hands with the -Chakra. Siva appeared at the time and asked Krishna to forgive Bana as -he had forgiven his father Bali. Krishna replied: -- "O Lord, I cannot -kill this son of Bali. I promised Prahlada 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, Bana shall be -thy constant companion, without fear of death or infirmity." Bana bowed -down his head. He made over his daughter and Aniruddha to Krishna. - - -NRIGA. - - -*SKANDHA X. CHAP, 64.* - -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 -Ikshvaku. My charities knew no bounds and they have become proverbial. -One cow belonging to a Brahmana got mixed with my herd and, without -knowing that, I gave her to another Brahmana. While he was taking away -the cow, the owner found her out. The two Brahmanas 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 Yama came and carried me away. Yama 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 Brahmana'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 -Brahmana's property, consciously or unconsciously. - - -BALARAMA AND THE DRAWING OF THE YAMUNA. - - -*SKANDHA X. CHAP. 65.* - -Balarama went to Vrindavana to see his old friends. The Gopas and Gopis -gave him a warm reception and they complained of the hard-heartedness of -Krishna. Balarama 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 Yamuna. Fermented juice (Varuni) fell -from the trees, as directed by Varuna. Balarama drank the juice with the -Gopa girls and became intoxicated. He called the Yamuna to his side for -a pleasure bath, but she did not came. Balarama 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 Balarama and sought his pardon. Balarama -forgave her. He then had a pleasure bath with the girls. Lakshmi made -presents to him of blue clothes, rich ornaments and an auspicious -garland. - - -POUNDRAKA AND THE KING OF KASI (BENARES). - - -*SKANDHA X. CHAP. 66.* - -Poundraka, king of Karusha, thought, "I am Vasudeva." With this -conviction, he sent a messenger to Krishna, calling him a pretender. He -was staying with his friend, the king of Kasi. Krishna attacked Kasi, -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. - -Sudakshina, son of the Kasi prince, vowed vengeance and worshipped Siva. -Siva, being pleased with his worship, asked him to name a boon. He asked -how he could kill the slayer of his father. Siva told him to invoke -Dakshina Agni, with a Mantra of black magic (_Abhichara_). Sudakshina -did so with the aid of Brahmanas. The fire went towards Dvaraka to -consume Krishna. Krishna sent his Sudarsana disc which overpowered the -fire. The fire fell back on Kasi and consumed Sudakshina and the -Brahmanas. Sudarsana still followed the fire. The divine weapon burnt -the whole of Kasi and went back to Krishna. - - -DVI-VID (MONKEY). - - -*SKANDHA X. CHAP. 67.* - -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 Dvaraka. - -Balarama 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 Balarama again and again who then killed Dvi-vid, to the great -joy of all. - - -SAMBA, LAKSHANA AND BALARAMA. - - -*SKANDHA X. CHAP. 68.* - -Lakshana, daughter of Duryodhana, was to select her own husband, and -there was an assembly of princes. Samba, son of Jambavati, carried away -the girl by force. The Kauravas could not brook this insult. Bhishma, -Kama, Salya, Bhuri, Yajna Ketu and Duryodhana united to defeat Samba and -they brought him back as a prisoner. Narada 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 Hastinapura. He remained outside -the town and sent Uddhava to learn the views of Dhrita-Rashtra. The -Kurus came in a body to receive Balarama. When the formalities were -over, Balarama composedly asked the Kurus, in the name of king Ugrasena, -to restore Samba. 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." - -Balarama 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 Hastinapura. The town became topsy-turvy. The Kurus came and -adored him. They brought back Samba and Lakshana. Duryodhana made large -presents and Balarama became appeased. He went back with Samba and his -bride to Hastinapura and related what had happened to the Yadus. - - -NARADA AND THE WIVES OF SRI KRISHNA. - - -*SKANDHA X. CHAP. 69.* - -"What a wonder that Sri Krishna married 16 thousand girls, all at one -and the same time, with but one body!" So thought Narada and he came to -see things with his own eyes at Dvaraka. He entered one of the rooms and -found Krishna seated with one of the girls. Krishna washed the feet of -Narada and sprinkled the water over his body. - -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. - -So he entered room after room. Krishna was either bathing or making -preparations for the sacrifice, or feeding Brahmanas, or making recitals -of Gayatri, 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 Kama. - -Narada smiled and said: -- "O Lord of Yoga, I know the Yogic Maya, by -service at Thy feet, as it is manifest in me, though hard of perception -by those that are themselves under the influence of Maya. Now permit me -to roam about the Lokas, filled with Thy glory, singing Thy deeds, which -purify all the worlds." - -Sri Krishna said: -- - -"O Brahmana, 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." - - -THE RAJA SUYA AND JARASANDHA. - - -*SKANDHA X. CHAP. 70-73.* - -Krishna was holding council in the Assembly Room called Sudharma. A -Brahmana came as a messenger from the Rajas who had been imprisoned by -Jarasandha and confined in a hill fort. The Rajas sought their delivery -from Krishna, who had defeated Jarasandha seven times and had been -defeated by him only once. - -Narada appeared at the time. Krishna enquired from him about the -Pandavas. The Rishi said: -- - -"Raja Yudhisthira intends to perform the great Yajna Raja Suya in Thy -honor. Please give thy consent". Krishna turned towards Uddhava and -asked for advice. - -Uddhava gauged the feelings of Narada, of Krishna and the assembly and -said: -- - -"It is meet thou shouldst help thy cousin in the performance of Raja -Suya Yajna and also that thou shouldst protect the Rajas that seek -relief from thee. Kings all round will have to be conquered at the Raja -Suya sacrifice. The defeat of Jarasandha 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 Jarasandha 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 Jarasandha. That king does not -refuse any prayer of Brahmanas. Let Bhima ask for single combat in the -disguise of a Brahmana. Surely that son of Pandu will kill him in thy -presence." - -Krishna gave kind assurances to the messenger of the captive kings and -left for Hastinapura. - -The Pandavas vied with one another in shewing respectful love to Krishna -and Arjuna delivered up the Khandava forest to Agni and liberated Maya. -In return for this kindness, Maya made the magical assembly ground for -the Yajna. - -All the kings were brought under submission by Bhima, Arjuna, Nakula, -Sahadeva and the allied kings, except Jarasandha. - -Bhima, Arjuna and Krishna went to the seat of Jarasandha in the disguise -of Brahmanas. - -They begged hospitality from the king. King Jarasandha 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 Brahmana? Vishnu wanted to restore the lordship of the Triloki to -India. Bali knew the Brahmana in disguise to be Vishnu. He still made -over the Triloki 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 Brahmana?" -Turning to Krishna, Arjuna and Bhima, Jarasandha said: -- "O Brahmanas, -ask what you wish for. Even if it be my own head, I shall give it to -you." - -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 Mathura 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 Jarasandha. He thought -in his mind about the joining together by the Rakshasa woman Jara. (The -legend is that Jarasandha was born, divided in two halves, which were -put together by the Rakshasa 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 Jarasandha and took the other in his hand and tore asunder -the body in two equal parts. - -Krishna placed Sahadeva, the son of Jarasandha, on the throne of -Magadha, He then liberated the kings who had been imprisoned by -Jarasandha. 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. - -"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." - -Sri Krishna replied: -- - -"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, Ravana, 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." - -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 Hastinapura. - - -SISUPALA. - - -*SKANDHA X. CHAP. 74.* - -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. Vyasa, Bharadvaja, Sumanta, Gotama, Asita, -Vasishtha, Chyavana, Kanva, Maitreya and other Rishis, Drona, Bhishma, -Kripa and others, Dhritarashra with his sons, Vidura, Brahmanas, Vaisyas -and Sudras: all the kings and their subjects came to witness the Yajna. -The Brahmanas prepared the sacrificial ground with golden ploughs. They -then initiated king Yudhisthira according to the Vedic rites. The Ritvik -Brahmanas duly assisted at the performance of the Rajasuya. On the day -of extracting Soma 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: -- - -"Sri Krishna, the Lord of the Satvats, 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, Sankhya 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." - -All good people approved of the proposal of Sahadeva. - -Raja 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. - -Sisupala could not bear all this. He stood up in the midst of the -assembly and thus gave vent to his feelings. - -"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 Brahma, great in asceticism, wisdom and -religious practices, adored even by the Lokapalas, their impurities all -completely removed by divine perception. Overstepping them all, how -could this cowherd (_Gopala_) boy, the disgrace (_pansana_) of his -family (_Kula_), deserve to be worshipped, as if the crow (_Kaka_) -deserves to get the sacrificial oblation (_purodasa_)? (Sridhara -explains this Sloka and the following ones as a veiled adoration of Sri -Krishna. _Gopala_ is the protector of Vedas, of the Earth and of others. -The word _go_ means the Vedas and the Earth, besides "cow." _Kula -pansana_ = Kulapa+ansana. _Kulapas_ are sinners. He who destroys -(_Ansa_) them is _Kula pansana_. _Kaka_ may be read as compounded with -another word in the Sloka, in the form of _akaka_. _Kaka_ is ka + aka. -_Ka_ is happiness, _aka_ is misery. He who has neither happiness nor -misery is _akaka_ _i.e._, one who has got all his desires. One who has -got all his desires does not only deserve to get the _purodasa_ offering -of the Devas but all other offerings. I do not think it necessary to -reproduce the double interpretation by Sridhara of the other Slokas, -which is continued in the same strain.) He has gone away from his Varna, -Asrama and Kula. He is outside all injunctions and duties. He follows -his own will. He is void of attributes (_Gunas_). How can he deserve to -be worshipped? King Yayati 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." - -Sisupala 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 Sisupala 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 Pandu and their allies of -Matsya, Kaikaya and Srinjaya, took up arms to kill Sisupala. Sisupala -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 Sisupala with the Chakra. A flame like a glowing meteor -rose from the body of Sisupala and entered Sri Krishna. For three -births, Sisupala 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). - -The Rajasuya sacrifice came to a close. Raja Yudhisthira performed the -bathing ceremony, enjoined at the close of a sacrifice (_avabhritha_). - - -THE SLIGHT OF DURYODHANA. - - -*SKANDHA X. CHAP. 75.* - -The fame of Yudhisthira went abroad. All sang the glory of the Rajasuya -sacrifice. Duryodhana became filled with jealousy. One day king -Yudhisthira was seated on a golden throne in the assembly hall, prepared -by Maya, 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 Maya (Magic), displayed by Maya, 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. - -Overpowered with shame, with his head cast down, Duryodhana silently -left the place and went to Hastinapura. - -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). - - -SALVA. - - -*SKANDHA X. CHAP. 76-77.* - -When Krishna carried away Rukmini, he defeated the kings in battle and, -amongst others, he defeated Salva, king of Soubha, the friend of -Sisupala. Salva vowed at the time to kill all Yadavas. He ate only a -handful of dust and worshipped Siva. After a year Siva 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 Yadavas. At the -bidding of Siva, Maya prepared an iron chariot, called Soubha, which -could move at will to any place. Mounted on this chariot, Salva attacked -Dvaraka, with his large army. He threw weapons, stones, trees and -serpents from above and demolished walls and gardens. The people of -Dvaraka became very much oppressed. Pradyumna and other Yadavas engaged -in fight with Salva and his army. Salva's chariot was sometimes visible -and sometimes not. It now rose high and now came low. With difficulty, -Pradyumna killed Dyumat, the general of Salva. But still the fight went -on for seven days and seven nights. Krishna had been at Hastinapura. He -felt misgivings and hurried to Dvaraka with Rama. The fight was then -going on. Krishna placed Rama in charge of the town and himself went to -fight with Salva. Salva tauntingly addressed Krishna who gave the king a -heavy blow with his club. Salva disappeared. Instantly a man came and -informed Krishna that he was a messenger from Devaki. Salva had carried -away his father Vasudeva. - -Krishna asked: -- "How could Salva conquer Rama so as to carry away my -father?" But he had scarcely finished when Salva appeared with somebody -like Vasudeva, 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 -Vasudeva, and entered the chariot. Krishna found this was all the Maya -of Salva and in reality his father was neither carried off nor killed. -He broke the chariot Soubha with his club. Salva left the chariot and -stood upon earth, club in hand. Krishna cut off his hands and then cut -off his head with the Chakra. - - -DANTA VAKRA AND VIDURATHA. - - -*SKANDHA X. CHAP. 78.* - -Danta-Vakra was the friend of Sisupala, Salva 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." (Sridhara gives a second meaning to this Sloka. At -the end of his third birth Danta Vakra was to regain his place in -Vaikuntha. Sisupala and Danta Vakra, as explained before, were Jaya and -Vijaya, gate-keepers of Vaikuntha. By the curse of the Kumaras, 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 Sisupala, and -it entered Sri Krishna. - -Viduratha, 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. - - -BALARAMA AND THE DEATH OF ROMAHARSHANA. - - -*SKANDHA X. CHAP. 78-79.* - -Balarama heard that the Kurus and Pandavas were making preparations for -a mutual fight. He belonged to neither side. So he went out on pretext -of a pilgrimage. He went to Prabhasa 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 Vyasa, did not leave his seat. He belonged to the Suta -community, -- a mixed class, born of Kshatriya father and Brahmana -mother, -- but he took his seat higher than that of the Brahmanas. -Balarama thought that the Suta had learned the Itihasas, Puranas and all -Dharma Sastras from Vyasa but he had not learned humility and -self-control and that he had become proud of his wisdom. Balarama cut -off his head with the tip of a Kusa grass. The Rishis broke forth into -loud cries of lamentation. Addressing Balarama, they said: "O lord! thou -hast done a wrong. We gave him this seat of a Brahmana. 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 Brahmana. Thou -art not regulated by the Vedas. But of thy own accord, do thou perform -some Prayaschitta, and thereby shew an example to other people." -Balarama enquired what he was to do. The Rishi asked him to do that by -which their words as well as the act of Balarama both might prove true. -Balarama said: "One's son is one's own self. So say the Vedas. Therefore -the son of Romaharshana, Ugrasravas, shall be your reciter of Puranas. -He shall have long life and freedom from fatigue. What am I to do, O -Rishis, by which I may atone for my deed?" - -The Rishis asked Balarama to kill Valvala, son of the Danava Ilvala, who -used to pollute the sacrificial ground on certain days of the moon. They -also asked Rama to travel all over Bharata Varsha for twelve months, and -take his bath at the sacred places. - -Rama killed Valvala and went out on pilgrimage. On his return to -Prabhasa he heard about the death of the Kshatriya kings in the war -between the Kurus and the Pandavas. He went to Kurukshetra. Bhima and -Duryodhana were then fighting with each other with their clubs. Balarama -tried to bring about peace. But they did not heed his words. He then -returned to Dvaraka. - -Balarama once more went to Naimisha and he was adored by the Rishis. - - -SRIDAMAN. - - -*SKANDHA X. CHAP. 80-81.* - -Krishna had a Brahmana fellow-student, by name Sridaman. 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: -- - -"Husband, your friend is the Lord of Lakshmi (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 (_Chipitaka_) from the Brahmanas and tied -that up in one corner of her husband's rag. The Brahmana went to -Dvaraka, 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 Brahmana 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 Brahmana and said: -- - -"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 -Brahmana, though asked, was ashamed to offer the flattened rice to the -Lord of Lakshmi and he cast down his head. The all-seeing Sri Krishna -knew the object of the Brahmana's coming. He found that the Brahmana 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 -Brahmana saying, "What is this! O friend you have brought this highly -gratifying offering for me. These rice grains please me, the Universal -Atma." So saying he partook of one handful. When he was going to take -the second handful, Lakshmi 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." - -The Brahmana 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 Brahmana and a sinner and this Krishna, whose -breast is the abode of Lakshmi, 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." - -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 Brahmana 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. - - -THE MEETING AT KURUKSHETRA. - - -*SKANDHA X. CHAP. 82-84* - -There was a total eclipse of the sun. Krishna and all the Yadavas 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 Bhagavata Purana carefully avoids the -battle at Kurukshetra. It barely mentions the duel between Bhima and -Duryodhana. According to the Mahabharata, 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 Mahabharata was Tatva-masi, the unity of Jiva and Ishvara. Krishna -and Arjuna looked alike. They were close companions. This Advaita view -struck at the root of Upasana excepting as a means to an end; it put -into the shade altogether the Path of compassion, the Path of service of -which Narada is the guide for this Kalpa. So we find even Bhishma being -killed. Bhishma died at Uttarayana and necessarily passed through the -Devayana Marga, as an Upasaka. Whatever might be the goal of Upasana, -the Bhagavata Purana treats of Upasana as an end and not as a means. The -Bhagavatas, the Satvatas, 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 -Bhagavata Purana. This explains the great meeting at Kurukshetra instead -of the Great Annihilation.) - -Kunti complained to Vasudeva that he did not make any enquiries about -her and her sons, in her many afflictions. Vasudeva said, for fear of -Kansa the Yadavas had scattered themselves, and they could not make -enquiries about one another. The Kurus, Pandavas and the kings were all -glad to see Krishna and his wives. Rama and Krishna duly honoured them -all and made valuable presents. They all admired the good fortune of the -Yadavas, in having Krishna always in their midst. - -Nanda and Yasoda were duly respected by Vasudeva and his wives. - -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, (Akasa, air, fire, water and earth), so (the material -parts in) all beings resolve themselves into the primal elements. Atma -pervades all beings as the conscious Perceiver (Atma). Know both (the -Perceiver and the Perceived) to be reflected in me, the Supreme and the -Immutable." - -The Gopis were taught this Adhyatma 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." - -(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 -(Sukshma) 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.) - -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 Ishvara. They then -took leave of him. Vasudeva however detained them, saying they should -instruct him as to how he could exhaust his Karma. Narada said it was no -wonder that he should ask this question of them and not of Krishna. For -proximity is the cause of disregard. - -The Rishis, addressing Vasudeva, said: -- - -"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." Vasudeva then -performed Yajna, and the Rishis officiated. The Yajna over, the Rishis -went away. Dhritarashra, Vidura, the Pandavas, Bhishma, Drona, Kunti, -Narada, Vyasa, his friends and relatives, parted with a heavy heart. -Narada and his followers were detained for three months by the Yadavas, -such was their love for them. They then received many presents and left -for Mathura. Seeing the approach of the rainy season, the Yadavas also -went back to Dvaraka. - - -VASUDEVA, DEVAKI, AND THEIR DEAD SONS. - - -*SKANDHA X. CHAP. 85.* - -Vasudeva 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 Rama, the people of -Dvaraka, nay the whole universe are to be known as Brahma. Atma, 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 Bhutas in the Bhoutic objects." - -Hearing these words of wisdom, Vasudeva learned to see unity in -diversity. - -Devaki had heard of the powers of Rama 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. - -Rama and Krishna entered by Yogic power the regions of Sutala. Bali -shewed them every respect and worshipped them. - -Krishna said: "In the Svayambhava Manvantara, Marichi had six sons by -Urna. These sons of the Rishi laughed at Brahma, because he grew -passionate towards his daughter. For this they became Asuras and sons of -Hiranyakasipu. Yoga Maya 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.) - -Krishna took the boys to Devaki and she embraced them all. They were -then taken to Devaloka. - - -ARJUNA AND SUBHADRA - - -*SKANDHA X. CHAP. 86.* - -Raja Parikshit enquired how Arjuna had married his grandmother Subhadra, -the sister of Rama and Krishna. - -Suka replied: -- - -"Arjuna heard that Rama was going to give Subhadra (the cousin of -Arjuna) in marriage to Duryodhana. He disguised himself as a Sanyasin -and went to Dvaraka. The people of Dvaraka and even Rama could not -recognise him. Arjuna lived there for a year and received due -hospitality. Once Arjuna was invited by Balarama and he was taking his -food when Subhadra passed by him. They looked at each other and felt -mutual love. One day, Subhadra, 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. Balarama became greatly -enraged. But Sri Krishna and other friends appeased him." - - -SRUTADEVA AND BAHULASVA. - - -*SKANDHA X. CHAP. 86.* - -Srutadeva, a Brahmana of Mithila, was much devoted to Sri Krishna. The -prince of Mithila, Bahulasva, was also a favorite of Sri Krishna. To -favor them, Sri Krishna went with Narada and other Rishis to Mithila. -Srutadeva and Bahulasva 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 -Bahulasva and Srutadeva received Sri Krishna and the Rishis with due -respect. Sri Krishna taught Srutadeva to respect the Brahmana Rishis as -much as he respected him. After giving proper instructions to the prince -and the Brahmana for sometime, Sri Krishna returned to Dvaraka. - - -THE PRAYER TO BRAHMAN BY THE SRUTIS. - - -*SKANDHA X. CHAP. 87.* - -Raja Parikshit asked: -- - -"O Great Sage, Brahman is undefinable, void of Gunas, beyond both causes -and effects. How can the Srutis, which have the Gunas for their Vritti -(_i.e._ which treat of Devas and sacrifices which are full of -attributes), directly cognise Brahman?" - -Suka replied: -- - -"The Lord created Buddhi, Indriya, Manas and Prana in Jivas that they -might obtain their objects (Matra), their birth-producing Karma (Bhava), -their transmigration to different Lokas (Atma), and also their Mukti -(Akalpana)." (These four words respectively mean Artha, Dharma, Kama 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 Upasana, 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 Brahman. The sayings about Upasan and Karma treat of -things with attributes, as a means to attain wisdom and thereby -indirectly lead to Brahman. This is the purport. _Sridhara_.) - -"The Upanishad speaks of Brahman. 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 Bhagavata tries to refute the idea that -the Vedas treat of the Devas only and not of Isvara and Brahma). - -"I shall relate to thee here a conversation between Narada and Narayana. - -"Once upon a time Narada went to see the great Rishi Narayana. For the -well-being of Bharatavarsha, for the good of all men, he remains in his -Asrama, fixed in Tapas, since the beginning of this Kalpa. The Rishis of -Kalapa sat round him. Narada saluted him and asked this very question. - -"Narayana said: -- - -"In Jana Loka, the Manas, born Rishis of that place performed Brahma -Yajna (Yajna, in which 'What is Brahman' 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: -- - -"The Supreme drank up his own creation and lay asleep with His Saktis. -At the end of Pralaya, the Srutis (which were the first breath of the -Supreme. _Sridhara_) roused Him up by words denotive of Him. - -"The Srutis said: -- - -"Glory be to Thee! Destroy the Avidya 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 -Saktis in Jivas. Thou art (sometimes -- _Sridhara_) with Maya and -(always -- _Sridhara_) by Thyself. (But wherever thou art) the Vedas -follow Thee. (The Vedas treat both of Saguna and Nirguna Brahman). - -"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. -_Sridhara_). 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. _Sridhara_. -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. _Sridhara_). For wherever people may roam, their -footsteps always touch the earth. - -"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? - -"Those that are animated by life breathe truly if they follow Thee, -otherwise their breath is the breath of bellows. Inspired by Thee, -Mahat, Ahankara 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. - -"Thou art beyond the gross and subtle sheaths, the Indestructible and -Real. - -"Among the Rishis, the Sarkarakshas (or those that have an imperfect -vision) meditate on Brahma in the navel. The Arunis, however, meditate -on Brahma in the cavity of the Heart, which is the seat of the nerves. -Ananta, from the Heart, the Sushumna (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). - -"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. - -"Brahma 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 -Brahmandas, 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 Brahma, by saying "Brahma is not this, -not this," in the Upanishads.) - - -THE RESTORATION OF BRAHMAN BOYS TO LIFE. - - -*SKANDHA X. CHAP. 89.* - -At Dvaraka a Brahman 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 Brahman 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 Brahmana. Arjuna -promised the Brahmana 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 Brahmana taunted Arjuna for -making promises he had not the power to keep. Stung by these words, the -Pandava went to Yama Loka. He went to Indra Loka. He went to the regions -of Agni, Nirriti, Chandra, Vayu and Varuna. He went to Rasatala. He went -to Svarga. But the Brahmana 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 Brahmana's sons. Do not disregard -yourself. Those that blame us now shall sing our glory hereafter." - -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 -Brahmana boys that I might see you both. For the protection of Dharma on -the Earth, you have incarnated as my parts (Kala.) Kill the Asuras that -oppress the Earth and come back soon to me. Filled are your own desires, -O you Rishis, Nara and Narayana. But for the preservation of the -Universe, do that which others may follow." - -Krishna and Arjuna said "Om". They brought back the Brahmana boys and -restored them to their father. - - - -THE LINE OF KRISHNA. - - -*SKANDHA X. CHAP. 90.* - -Vajra was the son of Aniruddha. - -Prati-bahu was the son of Vajra. - -Su-bahu was the son of Prati-bahu. - -Upasena was the son of Su-bahu. - -Bhadra-sena was the son of Upasena. - -*END OF THE TENTH BRANCH.* - - - -THOUGHTS ON THE MATHURA LILA. - - -Kansa was killed and all good men that had fled from Mathura returned to -it. Krishna fast developed Himself as Ishvara. He restored his Guru's -son to life. - -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 -Vrindavana. 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 Atma 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. - -In the stories of Jarasandha, Yavana and Muchukunda we find the -historical Krishna. - -Jarasandha 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 Brahmanas, 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 Brahmanism. -Vaishnava kings were put to death in large numbers. Krishna could not -kill him on account of his connection with Brahmanas and with Vedic -Yajnas. He even feigned a retreat and fled away to Dvaraka. Dvaraka was -a spiritual centre on earth, created by Krishna, for the performance of -His mission as Avatara. The town was washed away as soon as Krishna -disappeared. - -It will be interesting to know the future mission of Muchukunda. But the -Bhagavata is silent about it. - - - -THOUGHTS ON THE DVARAKA - - -At Dvaraka, we find Sri Krishna as the Lord of the Universe, a Kalpic -Avatara, and as such something more than the historical Krishna. - -_Sri Krishna as an Avatara._ - -It is time that we should know something definitely of Sri Krishna as an -Avatara. - -To restore the Brahmana boys, Sri Krishna went with Arjuna to the abode -of Purusha. Purusha smiled and said: -- "I brought the Brahmana boys, -that I might see you both. For the protection of Dharma on the Earth, -you have incarnated as my parts (Kala). Kill the Asuras that oppress the -Earth and come back soon to Me. Satiated are your own desires, O you -Rishis, Nara and Narayana, but for the preservation of the universe do -that which others may follow." - -The Purusha is the Virat Purusha of our universe, the Second Purusha or -the Second Logos. - -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 Virat Purusha, As regards this -Virat Purusha, the Bhagavata Purana says as follows: -- - -"He is the resting place and eternal seed of all Avataras. Brahma 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." Bhagavata I. -3-5. - -"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. - -"He is the primal Purusha Avatara of the Supreme." II. 6 XL. - -He is also called the Thousand-Limbed and the Egg-born. II. 5, XXXV., -III. 6, VI. - -This Virat 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 Avataras also all rest on the bosom of Virat Purusha. - -We have looked at Virat Purusha from the standpoint of the First -Purusha. Now let us proceed upwards from below. - -The Brihat Aranayaka Upanishad thus speaks of Virat Purusha, at the -beginning of the Fourth Brahmana of the first chapter: -- - -"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 Prajapati, -he, namely who, thus knows." - -The following is the commentary of Sankaracharya. - -"This was before the soul." The soul is here defined as Prajapati, 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 Prajapati, "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" _viz_., Prajapati, 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" -- Prajapati -in a former birth, which is the cause, as the first of those who were -desirous of obtaining the state of Prajapati by the exercise of -reflection on works and knowledge _viz_. "as the first of all of them," -of all that were desirous of obtaining the state of Prajapati, 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 -Prajapati, -- because such was the case, therefore he is called Purusha, -because he is _Purvam Aushad_, (first burnt). As that Prajapati, by -consuming all opposite sins, became this Purusha Prajapati, 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 Prajapati." 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 -Prajapati, 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 -Prajapati, 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 -Prajapati; 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. - -In order to understand this better, let us consider the scheme of human -evolution. - -Atma is the same in all beings and, when free from the limitations of -individual life, it becomes all pervading. - -Sympathy and compassion open the door to the liberation of Atma. - -The Upadhi, or vehicle of Atma, or the body of its manifestation, -becomes less and less gross, as Atma 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. - -The most highly evolved beings become universal and not individual, and -they live normally on the spiritual plane. - -They at last reach the state of divinity. Then they may become Avataras. -When these Avataras have to work on the physical and intellectual -planes, they assume a body and become born, like ordinary beings. They -have then to _come down_ from their normal state, but their vision and -power remain undestroyed. When their mission is over, they reach again -their normal state. The Avataras have not to work out their own Karma. -They are liberated Atmas, 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 Brahma is Maya, which is the -highest manifestation of Prakriti which enables them to assume cosmic -responsibility out of their unbounded compassion for all beings. - -The Avataras 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. - -Now of all Avataras 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. - -He is called Virat Purusha. He is practically the Ishvara of our -universe. - -The body of this Purusha, called the First Avatara, the Second or Virat -Purusha, and the Egg-born, is formed by the Tatvas, numbered twenty-four -in the Sankhya 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. - -The Tatvas themselves are brought into manifestation by the awaking of -the First Purusha. - -The Second Purusha enters into all beings as their Atma, becoming -three-fold in his aspect _viz_. Adhi-Atma, Adhi-bhuta and Adhi-deva. -Then He is called the Third Purusha. Says the Satvata Tantra, as quoted -by Sridhara: -- - -"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." Virat Purusha is the seat af all -Avataras. Therefore all Avataras are called parts of the Virat Purusha. - -Speaking of other Lila Avataras, Bhagavata calls them parts and aspects -of the Second Purusha; "but Krishna is Bhagavat Himself." - -Bhagavat is here the First Purusha. I. 3 XXVIII. - -In the Tenth Skandha, Raja Parikshit says: "Tell us the mighty deeds of -Vishnu, incarnated as a _part_ in the line of Yadu." X. 1 II. Later on -again: -- - -"The supreme Purusha, Bhagavat Himself, shall be born in the house of -Vasudeva." X. 1 XXIII. - -The Devas said, addressing Devaki: -- "Rejoice mother, the Supreme -Purusha, Bhagavat Himself, is in thy womb _by His part_" X. 2 XII. - -The Purusha, seated on Ananta, addressed Arjuna and Krishna as Nara and -Narayana. - -The Mahabharata also calls them Incarnations of Nara and Narayana. These -Rishis are invoked all throughout the Mahabharata. They were the sons of -Dharma by Murti, daughter of Daksha. - -Nara and Narayana are looked upon as two in one and they were adored by -the Devas, as manifestations of Purusha Himself. (IV. 1 XLVI). - -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.) - -Krishna in the line of Kuru is Arjuna. - -In explaining this Sloka, Sridhara quotes the following from a Vaishnava -Tantra: -- - -"In Arjuna, there is only the Avesa (suffusing) of Nara. Krishna is -Narayana Himself." - -Sri Krishna said to Arjuna: -- "I have passed through many births as -well as thou. I know them all. Not so thou." - -This shows that Arjuna was not Nara himself, the supplement of Narayana, -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." - -Sri Krishna said to Devaki: -- - -"At my first birth, in the Svayam-bhuva Manvantara, thou wert born as -Prisni and this Vasudeva was named Prajapati Sutapas I was born as your -son, Prisni-garbha. I was also born of you, when you were Aditi and -Vasudeva was Kasyapa, as Upendra, also called the Vamana or Dwarf -Avatara. At this third birth, I am your son again, with the same body." -X. 3 XXXII. to XLIII. - -These are the three Incarnations of Nara Narayana, mentioned in the -Bhagavata. They are certainly not the many births to which Sri Krishna -alludes in the Gita. 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. - -As Vamana, however, he restored the Triloki to the Devas and asserted -the supremacy of the spiritual forces. - -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. - -Sri Krishna is therefore the greatest Avatara of our Kalpa. "For the -good of those that seek Atma, Nara Narayana shall perform Tapas in -Bharata Varsha, unknown to others, till the end of the Kalpa." V. 19-9 - -Sri Krishna as Bhagavat is greater than the Second Purusha. - -To the devotees, he is greater than the Purusha manifestation. - -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. - -Unless there was change in the innate downward tendency of the Tatvas, -the spiritual ascent of the universe was not possible. - -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 Brahma or -Satya Loka, till the end of Brahma's life. Those who worship. Hiranya -garbha or Brahma cannot pass beyond the limits of Brahma Loka. - -In answer to Raja Parikshit, Suka Deva delineated the Paths to be -followed after death. - -I. The Prompt Path of Liberation (Sadyo Mukti). Those who meditate on -the abstract Absolute, called Brahma, 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.) - -II. The Deferred Path of Liberation (Krama Mukti), when one wishes to go -to Brahma 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. - -With their Linga Sarira, these Lords of Yoga go inside and outside -Triloki. II. 2 XXIII. - -On their way to Brahma Loka, they are carried by Sushumna first to Agni -Loka. Then they go to the farthest limit of Triloki, the Sisumara -Chakra, extending over to Dhruva or the Polar star. II. 2 XXIV. - -When at the end of a Kalpa, the Triloki becomes consumed by fire from -the mouth of Sankarshana, they go to Brahma Loka, which lasts for two -Pararddhas, and which is adorned by the chariots of great Siddhas. II. 2 -XXVI. - -There is no sorrow, no infirmity no death, no pain, no anxiety in Brahma -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. - -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. - -Those who go to Brahma Loka pass through three different paths. - - 1. Those, who come with great merits acquired in life, get posts of - duty according to their merits in the next Kalpa (_i.e._ they - become Prajapatis, Lokapalas. Indras and so on.) - 2. Those who go to Brahma Loka merely by force of their Upasana of - Hiranya-Garbha become liberated, when Brahma becomes liberated at - the end of his life ('extending over two Pararddhas.) - 3. Those that worship Bhagavat pierce the Brahmanda at will, and rise - to the abode of Vishnu. The Slokas XXVIII to XXXI refer to the - piercing of Brahmanda by the Bhagavatas. _Sridhara_. - -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. - -In the Dvaraka Lila, we shall find Sri Krishna, as the greatest Avatara -of the Kalpa, carrying out His work of Preservation. - -The Purana does not speak of the Nara aspect of Sri Krishna as -manifested in Arjuna. That is the subject matter of the Mahabharata. 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 Gita. 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. - - - -THE WIVES. - - -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: -- - - 1. _Rukmini_ or Mula Prakriti, Buddhi. - 2. _Jamba-vati_ or Mahat, Universal mind. - 3. _Satya-bhama_ or Ahankara. - 4. _Kalindi_ or Akasa-Tanmattra, sound, Akasa. - 5. _Mitra Vinda_ or Vayu-Tanmatra, Touch, Air. - 6. _Satya_ or _Nagnajiti_, Agni-Tanmatra, Form, Fire. - 7. _Bhadra_, Ap-Tanmatra, Taste, Water. - 8. _Lakshana_, Kshiti-Tanmatra, smell, Earth. - -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 -Avatarship, attracted to Himself the higher tendency of all the energies -of Prakriti. This is how he was wedded to all the aspects of Prakriti. - -Rukmini is the spiritual energy of Mula Prakriti. Read the talk between -Krishna and Rukmini (X. 80). - -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. - -The Hiranya-Garbha Purusha of Vedic Upasana has its seat inside the -Sun-God. "The Purusha inside Aditya." This Purusha is the Adhi-daiva of -Bhagavat Gita, as explained by Sankaracharya. All the Devas proceed from -_Him_. He is the one Deva, also called Prana. (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 Upasana. Syamantaka represents -Hiranyagarbha Upasana. - -Sri Krishna wanted that this Upasana should be replaced by the Upasana -of Ishvara. - -The jewel was lost. It was carried away by some religious movement, -represented as a lion. - -Jamba-vat snatched it from the Lion. Jambavat, the bear king, was one of -the chief allies of Sugriva. He was the oldest in years and the wisest -in counsel. - -"When Vamana stepped over the three Lokas, I made a respectful circuit -round Him." Ramayana Kishkindha Kanda. Chap. 64-15. - -"When Vamana became an Avatara I moved round the earth twenty one times. -I threw plants into the Sea which yielded Amrita by churning. Now I am -old." Ramayana Kishkindha Kanda Chap. 65-32. - -While Rama was about to ascend to heaven he addressed the old Jambavat, -as a son of Brahma, and asked him to stay behind till the approach of -Kali -- Uttara Kanda. Chap. 121-34. - -Jambavat represents a very old religious movement, which was out of date -even in Rama's time. - -Hiranyagarbha Upasana 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 Jambavat, but it could not -long remain in the hands of Satrajit. Vedic Upasana did survive. But it -survived only in Vedic Sandhya and Gayatri, which were represented by -Akrura. - -Krishna was wedded to Jambavati, the spiritual energy of Mahat. - -Satya-bhama is the spiritual energy of Ahankara. She holds the Vina, -with the seven notes of differentiation. The Vedas proceed from these -notes and also all departments of knowledge, Satyabhama is the goddess -of learning. - -There is not much to say about the five other principal wives. - -The last of these wives, Lakshana, 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 Purana writers place Naraka below the Patalas. Sixteen thousand -girls representing all earthly and material energies had been snatched -away by Naraka. They all became wedded to Sri Krishna. - -_Vasudeva, Sankarshana, Pradyumna, Aniruddha._ - -The following correspondences were given by Kapila to his mother -Devahuti. (III. 26 ). - - - ------------------------------------------------------------------ - _Upasya_ _Adhibhuta_ _Adhyatma_ _Adhideva_ - ------------------------------------------------------------------ - Vasudeva Mahat Chitta Kshetrajna - ------------------------------------------------------------------ - Sankarsana Ahankara Ahankara Rudra - ------------------------------------------------------------------ - Aniruddha Manas Manas The Moon god - ------------------------------------------------------------------ - Pradyumna Buddhi Buddhi Brahma - ------------------------------------------------------------------ - - -_Chitta_ is transparent, without transformation, and calm, even as the -first state of water. III. 26. XXI. - -"Transparent" -- capable of of receiving the image Bhagavat. - -"Without transformation" -- without indolence and distraction. -_Sridhara_ - -Chitta is the abode of Bhagavat, _i.e._ Bhagavat is perceived by Chitta. -III. 26. XX. - -Differences cause many-sidedness and distraction. - -Ahankara Tatva brings differences into manifestation. - -Beyond the plane of Ahankara Tatva, is the plane of Mahat. - -Mahat literally means big, great, universal. - -It is the plane of universal manifestation. - -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 Ahankara, the Tatva of -differences. Ahankara gave rise to different bodies, different minds and -different faculties; individuals appeared and they started on separate -lines of manifestation and of evolution. - -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 _Chitta_ by Kapila. This Chitta is the abode of peace, the abode -of Bhagavat. - -Bhagavat, when reflected on Chitta, is VASUDEVA. He is the Purusha -seated on Ananta. - -SANKARSANA is Bhagavat as reflected on Ahankara. 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. Balarama 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 Balarama used the plough to draw in others. This is a process -of destruction. The material nature is gradually destroyed in us. -Therefore Balarama is also called an incarnation of Rudra or Siva -according to Vaishnava texts. He is Rudra Himself. The fire from the -mouth of Sankarshana burns the Triloki 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 Siva 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. - -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 Kamadeva, the God of Love, or desire. - -When the course of descent was arrested, Kamadeva was destroyed by fire -from the forehead of Siva. 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. - -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). - -ANIRUDDHA is the son of Pradyumna. According to Kapila, he is reflected -on Manas, the faculty of Sankalpa and Vikalpa. Sankalpa in Sankhya -terminology is the first or general idea of a thing. - -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. - -The first idea is the idea of a thing in its primity or dawn. - -The second idea is the idea of its peculiarities. It is the second idea -which gives rise to likes and dislikes. - -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. - -Aniruddha became wedded to Usha or Dawn. He is Bhagavat as perceived by -Manas. - -*END OF THE TENTH SKANDHA.* - - - - -THE ELEVENTH SKANDHA - - - -THE MUSHALA. XI. I. - - -Sri Krishna, with the help of Rama, the Yadavas and the Pandavas, killed -the Daityas, born as Kings. He made the Pandavas 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 Yadavas, 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." - -Visva-mitra, Asita, Kanva, Durvasas, Bhrigu, Angiras, Kasyapa, Vamadeva, -Atri, Vasistha, Narada and other Rishis went to a sacred place called -Pindaraka near Dvaraka. The Yadava boys were playing among themselves. -They dressed Samba, son of Jambavati, 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 _Mushala_ (a pestle) that -will be the ruin of your line." The boys were terrified. Samba did -produce an iron pestle. They took the pestle and went home. The boys -related the story to all the Yadavas. Ahuka, 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. - - - -THE BHAGAVATA PATH. - - -*SKANDHA XI. CHAP. 2-5.* - -Vasudeva asked Narada about the Path of Bhagavat which leads to Moksha. -Narada said: -- - -Of the sons of Rishabha, nine became well-versed in Atma Vidya. They -were Kavi, Hari, Antariksha, Prabuddha, Pippalayana Avirhotra, Drumila, -Chamasa, and Kara-bhajana. - -The Rishis of Bharata Varsha were performing Yajna at the place of Nimi -and these nine Rishis went there. - - I. Nimi asked the Rishis about the _path of Bhagavat_. - -Kavi said: -- - -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 _i.e._ even without -knowing where he goes and what he does). - -(What is the path then?) - -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 Narayana. - -He who is removed from Isvara, (first) forgets (Isvara), (_Asmriti_), -then there is wrong perception such as "I am the body" (_Viparyaya_). -This is caused by the Maya 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 Isvara and Atma. - -(The Bhagavata School classifies Jivas under two heads -- Antar Mukha -and Bahir Mukha. Antar Mukha is literally one with his face turned -inwards _i.e._, one who withdraws himself from the outside world and -looks to self within, which is only an aspect of Ishvara. - -Bahir Mukha Jiva is one with his face turned outwards _i.e._ one who -withdraws himself from the self-within and therefore from Ishvara. He -first loses sight of Ishvara, forgets that he (the Jiva) is an aspect of -Ishvara 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 Isvara and self, and is -Isvara for all practical purposes to the devotee). - -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. - -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. - -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. - -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 Ishvara and the permanent aspect of Jiva. - -The non-existence of Dvaita has always to be understood with reference -to Jiva or Ishvara, and not _independently_, 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. - -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. - -He salutes Akasa, 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. - -He, who worships Bhagavat in this way, has Devotion (Bhakti), perception -of Ishvara (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. - -The Bhagavata then attains supreme peace. - - II. Nimi then asked: "What are the _Characteristics of a Bhagavata_ - and what are the _Signs by which a Bhagavata is known?_" - -Hari replied: -- - -"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 -Bhagavata. - -"He who bears love towards Isvara friendship towards his dependents, -kindness toward the ignorant, and indifference towards his enemies -belongs to the next class of Bhagavatas. - -"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. - -"The highest Bhagavata perceives the objects with his senses, but does -not feel either aversion or pleasure. He looks upon the universe as the -Maya of Vishnu. - -"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 Vasudeva. - -_He_ is the favourite of Hari, who does not take pride in his birth, -Karma, caste or Asrama. - -"The highest Bhagavata 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. - -"Even for the sake of all the three Lokas, the Vaishnava will not for a -moment forget the lotus feet of Bhagavat. - -"And more, he is the greatest of all Bhagavatas, to whose heart Hari is -bound down by the tie of Love." - - III. Nimi asked: -- "What is then this Maya of the Supreme Lord?" - -Antariksha replied: -- - -"Maya of Bhagavat is that which causes the creation, preservation and -dissolution of this universe." - - IV. Nimi asked: -- "How can one whose mind is not controlled and - who is of dull understanding easily cross over this Maya? - -Prabuddha replied: -- - -"Have recourse to a Guru, who knows the Truth and is fixed in the -supreme. Learn the duties of Bhagavatas from him. Practise -non-attachment, keep company with Sadhus. 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 Atma and Ishvara 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 Bhagavata Sastra, 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 -Avataras 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 -Bhagavatas, 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. - -"These are the duties of a Bhagavata and by practising these, he may -easily cross over Maya." - - V. Nimi asked: -- "How can one be fixed in devotion to Narayana?" - -Pippalayana replied: -- - -"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 Atma." - - VI. Nimi asked: -- "Tell me about Karma Yoga, by the performance of - which Karma is speedily destroyed." - -Avirhotra replied: -- - -"Vedic Karma does not directly lead to Moksha. Offer up your Vedic Karma -to Ishvara, and perform it, without any worldly attachment, however. - -"He who wants speedily to cut asunder the tie of Ahankara shall worship -Vishnu in the way prescribed in the Tantras or Agama. (Vedic Karma at -first consisted of Vedic Yajna. The Gita gave a death blow to the -performance of Vedic Yajnas. _Nishkama_ Karma took the place of _Kamya_ -Karma, The Vedic Karma however survived in the Sandhya Mantras, which -conform themselves to the Path of Upasana. - -"The Vedic Sandhya is however meant only for Brahmanas. - -"The Tantric Sandhya is an imitation of the Vedic Sandhya, adapted to -all classes of men, and it supplements the Vedic Sandhya 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 -Tantric Upasana and this Upasana is enjoined for all Bhagavatas or -Vaishnavas. There are Siva Tantras, Sakti Tantras, Ganapati Tantras, -Surya Tantras as well as Vaishnava Tantras. There are black rites -prescribed in some of the Sakti 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 Upasana is -strictly a Tantric Upasana." - -(I do not enter here into the details of that Upasana, though some -details are given in the text.) - - VII. Nimi said: -- "Tell me about the _Avataras_ and Their deeds O - Rishis." Drumila gave a short account of the Avataras, - commencing from the First Purusha. As this is nearly a - repetition of what has been said before, no attempt is made to - reproduce it. - VIII. Nimi asked what is the _destiny of those that do not worship - Bhagavat, those that have no control over their mind and their - senses_. - -Chamasa replied: -- "They enter the regions of darkness (Tamas)." - - IX. Nimi asked: - -"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?" - -Karabhajana replied: -- - -"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 -Kamandalu (the water-pot of an ascetic) in his hands. (_i.e._ He looks -like a Brahmacharin). - -"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. - -"Bhagavat is then known by the following names: -- Hansa, Suparna, -Vaikuntha, Dharma, Yogesvara, Amala, Isvara, Purusha, Avyakta, and -Paramatman. - -"In Treta, 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. - -"Bhagavat is known by the following names: -- - -"Vishnu, Yajna, Prism-garbha, Sarvadeva, Uru-krama, Vrisha Kapi, Jayanta -and Urugaya. - -"In Dvapara, Bhagavat is _Syama_. (The word Syama ordinarily means -dark-blue. But Sridhara 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 Avataras.) -His cloth is yellow. - -"Men worship Him both by Vedic and Tantric methods. - -"Vasudeva, Sankarshana, Pradyumna, Aniruddha, Narayana, Visvesvara and -Visva are his names. - -"In Kali, worship is made according to the Tantras, which are various. - -"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." - -Nimi respected the nine Rishis and they disappeared in the presence of -all men. - -Vasudeva and Devaki heard this story from Narada. They realised Krishna -as Isvara and they acquired wisdom. - - - -KRISHNA AND UDDHAVA. - - -*SKANDHA XI. CHAP. 6.* - -Brahma and other Devas went to Dvaraka. Addressing Krishna; Brahma 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." - -Sri Krishna replied: -- "The extinction of the Yadavas 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 Dvaraka. The -elders came to Krishna. He proposed a pilgrimage to Prabhasa. So the -Yadavas made preparations for going to Prabhasa. 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." - -Sri Krishna replied: -- "It is true as you say. My mission is fulfilled. -The Devas ask me to go back. The Yadavas shall be killed by mutual -quarrel. On the seventh day from this, the sea shall swallow up this -seat of Dvaraka. 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 Mayic and transitory. "This is this" -and "this is that" this conception of difference is only a delusion of -him whose mind is distracted (_i.e._ 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 Asrama -duties. As long as a man identifies himself with some Varna or Asrama he -looks upon others also as belonging to some Varna or Asrama. He -therefore makes a distinction between men and men. The Varnasrama duties -are prescribed by the Vedas for a man, so long as he entertains ideas of -difference. When he looks equally upon a Brahmana and a Chandala, when -he finds his Lord every where and finds all beings in the Lord within -himself, he becomes a man of the Universe, a Bhagavata. For him the -Vedas do not make any rule. He is above all rules and restrictions. But -the Varnasrama 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 (_i.e._ 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." - -Uddhava said: -- - -"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. - -"I have not yet got over the sense of 'I' and 'Mine.' Tell me how I can -easily follow out Thy teachings." - -Sri Krishna replied: -- - -"Generally those men that are skilful in discrimination rescue self from -worldly desires by means of self, (_i.e._ 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. -_Sridhara_) "For it is self that finds out final bliss by direct -perception and by inference. Wise men, well versed in Sankhya and Yoga, -look upon Me as Purusha pervading all beings, and possessing all powers. -(This is according to Sridhara, 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 Sridhara 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." (_Indications_. -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. - -_Inferences_. Whenever there is an instrument, there is some one to use -it. Buddhi and others are instruments. There is therefore one who guides -these. _Sridhara_.) In this matter of self instruction, hear the story -of an Ava-dhuta (an ascetic who renounces all worldly attachments and -connections.) - - - -SELF-INSTRUCTION. - - -*SKANDHA XI. CHAP. 7-9.* - -Yadu asked an Ava-dhuta 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. - -The Ava-dhuta replied: -- - -I have many Gurus, O king -- Earth, Air, Akasa, 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, Pingala, the -osprey, the child, the maid, the maker of arrows, the serpent, the -spider and the wasp. These are my twenty four Gurus. - -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). - -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.) - -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. - -Atma is all pervading and it is not affected by the body and bodily -attributes. This I have learned from Akasa which, though all pervading, -seems to be conditioned by clouds and other objects. - -Transparency, agreeability and sweetness, I have learned from water. The -sage purifies others like water. - -Powerful in knowledge and glowing with asceticism, the sage receiving -all things does not take their impurities even as fire. - -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. - -Fire is one though it enters fuels of various sorts. - -One Atma pervades all beings, however different they may appear by the -action of Avidya. - -Birth, death, and other affections are states of the body, not of Atma. -The moon looks full, diminished and gone, though it is the same in all -these states. - -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. - -The sun reflected on different surfaces appears to the ignorant as many -and various. The Atma in different bodies, even appears as such. - -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. - -The huge Ajagara serpent remains where he is and is content with -whatever food comes to him. - -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. - -He who is tempted by woman is destroyed like an insect falling into -fire. - -The bee takes a little from every flower. The Sanyasi should take only a -little from each Grihastha, so that the Grihastha may not suffer. - -The bee extracts honey from all flowers big or small. The Sage should -extract wisdom from all Sastras big or small. Do not store anything for -the evening or for the morrow. Have only so much for your _bhiksha_ -(alms given to a Sanyasi) as may suffice for one meal. The bee is killed -for his storing. - -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. - -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 Sanyasi without any effort of his own gets food from the -Grihasthas, as it is their duty to feed him. - -Do not hear vulgar songs. The deer is attracted by songs and is -entrapped. - -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. - -Pingla, 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 Ishvara, 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. - -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. - -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. - -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. - -I have learned concentration of mind from the maker of arrows. - -The serpent has no home. It roams in solitude. So do I. - -Narayana draws in the whole creation at the end of the Kalpa and becomes -one, the resort of all. - -By Kala Sakti, 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. - -(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. - -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. _Sridhara_.) - -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. - -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. - -The Lord created vegetable and animal bodies. But he was not satisfied -with them. For the human body only has the power to perceive Brahman. - -Therefore after many births, when the human body is once attained, one -should strive promptly for his supreme bliss. - -Yadu heard these words of wisdom, and he gave up all attachments. - - - -ATMA A REFUTATION OF THE SCHOOL OF JAIMINI. - - -*SKANDHA XI. CHAP. 10.* - -Sri Krishna continued: -- - -(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.) - -"Subject to what I have said as to one's own duties (in Pancha Ratra and -other Vaishnava works; _Sridhara_) and knowing me to be the final -resort, you should dispassionately follow the Varna-Asrama 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. - -"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." - -(Actions are fourfold, (1) those that have the fulfilment of selfish -desires for their object or Kamya Karma, (2) those that are prohibited -by the Scriptures or Nishiddha Karma, (3) those that are required to be -daily performed or Nitya Karma, (4) those that are required to be -performed on certain occasions or Naimittika. - -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 Yama. -Being fixed on Me, you may sometimes practise Niyama (Yama and Niyama -are detailed in the 19th chapter.) - -"Devotedly follow one Guru, who knows Me and is full of Me, being calm -and quiet at heart. - -"Be humble and unenvious, active, free from the sense of "Mineness", -strong in friendship (towards the Guru. _Sridhara_) 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 Atma is the same every where and its working is -the same in all bodies. - -"This Atma 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. - -"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 Atma which is separate from the body bears the attributes of the -body. - -"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 -Isvara. The knowledge of Atma (as separate from the body) cuts off the -course of rebirths. - -"Therefore by seeking after knowledge fully realise that Atma 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. - -"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. Vidya is the -pleasing fire that comes out. (The pupil by constant questioning should -extract the fire of wisdom from the Guru _i.e._ one should learn Atma -Vidya from his Guru.) - -"The pure wisdom that is thus acquired from the Guru shakes off the Maya -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. - -"Or if you think that the doers of actions, their pleasures and pains, -the enjoyers and sufferers (Jivatmas 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." - -(We have found in the former slokas that Atma is one and constant. It is -self manifest and it is conciousness itself. When we speak of Atma as -the Doer, the Enjoyer and so on these attributes really relate to the -body which forms the phenomenal basis of Atma. Every thing else besides -Atma is transitory and formed of Maya. It has been therefore said that -one should free himself from all attachments and should attain -liberation by the knowledge of Atma. 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 Jivatmas -- the doers and enjoyers in all -beings to be essentially separate and many. According to them, Atma 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 Parmatma, which is the -essence of all these Jivatmas 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 -_enjoying_ Atma 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. _Sridhara_.) - -"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 Maya. 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 Ishvara. And the Universe is not a delusion -- Maya. It is -what it appears to be. There is no one and constant consciousness of -which the essence is Atma. "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. Atma 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), Atma can not transform itself without the help of the senses -&c. And if Atma 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. _Sridhara_. The above commentaries of Sridhara form one -of the best expositions of the philosophy of Jaimini. Only the last -passage requires a little elucidation. Atma 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 Atma be made fully conscious. But if -Atma 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 Kanda of the Vedas, -analysed by Jaimini in his Purva Mimansa. One should not give up Vedic -Karma and selfish desires as he is taught to do in the Jnana Kanda of -the Vedas, the Upanishads, as analysed by Vyasa in his Uttara Mimansa, -and as expounded by Sri Krishna in the Bhagavat Gita. 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 Marga 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 Sri -Sankaracharya, when Mandana Misra the most learned Pandit of the time, -was its chief exponent. After his memorable defeat by Sri Sankaracharya -the Mimansakas fell into disrepute and Vedic Karma became a thing of the -past.) - -"Granting all that, O dear Uddhava, all Atmas have constantly their -births and other states, by connection with the body and by reason of -the divisions of time." (_i.e._ though you may say that Atma 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.) - -"It follows then that the doer of actions, the enjoyer of joys and the -sufferer of sorrows is dependent on other things." (For Atma is -dependent upon the body and upon time for its highest transformation. -Sridhara says if Atma is the doer and enjoyer, why should it do wrong -acts and suffer sorrows if it were independent. Therefore Atma must be -dependent according to the Mimansakas). Now who in seeking his greatest -good would worship one that is dependent on others? - -"(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 --- _Sridhara_) 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 Kamya Karma, according to Vedic -rules. This is one way of following Pravritti Marga. There is another -way -- the following up of one's own inclinations, in disregard of the -Vedic rules. The next Sloka 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 Bhutas, he goes, driven by the law, to the Narakas and finds there -intense Tamas. - -"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 Lokapalas have to -fear me, they who live for one full day of Brahma. Even Brahma who lives -for 2 Parardhas has fear of me." - -(Therefore Pravritti Marga leads to evil. It should be shunned and -Nivritti Marga should be adopted. This is the purport. _Sridhara_). - -(Now Sri Krishna goes on to refute the first two assumptions (1) that -Atma is the doer and (2) that Atma 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 Satvic and -Rajasic transformations of the Ahankara 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 Atma. So Atma -is not the doer. It may be said however that the senses and the mind are -guided by Atma. 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 -Satvic and so on. It is the nature of the Prakritic transformations of a -man that determines his actions. This is only an elaboration of -Sridhara's notes.) - -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" _i.e._ connected with the senses and other Prakritic -elements. Jivatma 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 Jivatma 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.) - -As long as there is difference in the Gunas (i. e, Guna transformations, -Ahankara &c.), so long there is plurality in Atma. As long as there is -plurality so long is it dependent on others. (The difference in Jivatmas -or individuals, is not due to any difference in Atma, but to differences -in the Guna transformations which give rise to the body. Dependence is -also an accompaniment of those transformations), - -So long as Jiva is dependent on others it has fear from Ishvara. Those -that worship the Guna transformations are given up to sorrow and they -become deluded. - - - -BONDAGE AND LIBERATION. - - -*SKANDHA XI. CHAP. 11.* - -Uddhava asked: -- - -"Atma dwells in the transformations of the Gunas forming the body. Why -should it not be bound down by the Gunas. Or if Atma is free (like -Akasa) why should it be at all in bondage? What are the indications of -Atma in bondage and of liberated Atma? Is Atma ever in bondage? (for -connection with the Gunas is eternal. _Sridhara_) or ever in liberation -(for if liberation is a state to be acquired, Atma can not be permanent. -_Sridhara_)" - -Sri Krishna replied: -- - -"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. _Sridhara_). The Gunas have -their origin in Maya. Therefore I have neither liberation nor bondage. - -"Sorrow and delusion, joy and grief, even the attainment of body -- -these are all due to Maya. The dream is only an illusory form of the -mind, even so the course of births is not real. Vidya and Avidya both -proceed from My Maya, 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 Avidya 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 Isvara and that amongst the -Jivas themselves. The author first speaks of the former. _Sridhara._) -Jiva and Isvara 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. - -"Of these one (the Jiva) eats the fruits of the tree. The other (Isvara) -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 -Avidya is always imprisoned. He (Ishvara) who is joined with Vidya is -always liberated. (Maya of Ishvara or Vidya does not throw a veil round -and does not delude). The "conscious" are two in every individual. The -consciousness of Isvara is universal. Jivatma 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 Atma limited by -the sense of individuality. The perception and conceptions are of -Jivatma and he is the partaker of the fruits. This "Jiva" element in an -individual is in bondage. But the Isvara element in him is always -liberated. And Jiva becomes liberated, when the individual limitation is -withdrawn). - -"(Now the difference amongst Jivas liberated and imprisoned). - -"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. - -"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. - -"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. - -"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 Akasa, 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). - -"The Jiva whose Pranas, 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. - -"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). - -"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. - -"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. - -"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 -Sadhus." - - - -SADHU AND BHAKTI. - - -*SKANDHA XI. CHAP. 11-12.* - -Uddhava asked: -- - -"Who according to Thee is a Sadhu? What sort of Bhakti (devotion) may be -offered to Thee?" - -Sri Krishna replied: -- - -"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 Sadhu. 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 Sadhus. Those who seek me and nothing else, whether they know or -not what I am, are the best of My Bhaktas. - -"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 Tantric 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. - -"Sun, Fire, the Brahmana, the Cow, the Vaishnava, Akasa, Air, Water, -Earth, Atma, and all beings -- these are the eleven places of my -worship. - -"I am to be worshipped in the Sun, by Vedic Mantras, in the fire by -sacrificial Ghee, in the Brahmana by hospitality, in the cows by the -offer of grass, in the Vaishnava by friendly treatment, in the Akasa 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 Atma by experiencing (Bhoga) and in all beings by -equality. - -"In all these places of worship I am to be meditated on as with four -hands, bearing conch, disc, club and lotus. - -"He who worships Me as above and serves the Sadhus acquires Devotion. -Except by devotion that is acquired in the company of Sadhus, there is -hardly any other way of liberation. I am not so easily attainable by -Yoga, Sankhya, Dharma, the reading of Scriptures, Tapas, gifts, -charitable acts, fasts, Yajnas, the Vedas, resort to pilgrimage, Niyamas -or Yamas as by the company of Sadhus. Even those that are the lowest by -birth, those that have Rajas and Tamas predominant in them, the Daityas, -Asuras, and Rakshasas attain me easily by the company of Sadhus. The -Gopis in Vraja, the wives of the Vedic Brahmanas did not read the Vedas, -they did not observe fasts, they did not perform Tapas, but they -attained Me, through the company of Sadhus. Therefore O Uddhava care not -for Srutis or Smritis, for biddings and for forbiddings. Have recourse -to Me, the Atma of all beings, with all devotion, and thou shall have no -fear from any quarter." - -(The following stages are to be marked: -- - - 1. Study of Nature and self instruction. - 2. Self discrimination, resuting in the separation of the conscious - Atma and the unconscious Non-Atma. - 3. The understanding of what is bondage and liberation, and the - relation between Jiva Atma and Parama Atma (Ishvara.) - 4. 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. - -The Jiva rests in his own Atma, which is the Atma of all beings, and -then all is calm and quiet. - - 5. The company of Sadhus. - 6. Devotion acquired in that company. - 7. 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.) - - - -WHY GIVE UP ALL KARMA - - -*SKANDHA XI. CHAP. 12.* - -This Jiva-Ishvara becomes manifest in the cavities (nerve-plexuses). He -enters the cavity (called Adhara or prostatic plexus) with the Prana -(energy) of sound (called Para). He passed through subtle mind-made -forms (Pasyanti and Madhyama) 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) Matra (Measures, such as long, -short &c), Svara (accents known as Udatta or high, Anudatta or low and -Svarita or mixed; and Varna the (letters of the alphabet, _ka, kha_ &c.) - -(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 Mula-Adhara Chakra. - -Coming down the line of material manifestation, this Divine Light, this -Para 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 -_causes_ of the subsequent manifestations, whether individual or -universal. The Para voice passing through the causal plane, becomes the -root-ideas or germ thoughts. - -In the next plane, the Sukshma plane, the voice becomes the thoughts -themselves or Madhyama. - -The last expression of the Voice is the articulate expression, Vaikhari. - -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. - -When you seek the _unmanifested_ 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?) - -In Akasa, 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 _Ghee_, it becomes a flame. Such is my manifestation also in -this articulate Voice. - -So also the senses of action (Karmendriyas) and of perception -(Gnanendriyas), the faculties of Desire, Discrimination, and Egoistic -perception, the thread-giving Pradhana, the transformations of Satva, -Rajas and Tamas are all my manifestations. (_i.e._ I am manifested -through all of them). - -Primally, this Jiva Ishvara 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. - -This Universe exists in Me, even as a piece of cloth exists in threads. - -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 Bhutas, -Akasa &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 (Jivatma and Paramatma) 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 Triloki, 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). - -He who, through the favor of his Guru knows the One as becoming Many -through Maya, knows the Truth. - -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 Paramatma, do thou let go of the -instrument itself. - - - -THE GUNAS. - - -*SKANDHA XI. CHAP. 13.* - -Satva, Rajas and Tamas -- they are the Gunas of Buddhi (Prakriti), not -of Atma -- 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 Satvic 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 Satvic, -what they blame are Tamasic, what they neither praise nor blame are -Rajasic. Have resort to only those of them that are Satvic, 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). - -(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 -Kamya Karma. Initiation causes a second birth. Vaishnava or Saiva -initiation is Satvic and not Sakta initiation. Meditation upon Vishnu is -Satvic and not the meditation upon women or upon those that are hostile -to Vishnu. The Pranava Mantra is Satvic and not the lower Kamya Mantras. -The cleansing must be purification of self, not the mere cleansing of -Deva houses. _Sridhara_. By these Satvic pursuits, Satva Guna prevails -in man. When Satva prevails the whole nature becomes Satvic. 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 _i.e._ as long as Dvaita perception exists. But -when the Gunas themselves die out, wisdom vanishes of itself, for when -there is direct perception of Brahma as self, the knower, the known and -knowledge become one and the same.) - - - -HOW TO WITHDRAW FROM THE OBJECTS OF THE SENSES. - - -*SKANDHA XI. CHAP. 13.* - -Uddhava asked: -- - -"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?" - -Sri Krishna replied: -- - -"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 Satvic. 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. - -"This is the Yoga, as taught by My disciples Sanaka and others." - -Uddhava asked: -- - -"When and in what form did you teach Sanaka and others?" - -Sri Krishna replied: -- - -"Sanaka and other Manas-born sons of Brahma asked their father as -follows: -- The mind enters the Gunas (objects _i.e._ the mind naturally -becomes attached to objects) and the Gunas (_i.e._ 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? - -"Brahma 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 -Brahmanas and Brahma asked: 'Who art thou?' I said as follows: -- - -"O Brahmanas does your question relate to Atma -- If so, Atma is not -many. So the question does not arise. And who will reply to whom? - -"If your question relates to the body, then also the elements composing -the body being the same in all beings, and Atma being the same in all, -your question is meaningless. - -"Whatever is perceived by the senses and the mind, I am that -- There is -nothing besides Me. Rightly know this to be so. - -"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 -Brahma. 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 Brahma 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. _Sridhara_. This is not -a separation of Manas and objects, but the withdrawal of self from -both.) - -"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.) - -"Wakefulness (Jagrat), 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 Atma. Therefore being fixed in Me, -the Fourth (_i.e._ 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 Atma is caused by Ahankara (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 _Sansara_ (_i.e._ of mind and -of the connections caused by mind.) - -"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. - -"All things, other than Atma are unreal. The differences made amongst -them (such as, this is Brahmana, this is Sudra, this is Grihastha, this -is Sanyasin), the different destinations (Svarga and other Karmic -fruits) and even Karma (action) itself are unreal, so far as Atma is -concerned. - -"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. Atma, is the Lord of all these -senses). - -"Ponder well over this that the three states of mind are caused in Me by -the Gunas, through My Maya. Knowing this definitely, cut asunder the -source of all doubts (Ahankara) by the sword of wisdom sharpened by -reasoning, the teachings of Sadhus, and the Srutis. And worship Me, that -dwell in the heart. - -"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 (_Vikalpa_) caused by the threefold Guna transformations is -but Maya, a dream. - -"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. - -"The body waits with the Pranas and Indriyas till the _Commenced_ Karma -exhausts itself. But being fixed in Samadhi, the knower of the truth -does not care for the body and the object world, which are all visionary -to him. - -"I said all this to the Brahmanas and came back to my own abode." - - - -BHAKTI YOGA. - - -*SKANDHA XI. CHAP. 14.* - -"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?" - -Sri-Krishna replied: -- - -"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. - -"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, Bhur or Patala, they do not long for Siddhis, they do not -even ask for Mukti. Surrendering Self to Me they wish for nothing else -but Myself. Brahma, Siva, Sankarshana, Lakshmi 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, Sankhya, 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 Chandalas by birth. - -"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. - -"Gold loses its impurities under fire and regains its own form. Atma -(Jiva Atma) shakes off its impurities under Bhakti Yoga and regains its -own form. As Atma 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. - -"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. - -"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. - -"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." - - - -MEDITATION. - - -*SKANDHA XI. CHAP. 14.* - -Uddhava asked: -- - -"O Lotus-eyed! how to meditate on Thee! Tell me what is the nature of -that meditation and what it is?" - -Sri Krishna replied: -- - -"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 Prana by Puraka, Kumbhaka and Rechaka, and -then again in the reverse way (_i.e._ 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 Pranayama gradually with your senses -controlled. - -"'Aum' with the sound of a bell, extends all over, from Muladhara -upwards. Raise the 'Aum' in the heart, by means of Prana (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 Pranayama -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. _Sridhara_). 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 Akasa. Give up that also and being fixed in Me, (as Brahma) think -of nothing at all. You shall see Me in Atma, as identical with all -Atmas, even as light is identical with another light. The delusions -about object, knowledge and action shall then completely disappear." - - - -THE SIDDHIS - - -*SKANDHA XI. CHAP. 15.* - -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 Dharanas. Of these, eight belong to me (eight of them are -normally the powers of Ishvara and they exist in a some what lesser -degree in those that approach the state of Ishvara. _Sridhara_. The -remaining ten cause the appearance of Guna _i.e._ they cause an -excellence of Satva. _Sridhara_.) - - 1. _Anima_, the power of becoming as small as an atom. - 2. _Mahima_, the power of increasing size. - -3. _Laghima_, the power of becoming light. These three Siddhis relate to -the body. - -4. _Prapti_, to be in the relation of presiding Devas to the -corresponding senses of all beings. - -5. _Prakamya_, power of enjoying and perceiving all objects seen or -unseen. - -6. _Isita_, control over the energies of Maya in Isvara, over the lower -energies in other beings. - - 7. _Vasita_, Non-attachment to objects. - 8. _Kamavasayita_, the power of attaining all desires. - -These are My eight Siddhis and they normally exist in Me. - - 1. The cessation of hunger and thirst. - 2. The hearing from a distance. - 3. Seeing from a distance. - 4. Motion of the body with the velocity of the mind. - 5. Assumption of any form at will. - 6. The entering into another's body. - 7. Death at one's own will. - 8. Play with Deva girls. - 9. The attainment of desired for objects. - 10. Irresistible command. - -These are the ten Siddhis that relate to the Gunas. There are also five -smaller Siddhis. - - 1. Knowledge of the present, past and future. - 2. Control over the Pairs, such as heat and cold &c. - 3. Knowledge of other's minds. - 4. Suspending the actions of fire, sun, water, poison &c. - 5. Invincibility. - -These are only illustrative of the Siddhis. - -Now about Dharana or the modes of concentration of the mind. - -Those that fix their mind on Me as pervading the Tanmatras acquire the -power of becoming an atom. - -Those that concentrate their mind on Me as pervading Mahat Tatva acquire -_Mahima_. - - The object of Dharana ... ... The power acquired - - The Lord pervading the atoms ... Laghima. - - Do. Do. Satvic Ahankara ... Prapti. - - Do. Do. Sutra or Mahat ... Prakamya. - - Vishnu the Lord of the three Gunas ... Isita. - - Narayana, the Fourth, Bhagavat ... Vasita. - - Nirguna Brahma (Brahma without - attribute) ... ... ... Kamavasayita. - - Lord of Sveta Dvipa (White Island) ... Cessation of hunger - and thirst. - - Akasa ... ... ... Distant hearing. - - Sun ... ... ... Distant vision. - - &c. &c. &c. - - - -THE VIBHUTIS OR POWERS OF THE LORD. - - -*SKANDHA XI. CHAP. 16.* - -The Sixteenth Chapter deals with the Vibhutis of the Lord, much in the -same way as the tenth chapter of the Bhagavad Gita. - - - -VARNA AND ASRAMA RULES. - - -*SKANDHA XI. CHAP. 17-18.* - -The seventeenth and eighteenth chapters deal with Varna and Asrama -rules. - - - -WHAT ONE IS TO DO FOR MOKSHA. - - -*SKANDHA XI. CHAP. 19.* - -Jnana (knowledge), Vairagya (dispassion), Vijnana (direct knowledge), -Sraddha (faith) Bhakti (Devotion), these are the requisites of Moksha. -The nine (Prakriti, Purusha, Mahat. Ahankara and the five Tanmatras), -the eleven (five Jnanendriyas, five Karmendriyas and Manas), the five -Bhutas, the three (Gunas), that knowledge by which one knows that these -constitute all beings and that the One underlies all these is _Jnana_. - -(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 Sankhya philosophy. Then the next step is to -realise the one Purusha as underlying all the Prakritic principles.) - -Vijnana is the direct knowledge of the One by itself and not as -pervading all Prakritic forms. (Jnana is indirect knowledge and Vijnana -is direct knowledge of Brahma). - -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). - -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 (_i.e._ 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. - -Transformation is the end of all actions. Therefore the wise man sees -all the regions that may be attained by actions from that of Brahma -downwards, as miserable and transitory even like the worlds that are -seen. This is Vairagya or Dispassion. - -I have told you already of Bhakti yoga. Hear again what I say. _Sraddha_ -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. - - - -THE SADHANAS OR EXPEDIENTS. - - -*SKANDHA XI. CHAP. 19.* - -Yama consists of -- - - 1. _Ahinsa_ -- the non-infliction of pain. - 2. _Satya_ -- the practice of truth. - 3. _Asteya_ -- Not even the mental stealing of other's properties. - 4. _Asanga_ -- Non-attachment. - 5. _Hri_ -- Modesty. - 6. _Asanchaya_ -- Want of storing for the future. - 7. _Astikya_ -- faith in religion. - 8. _Brahmacharya_ -- Abstinence. - 9. _Mauna_ -- Silence. - 10. _Sthairya_ -- Steadiness. - 11. _Kshama_ -- forgiveness. - 12. _Abhaya_ -- fearlessness. - -_Niyama_ Consists of - - 1. _Saucha_ -- bodily purity. - 2. _Do_. -- Mental purity. - 3. _Japa_ -- Mental repetition of Mantras or Names of deities. - 4. _Tapas_ -- Asceticism. - 5. _Homa_ -- Sacrificial offering. - 6. _Sraddha_ -- faith. - 7. _Atithya_ -- hospitality. - 8. _Archana_ -- daily worship. - 9. _Tirthatana_ -- Wandering on pilgrimage. - 10. _Parartheha_ -- desire for the Supreme object. - 11. _Tushti_ -- Contentment. - 12. _Acharya Sevana_ -- Service of the spiritual teacher. - -Yama and Niyama are practised by men, either for furtherance in life or -for Moksha. - -_Sama_ -- is fixing the mind on Me (and not mental quietness only). - -_Titiksha_ -- is forbearance. - -_Dhriti_ -- is the restraint of the senses of taste and generation. - -The best _Dana_ (gift) is not to oppress any creature. - -_Tapas_ -- is really the giving up of desires. - -_Saurya_ -- or power is the control of one's own nature. - -_Satya_ or Truth is the practice of equality. - -_Rita_ -- is truth speaking that does not cause pain. - -_Saucha_ -- is only non-attachment to karma, but _Tyaga_ is its complete -renunciation. - -The wealth to be coveted for is _Dharma_. I Myself am _Yajna_, Spiritual -teaching is the _Sacrificial gift_, _Pranayama_ is the greatest -strength. - -_Bhaga_ is my Lordly state. - -The best attainment is devotion to Me. - -_Vidya_ is the removal of the idea of separateness from self. - -_Hri_ is the abhorrence of all unrighteous acts (and not merely -modesty.) - -_Sri_ is (not merely riches but) virtues. Happiness is that which seeks -neither happiness nor misery. - -Misery is nothing but longings for enjoyment. - -The Sage is he who knows about liberation from bondage. - -He is ignorant who knows the body to be self. - -The Path is that which leads to Me. - -The evil path is that which distracts the mind. - -The increase of Satva is Svarga (and not merely Indra Loka.) - -The increase of Tamas is Naraka. - -Guru is the friend and I am that Guru. - -This human body is the house. - -He is rich who is virtuous. - -He is poor who is not contented. - -He who has not conquered the senses is the helpless man. - -The Lord is he who is not attached to the objects. - -He is a slave who is attached to them. - - - -THE THREE PATHS: KARMA, JNANA AND BHAKTI. - - -*SKANDHA XI. CHAP. 20.* - -Uddhava said: -- - -"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 Asrama, of differences in -time, space, age and objects, of Svarga and Naraka. - -"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." - -Shri Krishna replied: -- - -"I have spoken of three paths leading to the attainment of Moksha by men --- Jnana, Karma and Bhakti Yogas. There is no other means what so ever -of attaining Moksha. Jnana Yoga is for those that are disgusted with the -performance of Karma and so give it up. - -"Karma Yoga is for those that are not disgusted with the performance of -Karma but are attached to it. - -"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. - -"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. - -"By the performance of one's own duties, the purified man may acquire -pure wisdom (Jnana) and Bhakti. - -"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 Jnana and -Bhakti both, not so the Svarga body or Naraka body. - -"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. - -"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. - -"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. - -"_Jnana_: -- When a man feels disgust for karma and becomes -dispassionate and when his senses are controlled, he should practise -concentration of mind. - -"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. - -"Never neglect however to check the course of the mind with your Pranas -and senses all controlled. With the help of Satvic Buddhi bring the mind -under the control of self. - -"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 Sankhya method. Do this till the mind -attains calm. - -"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. - -"By practising Yama and other ways of Yoga, by discrimination of self -and by worshipping Me, the mind is able to think of the Supreme. - -"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. _Sridhara_) - -"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 _right_ (_guna_). The killing -of animals and such other acts make the mind impure. Hence they are -_wrong_ (_dosha_). Expiatory acts (Prayaschitta) are required to be -performed in order to remove the consequences of wrong acts. Therefore -Prayaschitta is a right thing (_guna_). How can impurities be destroyed -by means of Yoga then and not by means of Prayaschitta: 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 -Prayaschitta are therefore not meant for them. _Sridhara_.) - -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 Atma 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." - - - -GUNA AND DOSHA OR RIGHT AND WRONG - - -*SKANDHA XI. CHAP. 21.* - -Those who do not follow the Paths of Bhakti, Jnana and Karma, but who -only seek paltry desires become subject to rebirths [For those that are -matured in Jnana 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. Prayaschitta counteracts such Dosha, and therefore it is Guna. For -those pure men that are fixed in the Path of Jnana, the practice of -Jnana is Guna; Bhakti is Guna to them that are fixed in the path of -Bhakti. What is opposed to Jnana 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. _Sridhara_]. Devotion to the path of one's following is Guna. The -reverse is Dosha. This is the proper definition of Guna and Dosha (Guna -and Dosha are relative terms. They do not appertain to the thing itself. -_Sridhara_). - -Purity (Suddhi) or Impurity (Asuddhi), Right (Guna) or Wrong (Dosha), -Auspicious (Subha) or Inauspicious (Asubha) are terms applied to the -same objects, in relation to religion (Dharma), Society (Vyavahara) and -living (Yatra), respectively. - -I have explained Achara (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). - -The body of all beings is composed of the five elements (earth, water -&c). They are all ensouled by Atma. Though men are all equal, the Vedas -give different names and forms to their bodies (saying this is Brahmana, -this is Sudra, this is Grihastha, this is Sanyasi) 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, Kama and Moksha. _Sridhara_). -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). - -"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). - -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 Yana (_i.e._ 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. Para, Pasyanti and Madhyama 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 Ishvara. That sound has four -divisions. _Para_, which finds manifestation only in Prana, _Pasyanti_, -which finds manifestation in the mind, _Madhyama_ 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. - - - -THE TATVAS. - - -*SKANDHA XI. CHAP. 22.* - -Uddhava asked: -- "How many Tatvas (elemental principles) are there? The -Rishis give the number differently." - -Sri Krishna replied: -- - -"The discussion about the number is useless. The principles are -interpenetrating. Their order and their number are therefore differently -understood." - -Uddhava asked: -- - -"Prakriti and Purusha though different by themselves are interdependent. -They are never seen separately. Atma is seen in Prakriti (body) and -Prakriti is seen in Atma (Where is then the difference between body and -Atma?) - -"This is my doubt." - -Sri Krishna replied: -- - -"Prakriti and Purusha are essentially different." - - - -PRAKRITI AND PURUSHA. - - -*SKANDHA XI. CHAP. 22.* - -(1). _Prakriti_ is subject to manifestation. - -(2). It is subject to transformation. - -(3). It consists of the transformations of the Gunas. - -(4). It is various, -- broadly speaking threefold, Adhyatma, Adhi-bhuta -and Adhi-daiva. - -(5). It is not self manifest. - -Atma is one, immutable and self manifest. - -Ahankara is at the root of all doubt and delusion. They last as long as -the mind is turned away from me. - - - -RE-INCARNATION. - - -*SKANDHA XI. CHAP. 22.* - -Uddhava asked: -- - -"Those that are turned away from Thee take on and give up bodies. Tell -me something about rebirth." - -Sri Krishna replied: -- - -"The mind of men imprinted with karma moves with the five senses from -body to body. Atma (under the denomination of 'I') accompanies the mind. - -"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. - -"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. _Sridhara_. - -The Deva-body is the phenomenal basis of the Jiva in Svarga Loka. The -body of inflications is the astral or Kamic body, in Bhuta, Preta and -Pisacha 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.) - -"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. - -"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 Atma. -Growth and decay are happening every moment in the body. But they are -hardly perceptible owing to the extreme subtlely of time. - -"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 Bhuta 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 Atma 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 Atma 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. - -"Whatever others may say or do unto you, do not care the least about -that, but with single minded devotion restore self by self." - -Uddhava said: -- - -"Human nature is human nature, O Lord. Hew can one bear all that is said -or done by the impious?" - - - -FORBEARANCE. - - -*SKANDHA XI. CHAP, 23.* - -Sri Krishna said: -- - -"In days of yore, there was a wealthy Brahmana 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. - -"He bore all this with perfect calm. This is how he used to reason -within himself: -- - -"These men, the Devas, self, the planets, Karma and Kala (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. - -"One man can not be the cause of grief and joy to another. Atma 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? - -"If the Devas (the Adhidevas) be the cause of sorrow, it is not their -Atma 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? - -"If self is the cause of joy and sorrow, then you have not to look to -the outside world. But every thing else besides Atma 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. - -"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. - -"_Kala_ is part of Atma, for Kala is an aspect of Ishvara. Fire does not -destroy its spark, snow does not destroy its flakes. - -"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.) - - - -SANKHYA. - - -*SKANDHA XI. CHAP. 24.* - -"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 Brahman, the -absolute Truth, beyond the reach of worlds and of mind. I became two -fold, by means of Maya. Of the two one is Prakriti consisting of causes -and effects. And the other is Purusha. - -"Following the Karmic record of Jivas, I disturbed Prakriti, and Satva, -Rajas and Tamas became manifest. The Gunas gave rise to Sutra or Thread -(which represents Kriya Sakti). Mahat (Jnana Sakti) is not separate from -Sutra (Sutra and Mahat form one Tatva. It is two-fold, on account of its -double aspect of Jnana and Kriya or knowledge and action). - -"Ahankara is the transformation of Mahat. It is three-fold, Satvic or -Vaikaric, Rajasic or Taijasa and Tamasic. - -"The Adhi-daivas and Manas came from Satvic Ahankara, and the 5 -Tanmatras from Tamasic Ahankara.. The five Maha bhutas came from the -five Tanmatras. - -"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 Narayana or Virat Purusha). - -"Out of my navel grew the Lotus called the Universe. Brahma was -manifested in that Lotus. - -"He brought into manifestation the Lokas (Bhur, Bhuvar &c.,) and the -Lokapalas. - -"Svar was the abode of the Devas, Bhuvar of the Bhutas, Bhur of men, the -higher Lokas of the Siddhas and the Lower Lokas of the Asuras and Nagas. - -"All actions (Karma) bear fruits in the Triloki. 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. - -"All beings in this Universe wedded to karma are made by Me, who as Kala -am the Dispenser of all karma, to merge out of or to dive down in the -flow of Gunas (_i.e._ they are made to go up to the higher Lokas or to -come down to the lower Lokas). - -"All things big or small, thick or thin are pervaded by Prakriti and -Purusha. - -"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). - -"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 Kala or periodicity which causes -disturbance in the Gunas -- these are three in one and I am that -three-fold Brahma. 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 Ishvara looks at it. - -"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 Akasa and Akasa into sound. - -"The Indriyas merge into the Adhi-daivas. The Adhi-daivas merge into the -Manas. Manas merges into Ahankara. - -"Ahankara merges into Mahat (_i.e._ gives up the unconscious portion and -becomes Jiva Sakti and Kriya Sakti itself. _Sridhara_.) - -"Mahat merges into the Gunas. - -"The Gunas merge into unmanifested Prakriti. Prakriti merges into Kala. -Kala merges into Jiva. Jiva merges into Atma. Atma rests in self. - -"When these processes are meditated on, there is no delusion." - - - -SATVA RAJAS AND TAMAS. - - -*SKANDHA XI. CHAP. 25.* - -"_Sama_ or Control of the mind, _Dama_ or Control of the Senses, -forbearance, discrimination, tapas, truthfulness, compassion, memory, -renunciation, contentment, faith, shame and charitableness are the -attributes proper of _Satva_. 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 _Rajas_. - -"Anger, greed, untruthfulness, cruelty, begging, parading of religion, -languor, quarrel, repentance, delusion, grief, dejection, sleep, -helplessness, fear and indolence are the attributes proper of _Tamas_. - -"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 _I_ and _My_ are common to all the three Gunas. -_Sridhara_) All our dealings having the elements of Manas (Satvic), the -Tanmatras (Tamasic), the Indriyas and the Pranas (Rajasic) in them, -proceed from a mixture of the three Gunas. Devotion to Dharma (Satvic), -Kama (Rajasic) and Artha (Tamasic), that bears the fruits of faith -(Satvic), attachment (Rajasic) and wealth (Tamasic) is also based on a -mixture of the Gunas. - -"The performance of religion for the gratification of desires (Kamya -Dharma which is Rajasic), the performance of the duties of married life -(Grihasta Dharma which is Tamasic) and the performance of the daily and -occasional duties assigned to one's position in life (Svadharma which is -Satvic) are based on a union of the three Gunas. Man is Satvic, when he -has got the Satvic attributes. He is Rajasic when he has got the Rajasic -attributes. He is Tamasic when he has got the Tamasic attributes. - -"When a man or woman worships Me with unselfish devotion and by the -performance of duties, he or she is Satvic. - -"The person who worships Me, for the attainment of desires is Rajasic. - -"The person who worships Me with a view to do injury to others is -Tamasic. - -"Satva, Rajas and Tamas are attributes that grow in the minds of jivas, -they are not My attributes. - -"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. - -"When Tamas prevails, delusion, inaction and ignorance follow. - -"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. - -"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. - -"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. - -"With Satva, the Deva element prevails, with Rajas, the Asura element -prevails and with Tamas, the Rakshas element prevails. - -"The waking is from Satva, dream from Rajas and deep sleep from Tamas. - -"By Satva, people go higher and higher up, by Rajas they move about in -the middle, and by Tamas they move lower down. - -"Satva takes one to Svarga Loka, Rajas to human Loka and Tamas to -Naraka. Those who are void of Gunas attain Me. - -"Action that is offered up to Me or that is unselfish is Satvic. Selfish -action is Rajasa. Heartless action is Tamasa. - -"Satvic wisdom is that which relates to Atma, as separate from the body. - -"Rajasic is half perceived wisdom. Tamasic is wisdom relating to the -material universe. - -"Wisdom centred in Me is Nirguna or without Gunas. - -"Satvics like to reside in the forest. Rajasics in human habitations and -Tamasics 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." - - - -COMPANY. - - -*SKANDHA XI. CHAP. 26.* - -"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 Sadhus. - -"Give up bad company. Acquire from the Sadhus devotion to Me and you -shall ultimately attain Moksha." - - - -KRIYA YOGA AND IDOL WORSHIP. - - -*SKANDHA XI. CHAP. 27.* - -(The details will not be interesting to the general reader). - - - -JNANA YOGA. - - -*SKANDHA XI. CHAP. 28.* - -"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). - -"Clearing up all doubts by discrimination, the sage should be fixed in -the bliss of self, having abstained from every thing else. - -"The body of gross matter is not Atma. The Indriyas, their guiding -Devas, Manas, Buddhi, Chitta and Ahankara are not Atma. The Bhutas, the -Tanmatras and Prakriti are not Atma. These do not affect the seer. -Whether the clouds gather or disperse, what is that to the Sun. - -"Akasa is not affected by the attributes of air, fire, water and earth -nor by the changes of seasons. - -"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. - -"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. - -"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." _Sridhara_) are -re-united to the path of Yoga in a better birth through the practices of -their former birth. - -"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., _Sridhara_), 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. - -"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. - -"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." - - - -BHAKTI YOGA. - - -*SKANDHA XI. CHAP. 29.* - -Uddhava said: -- - -"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." - -Shri Krishna replied: -- - -"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 -Bhagavatas. Live in sacred lands, where my Bhaktas dwell. Follow what -they do -- see Me in all beings as well as in self, pure as Akasa. With -the eye of pure wisdom, look upon all beings as my existence and respect -them as such. Brahmana or Chandala, 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, Chandalas, 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 Bhagavata -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 Brahma -Vidya. - -"Now that you have learned all this give it unto those that are -deserving. - -"Go Uddhava now to Badari Asrama and follow what I have said." - - - -THE END. - - -*SKANDHA XI. CHAP. 30.* - -Uddhava went to Badari. Sri Krishna advised the Yadus to leave Dvaraka. -"Let the females, children, and the aged go to Sankha-Uddhara and let us -go to Prabhasa." The Yadu chiefs went to Prabhasa. 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. Rama went -to the Sea-side and by practicing Samadhi, 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. - -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. - -Daruka, the charioteer of Sri Krishna traced Him to the spot. - -Sri Krishna asked him to inform all friends at Dvaraka of the death of -the Yadu chiefs, the disappearance of Rama and of His own state. "Do not -remain any more at Dvaraka, for the Sea shall swallow it up. Let our -parents and all others go to Indraprastha under the protection of -Arjuna." - -Daruka saluted Krishna and went away. - -The Garuda marked chariot of Sri Krishna came from high above. Brahma -and all other Devas gathered to witness the scene. - -The Lord disappeared from the earth and truth, Dharma, forbearance, -glory and Lakshmi all followed Him. - -There was great rejoicing in the heavens. The Devas sang and flowers -rained. - -Daruka gave the information to Vasudeva and Ugrasena. All came to see -the place of the occurrence. Vasudeva 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 Pandavas made Parikshit their successor and left -Indraprastha for the Final Journey. - -*END OF THE ELEVENTH SKANDHA.* - - - - -THE TWELFTH SKANDHA. - - -*SKANDHA XII. CHAP. 2.* - -When the present Kali Yuga will be about to end, Bhagavan will incarnate -as KALKI. He will take birth at Sambhal as the son of Vishnu-Yasas. - -On His advent, Satya Yuga will make its appearance. The Sun, the Moon -and the Jupiter will then enter together the constellation of Pushya. -(Jupiter enters the constellation of Pushya 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 _entering -together_ of the three. _Sridhara_.) - -One thousand one hundred and fifteen years will expire from the birth of -Raja Parikshit to the beginning of King Nanda's reign. (But in the -detailed account given in the Bhagavata Purana, the period comes up to -1448 years, as shewn by Sridhara.) - -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. - -At present (_i.e._ when Sukadeva was reciting Bhagavata to Raja -Parikshit), the Rishis are united to Magha. - -The form of the Great Bear or the constellation of the Seven Rishis is -given below. - - 6 5 X - X X 1 - X X X X - 7 4 3 2 - -Sridhara gives the following names: - -No. 1 is Marichi. - -No. 2 is Vasishtha with Arundhati. - -No. 3 is Angiras. - -No. 4 is Atri. - -No. 5 is Pulastya. - -No. 6 is Pulaha. - -No. 7 is Kratu. - -"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." -_Sridhara_. - -So soon as the Krishna named divine body of Vishnu ascended the heavens, -Kali entered this Loka. As long as the Lord of Lakshmi 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 Sandhya or -Dawn. When Sri Krishna disappeared, the Sandhya period was over, and the -period proper of Kali set in. _Sridhara_). - -The Yuga shall become darker and darker, as the Seven Rishis will pass -on from Magha to Purva-Ashadha, _i.e._, 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. -_Sridhara_. - -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. - -Thus Aries contains Asvini, Bharani and 1/4 Krittika; - -Taurus contains 3/4 Krittika, Rohini and 1/2 Mrigasiras; - -Gemini contains 1/2 Mrigasiras, Ardra and 3/4 Punarvasu; - -Cancer contains 1/4 Punarvasu, Pushya and Ashlesha; - -Leo contains Magha, Purva Falguni and 1/4 Uttar Falguni; - -Virgo contains 3/4 Uttara Falguni, Hasta, and 1/2 Chitra; - -Libra contains Chitra, Svati and 3/4 Visakha; - -Scorpio contains 1/4 Visakha, Anuradha and Jyeshtha; - -Sagittarius contains Mula, Purva Ashadha and 1/4 Uttara Ashadha; - -Capricornus contains 3/4 Uttara Ashadha, Sravana, and 1/2 Dhanishtha; - -Aquarius contains 1/2 Dhanishtha, Sata-bhisha, and 3/4 Purva Bhadrapada; - -Pisces contains 1/4 Purva Bhadrapada, Uttara Bhadrapada and Revati. - -Abhijit is included in Uttarashadha and Sravana. From Magha to Purva -Ashadha there are eleven constellations. This gives a cycle of 1,000 -years. - -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. - -The lines of Kshatriya kings have been given in the Purama, The lines of -Brahmanas, Vaisyas and Sudras are to be similarly known. - -Devapi, brother of Santanu and Maru of the line of Ikshvaku are now -waiting at Kalapa. They will appear towards the end of Kali Yuga and -will again teach Varna and Asrama Dharma. (They will start again the -lines of divine kings which came to an end in the Kali Yuga. -_Sridhara_.) - - - -PRALAYA. - - -*SKANDHA XII. CHAP. 4.* - -Four thousand Yugas form one day of Brahma. This is also the period of -one Kalpa, during which fourteen Manus appear. The night of Brahma -follows for an equally long period. The three worlds -- Bhur, Bhuvar and -Svar then come to an end. This is called _Naimittika_ Pralaya. Drawing -the universe within self, Narayana sleeps at the time over Ananta and -Brahma sleeps too. (_Nimitta_ is cause. Naimittika is proceeding frome -some cause. This Pralaya procedes from the sleep of Brahma as a -_cause_). - -When two Pararddhas of years expire, the seven subdivisions of Prakriti -(Mahat, Ahankara, and the five Tanmatras) become subject to dissolution. -(The life period of Brahma is two Pararddhas). This is called -_Prakritika_ 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 Prakritika 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 Patalas. 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 Pradhana in due time will devour all -the Gunas. Pradhana 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. - -Jnana 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 Jnana 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 (Brahman, for they all proceed from Brahman), but Brahman 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 Pratyagatma (the separate self). The clouds appear and disappear in -space, even as the universes appear and disappear in Brahman. 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. - -The transformations can not exist without the light of Atma. If they are -self-manifest however, they are not in any way different from Atma -itself. - -Do not think Atma is many, (as there is Atma 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. - -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 Bhagavan. - -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 Ahankara, proceeding from Brahman, manifested -by Brahman, even a part of Brahman, eclipses the perception of Brahman -by Jiva. - -When the cloud disappears, the eye perceives the sun. When Ahankara, the -_upadhi_ of Atma, disappears by discrimination, then the Jiva perceives -"I am Brahman." - -When by discrimination, such as this, the tie of unreal Ahankara is cut -as under, and the unfailing perception of Atma becomes fixed, it is -called _Atyantika_ Pralaya. - -(Atyantika 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 Brahmanda). - -Every day all beings, from Brahma downwards, undergo according to some -seers of subtleties states of beginning and end. - -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). - -Pralaya is thus fourfold -- Nitya, Naimittika, Prakritika and Atyantika. - -Such are the stories of Bhagavat as related in the Bhagavata Purana. - -Rishi Narayana first related the Purana to Narada, Narada related it to -Vyasa and Vyasa to Suka. Suta heard the Purana from Sukadeva, when he -related it to Raja Parikshit, and he expounded it to the assembly of -Rishis at Naimisha, headed by Sounaka. - -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 Prakritic -basis of the mind is two-fold in its character Ahankara and Mahat. When -the mind is capable of thinking only from the standpoint of one life and -one birth only, it is limited by Ahankara 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, _i.e._ consciousness on -the plane of the universe. Such consciousness does not normally exist in -Triloki. 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 -- Bhur, Bhuvar and -Svar are destroyed, The Prakritic 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 Triloki. 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 Kumaras. "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 Triloki 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 Brahma." -(II-2-XXVI). - -Those who did not reach the Manasic state, in the last Kalpa were no -acquisitions to the higher planes of Brahmanda, 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 Triloki 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 Puranas 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, -Somapa, and Ajyapa are Pitris with fire; the others are without fire. -They were all wedded to Svadha, the daughter of Daksha." IV-1-III. - -The mention of the word "fire" requires a little explanation. The -Upanishads say that the three mortal Lokas of form Bhur, Bhuvar and Svar -are the transformations of "Tejobanna" _i.e._ 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 Bhur 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 -Triloki. The forty-nine forms of fire are therefore so many forms of -consciousness. Some of the Pitris developed fire in them, _i.e._ they -developed the principle of mind in them, in however rudimental a form it -might be. - -Devas and Rishis were also preserved. Jana Loka is the Loka of Kumaras. -We shall therefore call the souls preserved in Jana Loka as Kumaras, or -Kumaric souls. - -Commenting on the fourth sloka, twelfth chapter, Third Skandha, Sridhara -says: -- "Sanaka and others are not created in every Kalpa. The mention -of their creation has reference to the Brahma Kalpa, _i.e._ 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 -Brahma 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). Sridhara means to say that plants, animals and men are only created -in every Kalpa. - -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 Ishvara 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 _i.e._ no abode. The -body separates Jiva from Ishvara. Without the impediment, the obstacle -of the body, without any obscuring agency, the Jiva meets Ishvara face -to face in Jana Loka, and being both essentially alike become friends. -Narada says, esoterically the Manasa Laka is the heart and Hansa means -the pure. But in Pralaya, the heart of the Jiva is in Jana Loka, which -is the Manasa or mental Lake. This friendly union of Jiva and Ishvara -gives all the promise of the future for the Jiva. - -What is not preserved in Naimittika Pralaya, the forms of the past -kalpa, are all borne in the mind of Brahma as images. It is the mind of -Brahma that reproduces the forms of the previous creation. The image of -all that was remains in the mind of Brahma. Creation in Brahma Kalpa is -not the same as creation in the succeeding Kalpas. In Brahma 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. - -The Naimittika Pralaya comes on, as Brahma sleeps. - -This Pralaya corresponds to our physical death. When we die, the body is -destroyed. Just as when the universe bodied Brahma goes to sleep, His -Triloki body is destroyed. Men go after death first to Bhuvar Loka, and -then to Svarga Loka. At Pralaya, the Manasika Jivas first go to Mahar -Loka and then to Jana Loka. - -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. Ishvara 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 Ishvara of our system -or Brahmanda and there is the Ishvara of many systems. - -The Ishvara of many systems, "Bhagavan 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 Brahmandas. When He wishes to become many, to appear through -many manifestations, to bring up all unto Himself and His own state, -through oeons and oeons 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 Ishvara, the Second Purusha. That Second -Purusha becomes three fold -- Brahma, Vishnu and Siva, for the Creation, -Preservation and Dissolution of His own Universe. He is Virat Purusha or -the universe bodied, Narayana 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 (_i.e._ the sun, for Prana is the -solar deity according to the Sruti. _Sridhara_) by illumining his own -circle illumines the outside as well, so Purusha by illumining his Virat -body illumines the inside and outside of this Brahmanda as well. I -(Brahma) create by His direction, Siva destroys, under His control, as -Vishnu, He preserves this universe He is the primal Avatara." II. 6. - -"First of all, Bhagavan took form as Purusha for the creation of the -Lokas form made by Mahat and others, having 16 parts. (_Mahat and -others_ -- Mahat, Ahankara, and the Tanmatras. 16 parts the eleven -Indriyas and the 5 elements. Though this is not the form of Bhagavan -meaning the First Purusha still for the Upasana in Virat form of the -Virat Purusha who indwells all Jivas, this is given. _Sridhara_). (In -the Padma Kalpa), Brahma, the Lord of Prajapatis, appeared in the lotus -that rose out of the navel of (this Purusha), who while lying down on -the ocean, spread the sleep of Samadhi 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 -(Virat Purusha) is the immutable seed and final resort of the many -Avataras. Brahma is His part. Marichi and other Prajapatis are parts of -Brahma. So through parts of His part, Devas, animals and men are -created. (He does not appear and disappear like other Avataras. He is -the end not only of the Avataras, but of all beings. _Sridhara_.)" I-3. - -Brahma appeared in the lotus, it is said, in the last Kalpa, which from -this event is named Padma Kalpa. How Brahma appeared out of Narayana 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. -Brahma took up the creation, which was two-fold -- direct or Manasa and -indirect or through Prajapatis and Manu. The creation or bringing into -manifestation of those that had been preserved at Pralaya is direct or -Manasa. The mind born sons of Brahma 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. - -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. - -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. - -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 Ishvara of our system. -Every combination however large has the life of Ishvara 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 Ishvara, and who is called -the Monad of that combination. Monad is Jivatma or Jiva Atma or Atma as -limited by every Jiva. - -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. - -By rulership over higher and higher combinations the Monad or Jivatma, -ultimately approaches the state of Ishvara Himself and that is the goal -of evolution in this universe. - -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 -Jivatma 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 Ishvara, they have to surrender themselves -completely to Him and to merge themselves in His existence. - -The Jivic or Monadic flow first appears on the plane of Svarga, it comes -down to Bhuvar and then to Bhur, 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 Prajapatis. 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. - -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. - -She became wedded to Siva 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. - -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. - -Then come the Kumaric souls, the Puranjanas from the Manasa 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 Avatara. - -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. - -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. - -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. Ishvara, 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. - -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 Visvamitra. 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, Visvamitra 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. - -The Karma Kanda of the Vedas is a monument of Visvamitara's gigantic -efforts for the good of humanity. Ishvara made revelations. He prompted -the sages. - -If the Karma Kanda 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. - -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. - -Two great events happened in Svarga the killing of Vritra, and the -deposition of Bali. - -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 Dadhichi. - -Bali, the Asura king, ungrudgingly gave all that he had to Vamana. 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. - -Vamana 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. - -Coming down to Earth let us see how events in Svarga were followed up on -the terrestrial plane. - -Two great human Avataras came, one the ideal and the other the apostle -of unselfishness. But we must take a running survey of the Avataras as a -whole. - -Vishnu appeared on Earth Himself, through His direct manifestations -called Avataras. Ten of them have been specially picked out as Great -Avataras, though no specification has been made in the Bhagavata Purana. - -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 Avataras. - -Hiranyaksha was killed by Varaha, Hiranyakasipu was killed by Nrisinha. -Ravana and Kumbhakarna were killed by Rama. Sisupala and Dantavakra were -killed by Sri Krishna. Kurma was a great Avatara as He prepared the way -for the spiritual regeneration of the universe, by the Churning of the -ocean of Milk. - -Vamana was a great Avatara as He reclaimed the Triloki from the Asuras. - -Parasurama and Buddha did work, which revolutionised the whole humanity. - -Kalki will give the final blow to the Asuric element in us. - -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 Bhagavata Purana says when there was deluge (sanplava) -following the Chakshusha Manvantara, Vishnu assumed the form of Matsya. -Commenting on this, Sridhara 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 Puranas speak of some sort -of Pralaya on the expiry of every Manvantara. Surya 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." - -The Avataras 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. - -But of all these Avataras 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 Dvaraka of the Lunar line asserted Himself -as the supreme Ishvara, He took up the reins of Triloki 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 Triloki, 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 Jnana, 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 Ishvara. -Possibilities became realities. Liberation was no longer a word of the -lips. - -Now liberation is a relative term. First there may be liberation from -the bonds of Triloki 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 Brahmanda 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 Ishvara -Himself or the liberation may lead to the great Ishvara 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 Brahman, 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 Ishvara of the Universe the Lord of -Sacrifice, Yajnesvara Himself, "Adhiyajna am I, here in the body, best -of living beings." - -The Bhagavatas do not care to go beyond the Yajna Purusha, They do not -care to leave the life of sacrifice, as long as their Ishvara stands out -as the embodiment of all sacrifice. - -"Salutation to Thee, Bhagavan, let me meditate on Vasudeva. Salutations -to Pradyumna, Aniruddha and to Sankarshana. He who, by knowing these -_murtis_ in the _murtiless_, whose only _mutrti_ 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 Bhagavana. 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." - -Again, "The devoted spurn Salokya, Sarshti, Samipya, Sarupya and -Sayujya, even when offered to them and they prefer to serve Bhagavan -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 Bhagavan." Kapila makes the following classification as to -the final destiny of men (p. 46): - -1. Those who selfishly perform their Dharma and worship Devas and Pitris -go to Soma Loka, and after partaking of Soma, they are again re-born. -Their Lokas are destroyed with the daily Pralaya of Brahma. - -2. The worshippers of Hiranya-garbha (Brahma) reach Brahma Loka or Satya -Loka and there wait for two Pararddhas _i.e._ for the life time of -Brahma and upon the final dissolution of the Brahmanda, they enter with -Hiranya-garbha, the Eternal Supreme Purusha, who is supreme Bliss and -their sense of individuality becomes then lost. - -3. "Brahma with Marichi and other Rishis, with Kumaras 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 Brahma or the Second Purusha, -who is the Ishvara of our system. And when Kala, as an aspect of -Ishvara, 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. _Sridhara_). As long as the -Triloki lasts, they enjoy all the divine things of Satya Loka, according -to their Karma. (And when the Triloki is destroyed, they attain the -Saguna Purusha, who is First Avatara. _Sridhara_). When the Gunas are -disturbed again they come back (i.e. they revert to their former posts -respectively. _Sridhara_)" III 32 xii-xv. - -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. - -Commenting on II 2 xxviii, Sridhara says: -- "There are three courses -for those that go to Brahma 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 Brahma. Those who -are worshippers of Bhagavan, pierce the Brahmanda at will and reach the -State of Vishnu." - -The classification is the same as made by Kapila. - -Hiranya-garbha Upasana, which was prevalent at one time is now out of -use. It was the worship of the Life aspect of Ishvara, 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 Ishvara of that big universe -Bhagavan 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 Bhagavan to -say not for him. The work of Bhagavan is his work, the life of Bhagavan -is his life. He becomes a Bhagavata. The Gopis are ideal Bhagavatas and -the Vrindavana Lila is the consummation on this earth of the relation of -a Bhagavata with Bhagavan. This to all Bhaktas is the highest form of -Mukti. - -To the Bhakta, there is no Mukti, without the universe and the lord of -universe. - -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. - -*PEACE BE TO ALL.* - -*** END OF THIS PROJECT GUTENBERG EBOOK STUDY OF THE BHAGAVATA PURANA -*** - - - - -A Word from Project Gutenberg - - -We will update this book if we find any errors. - -This book can be found under: http://www.gutenberg.org/ebooks/39442 - -Creating the works from public domain print editions means that no one -owns a United States copyright in these works, so the Foundation (and -you!) can copy and distribute it in the United States without permission -and without paying copyright royalties. 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