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A STUDY
OF THE
BHAGAVATA PURANA
OR
ESOTERIC HINDUISM
BY PURNENDU NARAYANA SINHA, M. A., B. L.
[Illustration]
BENARES:
PRINTED BY FREEMAN & Co., LTD.,
AT THE TARA PRINTING WORKS.
1901.
[[f001]]
{{bhagaf001.jpg}}
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.
[[1]]
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table of contents
abbreviated table of contents will go here
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table of contents
abbreviated table of contents will go here...
[[2]]
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dedication
To
ANNIE BESANT
THE BHAGAVATA OF BHAGAVATAS
THESE PAGES ARE RESPECTFULLY DEDICATED
BY
HER MOST DEVOTED BROTHER.
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dedication
THE BHAGAVATA OF BHAGAVATAS
THESE PAGES ARE RESPECTFULLY DEDICATED
BY
HER MOST DEVOTED BROTHER.
[[3]]
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let him
"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.
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let him
"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.
[[4]]
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good luck
good luck.
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good luck
good luck.
[[5]]
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PREFACE.
The Bhâgavata is the most popular of all Purânas and it is held in the
highest esteem by Vaishnavas in all parts of India. It was the most
authoritative book with such religious teachers as Shri Chaitanya.
Several commentaries have been written on this great work. It is however
strange that there has been so much discussion about the authoritative
character of the work. The readers are all familiar with that discussion
and I need not refer to it further than to say that the discussion does
not in any way affect the intrinsic merit of the book, and the verdict
of the public is so certain in this respect that the book will continue
to be the most popular of all Purânas, despite any thing that may be
said as to its authorship or the period of its appearance.
The Padma Purâna devotes a chapter to the worship of this Purâna and
calls it the most exalted of all the Purânas and the book is actually
worshipped in many Hindu houses. The Purâna is recited all over India by
learned Pandits and Sâdhus and its subject matter is familiar to every
Hindu.
PROFESSOR WILSON SAYS:--"Bhâgavata is a work of great celebrity in India
and exercises a more direct and powerful influence upon the opinions and
feelings of the people than perhaps any other of the Purânas. It is
placed fifth in all the lists but the Padma Purâna ranks it as the
eighteenth, as the extracted substance of all the rest. According to the
usual specification it consists of eighteen thousand slokas, distributed
amongst three hundred and thirty-two chapters divided into twelve
Skandhas or books. It is named Bhâgavata from its being dedicated to
the glorification of Bhagavat or Vishnu."
Referring to the Tenth Skandha, Professor Wilson says "The tenth book is
the characteristic part of the Purâna, and the portion upon which its
popularity is founded. It has been translated into, perhaps, all the
languages in India, and is a favourite work with all descriptions of
people."
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
[[f006]]
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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 Bhaga-
vata 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
[[6]]
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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 Mahammedans 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 Isvara. 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 Isvara and the final
assimilation of human life to Isvaric life as the law of the Universe.
And no book in Hinduism deals with the subject so systematically
specially with reference to the history of the Universe, as the
Bhâgavata Purâna does. I have tried to understand the book myself as an
earnest student, with the light afforded by the book itself. I have been
greatly helped in the understanding of of the book by the commentary of
Śridhara Svâmi which is by common consent the most authoritative of all
the commentaries on the Bhâgavata Purâna. Once a Pandita prided himself
before Sri Chaitanya on his having put an interpretation upon a certain
sloka of the Purâna different from that of Śridhara Svâmi. Now "Svâmi"
is the designation of a learned Sanyasi, such as Śridhara Svâmi was and
it also means a husband. Sri Chaitanya remarked "one that does not
follow the Svâmi is unchaste." Such was the high opinion which the great
Teacher held regarding Śridhara's commentary.
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
Virât Purusha, and one can follow the text itself, without accepting any
of my own views. I believe I have faithfully reproduced the text in its
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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 Mahammedans of the present day follow the out-
pourings 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 Isvara. 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 Isvara 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 Sanyasi, 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 com-
mentaries 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
tself. 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 repro-
duced the text in its essential features, I have omitted unimpor-
[[7]]
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essential features, I have omitted unimportant details, poetical
descriptions, prayers and adorations some of them most beautiful and
sublime--and I have also omitted the introduction by Suta and his
concluding words. Suta related the Purâna to Rishi Sounaka and others as
he heard it from Sukadeva,
The proofs have passed through different hands and the transliteration
of Sanskrit words has been differently made. For instance [Sanskrit
Letter] has been rendered as s, ś, _s__ and sh. Though I would prefer ś,
the dash has been generally omitted, for the convenience of the printer.
There have been also several mistakes in names.
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.
[[f008]]
{{bhagaf008.jpg}}
tant details, poetical descriptions, prayers and adorations some of
them most beautiful and sublime and I have also omitted the intro-
duction by Suta and his concluding words. Suta related the Purana
to Rishi Sounaka and others r,s he heard it from Sukadeva.
The proofs have passed through different hands and the trans-
literation of Sanskrit words has been differently made. For instance
ST 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.
[[8]]
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INDEX.
Discourse between Vyâsa and Nârada
SKANDHA I.
Account of Nârada
SKANDHA II.
Virât Purusha
Purusha in all Hearts
Death of the Yogi and After
What men should do
BHAGAVATA PURANA AS RELATED BY BRAHMA TO NÂRADA.
I. The Creation
II. Preservation by Lila Avatâras
The Parts of a Purâna.
SKANDHA III.
BHAGAVATA AS RELATED BY MAITREYA TO VIDURA.
I. The Creation
II. Vâsudeva and Sankarshana
III. Creation by Brahmâ
IV. Divisions of Kala
V. Creation by Brahmâ (continued)
_The First Manvantara.__
VI. Varaha
VII. Hirnyaksha
VIII. Deva and Deva-Yoni creation
IX. Kardama and his progeny
X. Kapila's Instructions to Devahuti
SKANDHA IV
Genealogy of Manu and the Rishis
General Remarks on the Genealogical Tables
Detailed consideration of the Tables
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INDEX
Discourse between Vyasa and Narada.........1
SKANDHA I.
Account of Narada.........3
SKANDHA II.
Virat Purusha.........6
Purusha in all Hearts.........8
Death of the Yogi and After.........9
What men should do.........12
BHAGAVATA PURANA AS RELATED BY BRAHMA TO NARADA.
I. The Creation.........12
II. Preservation by Lila Avataras.........14
The Parts of a Purana.........19
SKANDHA III.
BHAGAVATA AS RELATED BY MAITREYA TO VIDURA.
I. The Creation.........20
II. Vasudeva and Sankarshana.........23
III. Creation by Brahma.........24
IV. Divisions of Kala.........29
V. Creation by Brahma (continued).........33
The First Manvantata.
VI. Varaha.........36
VII. Hirnyaksha.........37
VIII. Deva and Deva-Yoni creation.........40
IX. Kardama and his progeny.........41
X. Kapila's Instructions to Devahuti.........42
SKANDHA IV.
Genealogy of Manu and the Rishis.........47
General Remarks on the Genealogical Tables.........62
Detailed consideration of the Tables.........67
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Quarrel between Siva and Daksha
Story of Dhruva
Story of Prithu
Story of Prachina Barhish or Barhishad
Allegory of Puranjana
The Prachetasa Brothers
SKANDHA V.
Priyavrata
Agnidhra
Rishabha
Bharata
The Earth Chain
Ganga
Varshas
Dvipas
Svar and Bhuvar
The Sun
The Planets and Stars
The Patalas
Ananta
Narakas
SKANDHA VI.
Ajamila
Progeny of Daksha
Visvarupa
Vritra
Chitraketu
Daityas
Maruts
SKANDHA VII.
Suras and Asuras
Hiranya Kasipu
Hiranya Kasipu and Prahlad
Prayer of Prahlad
Varna and Ashrama
Yajna
[[f010]]
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Quarrel between Siva and Daksha...75
Story of Dhruva...83
Story of Prithu.........85
Story of Prachina Barhish or Barhishad.........88
Allegory of Puranjana.........89
The Prachetasa Brothers.........91
SKANDHA V.
Priyavrata.........102
Agnidhra.........103
Rishabha.........103
Bharata.........104
The Earth Chain.........111
Ganga.........116
Varshas.........117
Dvipas.........120
Svar and Bhuvar.........127
The Sun.........127
The Planets and Stars.........130
The Patalas.........132
Ananta.........134
Narakas.........134
SKANDHA VI.
Ajamila.........135
Progeny of Daksha.........137
Visvarupa.........142
Vritra.........143
Chitraketu.........145
Daityas.........147
Maruts.........149
SKANDHA VII.
Suras and Asuras.........149
Hiranya Kasipu.........157
Hiranya Kasipu and Prahlad.........157
Prayer of Prahlad.........162
Varna and Ashrama.........164
Yajna.........165??
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SKANDHA VIII.
_The Second Manvantara__
_The Third Manvantara__
_The Fourth Manvantara__
The Elephant and the Crocodile
_The Fifth Manvantara__
_The Sixth Manvantara__
The Churning of the Ocean
_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 System of Administration in a Manvantara
Bali
Matsya
SKANDHA IX.
THE VAIVASVATA MANVANTARA.
Sudyumna
Ikshvaku Brothers
Prishadhra
Kavi
Karashu
Dhrishta
Nriga
Saryati
Nabhaga
The Progeny of Ikshvaku
The Lunar Dynasty
Thoughts on the Vaivasvata Manvantara
SKANDHA X.
VRINDÁVANA LILA.
Birth of Sri-Krishna
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SKANDHA VIII.
The Second Manvantara.........166
The Third Manvantara.........166
The Fourth Manvantara.........167
The Elephant and the Crocodile.........167
The Fifth Manvantara.........168
The Sixth Manvantara.........168
The Churning of the Ocean.........169
The Seventh Manvantara.........176
The Eighth Manvantara.........176
The Ninth Manvantara.........177
The Tenth Manvantara.........177
The Eleventh Manvan tara.........177
The Twelfth Manvantara.........178
The Thirteenth Manvantara.........178
The Fourteenth Manvantara.........178
The System of Administration in a Manvantara.........178
Bali.........180
Matsya.........184
SKANDHA IX.
THE VAIVASVATA MANVANTARA.
Sudyumna.........185
Ikshvaku Brothers.........185
Prishadhra.........185
Kavi.........186
Karashu.........186
Dhrishta.........186
Nriga.........186
Saryati.........188
Nabhaga.........188
The Progeny of Ikshvaku.........192
The Lunar Dynasty.........202
Thoughts on the Vaivasvata Manvantara.........227
SKANDHA X.
VRINDAVANA LILA.
Birth of Sri-Krishna.........245
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Counsel with the Daityas
Nanda and Vâsudeva
Putana
The Cart
Trinavarta
"Krishna" and "Rama"
Pranks of the Infant
The Tying
The Arjuna Trees
The Fruit Seller
Vrindavana
Vatsa
Baka
Agha
Brahmâ and Krishna
Dhenuka
Kaliya Serpent
Pralamba
Forest Conflagration
Rainy Season
Autumn
Sri Krishna and the Gopis
The Stealing of Clothes
Krishna and Vedic Yajna
Raising of Govardhana and the Installation
Krishna and Varuna
Rasa
Sudarsana
Sankha Chuda
Separation Song
Arishta
Nârada and Kansa
Kesi
Vyoma
Akrura
Mathura
The Wrestling
Death of Kansa
The Thread Ceremony and Brahmâcharya
Uddhava and Vraja
Thoughts on the Vrindavana Lila
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Counsel with the Daityas.........251
Nanda and Vasudeva.........252
Putana.........253
The Cart.........254
Trinavarta.........255
"Krishna" and "Rama".........255
Pranks of the Infant.........256
The Tying.........257
The Arjuna Trees.........257
The Fruit Seller.........258
Vrindavana.........258
Vatsa.........259
Baka.........259
Agha.........260
Brahma and Krishna.........260
Dhenuka.........263
Kaliya Serpent.........263
Pralamba.........265
Forest Conflagration.........265
Rainy Season.........265
Autumn.........266
Sri Krishna and the Gopis.........266
The Stealing of Clothes.........268
Krishna and Vedic Yajna.........268
Raising of Govardhana and the Installation.........270
Krishna and Varuna.........272
Rasa.........272
Sudarsana.........279
Sankha Chuda.........280
Separation Song.........280
Arishta.........280
Narada and Kansa.........281
Kesi.........281
Vyoma.........282
Akrura.........282
Mathura.........283
The Wrestling.........284
Death of Kansa.........285
The Thread Ceremony and Brahmacharya.........286
Uddhava and Vraja.........287
Thoughts on the Vrindavana Lila.........289
[[12]]
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MATHURA LILA.
The Hunch-backed Girl and the Pandavas
Jarasandha, Yavana and Dvaraka
Muchukunda
DVARAKA LILA.
Rukmini
Pradyumna
Syamantaka, Jambavati and Satyabhama
Syamantaka, Akrur, Kritavarman and Sata Dhanu
The Other Wives of Sri Krishna
Krishna and Rukmini
The Sons of Krishna
Death of Rukmin
Bana
Nriga
Balarama and the Yamuna
Paundraka and the King of Kasi
Dvivid
Samba, Lakshana and Balarama
Nârada and the Wives of Sri Krishna
The Râjâ Suya and Jarasandha
Sisupala
Duryodhana
Salva
Dantavakra and Viduratha
Balarama and Romaharshana
Sridaman
Meeting at Kurukshetra
Vâsudeva, Devaki and their dead sons
Arjuna and Subhadra
Srutadeva and Bahulasva
Prayer of the Srutis
Brâhmana Boys restored to life
The Line of Krishna
Thoughts on the Dvaraka Lila
SKANDHA XI.
The Mushala
The Bhâgavata Path
[[f013]]
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MATHURA LILA.
The Hunch-backed Girl and the Pandavas ......... 316
Jarasandha, Yavana and Dvaraka ......... 317
Muchukunda ......... 318
DVARAKA LILA.
Rukmini ......... 319
Pradyumna ......... 321
Syamantaka, Jambavati and Satyabhama ......... 322
Syamantaka, Akrur, Kritavarman and Sata Dhanu ......... 323
The Other Wives of Sri Krishna ......... 324
Krishna and Rukmini ......... 326
The Sons of Krishna ......... 326
Death of Rukmin ......... 329
Bana ......... 329
Nriga ......... 331
Balarama and the Yamuna ......... 331
Paundraka and the King of Kasi ......... 332
Dvivid ......... 332
Samba, Lakshana and Balarama ......... 333
Narada and the Wives of Sri Krishna ......... 333
The Raja Suya and Jarasandha ......... 334
Sisupala ......... 337
Duryodhana ......... 339
Salva ......... 339
Dantavakra and Viduratha ......... 340
Balarama and Romaharshana ......... 341
Sridaman ......... 342
Meeting at Kurukshetra ......... 343
Vasudeva, Devaki and their dead sons ......... 343
Arjuna and Subhadra ......... 346
Srutadeva and Bahulasva ......... 347
Prayer of the Srutis ......... 347
Brahmana Boys restored to life ......... 350
The Line of Krishna ......... 351
Thoughts on the Dvaraka Lila ......... 352
SKANDHA XI.
The Mushala ......... 365
The Bhagavata Path ......... 365
[[13]]
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Krishna and Uddhava
Self-Instruction
Âtmâ--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
Varna and Asrama Rules
What one is to do for Moksha
The Sadhanas
The Three Paths
Right and Wrong
The Tatvas
Prakriti and Purusha
Re-Incarnation
Sankhya
Satva, Rajas and Tamas
Company
Kriya Yoga and Idol Worship
Jnana Yoga
Bhakti Yoga
The End
SKANDHA XII.
End of Kali
Pralaya
Thoughts on Pralaya
[[f014]]
{{bhagaf014.jpg}}
Krishna and Uddhava.........371
Self-Instruction.........374
Atma a Refutation of the School of Jaimini.........377
Bondage and Liberation.........383
Sadhu and Bhakti.........386
Why give up all Karma.........388
The Gunas.........390
How to withdraw from the objects of the Senses.........391
Bhakti Yoga.........394
Meditation.........395
The Siddhis.........396
The Vibhutis.........398
Varna and Asrama Rules.........398
What one is to do for Moksha.........398
The Sadhanas.........400
The Three Paths.........401
Right and Wrong.........404
The Tatvas.........406
Prakriti and Purusha.........406
Re-Incarnation.........407
Sankhya.........410
Satva, Rajas and Tamas.........412
Company.........414
Kriya Yoga and Idol Worship.........414
Jnana Yoga.........415
Bhakti Yoga.........416
The End.........417
SKANDHA XII.
End of Kali.........419
Pralaya.........421
Thoughts on Pralaya.........423
[[14]]
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A STUDY OF THE BHÂGAVATA PURÂNA
OR
ESOTERIC HINDUISM.
THE IDEAL OF BHÂGAVATA PURÂNA.
A DISCOURSE BETWEEN VYÂSA AND NÂRADA.
"I have duly respected the Vedas, the teachers and the sacrificial fire,
I have put the sense of all the Vedas into the Mahâbhârata and have made
their sacred lore accessible to all classes of men. I have done all
this, nay, much more. Still I think my work is not fully done." So
thought Veda Vyâsa, the adept author of the Kali Yuga, while meditating
on the sacred banks of the Sarasvati, and his heart became heavy with
something, he knew not what. At this time Nârada appeared before
him--Nârada, who knew all that transpired in the Trilokî and who could
enter into the hearts of all beings. "Thou hast fully known," said
Nârada, "all that is knowable, for thou hast written the excellent
Mahâbhârata, which leaves nothing unsaid. How is it then thou feelest
dispirited as if thy object were not gained?" What could Vyâsa say in
reply; he only inquired from the seer Nârada the cause of his
uneasiness.
Nârada entered into a free criticism of the Bhagavat Gitâ, the
philosophical portion of the Mahâbhârata, pointed out its shortcomings
and suggested to Vyâsa what next to do. A few remarks will be necessary
to understand all this.
There are seven planes Bhûr, Bhuvar, Svar, Mahar, Jana, Tapas and Satya.
Bhûr is the terrestrial plane.
Bhuvar is the astral plane.
Svar is the plane of Kâma and desires.
These three planes, collectively known as Trilokî, are the planes of
personality. Kâma is the guiding principle of existence in Trilokî, and
a recurrence of births and re-births its main characteristic. With every
Night of Brahmâ, this triple plane comes to an end, transferring
[[1]]
{{bhagap001.jpg}}
A STUDY OF THE BHÂGAVATA PURÂNA
OR
ESOTERIC HINDUISM.
THE IDEAL OF BHAGAVATA PURANA.
A DISCOURSE BETWEEN VYlSA?? 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 ap-
peared 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
[[1]]
{{bhagap002.jpg}}
its energies to the next higher plane, and is re-born with every Day of
Brahmâ. Mahar is intermediate between Trilokî and the three higher Lokas
of Universality.
The Vedic school laid great stress on communion with the Devas of Svar
Loka or Svarga or Indra Loka, and this was pre-eminently known as Vedic
Yajna. The performance of Vedic Yajna led only to a prolonged
gratification of kâma in Svar Loka. But however long the period might
be, it was limited by the magnitude of the force (Apûrva) which buoyed
up the individuality in the Svar Loka. As the Gitâ says, when the merits
are exhausted the observer of Vedic Dharma enters again into the
transitory plane. The course of births and re-births is then set up
anew, with constant transformations and with all the miseries of
existence conditioned by personality.
This was not Mukti or liberation. The followers of the post-vedic or
Upanishad school contended that liberation lay in crossing the triple
plane of individuality to the higher cosmic planes of universality. When
an individual reaches the higher planes, he does not again become
subject to transformations, and to the constant recurrence of births and
re-births. There is one continued life, one continued existence in the
higher planes, till the end of cosmos or the Life of Brahmâ. This life
is not measured by personalities but is the cosmical life, and the
individuality becomes a cosmical entity. Further there is life also
beyond the cosmos, in the highest plane, the abode of the Supreme.
The Gitâ 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 Gitâ lays down Nishkâma Karma, or the unselfish performance of the
duties of life (Sva-dharma) as the first step towards reaching the
higher planes. The sense of separateness is killed by Nishkâma Karma.
Then the Gitâ takes the disciple to Upâsanâ or communion with the
Purusha of the highest plane, but scarcely a glimpse is given of that
plane and its surroundings. The Mahâbhârata does not throw any light on
the dwellers of the higher planes, nor does it give any details of those
planes. Without any distinct prospect of trans-Trilokî life, one is
asked to adhere to the duties appertaining to one's own sphere of life
(Sva-dharma) and to perform those duties unselfishly. However transitory
the things of Trilokî
[[2]]
{{bhagap002.jpg}}
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 be-
come 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 perfor-
mance 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 Mahabha-
rata does not throw any light on the dwellers of the higher planes,
nor does it give any details of those planes. Without any dis-
tinct 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
[[2]]
{{bhagap003.jpg}}
may be, there are attractions enough for the frail
sons of Manu, abounding in passions and desires. What can then bind a
man to the higher planes and the highest Purûsha of those planes or
Bhagavân? It is only a description of the grandeur and the glory of
those planes and of Bhagavân. Such description begets Bhakti or holy
attachment, and it is this Bhakti which sets up a real communion with
Bhagavân. Frail as man is, the mere performance of duties makes him
attached to them, unless he is bound to the higher planes by the tie of
holy attachment. The Gitâ is however silent as to the attractions of the
higher planes and of Bhagavân. This was the defect pointed out by
Nârada.
"O thou great Muni, as thou hast treated of Dharma and of other things,
so thou hast not recited the glory of Vâsudeva".--I. 5. 9.
"This universe is also an aspect of Bhagavân, for its creation,
preservation and end proceed from Him. Thou knowest all this thyself.
But thou hast shown to others only a portion of this truth."--I. 5. 20.
"Salutations to Thee, Bhagavân, let me meditate on Vâsudeva. Salutations
to Pradyumna, Aniruddha and to Sankarshana. He who, by naming these
_mûrtis__ in the _mûrtiless__, whose only _mûrti__ is mantra, makes
offerings to Yajna Purusha, is the complete seer."--I. 5. 37-38. A
mystery lies veiled in this Śloka.
But who is this Nârada? Why should we accept his authority? Nârada was
therefore careful to give his own account, elaborated by the enquiries
of Vyâsa. All students of occultism will do well to read carefully this
account which forms a fitting preliminary to the Bhâgavata.
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,
[[3]]
{{bhagap003.jpg}}
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 attach-
ment, and it is this Bhakti which sets up a real communion with Bha-
gavan. 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 attrac-
tions 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 mfirtis in the mfirtiless, whose only mfirti 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. Seei?? me void of all fickleness as a boy and self-controlled,
[[3]]
{{bhagap004.jpg}}
the Munis, who looked on all with equal eyes, were kind to me, especially as I gave up
play, followed them, served them and talked little. With the permission
of the regenerated I at one time partook of the remnants of their meal
and the impurities of my mind were all removed. When thus my mind became
pure, my inclination grew towards their Dharma. By their favor I heard
them sing the beautiful stories of Krishna. Hearing those stories every
day with faith, I gained holy love for Krishna. Through that love my
mind became fixed in Him and I came to perceive my Sthûla and Sûkshma
bodies as only false reflections of the real Self or Brahmâ. The Bhakti
that grew up in me destroyed my Rajas and Tamas. Then when the kind
Rishis were about to leave the place, they imparted to me the most
occult knowledge which had been given to them by Bhagavân himself.
Through that knowledge I have known the Mâyâ of Bhagavân. It is by that
knowledge that one reaches the plane of Bhagavân. As I cultivated this
occult knowledge, Bhagavân appeared Himself and gave me knowledge and
powers direct."
[Śridhara Svâmi, the commentator of Bhâgavata Purâna notes the following
points in the above story (i) Sevâ, _i. e.__, service of and attendance on
Mahâtmâs, (2) their kripâ or favor, (3) trust in their Dharma, (4)
hearing the stories of Bhagavân, (5) attachment to Bhagavân, (6)
knowledge of Self by the discrimination of the Sthûla and the Sûkshma
body, (7) firm Bhakti, (8) knowledge of the reality of Bhagavân, (9) at
the last the appearance of omniscience and other powers through the
favor of Bhagavân.]
What followed then, inquired Vyâsa? Nârada 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 Bhagavân with tear-drops in my eyes, Hari gradually
appeared in my heart. O Muni, the hairs of my body stood on end through
exuberance of holy love, I was completely lost in joy and knew not
either self or any other. The indescribeable Isvara 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
[[4]]
{{bhagap004.jpg}}
the Munis, who looked on all with equal eyes, were kind to me, especial-
ly 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 know-
ledge 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 know-
ledge and powers direct."
[Sridhara Svami, the commentator of Bhagavata Purana notes
the following points in the above story (i) Seva, /. e., service of and
attendance on Mahatmas, (2) their krip or favor, (3) trust in their
Dharma, (4) hearing the stories of Bhagavan, (5) attachment to Bhaga-
van, (6) knowledge of Self by the discrimination of the Sthula and the
Sukshma body, (7) firm Bhakti, (8) knowledge of the reality of Bhaga-
van, (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 indescribeable Isva-
ra 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
[[4]]
{{bhagap005.jpg}}
completely burnt up. I have shown myself to thee that thy Kâma may all
be centred in me. When I am the object of Kâma, the Sâdhu gives up all
other desires. By prolonged service of Mahâtmâs, thy mind is firmly
fixed in me. Therefore shalt thou give up this faulty body and acquire
my companionship. The mind fixed in me is never destroyed in creation or
in pralaya, nor does the memory fail.'"
"So saying Isvara disappeared. In time, when I was drawn towards the
pure body with which I was favored by Bhagavân, the body of my five
Bhutas fell down on the extinction of my Prârabdha Karma. When the Kalpa
came to an end my new body was indrawn by the breath of Brahmâ who was
going to sleep. After one thousand Yuga Cycles, when Brahmâ awoke and
desired to create, I, Marichi, and other Rishis came out. Since then I
have invariably observed Brahmâcharya and through the favor of Vishnu
have been travelling all over Trilokî, both inside and outside, my
passage being wholly unobstructed. The Devas gave me this Vinâ which is
adorned with Svara-Brahmâ. By playing upon this Vinâ I send forth songs
of Hari all round. These songs are the only means of crossing the ocean
of recurring lives."
[This is the mystery of Nârada as related in the Purânas. Nârada is the
repository of occult knowledge from the previous Kalpa. The first and
foremost adept of this Kalpa, his mission is to spread occult knowledge,
by unceasingly playing on the seven musical notes. He is ever watchful
and always bides his time in all cyclic changes. He is the only Rishi of
whom the Vina is a constant accompaniment, as it is of the goddess
Sarasvati. His sphere of action is Trilokî, and the dwellers of 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 Vyâsa wrote their most
occult works, and his benign influence is observed in all universal
changes for good. The Bhagvata recites his constant endeavours to do
good and we shall consider them in detail hereafter.]
[[5]]
{{bhagap005.jpg}}
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 Isvara disappeared. In time, when I was drawn to-
wards 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 thou-
sand Yuga Cycles, when Brahma awoke and desired to create, I,
Marichi, and other Rishis came out. Since then I have invariably ob-
served 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 Vin^ 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 accompani-
ment, 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 Bhagvata recites his constant endeavours to do good and we
shall consider them in detail hereafter.]
[[5]]
{{bhagap006.jpg}}
VIRAT PURUSHA.
SK. I. Cn. 18 & SK. II. CH. I.
Vyâsa drew upon his inspiration and wrote the Bhâgavata. He taught this
Purâna to his son, the wonderful Suka. Suka did not marry, as Rishis in
his time did. He left his home and roamed about the world at large,
stark naked. The separation was painful to Vyâsa and he went out in
search of his son. While he passed near a tank, the Apsarases, who were
freely indulging in play, hastily drew up their clothes, feeling
ashamed. "Strange!" exclaimed Vyâsa, 'I am old and covered. But when my
young son, wholly uncovered, went this way, you remained unmoved." And
the Deva-ladies replied, "Thy son knows not man and woman, but thou
knowest." This exalted Suka was the worthy propounder of the Bhâgavata
Purâna.
Râjâ Parikshit, son of Abhimanyu and grandson of Arjuna, the successor
of Râjâ Yudisthira on the throne of Hastinâpura, forgot himself in a fit
of anger and placed a dead serpent round the neck of a Rishi. For this
he was cursed by the Rishi's son to meet with untimely death at the end
of a week. The Râjâ became penitent and deemed the curse an act of God.
He prepared himself for death and took up his abode on the sacred banks
of the Ganges in company with all the Rishis. The Râjâ asked what a man
on the point of death should do. The Rishis present could not give any
satisfactory answer. At this time Suka appeared, followed by a host of
boys, who took him to be a mad man. Suka was then only sixteen with long
flowing hairs and well-built body, blooming with nature's beauty. All
rose up as they saw the very young Rishi, and gave him the first seat.
He related the Bhâgavata Purâna to Parikshit in seven days.
The Râjâ repeated his question to Suka--"What is a dying man, specially
one who desires to attain Moksha, to do? What are the duties of men and
what are they not to do?"
[[6]]
{{bhagap006.jpg}}
VIRAT PURUSHA.
SKANDHA I. Cn. 18 ??
SKANDHA 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 Apsarases, 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 dis-
passion. He is to leave his house, bathe in pure water and duly make
his dsana in some solitary place. He is then to meditate on the
three lettered Pranava with mind concentrated by Dharana and
Dhyana till he attains samdd/ti. 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.
[[6]]
{{bhagap007.jpg}}
Suka replied:--" A man on the approach of death is to give up all fear of
death and is to cut off all likes and dislikes by dispassion. He is to
leave his house, bathe in pure water and duly make his âsana in some
solitary place. He is then to meditate on the three lettered Pranava
with mind concentrated by Dhârâna and Dhyâna till he attains _samâdhi__. If,
however, his mind gets distracted by Rajas and Tamas, he is again and
again to practise Dhârâna."
"What Dhârâna is it that speedily brings on concentration and purity of
mind?" was the next question.
Suka replied:--"Dhârâna. of the Sthûla aspect of Bhagavâna, by a fully
controlled mind." He then went on dilating on the Sthûla or Universe
aspect, called Virât Purusha or Mahâpurusha. The present, the past, the
future is manifest in that aspect. The Virâta Purusha is the soul of an
Egg-like body with a seven-fold cover of earth, water, fire, air, âkasa,
Ahankâra, and Mahat, respectively.
Pâtâla is His feet, Rasâtala His heels, Mahâtala His ankles, Talâtala
His legs, Sutala His knees, Vitala the lower portion of His thighs, and
Atala the upper portion.
Bhûr Loka is His loins, Bhuvar Loka His navel, Svar Loka His breast,
Mahar Loka His throat, Jana Loka His mouth, Tapas Loka His forehead, and
Satya Loka is the head of the thousand-headed Virât Purusha. Indra and
other Usra Devas (the world Usra meaning, literally, a ray of light) are
his hands.
The Dik or space gods are his ears. The twin gods Asvini Kumâra 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 Brahmâ-randhra.
Yâma is His tusk.
The objects of affection are His teeth.
His enchanting smile is Mâyâ.
The endless creation is His side-glance.
His lower lip is shame, and the upper greed.
Dharma is His breast. Adharma His back.
Prajâpati is His generative organ.
The Mitrâ-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.
[[7]]
{{bhagap007.jpg}}
Suka replied:--"Dhârâna. of the Sthûla aspect of Bhagavâna, 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 mean-
ing, 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.
[[7]]
{{bhagap008.jpg}}
His manas is the moon, which is the source of all transformations.
Mahat is His Chitta.
Rudra is His Ahankâra.
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, Vidyâdhara, Chârana and Apsaras are His musical notes.
The Asuras are His strength.
The Brâhmana 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 Virât Purusha. This is how the Universe-aspect of Purusha is
realised in meditation, more as a means of concentration, than as the
end. When the mind is sufficiently fixed by Dhârâna or contemplation of
Virât Purusha, it has next to meditate on the Purusha in the heart.
THE PURUSHA IN ALL HEARTS.
SKANDHA II., CHAP. 2.
Some meditate within their own body on the Purusha of the size of
_prâdesa__ (the space of the thumb and forefinger) in the space covered by
the heart, who dwells there. He has four hands containing Sankha
(conch), chakra (a sharp circular missile), Gadâ (club) and Padma
(lotus). His face is smiling, His eyes are as wide as lotus petals, and
His cloth is yellow as the filament of the Kadamba flower. His armlets
glitter with gems and gold. His crown and earrings sparkle with
brilliant stones. Adepts in Yoga place His feet on the pericarp of the
full blown lotus in the heart. With Him is 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 deepblue. His very look is full of
kindness to all.
As long as the mind is not fixed by Dhârâna, meditate on this form of
Isvara, with the help of thy imagination. Concentrate your mind on one
limb after another, beginning with the feet of Vishnu and ending with
[[8]]
{{bhagap008.jpg}}
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.
THE PURUSHA IN ALL HEARTS.
SKANDHA II., CHAP. 2.
Some meditate within their own body on the Purusha of the size
of prddesa (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 Isvara, 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
[[8]]
{{bhagap009.jpg}}
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 (Visúddha),
thence gradually by intuition to the root of the palate. (Śridhara Svâmi
calls this last the higher part of Visúddha chakra, and remarks that the
vital air is not displaced from that position. This may be called the
pharyngeal plexus.) Thence he takes the vital air to Ajna chakra, which
is situated between the two eye-brows. Then he controls the seven holes
(the ears, the eyes, the nostrils and the mouth). He then looks steadily
for half a Muhurta, and if he has not a trace of desire left in him
gives up the body and the Indriyas, passes out through the
Brahmâ-randhra and attains the state of Vishnu.
[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 Trilokî, for their Linga Sarira consists of the atoms
of air. The state attained by those that acquire Samâdhi by Upâsana,
Tapas and Yoga cannot be reached by Vedic Karma. In space when the Yogi
moves towards the Brahmâ Loka or Satya Loka, he first goes by means of
his Sushumnâ Nâdi to Vaisvânara or the fire-god for the Sushumnâ by its
light extends beyond the body. His impurities being all washed away, he
goes upwards to the Sisumâra Chakra of Hari (_i.e.__, up to the highest
point of Trilokî, as will be explained afterwards). Then crossing that
Chakra of Vishnu, which is the navel of the Universe, he reaches the
[[9]]
{{bhagap009.jpg}}
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 Indriyps, 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 there-
after, for nothing is known beyond our cosmos.]
"But, O king, 1 ' 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 Sushumn ?? 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
[[9]]
{{bhagap010.jpg}}
Mahar Loka with his pure Linga Sarira. There the dwellers of Svarga
cannot go. Mahar Loka is the abode of Brahmâvids, where Bhrigu and other
adepts who live for a whole Kalpa dwell.
"The Yogi remains in Mahar Loka till the end of the Kalpa, when, seeing
the Trilokî burnt up by fire from the mouth of Ananta or Sankarshana,
the fires reaching even Mahar Loka's he moves towards the abode of
Paramesthi (Satya Loka or Brahmâ Loka). This highest Loka lasts for two
Parârddhas and is adorned by the chariots of the kings of Sicldhas.
There is no sorrow in Brahmâ Loka, no infirmity, no death, no misery, no
fear of any kind. But the Yogi suffers from mental pain caused by
sympathy with those that suffer for their ignorance of the supreme state
in the recurence of births with their endless miseries.
There are three courses for those that go to Brahmâ Loka. Some by the
excellence of their merits get responsible cosmical positions at the
next Kalpa. Others remain in the Brahmâ Loka till the end of the cosmos
or Brahmânda. The Upâsakas of Bhagavân however may at their will pierce
through the cosmos or Brahmânda and reach the trans-cosmic plane of
Vishnu. The text goes on to say how this is done. The cosmos cansists of
seven Pâtalas and seven Lokas, together forming the fourteen-fold
Bhuvana, which extends over 50 Krores of Yojanas (i Yojana = 8 miles).
Surrounding this is a covering of the earthy principle, such as was not
used up in the formation of the cosmos, extending over one krore of
yojanas. (According to some this covering extends over 50 krores of
yojanas.) The second cover is of water, extending over ten times as much
space as earth, the third of fire, the fourth of air, the fifth of
âkása, the sixth of Ahankâra, the seventh of Mahat, each covering ten
times as much space as the one preceding. The eighth cover is Prakriti,
which is all pervading. The Linga Sarira of the Yogi in passing through
the earthy cover, becomes earthy, through water becomes watery, and
through fire, fiery. With the fiery body he goes to the air cover and
with the airy cover to the âkása cover. He passes also through the
Tanmâtras and senses them. He passes through Prâna itself and becomes
all action. Having thus crossed the Sthûla and Sûkshma coverings, the
Yogi reaches the sixth covering that of the Transformable or Ahankâra
Tatva, which is the absorber of the Tanmâtras and of the Indriyas.
Thence he goes to Mahat Tatva and thence to Pradhâna, where all the
Gunas find their resting place. Then becoming all Pradhâna himself full
of bliss, he attains with the exhaustion of all _upâdhis__ the trans-cosmic
Atmâ, which is Peace and Bliss.
[[10]]
{{bhagap010.jpg}}
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 to-
Xvards 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 Sicldhas. 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 recurence 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 posi-
tions 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 cansists of seven Patalas and
seven Lokas, together forming the fourteen-fold Bhuvana, which ex-
tends over 50 Krores of Yojanas (i 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 exhaus-
tion of all upddhis the trans-cosmic Atma, which is Peace and Bliss.
[[10]]
{{bhagap011.jpg}}
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" = Ahankâra cover 100,000 or 5,000,000 Krores Yojanas.
A' = Âkâs 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 = Âpas 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 Pâtâlas
S' to P = 50 Krores Yojanas.
A' to E = Includes Tanmatras, Indriyas and Prana.
Prakriti surrounds the whole circle.]
[[11]]
{{bhagap011.jpg}}
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:
KEY TO THE CIRCLE.
= Mahat cover 1,000,000 Krores or 50,000,000 Krores Yojanas.
= Ahanfca-ra cover 100,000 or 5,000,000 Krores Yojanas.
= Ak ??s cover 10,000 or 500,000 Krores Yojanas.
= Vayu cover 1000 or 50.000 Krores Yojanas.
= T ejas cover 100 or 5000 Krores Yojanas.
= Apas cover 10 or 500 Krores Yojanas.
= Earth cover 1 or 50 Krores Yojanas.
= Satya Loka
: Tapas Loka
: Jana Loka
= Mahar I o';a
: Svar Loka
= Bhuvar Loka
: Bhur Loka
: Seven Patalas
S' to P= 50 Krores Yojanas.
A' to E = Includes Tanmatras, Indriyas and Prana.
Prakrit! surrounds the whole circle.]
[[11]]
{{bhagap012.jpg}}
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 Brahmâ. Those that want their Indriyas to be powerful worship
Indra and so on. But those that are desirous of Moksha must practise
Bhakti Yoga towards the supreme Purusha. Of all Upasakas, this is the
only means of attaining supreme bliss, unswerving Bhakti or devotion to
Bhagavân and the company of Bhâgavatas.
THE BHAGÂVATA PURÂNA AS RELATED BY BRAHMÂ TO NÂRADA.
SKANDHA II. CHAP. 4-6.
I. THE CREATION.
Parikshit next asked "How did Bhagavân create this Universe, how does
He preserve it, how will He draw it in? What are the Śaktis by which He
manifests Himself directly and indirectly? What are His actions? "
Suka replied, these were the very questions asked by Nârada of his
father Brahmâ.
Brahmâ replied:--Wishing to become manifold, the Lord of Mâyâ,
influenced Kala, Karma and Svabhava, by his own Mâyâ". (Kala is the flow
of Time and is, according to the Bhâgavata Purâna, the Śakti 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 Ahankâra Tatva, with predominant Tamas.
Ahankâra Tatva by transformation becomes threefold.--Sâtvika, Râjasika
and Tâmasika, i.e., Jnâna Śakti (potency to produce the Devas), Kriya
Śakti (potency to produce the Indriyas), and Dravya Śakti (potency to
produce the Bhutas), respectively.
Tâmasa Ahankâra was first transformed into Âkása, Âkása into Vayu, Vayu
into Agni, Agni into Âpas, and Âpas into Prithivi, Sâtvika Ahankâra was
transformed into Manas and the ten Vaikârika Devas.
[[12]]
{{bhagap012.jpg}}
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 power-
ful 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, unswerv-
ing 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 N^rada of
his father Brahma.
Brahma replied: Wishing to become manifold, the Lord of
M ??y ??, 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 re-
cord of the previous Kalpa. Svabhava is the essence of Prakriti).
Under the influence of Purusha, the first disturbance in the equili-
brium 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. Ahan-
kara 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.
[[12]]
{{bhagap013.jpg}}
[The Vaikârika Devas are the Adhidevas or the Energy-giving gods of the
ten Indriyas. Sensing is _in__ Man or Adhi-Âtmâ, it is of the object or
Adhi-bhuta and is _caused by__ Vaikarika Deva or Adhi-Deva. Thus the object
seen is Adhi-bhûta, the sight is Adhyâtma and the manifesting Energy of
sight is Adhideva.]
The Vaikârika Devas are--
Dik for Hearing;
Vayu for Touch;
Sun for Sight;
Varuna for Taste;
Asvini Kumâras 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 Yâma for Payu or excretion;
and Prajapati for Upastha or generation.
Râjasika Ahankara was transformed into the ten Indriyas.
[The foregoing can be shown in the following table:--
PURUSHA.
[Illustration]
Kâla causing
disturbance
in the equilibrium of Karma
Gunas.
Svabhava.
Transformation
Details of transformation from
Mahat downwards.
Mahat.
|
Ahankâra.
|
+---------------------+------------------+
| | |
Sâtvika or Râjasika Tâmasika
Vaikârika, = Kriyâ Śakti. = Dravya Śakti.
= Jnâna Śakti | |
| | |
| The 10 Indriyas Akâsa
| |
| Vâyu (air).
+--------+ |
| | Agni (fire).
Manas The 10 Vaikârika |
Devas or Adhidevas Apas (water).
|
Prithivi (earth).
[[13]]
{{bhagap013.jpg}}
[The Vaikârika 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 Aclhi-
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:
PURUSHA.
Kala causing
disturbance
in the equili-
brium of
Gunas.
Svabhava.
Transfor-
mation
Karma.
Details of transformation from
Mahat downwards.
Mahat.
Ahankara.
Satvika or
Vaikarika,
= Jnana Sakti
Rajasika
= Kriya Sakti.
The 10 Indriyas.
Tamasika
= Dravya Sakti.
Akasa.
Vayu (air).
Manas. The 10 Vaikarika
Devas or
Adhidevas
Agni (fire).
A pas (water).
Prithivi (earth).
[[13]]
{{bhagap014.jpg}}
This is the Kârana creation or the creation of the materials of the
Individual creation. They could not, however, unite and proceed further
with the work of creation. The Śakti of Bhagavân then permeated them and
the cosmic Egg or Brahmânda was formed. The Egg remained for a thousand
years unconsciously submerged in the primal waters. Purusha then
influenced Kâla, Karma and Svabhâva to send forth vitality into it. It
is this Purusha that emerged from the Egg with thousands of heads and
thousands of limbs and is known as Virât Purusha. The seven Lokas and
the seven Pâtâlas are parts of His body. This is the first Avatâra, the
Âdi Purusha that creates, preserves and destroys. All the objects of
creation are His Avatâras, or Śaktis or Vibhutis. The Lilâ Avatârs of
Virât Purusha or special Incarnations for the preservation of the
Universe are detailed below.
II. PRESERVATION BY LILÂ AVATÂRAS.
SKANDHA II. CHAP. 7.
1. _Varâha__--In order to raise the Earth from the waters, the Purusha
adopted the body of Varâha or Boar and killed with His tusks the first
Daitya Hiranyâksha.
2. _Yajna__--was born of Ruchi and Âkuti. The Suyama Devas were born of
Yajna. He dispelled the fears of Trilokî.
3. _Kapila__--was born of Kardama Prajâpati and his wife Devahuti. He taught
Brahmâ Vidyâ to his mother.
4. _Dattâtteya__--He preached Yoga to his disciples, who acquired powers and
became liberated.
5. _The Kumâras.__--Sanat Kumara, Sanaka, Sanandana and Sanâtana. They
completely promulgated the Âtmâ Vidyâ, which had been lost in Pralaya.
6. _Nara Nârâyana.__--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 Nàbhi by Sudevi or Meru Devi. He
roamed about as Parama Hansa.
10. _Hayagriva.__--This horse-headed Avatâra appeared in the Vedic Yajna and
promulgated the Vedas.
[[14]]
{{bhagap014.jpg}}
This is the Kârana creation or the creation of the materials o
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 Deva-
huti. He taught Brahma Vidya to his mother.
4. Datt ??tteya He preached Yoga to his disciples, who ac-
quired powers and became liberated.
5. The Kumatas. Sanat Kumara, Sanaka, Sanandana and
Sanatana. They completely promulgated the Atma Vidya,
which had been lost in Pralaya.
6. Nara Ndrdyana. 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.
[[14]]
{{bhagap015.jpg}}
11. _Matsya.__--Vaivasvata Mann found out this Avatâra at the end of a
cycle of Yugas. He preserved all beings and the Vedas from the waters of
the Deluge.
12. _Kûrma.__--At the great churning of the Ocean, the Thortoise Avatâra
supported the Mandara mountain.
13. _Nrisinha.__--The Man-Lion Avatâra killed Hiranya Kasipu.
14. _Hari__--saved the Elephant King of the famous story of Gajendra Moksha.
15. _Vâmana__--measured the Trilokî by His two steps.
16. _Hansa__--related Bhakti Yoga, Gnana and Bhâgavata Purâna to Nârada.
17. The presiding deity of each Manvantara.
18. _Dhanvantati__--promulgated the science of medicine.
19. _Parasu Rama__--suppressed the Kshatriyas who became disregardful of the
Brâhmanas and the Sastras.
20. _Râma__--destroyed Lanka and killed Râvana.
21. _Râma__ and _Krishna__.--The tenth Canto of Bhâgavata is entirely devoted
to their deeds.
22. _Vyâsa.__--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 Lilâ Avatâras, there are Mâyâ Guna Avatâras and Vibhûtis
or Śaktis.
In _creation__ these are:
Tapas, Brahmâ, the Rishis, and the Nine Prajâpatis.
In _preservation__ they are:
Dharma, Vishnu, Manu, Devas and Kings.
In _Pralaya__ they are:
Adharma, Siva, Serpents and Asuras.
O Nârada, this is, in brief, the Bhâgavata Purâna. You relate it to
others in a much more expanded form, so that people may have Bhakti or
Divine attachment to Bhagavân.
[THOUGHTS ON THE ABOVE.--The above account of creation relates to Trilokî
and to the dwellers of Trilokî. After creation, some come down from the
[[15]]
{{bhagap015.jpg}}
11. _Matsya.__--Vaivasvata Mann found out this Avatâra at the end of a
the end of a cycle of Yuga.s. He preserved all beings
and the Vedas from the waters of the Deluge.
12. Kfinna. At the great churning of the Ocean, the Thor-
toise Avatara supported the Mandara mountain.
13. Nrisinha. The Man-Lion Avatara killed Hiranya Ka-
sipu.
14. Hari saved the Elephant King of the famous story of
Gajendra Moksha.
15. Vdmana 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. Dkanvantati promulgated the science of medicine.
19. Parasu Rama suppressed the Kshatriyas who became
disregardful of the Brahmanas and the Sastras.
20. Rdma destroyed Lanka and killed Ravana.
21. Rdma and Krishna. The tenth Canto of Bhagavata
is entirely devoted to their deeds.
22. Vydsa. 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 va-
riety 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 arc:
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
[[15]]
{{bhagap016.jpg}}
higher planes and hold responsible positions as we have already seen.
The Vaikârika Devas, who may be identified with the Vedic Devas, are
created or rather manifested in the Trilokî before the Individual
creation. They appertain to what the Purâna calls Kârana or causal
Creation. The Vaikritika Devas and Deva Yonis, known as Elemental in
Theosophical language, are created according to their Karma in the
previous Kalpa and are subject to gradual evolution during the Kalpa.
The Vaikarika Devas, however, remain as they are during the whole of the
Kalpa. Similarly the Devas of the higher planes, e. g., Kumudas, Ribhus,
Pratardanas, Anjanâbhas and Pratitâbhas of Mahar Loka, Brahma Purohitas,
Brahma Kayikas, Brahma Mahâ Kayikas and Amaras of Jana Loka, Âbhasvaras,
Mahâbhasvaras, and Satya Mahâbhasvaras of Tapas Loka and Achyutas,
Súddha Nibâsas, Satyâbhas and Sanjnâ Sanjnins of Satya Loka these are
not affected by creation in Trilokî. The dwellers of those Lokas other
than Devas are also similarly not affected. The story of creation is a
simple one. As the Linga Purâna says, when Earth is scorched up in the
summer season, it becomes fallow and the roots of vegetation remain
underground. They, however, wait for the rainy season to germinate again
and grow in all the varieties of the previous vegetation. Similarly when
the previous creation is burnt up by the fires of Pralaya, the roots
remain imbedded in Prakriti, which becomes fallow. The fallowness is
removed on the approach of the creative period or Kâla. Kâla, according
to Bhâgavata, is a Śakti of Purush or the Unmanilested Logos. Then
transformation follows in Prakriti according to Svabhâva or the inherent
nature of Prakriti and Karma, or the root-record of the previous Kalpa
gives shape to the transformation.
Śridhara Svâmi quotes a sloka, which says that there are three Purusha
manifestations. The first Purusha is the creator of Mahat and other
elemental principles (Tatvas). The Second Purusha is the dweller of the
Cosmic Egg. The Third Purusha is the pervader of all beings.
Creation is divided into two stages. First the creation of the
principles themselves or Tatvas, which unite to form globes and
individuals. This is called Kârana creation. Secondly the creation of
individuals and of globes. This is called Kârya or resultant creation.
Following the law of periodicity, the First Purusha energises the latent
Karma or Jiva-record of the previous Kalpa, and prepares the ground for
the development of that Karma, by setting Prakriti into active
transformation. This is the First Life Wave which caused the principles
to appear by themselves. The First Purusha permeated these principles as
pure Âtmâ.
[[16]]
{{bhagap016.jpg}}
we have already seen. The Vaikarika Devas, who may be identified
with the Vedic Devas, are created or rather manifested in the Trilo-
ki before the Individual creation. They appertain to what the Purana
calls Karana or causal Creation. The Vaikritika Devas and Deva Yo-
nis, known as Elemental in Theosophical language, are created accord-
ing 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 Unmanilested 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 in-
dividuals. This is called Karana creation. Secondly the creation
of individuals and of globes. This is called Karya or resultant crea-
tion. 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.
[[16]]
{{bhagap017.jpg}}
But the principles could not unite to make the forms, and to make
individuals and globes. Purusha, as pure Âtmâ could not guide them
further, as the gulf between Purusha and Prakriti was too wide. So
Purusha had to limit Himself further, by uniting with Mûla Prakriti, as
one undivided whole, and so becoming the guiding principle of all
individual workings in our universe, the pervader of all individuals and
globes as Âtma-Buddhi. The Universe as a whole is represented as an Egg,
and the Second Purusha or Virât Purusha is the soul of that Egg.
Individuals and globes appear as germs in that Egg, and are all brought
into manifestation in time by the Third Purusha Brahmâ.
The Second Purusha is called the First Avatâra and the seed and resting
place of all other Avatâras. An Avatâra is a highly evolved Jiva, that
has attained the Logoic state and that _comes down__ from his exalted
position, to serve the universe. Why is the second Purusha called an
Avatâra? The Brihad Âranyaka Upanishad raises the veil a little on this
point.
"This was before Âtmâ, bearing the shape of man (the first born from the
Egg, the embodied soul, the Virât with heads and other members of the
body) Looking round, he beheld nothing, but himself. He said first:
'This am I. Hence the name of I was produced.
_And because he as the, first of all of them consumed by fire all the
sins, therefore he is called Purusha. He verily consumes him, who
strives to obtain the state of Prajâpati, prior to him."__ Sankaracharya
explains the under-lined portion as follows:--"And because he,
"Prajâpati in a former birth, which is the cause, as the first of those
who were desirous to obtain the state of Prajâpati by the exercise of
reflection on works and knowledge, viz, "as the first of all of them,"
of all those desirous of obtaining the state of Prajâpati, consumed by
the perfect exercise of reflection in works and knowledge all the sins
of contact, which are obstacles to the acquirement of the state 'of
Prajâpati' because such was the case, therefore he is called Purusha,
because, he, _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 Prajâpati 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
[[17]]
{{bhagap017.jpg}}
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 Mflla Pra-
kriti, as one undivided whole, and so becoming the guiding principle
of all individual workings in our universe, the pervader of all indivi-
duals 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
form 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 him-
self. 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 Prajdpati, prior to him" San-
karacharya explains the under-lined portion as follows: " And be-
cause 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 Praja-
pati, consumed by the perfect exercise of reflection in works and
knowledge all the sins of contact, which are obstacles to the acquire-
ment of the state 'of Prajapati ' because such was the case, there-
fore 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
[[17]]
{{bhagap018.jpg}}
different for each Kalpa, it may be for each Brahmânda. He is the Isvara, the
Lord of our Universe. He holds the whole creation unto His bosom, and is the
sustaining force of all. In the three aspects of Brahmâ, Vishnu and Śiva, he
guides the creation, the preservation and the dissolution of the Universe. Those
that could not attain His state, though they strove for it equally as eminent as
the Second Purusha, that are to become the Second Purusha in perhaps another
Kalpa or Brahmânda, are the Lilâ Avatâras. They remain merged in the Second
Purusha or Isvara and they manifest themselves in the Universe, only when a
necessity arises for their manifestation. The Bhâgavata contends that of all
Lila Avatâras, only Krishna is Purusha Himself the others being only partial
manifestations of Purusha.
"These are the parts and aspects of Purusha. Krishna is Bhagavân
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 Trilokî, there fore mean the infusion of Satva. Vishnu
represents Satva and so Vishnu is the Preservative aspect of Virâta
Purusha. When Rajas and Tamas predominate in Trilokî, when the lowest
plane Bhur becomes heavy with Tamas, the Lilâ Avatâras appear and infuse
Satva into the Lokas.
[Sanskrit verse]
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 Avatâras.
[[18]]
{{bhagap018.jpg}}
Brahmânda. He is the Isvara, 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 Ava-
taras. They remain merged in the Second Purusha or Isvara 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." 1-3-28.
Tamas is dark, opaque and heavy on the physical plane, indo-
lent 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 exer-
cising 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 mater-
iality 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 be-
comes 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.
[[18]]
{{bhagap019.jpg}}
The Third Purusha is Brahmâ in Creation, Vishnu in Preservation and Siva
in dissolution. Vishnu as the Âtmâ in each being manifests Himself in
action consciousness and will. Brahmâ is the propelling power in the
Involution of beings, which gives them their physical body. Vishnu is
the propelling force in the evolution of beings through physiological
action (Prâna), sensation, intellect, and lastly the development of the
spiritual faculties.
THE BHÂGAVATA PURÂNA AND ITS PARTS.
SKANDHA II., CHAP. 10.
The next question of Râjâ Parikshit was most comprehensive. It related
to all knowledge of the Universe in all details. In answering the
question, Suka related the whole of the Purâna, from beginning to end.
In doing so, the Muni gave a short introduction as to the history of the
Purâna. When Brahmâ regained his drowsy consciousness at the dawn of the
present Kalpa, he knew not how to bring back the former state of things.
He practised Tapas. Then Bhagavân appeared and related to him the
Bhâgavata Purâna. Brahmâ taught the Purâna to his son Nârada. Nârada
gave it to Vyâsa, and Vyâsa to his son Suka.
The Purâna has ten parts:--
1. _Sarga__--the creation of the Bhutas, Tanmâtras, Indriyas, Ahankâra and
Mahat, or of the materials that form individuals, and the appearance of
Virât Purusha.
2. _Visarga__--the Individual creation by Brahmâ or the creation of the
individual life forms.
3. _Sthâna__--the preservation of the created beings in their own states by
Bhagavân.
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 Trilokî.
7. _Isânukathâ__--stories of the Avatâras and of the followers of Hari.
8. _Nirodha__--the sleep of Hari and of all individual souls a Pralaya.
[[19]]
{{bhagap019.jpg}}
The Third Purusha is Brahma in Creation, Vishnu in Preserva-
tion and Siva in dissolution. Vishnu as the Atm in each being
manifests Himself in action consciousness and will. Brahm 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 Raj?? Parikshit was most comprehen-
sive. It related to all knowledge of the Universe in all details.
In answering the question, Suka related the whole of the Purina,
from beginning to end. In doing so, the Muni gave a short intro-
duction as to the history of the Purana. When Brahm ?? re-
gained 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 Put ana 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. Sthdna 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. IsAnukatkA?? stories of the Avataras and of the followers
of Hari.
8. Nirodha the sleep of Hari and of all individual souls a
Pralaya.
[[19]]
{{bhagap020.jpg}}
9. _Mukti__--the continued perception of the identity of self and of Brahmâ.
10. _Asraya__--The Final Resort, Para Brahma or Paramâtma from whom Creation
and Dissolution both proceed.
This brings us to the end of the Second Skandha.
* * * *
BHÂGAVATA AS RELATED BY MAITREYA TO VIDURA.
The Third and Fourth Branches of the Bhâgavata are related by Maitreya
to Vidura. Maitreya was the disciple of Parâsara, father of Vyâsa.
Parâsara learned the Purâna from Sânkhyâyana, Sânkhyâyana from Sanat
Kumara and Sanat Kumara from Atlanta Deva.
I.--THE CREATION
SKANDHA III., CHAP. 5-6.
At Pralaya, the Śakti of Bhagavân was asleep. That Śakti is Mâyâ, which
is Sat-asat or Existing-nonexisting Existing eternally as root, and not
so existing as forms. Following the law of Periodicity (Kâla), Purusha
fecundated Mâyâ. Mahat and other principles appeared by transformation.
All these principles were Devas, having in them germs of consciousness,
action and transformation. They could not unite to form the Universe,
being divergent in character. They prayed to Isvara for power to unite.
Taking Prakriti as a part (Śakti) of Him, Isvara entered into the 23
Tatvas or root principles. He awakened the Karma that remained latent in
them. By Kriya Śakti, He then united then. The 23 Tatvas, acting under
Divine Energy and the impulse of Karma that had remained latent in them,
formed the Virât body, each bearing its own share in the work. The
Purusha within this body--Virât Purusha or Hiranya Purusha--with all
beings and globes included in Him, dwelt for one thousand years in the
waters (like the embryo in the waters of the uterus.) This Embryonic
Purusha divided self by self, onefold by Daiva Śakti, tenfold by Kriya
Śakti and threefold by Âtmâ Śakti. The onefold division is in the Heart.
The tenfold division is in the Prânas (Prâna, Apâna, Samâna, Udâna,
Vyâna, Nâga, Kûrma, Krikara, Devadatta and Dhananjaya,) for the Prânas
are not Tatvas or principles, but they form an aspect of Purusha. The
threefold division is Âtmâ in every being which is triune with its three
sides--Adhyâtma, Adhibhuta and Adhidaiva. The Purusha infused His Śakti
[[20]]
{{bhagap020.jpg}}
9. _Mukti__--the continued perception of the identity of self and
of Brahmâ.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.
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 eter-
nally 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 transfor-
mation. They could not unite to form the Universe, being divergent
in character. They prayed to Isvara for power to unite. Taking
Prakriti as a part (Sakti) of Him, Isvara 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, KOrma, Krikara, Devadatta and
Dhananjaya,) for the Pranas are not Tatvas or principles, but they
form an aspect of Purusha. The threefold division is AtmS?? in every
being which is triune with its three sides Adhyatma, Adhibhuta and
Adhidaiva. The Purusha infused His Sakti into the Virat body,
[[20]]
{{bhagap021.jpg}}
into the Virât body, for the development of powers in the Tatvas. The
Adhyâtma mouth appeared with its Adhibhuta speech and Adhidaiva Agni.
Similarly the following appeared:--
_Adhyâtma.__ _Adhibhuta.__ _Adhidaiva.__
Tongue ............... Rasa (taste) .......... Varuna.
Nose ................. Gandha(smell) ......... Asvini Kumâras.
Eye .................. Rûpa(sight) ........... Âditya.
Skin ................. Sparsa (touch) ........ Vayu.
Ear .................. Sabda (sound) ......... Dik.
Epidermis ............ Sting ................. Gods of vegetation,
Upastha
(generative organ) ... Generation ............ Prajapati.
Pâyu ................. Secretion ............. Mitra
Hand ................. Actions of hand ....... Indra.
Pâda (foot) .......... Movements of foot ..... Vishnu.
Buddhi ............... Bodh (deliberation).... Brahmâ.
Manas ................ Sankalpa and Vikalpa
(true and false
perception) ........... Moon.
Ahankara ............. Aham perception ....... Rudra.
Chitta ............... Thought ............... Brahmâ
The Trilokî 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 Brâhmana 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 Vidyâ in Chandogya. The Upanishads speaks
of Âtmâ in the cavity of the heart.
[Sanskrit verse]
"Guhahitam Gahvarestham Purânam " is a well-known passage from the
Upanishads. The Purusha in the heart is also called Prâdesâ or the
[[21]]
{{bhagap021.jpg}}
for the development of powers in the Tatvas. The Adhyatma mouth
appeared with its Adhibhuta speech and Adhidaiv.i A^ni. Similarly
the following appeared:
Adhyatma. Adhibhuta. Adhidaiva.
Tongue.........Rasa (taste).........Varuna.
Nose.........Gandha(smell).........Asvini Kumaras.
Eye.........Rupa(sight).........Aclitya.
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
(true and false perception).........Moon.
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 predomin-
ance of Rajas in them. By the predominance of Tamas, the different
classes of Bhutas remained in Bhuvar Loka. The Brahmana appear-
ed from the mouth, the Kshatriya from the hands, the Vajsya from
the thighs and the Sudra from the feet.
[THOUGHTS ON THE ABOVE, We have considered the mani-
fested Logos in the Universe. We shall now consider His mani-
festation 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 Upa-
nishads 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
[[21]]
{{bhagap022.jpg}}
span-sized Purusha and is the favourite object of meditation in
Paurânika Upâsanâ. The Upanishads call Him thumb-sized and there is an
interesting discussion as to the size in Sâriraka Sutras I-3-24 to 26
and the Bhâshya thereupon.
(ii.)--_The Manifestation in the Pranas.__--The Upanishads say:--
[Sanskrit verse]
"It is this Prana that is consciousness itself, Bliss, without
infirmities and death."
[Sanskrit verse]
"They are these five Brahmâ Purushas."
Again-- [Sanskrit verse]
_"Brahmâ Purusha in the openings of the heart."__ The heart is called the
abode of Brahmâ. There are five openings of this abode of Brahmâ and
there are five gate-keepers. These gate-keepers or _dvâra-pâlas__ are the
five Prânas. They are called Brahmâ Purushas as they pertain to Brahmâ.
As long as the king is in the heart, the doorkeepers remain in the body.
These door-keepers being inevitable accompaniments of Brahmâ in the
heart, are also themselves the outer aspects of Brahmâ.
(iii.)--_The manifestation as Âtmâ which is triune.__ What is a man but a
bundle of experiences on the planes of Jâgrat, Svapna and Sushupti. Each
of these experiences has a threefold aspect or in Vedântic expression is
a Triputi. These aspects are (1) the object experienced or Adhibhuta,
(2) the experience itself or Adhyâtma, (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 Adhyâtma.
The light that shews the image to be what it is, is Adhidaiva. As we
have said, each experience is a three-sided triangle. All the triangles
in the Jagrat state, analysed by the Vedântins into fourteen, are
represented by the first letter _a__ in Pranava. All the triangles or
Triputis in the dream state are represented by the second letter _u__. In
Taraka Brahmâ 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 _ânanda__ by the _vritti__ of Avidyâ. The Adhyâtma
side is the _vritti__ of Avidyâ. The Adhidaiva side is Isvara. Life in
Trilokî is conditioned by this triangle. The object of Târaka Brahmâ
[[22]]
{{bhagap022.jpg}}
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
[-3-24 to 26 and the Bhashya thereupon.
(ii.) The Manifestation in the Pmuas.The Upanishads
say:
"It is this Prana that is consciousness itself, Bliss, without
infirmities and death."
"They are these five Brahma Purushas."
Again ??
"Brahma Putusha 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
dvdra-pdlas are the five Pranas. They are called Brahma Purushas as
they pertain to Brahma. As long as the king is in the heart, the door-
keepers remain in the body. These door-keepers being inevitable ac-
companiments of Brahma in the heart, are also themselves the outer
aspects of Brahma.
(iii.) The manifestation as Atma which is ttiune. 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 (i) 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 repre-
sented 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 vtitti of Avidya. The Adhidaiva side is Isvara. Life in Triloki
is conditioned by this triangle. The object of Taraka Brahma Yoga
[[22]]
{{bhagap023.jpg}}
Yoga is to cross the Triptiti, to cross the three letters of Pranava. It
is only in the fourth _pâda__ of Pranava that he finds his resting place,
that pâda being situated beyond the Trilokî.
The three manifestations of the Third Purusha in Jivas or individuals,
may be said to relate to their different stages of evolution. Thus Prâna
manifests itself only in the lower life kingdoms, the minerals and
vegetables. The Prâna or life process is more elaborate in the
vegetables than in the minerals. Purusha then manifests itself in the
senses and emotions in the Animal kingdom and in intellect in the lower
human kingdom the manifestation being three fold.
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 Vâsudeva remained closed in sleep. He opened His eyes, lying down on
the Serpent King Ananta or Sankarshana. He indulged in self and was
without action. Inside His body was Bhuta-Sukshma or all beings in a
subtle state of latency. Only Kâla-Śakti manifested itself and He dwelt
in those waters in self, as fire remains in wood, with powers
controlled. Having slept for one thousand Yuga cycles in the waters,
with only Kâla-Śakti manifesting His work, He found the lotuses of the
Lokas in His body. He then looked at the Sukshma, that was within Him.
That Sukshma became pierced with Kâla--propelled Rajas, and small as it
was, it came out of his navel region. By the action of Kala, which
awakens Karma, it suddenly grew up into a lotus bud. Vishnu entered this
Loka Padma or the Lotus of Lokas. Brahmâ then appeared in that Lotus. He
looked on all sides and became four-faced, but he could not find out the
Lokas. Though he was in the Lotus himself, confused as he was, he knew
not the whole Lotus. Whence am I? Whence is this Lotus? So thought
Brahmâ. And he searched below to feel the lotus-stalk. The search was
vain for one hundred years.
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 _Prâdesa Purusha__. So it is not given here.) Brahmâ
prayed to that Purusha and was told to practise Tapas for acquiring the
power of creation.
[[23]]
{{bhagap023.jpg}}
is to cross the Triptiti, to cross the three letters of Pranava. ft is
only in the fourth p ??da of Franava that he finds his resting place,
that pada being situated beyond the Triloki.
The three manifestations of the Third Purusha in Jivas or in-
dividuals, 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 MI., 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 be-
came 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, con-
fused as he was, he knew not the whole Lotus. Whence am I?
Whence is this Lotus? So thought BrahmS.?? 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 Purus/ta is much
the same as we have read of tbe Prddesa Purusha. So it is not given
here.) BrahmA?? prayed to that Purusha and was told to practise Tapas
for acquiring the power of creation.
[[23]]
{{bhagap024.jpg}}
III.--THE CREATION BY BRAHMA.
SKANDHA III., CHAP. 10.
When Bhagavân disappeared, Brahmâ, as directed, practised meditation for
one hundred Deva-years. He found his lotus abode moved by air. With all
the power acquired by _Âtmâ Vidyâ__ 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 _Trilokî__. This is the creation of the _Trilokî__.
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 Kâla, asked Vidura, that has been described as a _Śakti of Hari?__
_Kâla__ is the disturber of _Gunas__, replied Maitreya, causing
transformations. In itself it is without any particularity and is
without beginning or end.
With Kâla as the Nimitta or efficient cause, Bhagavân only manifested
Himself. The Universe has no separate existence from that of Brahmâ. It
is only Kâla that makes the Universe manifest.
The Creation of Brahmâ is ninefold, Prâkrita and Vaikrita,
Prâkrita-Vaikrita being the tenth. The Pralaya is of three kinds:
(1) By Kâla 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 Prâkritika, the Gunas devouring their own actions. The
forms of Pralaya will be considered in the study of the Twelfth Branch.
A. _Prâkrita 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. _Ahankâra__--Dravya + Jnâna + Kriyâ.
III. _Tanmâtra__--Result of Dravya Śakti.
IV. _Indriyas__--Result of Jnana and Kriyâ Śakti.
V. _Vaikârika__--Devas and Manas.
VI. The five-fold Tâmasika creation.
_B.--Vaikrita or Individual Creation.__
[[24]]
{{bhagap024.jpg}}
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 Vidyd 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.
j 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 trans-
formations. In itself it is without any particularity and is without
beginning or end.
With Kala as the Nimitta or efficient cause, Bhagavan only mani-
fested 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 consider-
ed in the study of the Twelfth Branch.
A. Prakrita Creation^ t. e. t the Creation of Principles or
Tatvas.
I. Mahat Which is the out-come of the first disturbance
of the equilibrium of the Gunas.
II. Ahankdra Dravya + Jnana + Kriya.
III. Tanmdtra Result of Dravya Sakti.
IV. Indriyas Result of Jnana and Kriy ?? Sakti.
V. Vaikdrika Devas and Manas.
VI. The five-fold Tamasika creation.
B. Vaikrita or Individual Creation.
[[24]]
{{bhagap025.jpg}}
VII. _Urdha Srotas__--or with upward current of the food taken, the Sthâvara
or Immobile kingdom with six divisions.
(1) _Vanaspati__--Plants that fructify without flowers.
(2) _Oshadhi__--Creepers that last till the ripening of fruits.
(3) _Latâ__--Ascending creepers.
(4) _Tvaksâra__--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. _Arvâk-Srotas__ or with downward food current, the Human
kingdom with predominant Rajas, given to Karma, mistaking misery
for happiness.
[[25]]
{{bhagap025.jpg}}
VII. Utdha Srotas or with upward current of the food taken,
the Sthavara or Immobile kingdom with six divi-
sions.
(1) Vanaspati Plants that fructify without flowers.
(2) Oshadhi Creepers that last till the ripening of fruits.
(3) Latd Ascending creepers.
(4) Tvaksdm 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-Stotas. With slanting food current. The posi-
tion 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.
(i) 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. Arvdk-Srotas or with downward food current, the Human
kingdom with predominant Rajas, given to Karma, mistaking misery
for happiness.
[[25]]
{{bhagap026.jpg}}
_C.--Prâkrita- Vaikrita.__
X. The Kumâras. The Kumara creation is partly Prâkrita
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 Apsarâ,
(5) Siddha, Charana and Vidyâdhara,
(6) Yaksha and Raksha,
(7) Bhuta, Preta and Pisâcha,
(8) Kinnara, Kimpurusha, Asvamukha and others.
The Vaikarika and Vaikrita Devas form one class.
[THOUGHTS ON THE ABOVE.]
_Prâkrita__ creation is that which gives rise to and is connected
with all individuals. Excepting the Tâmasic or Avidyâ creation,
which we shall consider later on, the other divisions of this creation
were caused by the first life impulse, given by the First Purusha. The
Tâmasic creation was brought into manifestution by the Third
Purusha Brahmâ.
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 necessory 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 Purâna goes on to say:--"Then Brahmâ created the Manus."
III.-24-49. The Manu creation shews, how mind was gradually developed
[[26]]
{{bhagap026.jpg}}
C. Prdkrita- 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.]
Prdkrita 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 manifestution 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 necessory 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." 1 1 1. -24-49. The Manu creation shews, how
mind was gradually developed through Vegetable, Animal and Hu-
[[26]]
{{bhagap027.jpg}}
through Vegetable, Animal and Human creations, out of the Mineral
Kingdom, represented by the Mountain Chief Himâlaya. The giving up by
Sâti, of the body acquired from Daksha and her rebirth as the daughter
of the Mountain King show how the elemental creation gave way to a fresh
creative process, which took its start from the Mineral Kingdom.
The Kumâras form a peculiar creation. "They are Prakrita in as
much as they partake of the character of Devas and they are
Vaikrita, as they partake of the character of men." _Śridhara.__--The
great commentator also says:--"Sanaka and other Kumâras are not
created in every kalpa. The account of their creation is only given
in the first Kalpa, called Brahmâ. In reality, the Vegetable and
other life kingdoms are created in every Kalpa. Sanaka and others
being created in Brahmâ Kalpa only follow the creations in other
Kalpas."
Upon death, men go to Bhuvar Loka, where they become Bhutas, Pretas and
Pisâchas. Then they go to Svar Loka, where they become Devas, not the
Devas of Deva creations but only temporary Devas. When their merits are
exhausted, they come down upon earth, to begin life as men again. But if
by unselfish Karma and devotion, men pass across the limits of the
triple plane, they go first to Mahar Loka. Here they are called
Prajâpatis. Bhrigu and other Prajâpatis who are the ordinary dwellers of
Mahar Loka, are described in one sloka of Bhâgavata, as bearing the life
period of one Kalpa. (II. 2. 25). In the next sloka it is said that the
Yogins who go to Mahar Loka, remain there till the end of the Kalpa,
when at last they go to Satya Loka.
But in another sloka, the Purâna 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-11-3O.
This shews that the dwellers of Mahar Loka live for the life time of
Brahmâ or two Parârdhas.
This is also made clear by the following commentary of Śridhara on
III-10-9:--
"Why did Brahmâ make the three Lokas into one division? This Trilokî
consisting of Bhur, Bhuvar and Svar--is the place that is to be made in
every Kalpa or day of Brahmâ for the enjoyment of Jivas (or
individuals). But Jivas dwell in the higher Lokas as well. Why are not
those Lokas created then in every Kalpa? This is because they are the
[[27]]
{{bhagap027.jpg}}
man creations, out of the Mineral Kingdom, represented by the Moun-
tain 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." Srtdham. 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 Bhu-
tas, 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." I1I-II-3O.
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 IH-io-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 Brahm ?? 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
[[27]]
{{bhagap028.jpg}}
transformations of unselfish (Nishkâma) action or Dharma--the Lokas
themselves and the dwellers thereof. The Trilokî and the dwellers
thereof are the transformations of selfish (Kâmya) action. Therefore
they have birth and death in every Kalpa. But Mahar and other Lokas are
begotten by unselfish action heightened by Upâsanâ (or devotion), and
they last for two Parârdhas, which is the life time of Brahmâ. And the
dwellers of those Lokas generally attain mukti (or liberation) after
that period."
The ordinary dwellers of Jana Loka are the Kumâras. When men in course
of evolution reach Jana Loka, they become Kumâras.
We have already seen that the essence of life in the higher Lokas is
unselfishness. It is for this reason that the Gitâ speaks of unselfish
action in the first instance as an essential requisite of spiritual
life. But it is not unselfish action alone which enables us to get rid
of our personal desires and to assimilate ourselves with that one life
which pervades all. Devotional love is another equally essential
requisite.
It is impossible for us to realise the different experiences in the four
higher Lokas.
The famous Brahma Sûkta has the following line:--"The three feet of
Ísvara, bearing eternal happiness in the higher Lokas." The eighteenth
Śloka in Chapter VI. of the Second Skandha is an exposition of this
line. Śridhara has the following commentary on that line:
"Happiness in Trilokî is fleeting and temporary. Though Mahar Loka is
on the path of liberation, the dwellers of that Loka have to leave it at
the end of every Kalpa. The happiness there is therefore not
ever-lasting. In Jana Loka, the happiness is ever-lasting, as long as
the dwellers do not leave the place. But they have to witness the
miseries of the dwellers of Mahar Loka, when they come to Jana Loka, at
the end of the Kalpa. In Tapas, there is absolute want of evil. In
Satya, there is freedom from fear or liberation."
We have left the Devas (not the elementals that pass through the life
kingdoms of this earth) out of consideration. Their evolution is worked
out in all the seven Lokas. Their names and characteristics in each Loka
are given by Vyâsa in his commentaries on Patanjali's Sutras. Those who
are ordinarily known as Devas are the dwellers of Svar Loka. The Deva
Yonis or lower Devas are dwellers of Bhuvar Loka and Bhûr Loka. Men have
nothing to do with the Devas of the higher Lokas. The Devas of Triioki
[[28]]
{{bhagap028.jpg}}
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 UpasanS??
(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 spiri-
tual 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 fsvara, bearing eternal happiness in the higher Lokas." The
eighteenth Sloka in Chapter VI. of the Second Skandha is an expo-
sition 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-last-
ing, 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 Triioki are indifferent,, friendly or
[[28]]
{{bhagap029.jpg}}
are indifferent, friendly or inimical to men. Left alone, they do not
interfere with men. But when men try to gain superiority over them, by
the acquisition of Brahma Vidyâ, they try to throw obstacles in their
way.
The Brihad Áranyak 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 mantains 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 Brahmâ." Commenting on this,
Śankarâchâryya quotes a Śloka from Anugrta: "The world of the gods is
surrounded by performers of works. But the gods do not wish that mortals
should abide above."
Śankarâchâryya goes on to say:--"Therefore the gods try to exclude, like
cattle from tigers, men from the knowledge of Brahmâ, as it is their
desire, that they should not be elevated above the sphere of their use.
Whom they wish to liberate, to him they impart belief &c., and unbelief
to him whom they wish not to liberate."
Ánanda Giri, the commentator of Śankarâchâryya, quotes the following
Śloka:--
"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 Purânas, as to Devas of the higher Lokas.
The Prâkrita Devas are intimately connected with our senses and
intellect. It is through their direct help, that we are able to perceive
and to conceive. Hence they are called Adhi-devas or Vaikâric Devas.
They are not individuals and the remarks made above as to Devas, do not
apply to them.
IV. DIVISIONS OF KÂLA.
SKANDHA III. CHAP. 11.
The unit of Kala at the Sukshma pole is Paramânu, which is the minutest
part of the created thing, not united to form a body. At the Sthula pole
is the whole Sthula creation known in its entirety as Parama Mahân. The
time during which the Sun crosses in his orbit one paramânu is the Kâla
[[29]]
{{bhagap029.jpg}}
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
mantains 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 in-
telligence 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 per-
ceive 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 Farama Mahat. The time during which the Sun crosses in
his orbit one paramanu is the Kala unit paramanu. The time
[[29]]
{{bhagap030.jpg}}
unit paramânu. The time during which he crosses the whole system in his
orbit, _i. e.__, crosses all the twelve signs of the Zodiac, is Parama
Mahân or one Samvatsara. The units of time and space are thus the same.
1 Dvyanuka = 2 Paramânus.
1 Trasarenu = 3 Paramânus.
1 Truti = 3 Trasarenus.
1 Vedha = 100 Trutis.
1 Lava = 3 Vedhas.
1 Nimesha or wink = 3 Lavas.
1 Kshana = 3 Nimesha.
1 Kâsthâ = 5 Kshanas.
1 Laghu = 15 Kâsthâs.
1 Nâdikâ = 15 Laghus.
1 Muhurta = 2 Nâdikâs.
1 Yâma or Prahara = 6 or 7 Nâdikâs.
1 Ahorâtra (of the Mortals) = 8 Yâmas.
1 Paksha (Sukla or Krishna) = 15 Ahorâtras.
1 Mâsa (Month) = 1 Sukla + 1 Krishna Paksha.
1 Ritu = 2 Mâsas.
1 Ayana = 6 Mâsas (Uttara or Dakshinâ.)
1 Vatsara = 2 Ayanas.
" = 12 Masas
" = 1 Ahoratra of Devas.
1 Samvatsara = 1 year of Solar months.
1 Parivatsara = 1 year of Jupiter months.
1 Idâvatsara = 1 year of Savana months.
1 Svanuvatsara = 1 year of Lunar months.
1 Vatsara = 1 year of Steller months.
One hundred Samvatsaras is the maximum age of men.
Satya, Tretâ, Dvâpara and Kali a cycle of these 4 Yugas
and their Sandhyâs and Sandhyânsas consist of 12 thousand
divine years.
The beginning of a Yuga is its Sandhyâ. Tho end of a Yuga
is its Sandhyânsa. Sandhyâ and Sandhyânsa are not included in a
Yuga and Yuga Dharma is not to be performed while they last.
[[30]]
{{bhagap030.jpg}}
during which he crosses the whole system in his orbit, /. e., cross-
es all the twelve signs of the Zodiac, is Parama Mahan or one
Samvatsara. The units of time and space are thus the same.
I Dvyanuka
I Trasarenu
= 2 Paramanus.
3 Paramanus.
I Truti
3 Trasarenus.
I Vedha
loo Trutis.
i Lava
3 Vedhas.
I Nimesha or wink.
3 Lavas.
I Kshana
3 Nimesha.
I Kastha
5 Kshanas.
I Laghu
15 Kasthas.
I Nadika
15 Laghus.
I Muhurta
2 Nadikas.
I Yama or Prahara...
6 or 7 Nadikas.
I Ahoratra (of the Mortals),, 8 Yamas.
I PakshaCSukla?? or Krishna) 15 Ahoratras.
i Masa (Month)
i Sukla+i Krishna Paksha.
I Ritu
2 Masas.
i Ayana
6 Masas (Uttara or Dakshina.)
i Vatsara
2 Ay an as.
12 Masas.
i Ahoratra of Devas.
I Samvatsara
I year of Solar months.
I Parivatsara
I year of Jupiter months.
I Idavatsara
I year of Savana months.
i Svanuvatsara
I year of Lunar months.
i Vatsara
i year of Steller 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
Sandhyi of Treta Yuga.........300
Treta Yuga.........3,000
[[30]]
{{bhagap031.jpg}}
Sandhyâ of Satya Yuga = 400 Deva years.
Satya Yuga = 4,000 " "
Sandhyânsa of Satya Yuga 400 " "
Sandhyâ of Treta Yuga 300 " "
Treta Yuga 3,000 " "
Sandhyânsa of Treta Yuga 300 " "
Sandhyâ of Dvâpara Yuga 200 " "
Dvâpara Yuga 2,000 " "
Sandhyânsa of Dvâpara Yuga 200 " "
Sandhyâ of Kali Yuga 100 " "
Kali Yuga 1,000 " "
Sandhyânsa of Kali Yuga 100 " "
-------
12,000 Deva years.
Dharma is enjoined for the period between Sandhyâ and Sandhyânsa, which
is called Yuga.
Dharma has all the 4 pâdas or feet in Satya,
" " only 3 pâdas in Treta,
" " only 2 pâdas in Dvapara,
" " only 1 pâda in Kali.
1,000 Yuga cycles is one Day of Brahmâ or one Kalpa,
_i.e.__, 1 Day of Brahmâ = 1,000 x 12,000 Deva years,
= 1,20,00,000 Deva years.
An equal period of time is also reckoned as one Night of Bramâ.
14 Manus reign during the Day of Brahmâ, 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 Brahmâ, Animals, Men, Pitris and Devas are born
according to their own Karma.
During the Manvantara, Bhagavân preserves this universe by His own
Satva, directly as Manvantara Avatâras and indirectly as Manus and
others. When Pralaya approaches, Bhagavân withdraws His Śaktis (or
powers). Trilokî is then burnt up by fires from the mouth of
Sankarshana. Bhrigu and other dwellers of Mahar Loka proceed to Jana
Loka. The waters of Pralaya sweep away everything before them. In that
[[31]]
{{bhagap031.jpg}}
Sandhyânsa 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 San-
dhyansa, which is called Yuga.
Dharma has all the 4 p ??das or feet in Satya
only 3 padas in Treta,
only 2 padas in Dvapara,
only i pada in Kali.
1,000 Yuga cycles is one Day of Brahma or one Kalpa,
i.e., i Day of Brahm ?? = 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 Br j.hm3.
14 Manus reign during the Day of Brahma, each Manu reigning for
1,000
/. e., a little over 71 Yuga Cycles. [Converted into Deva years:
12,000 x 1,000 6
i Manvantara = -- = 8,57,142 - Deva years.
I Deva year = 360 Lunar years.
12,000,000 x 360
/. i Manvantara = -- = 337,I4 2 657xLunar years.]
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
[[31]]
{{bhagap032.jpg}}
watery expanse, Hari remains seated upon the coils of Ananta, with His
eyes closed.
With every Day and Night, the age of Brahmâ declines. He lives for one
hundred years only. Half of Brahmâ's age is called Parârddha. The first
Parârddha has expired, the second has commenced with our Kalpa. Every
day of Brahmâ is called one Kalpa.
At the beginning of the first Parârddha was Brahmâ Kalpa, when Brahmâ or
the present Kosmos was born.
At the end of the first Parârddha was Padma Kalpa, when the Loka-Padma
(the lotus of Lokas) appeared at the navel of Hari.
The first Kalpa of the second Parârddha, which is the present Kalpa, is
called Varâha Kalpa. Hari incarnated as Varâha or Boar during this
Kalpa.
The two Parârddhas are but a wink of Bhagavân. Kâla cannot measure him.
[1 Day of Brahmâ = 12,000,000 Deva years,
1 Night of Brahmâ = 12,000,000 Do.
-------------
24,000,000 Do.
Multiplying by 360
---------------
1 year of Brahmâ = 8,640,000,000 Deva years.
Multiplying by 100
------------------
Age of Brahmâ = 864,000,000,000 Deva years.
Multiplying by 360
-----------------------
31,10,40,00,00,00,000 Lunar years.
1 Kali Yuga, including Twilight (Sandhyâ and Sandhyânsa)
= 1,200 X 360 = 4,32,000 Lunar years.
Varâha Kalpa = 50 X 360 + 1 = 180001st Kalpa.
The present is the seventh Manvantara of that Kalpa.
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,
[[32]]
{{bhagap032.jpg}}
them. In that watery expanse, Han* remains seated upon the coils
of Ananta, with His eyes closed.
With every Day and Night, the age of BrahmS.?? declines. He
lives for one hundred years only. Half of Brahma's age is called
Pararddha. The first Pararddha has expired, the second has com-
menced 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 can-
not measure him.
[I Day of Brahma = 12,000,000 Deva years,
i Night of Brahma = 12,000,000 Do.
24,000,000 Do.
Multiplying by 360
i year of Brahma = 8,640,000,000 Deva years.
Multiplying by 100
Age of Brahma = 864,000,000,000 Deva years.
Multiplying by 360
31,1 0,40,00,00,00,000 Lu n ar years.
I Kali Yuga, including Twilight (Sandhya and Sandhyansa)
= 1,200 X 360 = 4,32,000 Lunar years.
Varaha Kalpa = 50 X 360+ 1 = iSoooist?? 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 1 894.]
[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.)
I Kalpa = 7 Rounds.
i Round = 2 Manvantaras
[[32]]
{{bhagap033.jpg}}
The Pralaya at the end of seven Rounds therefore means the Pralaya of
Trilokî.
The last Globe Chain of which the Moon formed a living planet belonged
to Pâdma Kalpa. Our Globe D is the 18001st since the birth of the
Kosmos. There will be 17999 more such Globes, one after each Pralaya of
Globe Chains. There will be 18000 more Pralayas of the Globe Chain. Then
there will be a general dissolution or Prâkritika Pralaya, not only of
the Globe Chain, but of the whole Kosmic system.
V.-THE CREATION BY BRAHMA (_Continued__) III. 12.
The first creation of Brahmâ was the five-fold Avidyâ, _viz__:--
(1) Tamas or ignorance of Self (Avidyâ in Patanjali.)
(2) Moha or egoism (Asmitâ.)
(3) Mahâ Moha or desire for enjoyment (Râga).
(4) Tâmisra or mental disturbance on the non-fulfilment of desires
(Dvesha).
(5) Andha Tâmisra or false perception of death (Abhiniveśa).
Brahmâ was not pleased with this dark creation. He purified his soul by
meditation on Bhagavân and created Sanaka, Sananda, Sanâtana and
Sanatkumara. These Munis had no performances (for their own evolution).
They were Urdha-retas. Brahmâ, addressing them, said--"Sons, go and
multiply yourselves." But they sought Moksha, and heeded him not. Brahmâ
got enraged at the disobedience of his sons, and, though he tried to put
down his anger, it burst forth from between his eye-brows and appeared
as Kumara Nila-Lohita or Blue-Red. The boy, the first born of Devas,
wept and cried out to Brahmâ--" Give me names and give me abodes." "That
shall be done," replied Brahmâ, "and, as thou wept like a boy, thou
shalt be called Rudra or the Weeper. The heart, the Indriyas, Prâna,
Ákâsa, Vâyu, Agni, Apas, Prithvi, the Sun, the Moon and Tapas are your
abodes. Manyu, Manu, Mahinasa, Mahân, Siva, Ritadhvaja, Ugra-retas,
Bhava, Kâla, Bâmadeva and Dhrita-vrata these are thy eleven names; Dhi,
Dhriti, Rasaloma, Nijut, Sarpi, Ilâ, Ambikâ, Irâvati, Svadhâ, Dikshâ
and Rudrâni, these are thy wives. Beget sons, as thou art Prajâpati."
Thus ordered, Nila-Lohita begot sons like unto himself in might, form
and habits. The Rudras became numerous, and they spread all round the
Universe ready almost to devour it. Brahmâ became afraid of his
creation, and, addressing himself to Rudra, said--"O Chief of Devas,
desist from such creation. Thy progeny with their fiery eyes are
[[33]]
{{bhagap033.jpg}}
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 iSooist since the
birth of the Kosmos. There will be 17999 more such Globes, one
after each Pralaya of Globe Chains. There will be iSooo 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, vis:
(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 (Abhinives'a).
BrahmcL 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, address-
ing 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, I la, 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 crea-
tion. Thy progeny with their fiery eyes are consuming all and
[[33]]
{{bhagap034.jpg}}
consuming all and even consuming me. Take to Tapas for the joy of all
beings. By Tapas thou shalt create the Universe as it was of yore. By
Tapas thou shalt gain that Bhagavân who dwells in all hearts." "Amen,"
said Rudra, and he went into the forests to make Tapas.
Brahmâ then begot ten sons:--Marichi, Atri, Angirasa, Pulastya, Pulaha,
Kratu, Bhrigu, Vasishtha, Daksha and Nârada. Nârada came from Brahmâ's
bosom, Daksha from his thumb, Vasishtha from his Prâna, Bhrigu from his
skin, Kratu from his hands, Pulaha from his navel, Pulastya from his
ears, Angirasa from his mouth, Atri from his eyes and Marichi from his
Manas.
Dharma came from Brahmâ's right breast, where Nârâyana himself dwells.
Adharma, the parent of Mrityu (or Death) came from his back. Kâma came
from his heart, Anger from his eye-brows, Greed from the lower lip. Vâk
or speech came from his mouth, the Seas from his generative organ and
Death from his anus.
Kardama, the husband of Devahuti, was born of Brahmâ's Chhâya or shadow.
So there was creation out of the body and the mind of Brahmâ. Brahmâ
took a fancy to his daughter Vâk (or speech). Marichi and his other sons
dissuaded him from the incestuous connection. And the Creator in shame
gave up his body which was taken up by Space and which is known as dewy
darkness. " How shall I bring back all the previous Creation? " So
thought Brahmâ at one time, and the four Vedas appeared from his four
mouths. The Yajnas, the Upavedas, the Philosophies, the four parts of
Dharma, and the duties of Asramas also appeared.
Brahmâ had another body void of incestuous impulses and he thought of
enlarging the Creation. But he found himself and the Rishis, powerful
though they were, unsuccessful in this respect. He thought there was
some unforeseen impediment, so he divided his body into two. A pair was
formed by that division. The male was Svâyambhuva Manu and the female
was his wife Śatarûpâ. Since then creation multiplied by sexual
intercourse. Svâyambhuva Manu begot five children in Śatarâpâ--two sons,
Priyavrata and Uttânapâda, and three daughters, Ákûti, Devahûti and
Prasûti. He gave Akuti in marriage to Ruchi, Devahuti to Kardama and
Prasûti 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
[[34]]
{{bhagap034.jpg}}
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 him-
self 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 inces-
tuous 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 Satartipa. Since
then creation multiplied by sexual intercourse. Svayambhuva Manu
begot five children in Satarupa 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 over-
shadowing Tamas creation, The individuals reach the spiritual plane
[[34]]
{{bhagap035.jpg}}
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 1 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 Âtmâ,
and at the final stage of development man has to separate himself from
his phenomenal basis and to identify himself with Âtmâ, which is the
real self, still the sense of separateness is necessary for the process
of creation and for the gaining of experiences. This sense is two-fold,--
(i) the non-perception of Âtmâ as Self, called Avidyâ by Patanjali and
Tamas in the Purânas, and (2) the perception of the _upâdhi__ as self,
called Asmitâ by Patanjali and Moha in the Purânas.
Attachment and aversion, likes and dislikes, are equally necessary for
continued individual action. The Jiva eats what he likes and does not
eat what he dislikes. He associates himself with certain objects, ideas
and thoughts and shuns others. His likes and dislikes form the guiding
principle of his actions. These affinities are called Râga and Dvesha by
Patanjali and Mahâ Moha and Tamisra in the Purânas.
The tenacious desire to live in the present body is called Abhinivesha
by Patanjali. This desire becomes an instinct in the Jiva, so necessary
is it for his preservation. The Purânas call it Andha-Tâmisra. Śridhara
explains it as the shock we receive from a separation from all our
present enjoyments. For, according to him, the idea of death is nothing
but a sense of separation from our present enjoyments.
These forms of Avidyâ were called into being that the forms of the
previous Kalpa might be brought into existence, or that the work of
creation might be undertaken. These faculties are the very essence of
life manifestation. But the process has now been reversed. The work of
creation is over. We have acquired the experiences of earth-life, and we
[[35]]
{{bhagap035.jpg}}
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 1 of the Universe had how-
ever 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 indivi-
duality 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 ex-
periences. This sense is two-fold, (i) the non-perception of Atma
as Self, called Avidya by Patanjali and Tamas in the Puranas, and
(2) the perception of the upddhi as self, called Asmita by Patanjali
and Moha in the Puranas.
Attachment and aversion, likes and dislikes, are equally neces-
sary 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 Abhi-
nivesha 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 separa-
tion 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 ex-
periences of earth-life, and we are now destined to take a jouruey
[[35]]
{{bhagap036.jpg}}
are now destined to take a journey back to our home, the bosom of
Isvara, from which we all came. We have now to undo our sense of
separateness. The five forms of Avidyâ are therefore called miseries
(klesha) by Patanjali and he lays down rules for getting rid of them.
After invoking Avidyâ, Brahmâ created the Kumâras, who were the most
spiritual of the beings to be created. They were so spiritual, that they
could not take any part in the work of creation. They had to bide their
time, till there was spiritual ascent in the Universe.
The Rudras, called the Blue-Red Kumâras, come next. Though highly
spiritual themselves they did not object to take part in the work of
creation. But as real factors in the work of dissolution, they were
entirely out of place in the work of creation. We owe our idea of
separateness or individuality to the Rudras. In the scale of universal
life the agencies of dissolution carve out individual lives and their
mission ends there.
The ten Rishis form the next Creation. Further descent of life in the
Universe brought forth ten distinct types of Intelligence. We shall
consider these types later on. Then comes the story of Brahmâ's incest.
Brahmâ could not directly take part in the Creation. His task was simply
to bring back the former state of things through a graduated series of
intermediaries. First appeared those that had to hold cosmic positions
of responsibility, some throughout the Kalpa and others throughout the
Manvantara. With the powers invoked, the temptation to evolve an
independent Creation with the help of Vâch, the potency of Mantras had
to be got over. This done, Brahmâ thought of the Monads of the previous
Kalpa, and the first Manu appeared with his wife Sata-rûpâ or
Hundred-formed. All forms of Creation existed in Idea before further
manifestation, and Sata-rûpâ was the collective aspect of all such
Ideas.
THE FIRST OR THE SVAYAMBHUVA MANVANTARA.
VI. BHUR AND VARAHA,
SKANDHA III., CHAP. 13.
Said Manu to Brahmâ " I shall do thy behests, O Lord. But tell me where
my Prajâ (progeny) and myself are to be located. The 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."
Brahmâ thought within Himself what was to be done, when lo! out from
[[36]]
{{bhagap036.jpg}}
back to our home, the bosom of Isvara, 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-riipA 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
[[36]]
{{bhagap037.jpg}}
His nostril came a Boar, no bigger than a thumb. In a moment the Boar
assumed gigantic proportions and all space resounded with his roar. The
dwellers of the Jana, Tapas and Satya Lokas worshipped Him by chanting
the Mantras of the three Vedas. He roared once more for the good of the
Devas and instantly plunged into the waters. Though an incarnation of
Yajna, He tried to discover the Bhûr by smelling like an ordinary
animal. He dived down as far as Rasâtala and there found the Bhûr Loka.
He then raised it up on His tusks. The Daitya King Hiranyâksha resisted
and in rage the Boar killed him. The Rishis then worshipped Him knowing
His true form to be Yajna.
THOUGHTS ON THE ABOVE.
[Bhûr is the main system of Trilokî. The Varâha Avatâra restored the
system after the Kalpa Pralaya. Bhûr being the lowest of the Seven Lokas
corresponds to Prithvi Tatva and hence to the sense of smell. The boar
is pre-eminently the animal of smell. The materialisation of the Prithvi
principle for the purpose of globe formation was an effort of the energy
of the Logos and the _smelling__ out of Bhûr by the Varaha is suggestive.
The Globe evolution is preparatory to Monadic evolution. The pent up
Karma of the previous Kalpa develops itself on the Globes. All beings
are mutually interdependent for their evolution. They help one another
in the work of evolution, and one makes sacrifices that the others may
grow. Some have to wait, till others come forward. Then they become
united in the further race for progress. This great cosmic process, this
mutual sacrifice is Yajna itself, which is typified in the Boar
Incarnation. The Vedic Yajna gives prominence to the Communion of men
with Devas, as at the early stages this is an all important fact of
evolution. The Varâha is called the first Yajna Avatâra and all the
parts of His body are named with reference to Vedic Yajna, as He by
raising Bhûr prepared the field for Karma.]
VII. THE STORY OF HIRANYÁKSHA.
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
[[37]]
{{bhagap037.jpg}}
moment the Boar assumed gigantic proportions and all space re-
sounded with his roar. The dwellers of the Jana, Tapas and Satya
Lokas worshipped Him by chanting the Mantras of the three Veclas.
He roared once more for the good of the Devas and instantly plunged
into the waters. Though an incarnation of Yajna, He tried to dis-
cover the Bhur by smelling like an ordinary animal. He dived down
as far as Rasatala and there found the BhCir 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 hus-
band 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
[[37]]
{{bhagap038.jpg}}
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
(Sandhyâ). These four evils will cause the birth of two wicked sons from
thee. They will oppress the Trilokî and the Lokapâlas (Preservers of the
three Lokas). When their inequities exceed all bounds, Vishnu will
Himself incarnate to kill them."
For one hundred years Diti conceived her twin sons. Even from within the
womb they shed lustre all round, which even overpowered the Lokapâlas.
The Devas went to Brahmâ to ascertain the cause of this disaster. He
related to them the following story.
"My Mânasa-putras, Sanaka and others were once in Vaikuntha, the abode
of Bhagavân. Impatient to see Bhagavân the Kumâras hurriedly passed
through the six portals (Kaksha). At the seventh portal, they found two
doorkeepers of equal age with clubs in their hands, richly adorned with
golden crowns and other ornaments. They had four hands and looked
beautiful in their blue colour. The Kumâras heeded them not, but opened
the gate with their own hands as they had opened the other gates. The
door keepers stopped them with their clubs. The Kumâras were put out by
this unforeseen obstruction and addressing the doorkeepers gave vent to
their feelings thus:--'What mean you by making this distinction? In
Him the Lord of Vaikuntha, there is no difference whatsoever. The whole
of this Universe is in Him. Do you dread any danger to Him, as to a
common being, and why will you admit some and not others? But you are
His servants. So we do not intend to be very hard on you. But you must
descend from this elevated plane and take your birth where passion,
anger and greed prevail'."
"The door-keepers became terrified at this curse and fell at the feet of
the Kumâras. All that they prayed for was that while passing through the
lowest births, they might not have Môha, beclouding their recollection
of Bhagavân. Bhagavân knew what had transpired outside. He hastened on
foot with Lakshmi by His side to where the Munis stood. The Kumâras
prostrated themselves before Him Whom they had so long meditated upon in
their hearts. With intent eyes they looked steadily on Him and longed to
[[38]]
{{bhagap038.jpg}}
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 over-
powered 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 Vai-
kuntha, 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 orna-
ments. 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 stop-
ped them with their clubs. The Kumaras were put out by this unfore-
seen 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 pass-
ing through the lowest births, they might not have M6ha, 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
[[38]]
{{bhagap039.jpg}}
see Him again and again. The Kumâras lauded Him with words full of
import. Bhagavân addressing them said:--'These my door-keepers are by
name Jaya and Vijaya. They have slighted you, and it is right that you
have cursed them. I sanction that curse. For they are my servants, and I
am indirectly responsible for their deeds. I always respect Brâhmanas,
as my glory is derived from them. These door-keepers did not know my
regard for you, and they therefore unintentionally slighted you. But
they shall instantly reap the fruit of their evil deeds and come back to
Me when their punishment is over. Please therefore decide where they are
to go.' The Kumâras knew not what to say. They thought they had not done
right and they asked to be excused. 'It is all right for Thee to extol
the Brâhmanas in this way, for Thou art the Preserver of Dharma and Thou
teachest others what to do. But if, really, we have done wrong, let us
be punished and let not our curse visit these innocent door-keepers.'
Bhagavân replied:--'It is I who have uttered the curse through your
mouths. My will shall be done. These door-keepers shall be born as
Asuras, but they shall come back to Me speedily.' These two
door-keepers, O Devas, have now appeared in Diti's womb. I have no power
to overcome them. But when the time comes for the prevalence of Satva,
Bhagavân Himself will do what is needed."
The Devas went away and waited for events. The two Daityas Hiranyâksha
and Hiranyakasipu were born of Diti, after a conception of one hundred
years. Hiranyâkhsa though elder by birth was younger by conception.
THOUGHTS ON HIRANYÂKSHA.
[Diti is literally 'Cutting,' 'Splitting,' or 'dividing.' Jaya and
Vijaya mean victory. Hiranya is gold. Hiranyâksha means gold-eyed.
Hiranyakasipu means gold-bedded. The key to the mystery lies in the fact
that Jaya and Vijaya were the door-keepers of Vishnu and their external
form was that of Vishnu. The Purusha in the Heart is the Counterpart in
microcosm of the Purusha in the Universe. And we have found above that
the five or ten door-keepers or Brahmâ-Purushas in the Heart are the
five or ten 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
Bhagavân and stands at His very gate. It is this outer aspect of Purusha
[[39]]
{{bhagap039.jpg}}
again. The Kumaras lauded Him with words full of import. Bhaga-
van 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 instant-
ly 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 ap-
peared 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. Hiranyakhsa 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
[[39]]
{{bhagap040.jpg}}
that is the mainspring of all material activities, of all
life-manifestations and of the material development of the universe. The
duality represents Tâmasic inaction and Râjasic activity. Hiranyâksha
would have no life-manifestation, no appearance of globes, he would
continue a state of things verging on Prâlayic sleep. Hiranyakasipu was
the very ideal of material greatness and material grandeur. Kumbhakarna
slept and Râvana worked. The brothers Jaya and Vijaya passed through the
dividing energy of Diti, to cause the material manifoldness of the
Universe. The Varâha as representing the awakened Jivic Karma fought
with the Asura that opposed the development of that Karma, which could
only fructify on the Bhûr system.]
VIII. DEVA AND DEVA-YONI CREATION.
SKANDHA III., CHAP. 20.
Vidura asked Maitreya: How did Marichi and other Rishis and also
Svâyambhuva Manu carry out Brahmâ's orders to create.
Maitreya continued the story of Creation in reply to Vidura.
We have heard of the primal dark creation of Brahmâ, consisting of
five-fold Avidyâ. Referring to that, Maitreya said, it was a creation of
shadows. Brahmâ was not pleased with this shadowy creation. He gave up
the dark body and it became night, At that time Yakshas and Râkshasas
were born and they took it up. The body was not only dark, but it was
the seat of hunger and thirst. The new-born therefore in their hunger
and thirst ran after Brahmâ. to devour Him. Some of them said: "Have
no mercy on Him as father." Others said "Devour him." Brahmâ became
afraid of them and said--"Save me. You are my sons. You should not
devour me." Those that said "Devour" are Yakshas and those that said
"Do not save him" are Râkshasas. Brahmâ then created the Devas, with His
radiant Sâtvika body.
This body when given up became day and the playing Devas took it up.
Brahmâ then created the Asuras out of His thigh. They became extremely
passionate and ran after Brahmâ void of all shame. In great distress
Brahmâ prayed to Vishnu and the Creator was told to give up His body of
passion. The body was given up and it became Sandhyâ. or evening. The
Asuras accepted Sandhyâ as their wife. Evening is the time for lust
and passion. Brahmâ then created the Gandharvas and Apsaras with His
[[40]]
{{bhagap040.jpg}}
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. Hiran-
yaksha would have no life-manifestation, no appearance of globes,
he would continue a state of things verging on Pralayic sleep. Hira-
nyakasipu 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
developme.nt 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, consist'
ing 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 BrahmS.
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 SandhyS. or evening. The Asuras accepted SandllyS.
as their wife. Evening is the time for lust and passion. Brahma then
created the Gandharvas and Apsaras with His body of beauty,
[[40]]
{{bhagap041.jpg}}
body of beauty, which when given up became Moon-light. With his
indolence, Brahmâ created the Bhutas and Pisâchas. They were stark naked
and had long loose hair. Brahmâ closed his eyes on seeing them. After a
time he gave up his yawning body and the Bhûtas and Pishâchas took it
up. The body that causes secretion is called "Sleep."
That which causes delusion is "Madness." Indolence, yawning, sleep and
madness all these four were taken up by Bhûtas and Pisâchas for their
body. Brahmâ knew His powers and He created with His invisible body the
Sâdhyas and Pitris. By His power of becoming invisible, He created
Siddhas and Vidhyâdharas and gave them His body with that power. By His
reflected image He created the Kinnaras and Kimpurushas, who took up
that image for their body. At dawn, they sing in pairs the praise of
Brahmâ. Brahmâ did not find any progress in creation with all these
Bhoga (expansive) bodies. He threw away His body and from His hair the
elemental serpents or Nâgas were born. After all, Brahmâ created the
Manûs and Rishis.
IX. THE PROGENY OF KARDAMA.
SKANDHA III. CHAP. 21-24.
Kardama Rishi was ordered by Brahmâ to create. This led him to pray to
Vishnu on the sacred banks of the Sarasvati, near Vindu Sarovara. Vishnu
appeared before him with 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 Vidyâ. Shortly after, Svâyambhuva Manu came to
Kardama's hermitage, with his wife Sata-rupâ and offered to the Rishi
his daughter Devahûti in marriage. Kardama accepted her as his wife. He
had by her nine daughters and the Avatâra Kapila. Brahmâ with his sons
the Rishis came to Kardama and congratulated him and his wife Devahûti
upon having Bhagavân Vishnu for their son. He then asked Kardama to give
his daughters in marriage to the Rishis. Kardama followed his father's
behests and gave his daughters duly in marriage to the Rishis. Kalâ, he
gave to Marichi, Anasuyâ to Atri, Sraddhâ to Angirasa, Havirbhu to
Pulastya, Gati to Pulaha, Kriyâ to Kratu, Khyâti to Bhrigu, Arundhati to
Vasishtha and Sânti to Atharvan. The Rishi then went to the forest for
yoga and left his wife in charge of Kapila.
[[41]]
{{bhagap041.jpg}}
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 her-
mitage, 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 KapHa. Brahma with his
sons the Rishis came to Kardama and congratulated him and his
wife Devahuti upon having Bhagavan Vishnu for thetr son. He then
asked Kardama to give his daughters in marriage to the Rishis. Kar-
dama followed his father's behests and gave his daughters duly in
marriage to the Rishis. Kala, he gave to Marichl, Anasuya to Atrf,
Sraddha to Angirasa, Havirbhu to Pulastya, Gati to Pulaha, Kriya to
Kratu, Khyati to Bhrigu, Arundhati to Vasishtha and Santi to Athar-
van. The Rishi then went to the forest for yoga and left his wife
in charge of Kapila.
[[41]]
{{bhagap042.jpg}}
THOUGHTS ON KARDAMA.
[Devahûti means offering to Devas, which is universal service. She is
the progenitor of those forms of life which have a spiritual influence
over the whole Trailokya.
"Kalâ" is part, a digit of the Moon.
"Anasuyâ" means absence of envy. From the proverbial chastity of Atri's
wife the word also means the highest type of chastity and wifely
devotion.
"Sraddhâ" means faith.
"Havirbhu" means born of sacrificial oblation.
"Gati" means course, path.
"Kriyâ" means performance (of Yajna) and action.
"Khyâti" 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.
"Sânti" is peace, the well known invocation of the Vedas at the end of
a Mantra.
"Kardama" means clay. He was born of Brahmâ's Chhâyâ" or shadow.
Devahûti, being wedded to the materialised shadow of the whole Universe,
gave rise to certain female types which in their turn on being wedded to
the Rishis, the highest Planetory 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 DEVAHÛTI.
SKANDHA III., CHAP. 25-33.
We now come to an important part of the Bhâgavata Purâna, the teachings
of Kapila to his mother in the Yoga philosophy of the Bhagavat Purâna.
They adapt the Sânkhya and the Yoga systems to Bhakti or devotion. For a
full knowledge of the teachings I refer my readers to the Purâna itself,
[[42]]
{{bhagap042.jpg}}
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.
"Setnti " is peace, the well known invocation of the Vedas at
the end of a Mantra.
"Kardama " means clay. He was born of Brahma's Chh ??ya"
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 Planetory 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 Purina,
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
[[42]]
{{bhagap043.jpg}}
I shall only give the salient points and avoid details as much as
possible, without breaking the continuity of the discourses. "Yoga
directed towards Âtmâ brings about Mukti. Chitta attached to the
transformations of Gunas causes Bondage; attached to Purûsha, it causes
Mukti. When the mind is pure and free from distractions, man perceives
Âtmâ in himself, by Wisdom, Dispassion and Devotion. There is no path so
friendly to the Yogins as constant devotion to Bhagavân. Company of
Sâdhus opens wide the door to Mukti. They are Sâdhus who have
forbearance and compassion, who are friendly to all beings, who have no
enemies, who are free from passions, and above all who have firm and
undivided Bhakti in Me. They give up all for My sake and they hear and
speak no words that do not relate to Me. Their company removes the
impurities of worldliness. Men first hear about Me from the Sâdhus. By
faith their heart is drawn towards Me, and they have devotion for Me.
Devotion causes Dispassion and makes easy the path of Yoga. By
indifference to the Guna transformations of Prakriti, by wisdom fostered
by Dispassion, by Yoga and by Bhakti (devotion) offered to Me, the Jiva
attains Me even while in this body."
"When the Indriyas (the senses and the mind), that manifest the objects
of external and internal perception, become trained by the performance
of Vedic Karma, their spontaneous Vritti (or function) in a man of
concentrated mind is in Satva which is the same as Vishnu. This Vritti
which is void of all selfishness is Bhakti in Bhagavân. It is superior
to Mukti. It instantly destroys the Kosha (Astral body) as the digestive
fire consumes food. The devoted have no yearning for that Mukti (Sâyujya
or Nirvâna) which makes the Jiva one with Me. But they prefer ever to
talk with each other about Me, to exert themselves for My sake and ever
to meditate on Me. Mukti comes to them unasked. My Vibhutis, the eight
Siddhis (_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 Kâla cannot destroy them."
"Purusha is Âtmâ. He is eternal, void of Gunas, beyond Prakriti, all
pervading, self luminous and all manifestating."
"Prakriti is Pradhâna, 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 Prâdhânika or Saguna
Brahma are:--
5 Mahâ Bhûtas--Earth, Water, Fire, Air and Akasa.
[[43]]
{{bhagap043.jpg}}
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 pas-
sions, 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 Compani-
on, their all. So even Kala cannot destroy them."
"Purusha is Atma. He is eternal, void of Gunas, beyond Pra-
kriti, all pervading, self luminous and all manifestating."
"Prakriti is Pradhana, one in itself, but is also the source of alt
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.
[[43]]
{{bhagap044.jpg}}
5 Tanmâtras--Smell, Taste, Rûpa, Touch and Sound.
10 Indriyas--Ear, Skin, Eye, Tongue, Nose, Speech, Hand, Foot, Upastha
and Pâyu.
4 Divisions of Antahkarana--Manas, Buddhi, Chitta and Ahankâra."
"Kâla is the twenty-fifth. But according to some, Kâla is Prabhâva or
Śakti of Purusha. Those who identify themselves with Prakriti are afraid
of Kâla. Kâla as the outer aspect of Purusha disturbs the equilibrium of
Gunas in Prakriti."
"Purusha energised Prakriti and the Gunas led to transformations
following the action of Daiva or Karma, (Jivic record of the previous
Kalpa). Prakiiti 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 Vâsudeva and Mahat, is Satva, transparent and pure, and
the perception of Bhagavân is achieved by this division of Antahkarana."
"Transparence (fitness for the full reflection of Brahmâ) immutability
and tranquility are the characteristics of Chitta, as of water in its
primal state."
"Mahat Tatva was transformed into Ahankâra Tatva, with its Kriya Śakti.
Ahankâra became three-fold--Sâtvika (Manas), Râjasika (Indriyas) and
Tamasika (Bhûtas) _i.e.__ Kartri or Cause, Karana or Instrument and Kâryya
or effect."
"Sankarshana is the Purusha of Ahankâra. He is the Thousand-Headed and
Ananta (endless.)"
"Manas is Sankalpa and Vikalpa. It is the generator of Kâma
(or desire.) So Aniruddha, the king of Indriyas, blue as the blue-lotus
of autumn, the Purûsha of Manas, has with patience to be got over
by yogins."
"Buddhi is Râjasa transformation of Ahankâra. The perception
of objects, dependence on the Indriyas, doubt, wrong-knowledge,
right-knowledge, memory and sleep these are the functions of Buddhi.
(Pradyumna is the Purûsha of Buddhi.)"
[The terminology here adopted will appear strange to the Vedantin
scholar. The divisions of Antahkarana are here adopted to the sacred
Tetractys or Chatur-vyuha, consisting of Vâsudeva, Sankarshana,
[[44]]
{{bhagap044.jpg}}
5 Tanmatras Smell, Taste, RCipa, Touch and Sound.
10 Indriyas Ear, Skin, Eye, Tongue, Nose, Speech, Hand,
Foot, Upastha and Payu.
4 Divisions of Antahkarana Manas, Buddhi, Chitta and Ahan-
kara."
"Kala is the twenty-fifth. But according to some, Kala is Pra-
bhava or Sakti of Purusha. Those who identify themselves with
Prakriti are afraid of Kala. K ??la 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). Prakiiti 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) immuta-
bility 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), Raja-
sika (Indriyas) and Tamasika (Bhutas) /. 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,
[[44]]
{{bhagap045.jpg}}
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 Vâsudeva, the highest Purusha in the Tetraktys.
Ahankâra is the bare individuality, transformable into peculiarities,
but not so transformed. Sankarshana is the corresponding Purusha.
Manas is Kâma or desire brought on by likes and dislikes. It consists of
the mental tendencies of attachment, repulsion and indifference.
Aniruddha is the corresponding Purusha.
Buddhi is in one word the Chitta of Patanjali,--that which functions
through the physical brain.
Pradyumna is the corresponding Purusha.]
"The Jndriyas are also the Rajasika transformations of Ahankara."
Prana through its Kriya Śakti gave rise to the Karma Indriyas. Buddhi
through its Jnâna Śakti gave rise to the Jnâna 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 Adhyâtma, Adhibhûta and Adhidaiva appearing in the Virâta 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.
Devahûti asked how Mukti was possible when Prakriti and Purusha were
eternally co-existent, and inter-dependent in manifestation. A man might
for a time realize that the Purusha was free from the fears of
relativity, but his Karma had connected him with the Gunas and the fears
would recur as the ultimate cause could not be removed. Kapila replied,
"By unselfish performance of duties, by purification of mind, by intense
Bhakti in Bhagavân fostered by the recital of His glory, by wisdom based
on the knowledge of the Tatvas, by strong dispassion, by austere yoga,
by intense concentration on Âtmâ, Prakriti becomes daily subdued and it
is finally consumed, even as the wood is consumed by its own fire,
[[45]]
{{bhagap045.jpg}}
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 peculiari-
ties, 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 in-
difference. 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 Jndriyas are also the Rajasika transformations of Ahan-
kara."
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 trans-
formation. 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, AdhibhQta 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 Pra-
kriti, using the illustration of the sun reflected on water and re-reflected
on the wall. He showed how Mukti could be attained by discrimi-
nation 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 manifesta-
tion. 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 concentra-
tion on Atma, Prakriti becomes daily subdued and it is finally con-
sumed, even as the wood is consumed by its own fire, caused by cons-
[[45]]
{{bhagap046.jpg}}
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 Ashtânga 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, Râjasika or Tamasika.
Nirguna Bhakti Yoga is that in which the mind runs towards Bhagavân,
even as the Ganges runs towards the Sea, with a constant spontaneous
flow. The Devoted spurn Sâlokya, Sârshti, Sâmipya, Sârûpya and Sâyujya
union [i] even when offered to them and they prefer to serve Bhagavân
ever and ever. Compassion and friendliness to all beings are the
essential qualifications of the Devoted. They must be humble, respectful
and self controlled. They must pass their days in hearing and reciting
the glory of Bhagavân.
Kapila then described in vivid terms the life and death of a man of the
world and his passage after death to Yâma Loka. He described the rebirth
and went through every detail of fœtal existence. The fœtus acquires
consciousness in the seventh month and gets a recollection of previous
births. This recollection is lost on being born.
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 Brahmâ.
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
(Brahmâ) reach Brahmâ Loka or Satya Loka and there wait for two
Pararddhas _i.e.__ for the life time of Brahmâ and upon the final
dissolution of the Brahmânda go to the trans-cosmic plane of Parama
Purusha.
Brahmâ, Marichi and other Rishis, the Kumâras and Siddhas do their
assigned work unselfishly, but their Upâsanâ admits of distinction. So
they are absorbed in the Second or the First Manifested Purusha at
Pralaya and become re-born at creation.
[[46]]
{{bhagap046.jpg}}
tant 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 (i) 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 describ-
ed the rebirth and went through every detail of fcetal existence. The
foetus acquires consciousness in the seventh month and gets a re-
collection 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 Hiranya-
garbha (Brahma) reach Brahma Loka or Satya Loka and there wait
for two Pararddhas /. 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 Upasan ?? admits of distinc-
tion. So they are absorbed in the Second or the First Manifested
Purusha at Pralaya and become re-born at creation.
(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.
S ??ynjya is absorption into the Supreme Being.
[[46]]
{{bhagap047.jpg}}
Devahûti heard all this from Kapila. Her doubts were all removed and
she found the light within herself. She remained fixed in meditation as
long as her 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 Trilokî. (Gangâ Sâgar or
Saugor is said to be the seat of Kapila).
[1].--These are the five kinds of Mukti.
Sâlokya is residence in the same Loka with the Supreme Being.
Sârshti is equality with the Supreme Being in all the divine attributes.
Sâmipya is assimilation to the deity.
Sâynjya is absorption into the Supreme Being.
THE GENEALOGY OF MANU AND THE RISHIS.
SKANDHA IV. CHAP. i.
In every Manvantarâ, there are one Manu, sons of Manu, Devas, Indra or
king of the Devas, seven Rishis and one Avatâra of Vishnu. The Avatâras
of Purusha propel Manu and others to their work. At the end of every
cycle of 4 Yugas, the Rishis by their Tapas find out the lost Srutis and
revive the old Dharma. The Manus propound the Dharma. The sons of Manu
including their descendants and others preserve the Dharma, in their
respective times, to the end of the Manvantara. The Devas help them in
their work. Indra preserves the Trilokî and sends down rains" VIII.--14.
In the Svâyambhuva Manvantara, Svâyambhuva was Manu, the Tushita Devas
were the Devatâs, Marichi and others were the seven Rishis, Yajna was
both Avatâra and Indra. Priyavrata and Uttânpada were the two sons of
Manu.
A number of genealogical tables are given below:
(N. B. The female names are given in italics)
TABLE A.
(Transcriber's Note: In the original book some tables were turned sideways.
For reading as an e-book, these tables have been modified to read left to
right rather than top-down).
SVÂYAMBHUVA MANU
_m.__ SATARÛPA -----+---Priyavrata
|
+---Uttânpâda
|
+---_Akûti__
| _m.__ Ruchi +--- KAPILA
| |
+---_Devahûti__ |
| _m.__ Kardama ----+--- _Kalâ__
| | _m.__ Marichi
+---_Prasûti__ |
_m.__ Daksha +--- _Anasuyâ__
| _m.__ Atri
|
+--- _Sraddhâ
| _m.__ Angirasa
|
+--- _Havirbhu__
| _m.__ Pulastya
|
+--- _Gati__
| _m.__ Pulaha
|
+--- _Kriyâ__
| _m.__ Kratu
|
+--- _Khyâti__
| _m.__ Bhrigu
|
+--- _Arundhati__
| _m.__ Vasistha
|
+--- _Sauti__
_m.__ Atharvan
[[47]]
{{bhagap047.jpg}}
DevahCiti heard all this from Kapila. Her doubts were all re-
moved 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).
THE GENEALOGY OF MANU AND THE RISHIS.
SKANDHA IV., CHAP. i.
In every Manvantara, there are one Manu, sons of Ma-
nu, 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 in-
cluding 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 Uttan-
pada were the two sons of Manu.
A number of genealogical tables are given below:
(N. B. The female names are given in italics)
[[47]]
{{bhagap048.jpg}}
TABLE B.
RUCHI
_m.__ ÂKÛTI --- YAJNA --------------+
(married his |--+--- Tosha
sister) Dakshinâ. --+ |
|
+--- Pratosha
|
|
+--- Santosha
|
|
+--- Bhadra
|
|
+--- Sâuti
|
|
+--- Idâmpati
|
|
+--- Idhma
|
|
+--- Kavi
|
|
+--- Vibhu
|
|
+--- Svâhra
|
|
+--- Sudiva
|
|
+--- Rochana
N.B. The sons of Yajna are the Sushita Devas of the 1st. Manvantarâ.
[[48]]
{{bhagap048.jpg}}
TABLE B.
[[48]]
{{bhagap049.jpg}}
TABLE C
Marichi
_m. Kalâ__
|
|
--+--+-----------------+-----
| |
Kasyapa Pûrnimâ
|
+--------------+------------+--------
| | |
Viraja Visvaga _Devakulyâ__
(River Ganges in
subsequent incarnation).
TABLE D.
Atri
_m. Anasûyâ__
|
+----------------+--+------------------------+
| | |
Datta Durvasas Soma
(Rudra) (Brahmâ)
TABLE E.
Angirasa
_m. Sraddhâ__
|
---+----------+-------+-+--------+----------+--------+-----
| | | | | |
_Sinivali__ _Kuhû__ _Râkâ__ _Anumati__ Utathya Vrihaspati
TABLE F.
Pulastya
_m. Havirbhu__
|
-------------+------------+----------------+
| |
Agastya Visvaras
_m. (1) Ilavila m. (2) Kesinî__
| |
Kuvera +------+------+-------------+
| | |
Râvana Kumbhakarna Vibhisana
[[49]]
{{bhagap049.jpg}}
TABLE C
Marichi
m. Kald
Kasyapa
Viraja
Datta
(Vishnu)
PArnimd
Visvaga
Devakulyd
(River Ganges in
subsequent in-
carnation).
TABLE D.
Atri
m. Anasfiyd
Durvasas
(Rudra)
Soma
(Brahma)
TABLE E.
Angirasa
m. Sraddhd
Simvali
Kuhti Rdkd Anumati Utathya Vrihaspati
TABLE F.
Pulastya
m. Havirbhu
Agastya
m, (i) Ilavila m. (2) Kesinl
Kuvera |~
Visravas
Ravana Kumbhakarna
Vlbhishana
[[49]]
{{bhagap050.jpg}}
TABLE G.
Pulaha
_m. Gati__
|
-----+---------------+-+---------------+---
| | |
Karma Sreshtha Bariyas Sahishnu
TABLE H.
Kratu
_m. Kriya__
|
60,000 Balakhilya Rishis
TABLE I.
Vasishtha
_m. Aruudhati (Urjâ)__
|
-----+---------+--------+---+--+-------+----------+-----------+--
| | | | | | |
Chitraketu, Surochi, Virajâ, Mitra, Ulvana, Vasubhirdyana, Duyuman,
TABLE J.
Atharvan
_m. Chitti__
|
Dadhichi ( Asvasiras )
TABLE K.
Bhrigu
_m. Khyati__
|
+---------------+-------+---------+-----------+
| | | | |
Dhâtâ Vidhâtâ Srî Kavi
_m. Ayati__ _m. Niyati__ |
| | |
Mrikundu Vedasiras Usanas
|
Markândeya
[[50]]
{{bhagap050.jpg}}
TABLE G.
Pulaha
in. Gati
Karma Sreshtha
Bariyas
Sahishnu
TABLE H.
Kratu
in. Kriya
60,000 Balakhilya Rishis
TABLE I.
Vasishtha
m. Aruudhati (Utfd)
Chitraketu, Surochi, Viraj??,
Mitra, Ulvana, Vasubhirdyana, Duyuman,
TABLE J.
Atharvan
m. Chitti
Dadhichi (Asvasiras)
TABLE K.
Bhrigu
m. Khyati
Dhata
m. Ayati
Mrikundu
Markandeya
Vidhata
m. Niyati
Vedasiras
Kavi
Usanas
[[50]]
{{bhagap051.jpg}}
TABLE L.
Daksha
_m. Prasûti__ ---+-- _m.__ Dharma
|
|
+-- _Sraddhâ__, --- Satya
|
|
+-- _Maitrî__, --- Prasâda
|
|
+-- _Dayâ__, --- Abhaya
|
|
+-- _Santi__, --- Sama
|
|
+-- _Tushti__, --- Harsha
|
|
+-- _Pushti__, --- Garva
|
|
+-- _Kriya__, --- Yoga
|
|
+-- _Unnati__, --- Darpa
|
|
+-- _Buddhi__, --- Artha
|
|
+-- _Medhâ__, --- Smriti
|
|
+-- _Titkshâ__, --- Kshema
|
|
+-- _Lajjâ__, --- Vinaya
|
|
+-- _Mûrti__
| _m.__ Dharma --+-- Nara
| |
| +-- Nârayâna
|
+-- _Svahâ__
| _m.__ Agni ---+-- Pâvaka--+
| | |
| +-- Pavamân-+-- 45 Fires
| | | (Agni).
| +-- Suchi---+
|
|
+-- _Svadhâ__,
| _m.__ Pitris --+-- Vayunâ
| |
| +-- Dhûrini
|
+-- _Sâti__
| _m.__ Siva
|
|
[[51]]
{{bhagap051.jpg}}
TABLE L.
[[51]]
{{bhagap052.jpg}}
TABLE M.
Adharma
_m. Mithyâ__
|
+-------------+--------------+
| |
Damba _Married__ _Mâyâ__
|
+-------------+--------------+
| |
Lôbha _Married__ _Sathatâ__
|
+-------------+--------------+
| |
Krôdha _Married__ _Hinsâ__
|
+-------------+--------------+
| |
Kali _Married__ _Durukti__
|
+-------------+--------------+
| |
Mrityu _Married__ _Bhiti__
|
+-------------+--------------+
| |
Niraya _Yatanâ__
[[52]]
{{bhagap052.jpg}}
TABLE M.
Adharma
m. MithyA
Damba Married Mdyd
Lobha Married Sathatd
Krodha Matried Hinsd
Kali Married Durukti
Mrityu Married Bhiti
Niraya YatanA
[[52]]
{{bhagap053.jpg}}
TABLE N.
Uttânapâda
_m. Suruchi__
|
Uttama
(killed by Yaksha) _m. Sunîti__
|
+-------------------------+
|
Dhruva
_m. Ilâ__ _m. Bharami
| +-------------+
+------+--------+ | |
| | Kalpa Vatsara
Utkala (Daughter) _m. Suvîthi
|
_m. Prabhâ__ --+-------------+---------+-----+-+---+----+---
| | | | | | |
| Pushparna, Tigmaketu, Isha, Ûrja, Vasu, Jaya
|
+--+---+------------+
| | |
Prâtar Madhyandina Sâyam _m. Doshâ__
|
|
+-------------+---------------+
| | |
Pradosha, Nisitha, Vyushta
_m. Pushkarinî__
|
Sarvatejas
or
Chakshus
_m. Âkûtî__
|
Manu
_m. Nadvalâ__
|
+-------+-------+-----+---------+-------+--+---------+--------+------+--
| | | | | | | | |
Puru, Kritasna, Rita, Vrata, Agnishtoma, Atirâtra, Pradyumna, Sivi, Ulmûka
|
+-------+--------+-------+--------+--------+--------+
| | | | | |
Anga, Sumanas, Svâti, Kratu, Angiras, Gaya.
Table N.--(_Contd.__)
_M. Sunîthâ__
|
Vena
(By Churning)
|
PRITHU
_M. Archi__
|
---+-------------+---+---------+----------+---------+----
| | | | |
Vijitâsva, Haryaksha, Dhûmrakesa, Vrika, Dravina.
or
Antardhana
_M. Skihandini__ _M. Nabhasvati__
| |
--+---+-----+--------+-- -----+--------
| | | |
Pâvaka, Pavaman, Suchi Habirdhâna
_M. Habirdhâni__
----+----------+------+--------+--------+---------+---
| | | | | |
Barhishad, Gaya, Sukla, Krishna, Satya, Jitabrata
or
Prâ-china Barhi
_M. Satadruti__ (Daughter of Ocean God)
|
10 Prachetas
M. The Vegetable daughter of Kaudu and Pramlochâ
|
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
[[53]]
{{bhagap053.jpg}}
TABLE N.
[[53]]
{{bhagap054.jpg}}
TABLE O.
Dharma
_m.__
_1. Bhanu,__ ---- Devarshava ---- Indra Sena
_m.__
_2. Lambâ,_ ---- Vidyota ---- The Clouds
_m.__
_3. Kakuâ,__ ---- Sankata ---- Kikata (The Presiding-Gods
of earth cavities.)
_m.__
_4. Yâmi,__ ---- Svarga ---- Nandi
_m.__
_5. Visvâ,__ ---- The Visvadevas
_m.__
_6. Sâdhya,__ --- The Sâdhyas ---- Arthasidhi
_m.__
_7. Maruvatî,__ --+-- Marutvat
|
+-- Jayanta or Upendra
_m.__
_8. Muhûrta,__ --- The Muhurta-Gods
_m.__
_9. Sankalpâ._ --- Sankalpa ---- Kâma
_m.__
_10. Vasu__ ----+--- Drona,
| _m. Anumati__ ----+-- Harsha
| |
| +-- Soka &c.
|
+--- Prana,
| _m. Urjasvati__ --+-- Saha,
| |
| +-- Âyus,
| |
| +-- Purojava.
|
+--- Dhruva
| _m. Dharanî__ ----- The different
| Localities (Pura).
|
+--- Arka
| _m. Vâsanâ__ ------ Tarsha &c.
|
+--- Agni
| _m. Dhârâ__ -----+-- Skanda ---- _Visâkhû &c.__
| | (Kartikeya)
| |
| +-- Dravinaka & c.
|
+--- Dosha
| _m. Sarvarî__ ----- Sisumâra
|
+--- Vâstu
| _m. Ângirasi__ ---- Visvakarmâ --+-- Châkshush Manu
| |
| +-- Visvadevas
| |
| +-- Sâdhyas
|
+--- Vibhâvasu
_m. Ûshâ__ -------+-- Vyustha,
|
+-- Rochisha,
|
+-- Âtapa ----- Panchayâma
[[54]]
{{bhagap054.jpg}}
Table O.
Barhishad
Pra-china Barhi
Vatadruti (Daughter
i Prachetas
r of Kaudu and Pi ami
Manvantara)
af Panchajana)
bable daughte
Chakshusha
(Daughter i
[[54]]
{{bhagap055.jpg}}
TABLE P.
Bhûta
_m. 11. Svarupâ__ ----+-- Raivata,
|
+-- Aja,
|
+-- Bhava,
|
+-- Bhîma,
|
+-- Bâma,
|
+-- Ugra,
|
+-- Vrishâkapi,
|
+-- Ajaikpâda,
|
+-- Bahurûpa,
|
+-- Mahânand
Millions
of such
Rudras.
12. Married another
wife ------------- Pretas
[[55]]
{{bhagap055.jpg}}
Table P.
[[55]]
{{bhagap056.jpg}}
TABLE Q.
Angirasa
_m. 13 Svadhâ__ _m. 14. Satî__
| |
| |
Pitris Aharvângiras
[[56]]
{{bhagap056.jpg}}
Table Q.
[[56]]
{{bhagap057.jpg}}
TABLE R.
Krisâsva
_m. 15. Archi__ _m. 16. Dhishanâ__
| |
| +-----------++--------+--------+
| | | | |
Dhûmaketu Vedasiras Devala Vayuna Manu.
TABLE S.
Tarksha
_m. 17. Vinatâ__ _m. 18. Kadru__ _m. 19. Patangî__ _m. 20. Yâminî__
| | | |
+-+---+ | | |
| | | | |
Garuda Aruna Serpents Flying birds Salabha (Moths
and locusts)
TABLE T.
Chandra (Moon)
_m._ 21 to 47. Krittikâ &c
(Stars in the lunar path on the Ecliptic.)
[[57]]
{{bhagap057.jpg}}
TABLE R.
Krisasva
m. I 5. Archi m. 16. D his hand
Dhfimaketu Vedasiras Devala Vayuna Manu.
TABLE S.
Tarksha
m. 17. VinatA m. 18. Kadru m. /p. Patangt m, 20. YAmint
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.)
[[57]]
{{bhagap058.jpg}}
TABLE U.
Kasyapa
_m. 48. Timî__ -------- Aquatic animals,
_m. 49. Saramâ__ ------ Quadrupeds,
(Tigers &c.)
_m. 50. Suravi__ ------ Cloven footed
animals.
_m. 51. Tâmrâ__ ----+-- Syena (falcon)
|
+-- Gridhra &c. (vulture)
_m. 52. Muni__ ------- Apsarases
_m. 53. Krodhivasâ__ --- Dvandasûka &c. (serpents)
_m. 54. Ilâ__ ---------- Udvid (Plants)
_m. 55. Suramâ__ ------- Râkshasas
_m. 56. Aristhâ__ ------ Gandharvas
_m. 57. Kâshthâ__ ------ Animals other than
cloven-footed.
_m. 58. Danu__ ------+-- Dvimûrdhâ,
|
+-- Samvara,
|
+-- Aristha,
|
+-- Hayagrîva,
|
+-- Bibhâvasu,
|
+-- Ayomukha,
|
+-- Sankusiras,
|
+-- Svarbhânu, ---- _Suprabha__
| _m.__ Namuchi
|
+-- Kapila,
|
+-- Puloman,
|
+-- Vrishaparva, ---- _Sarmisthâ__
| _m.__ Yayâti
|
+-- Ekachakra,
|
+-- Anutapana,
|
+-- Dhûmrakesa,
|
+-- Virûpâksha,
|
+-- Biprachitti ----+-- Râhu
| _m. Sinhakâ__ |
| +-- 100 Ketus.
|
+-- Durjaya,
Kasyapa
_m. Aditi__ --+-- Vivasvat
| _m. Sanjnâ__ ----+-- Srâdhadeva
| | Manu
| | (The present
| | Vaivasvata Manu)
| |
| +-- Yâma
| |
| +-- Yamunâ
| |
| +-- Ashvini kumâras
|
| _m. Chhâyâ__ -----+-- Sanaischara,
| |
| +-- Sâvarni,
| |
| +-- _Tapati__
| _m.__ Samvarana
|
+-- Aryaman
| _m. Mâtrikâ__ ---- Charshanis
|
+-- Pûshan
|
+-- Tvastri
| _m. Rachanâ__ ---- Visvarûpa
|
+-- Tvastri
| _m. Prisni__ ---+-- _Sâvitri,__
| |
| +-- _Vyâhriti,__
| |
| +-- _Trayî,__
| |
| +-- Agnihotra,
| |
| +-- Pasuyâga,
| |
| +-- Somayâga,
| |
| +-- Châturmasya,
| |
| +-- Panchamahâyajna.
|
+-- Bhaga
| _m. Sidhi__ -----+-- Mahiman,
| |
| +-- Bibhu,
| |
| +-- Prabhu,
| |
| +-- Asîs
|
+-- Dhâtri
| _m. Kuhû__ ------ Sâyam
|
| _m. Sinivâti, --- Darsa
|
| _m. Râka, ------- Prâtar
|
| _m. Anumatî__ --- Pûrnamâsa
|
+-- Vidhâtri
| _m. Kriyâ, ------ Purishya
| (Five Fires)
|
+-- Varuna
| _m. Charshanî__ --+-- Bhrigu
| |
| +-- Vâlmîla
|
| _m. Urvasî__ -----+-- Agastya
| |
| +-- Vasistha
|
+-- Mitra
| _m. Revatî__ -----+-- Utsarga
| |
| +-- Aristha
| |
| +-- Pippala
|
+-- Vishnu
| _m. Kîrti__ ----- Vrihat slocac --- Soubhaga
| &c.
|
+-- Hiranyakasipu
| _m. Kayâdhu__
| |
| +--+-- Samhrâda,
| | _m. Mati__ -- Panchajana
| |
| +-- Anuhrâda,
| | _m. Suryâ, --+-- Vâskala
| | |
| | +-- Mahisha
| |
| +-- Hlâda,
| | _m. Dhamanî__ +-- Vâtapi
| | |
| | +-- Ilvala
| |
| +-- Prahlâda
| _m. Drarbî,__
| |
| Virochana
| |
| Bali
| _m. Asanâ__
| |
| +----------+
| | |
| Vâna 100 Sons
|
+-- Hiranyâksha
|
+-- 49 Maruts
[[58]]
{{bhagap058.jpg}}
Table U.
[[58]]
{{bhagap059.jpg}}
TABLE V.
[[59]]
{{bhagap059.jpg}}
Table V.
[[59]]
{{bhagap060.jpg}}
TABLE W.
[[60]]
{{bhagap060.jpg}}
Table W.
[[60]]
{{bhagap061.jpg}}
TABLE X.
[[61]]
{{bhagap061.jpg}}
Table X.
[[61]]
{{bhagap062.jpg}}
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 Trilokî,
which remained latent in that intermediate plane between the higher and
the lower Lokas known as Mahar Loka. When the creative process set in,
and the ground was prepared for the manifestation of life, life energies
streamed forth from the Mahar Loka, more as types than as individuals.
These types are called Prajâpatis or the Lords of life kingdoms. They
carry back to Trilokî all the life energies of the previous Kalpa. At
Pralaya, they draw back unto themselves all the life energies of the
dying Trilokî, and take a lasting sleep in the archetypal plane ( Mahar
Loka ) to which they properly belong. The Prajâpatis of the First
Manvantara become the Rishis of other Manvantaras. As the first Lords of
creation bring back the life energies as well as the lost experiences of
the previous Kalpa, so the Rishis bring back the lost knowledge of each
Manvantara. This is fully explained in the fourteenth Chapter of the
Eighth Skandha. The Kumârs are not Prajâpatis, as they come from a plane
higher than Mahar Loka. In the first Manvantara, Marichî, Atrî Angirasa,
Pulastya, Pulaha, Kratu, Bhrigu, Vasistha, Daksha, and Nârada are
mentioned as the chief Prajâpatis. Of these, Nârada is not strictly
speaking a Prajâpati, or Lord of creation, as he took no part in the
work of creation, though he is called so having proceeded from Mahar
Loka. Kardama, Ruchi and Visvakarmâ are some of the other Prajâpatis.
Of the Prajâpatis, seven form distinct types by themselves. They preside
over the seven stars, which form the constellation of Great Bear. They
send forth their energies from the plane of the Seven Sages, and guide
the course of life evolution that takes place in Trilokî. The sages are
relieved every Manvantara by others who take up their place. The seven
sages of our Manvantara, are different from the Prajâpatis of the first
Manvantara. It is by great sacrifices and by great efforts that the
highest Rishis of a Manvantara attain the position of the Seven Sages.
The Sages may become Prajâpatis, and Prajâpatis may become Kumâras. And
men may become sages, if they follow the true path. The grades that
[[62]]
{{bhagap062.jpg}}
GENERAL REMARKS ON THE TAWLES.
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 manifes-
tation 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 Manvan-
tara. 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 proceed-
ed from Mahar Loka. Kardama, Ruchi and Visvakarm^ 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 sacri-
fices 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
[[62]]
{{bhagap063.jpg}}
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 sipritual 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 Trilokî.
Life evolution proceeds on two different lines--that of globes and that
of individuals. They are represented by the two sons of Manu--Priyavrata
and Uttânapâda.
In the line of Priyavrata we find how the globes were formed in the
solar system, through various cosmic fires originating from Visvakarmâ,
how this earth was formed, its continents and countries. The different
divisions of the Bhur Loka are presided over by different forms of
intelligence, who are the sons of Priyavrata.
In the line of Uttânapâda 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 Trilokî by
Dhruva. Dhruva, son of Uttânapâda, presides over the Polar Star. That
Star forms the farthest limit of Trilokî. Matter is so attenuated there
that it can last for one Kalpa. We are speaking of a period when infant
souls merged out to commence the race of life in the present Kalpa. They
were spiritual and highly spiritual too. But they were carried away by
the general current of creative tendencies. They were to limit
themselves by sheath after sheath, so that they might acquire the
experiences of Svar Loka, of Bhuvar Loka and of Bhûr Loka in succession.
Dhruva, the infant soul, a child only five years old, however, resisted
the common temptation. He would not go down, for he had an important
service to render to the Universe. Who would advise him in this noble
mission but Nârada. Nârada was out of element when the creative process
was in full swing, and it was a necessity of life evolution. But there
were instances of exception, instances of noble souls who would not go
[[63]]
{{bhagap063.jpg}}
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 inti-
mately 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 connec-
ted 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 sipritual 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 coun-
tries. 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 attenu-
ated 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 Uni-
verse. 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 ins-
tances of exception, instances of noble souls who would not go in
[[63]]
{{bhagap064.jpg}}
in with the general current, but would like to remain fixed in spiritual
life, and Nârada was always to be found helping them with his advice.
Dhruva remained fixed in his early spirituality. That was a sacrifice,
for he could not enrich himself with furthur 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 plaw, the Pitris, Bhûtas, Pretas and Pisâchas,
till we reach the mineral kingdom, represented by Himalya, the Mountain
king. At this point a turning point was reached in life evolution, and
the goddess of life-evolution became the daughter of the Mountain king.
Of this we shall know more hereafter.
We know of Daksha, first as the son of Brahmâ, the creative Prajâpati
when the life-process rapidly worked itself out in Elemental forms. Then
there was no sexual procreation. Creation meant the materialisation of
the Jiva. Satî, the daughter of Daksha, was the guiding energy of
life-evolution. She became wedded to Siva, the Lord of Bhûtas, Pretas
and Pisâchas who by the infusion of their Tâmasic 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.
Satî now appeared as the daughter of the mineral king Himâlaya. She gave
the upward bent to life evolution and by the energy she imparted
minerals were able to shake off the rigidity and stability of gross
matter, to develop the sense of touch and to become vegetable at last.
In like manner vegetable became animal, and animals at last became men.
Siva, the husband of Bhagavati or Durgâ, as Satî was now called, is the
Purusha of Dissolution. Bhagavati is His Energy, Who guides the Monadic
or Jiva Evolution of the Kalpa. It is the wear and tear, the process of
[[64]]
{{bhagap064.jpg}}
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 furthur spiritual ex-
periences, 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 plaw, 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 guid-
ing energy of life-evolution. She became wedded to Siva, the Lord
of Bhutas, Pretas and Pisachas who by the infusion of their T^masic
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 Hima-
laya. 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 vege-
table at last. In liek 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
[[64]]
{{bhagap065.jpg}}
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.
Bhagavatî works out the evolution of life in different kingdoms till the
stage of humanity is reached.
At this point Aryaman, one of the Âdityas, comes to the help of
humanity. Through his influence the sons of humanity become endowed with
the power of reasoning,--the faculty of discrimination.
The sons of Aryaman are called Charshanis. The word Charshani literally
means a cultivator. Its secondary sense given in the Vedic lexicon is
one endowed with the discriminative faculty. The word Charshani is used
in the Vedas for man. It is the equivalent of Arya or Aryan, the
ploughman. But it is not as ploughmen or cultivators, that the Aryans
had their high place in humanity, but as men endowed with the power of
discrimination. And this we owe to Aryaman. This is why, though an
Âditya, he is called the chief of Pitris by Sri Krishna.
"I am Aryaman of the Pitris."
Bhagavat Gitâ.
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 Mahâtmâs of every period, and by Avatâras
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
[[65]]
{{bhagap065.jpg}}
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 neces-
sitates 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 king-
doms 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 discrimi-
nation.
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 culti-
vators, 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
[[65]]
{{bhagap066.jpg}}
with its lasting and alluring enjoyments. This may be called the stage
of Karma Kânda. In following the stages of human evolution we have come
down to Vaivasvatu Manvantara.
Side by side vvith 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, "Sâgar" or
relating to Sagar.
There was a corresponding upheaval in the Himalayas, and the sacred
river Gangâ streamed forth from their sides, inaugurating the spiritual
regeneration of the Universe. Much of what we now know as India must
have been raised up at the time, and on its sacred soil appeared the
great Avatâra Rama, Who put an end to the disorganising, chaos-loving
sons of Lankâ. The people of Lankâ were called Râkshasas as they were
working towards the destruction of all order, all progress in the
Universe, and rendered everything topsy-turvy in Nature.
Now it was time for Sri Krishna to appear, the greatest of all Avatras
in our Kalpa, Who gave the last bent to the progress of humanity. He
wedded Himself with all the principles that enter into the constitution
of man, so that man may come up to Him. He taught the basic unity of all
beings, and laid down the path of Service and Devotion. He established
the reign of spiritual life, and ever since His lotus feet sanctified
the soil of India, the Scriptures only re-iterate His teachings, and
they all sing His glory for ever and ever. We shall find in its true
place the Service done by Lord Sri Krishna, and how by His Avatarship
humanity has made one more advance in the scale of human evolution. When
the Lord appeared, Bhagavatî made her appearance too as the daughter of
Nanda. It is with Her energy that Sri Krishna performed the mission of
His Avatarship .
This is a bare outline of what the Tables teach us, We shall consider
them each in its own place. We shall find a detailed account as to how
the Universe is preserved. We shall hear of great Rishis, of many
Avatâras, of the part played by Devas and Asurus. We shall see how the
[[66]]
{{bhagap066.jpg}}
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 vvith the efforts made to raise humanity in the
scale of evolution, sin was accumulating in the great Atlantean con-
tinent 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, "SSgar" 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 Avat ??ra Rama, Who put an end to the disorganis-
ing, 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
Avatras 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
[[66]]
{{bhagap067.jpg}}
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. Bhârata Varsa or India is called
the first born of all countries, and other lands are enjoined to follow
and to obey their eldest brother.
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, Dakshinâ
means ordinarily the present made to a Brâhmana for officiating at a
ceremony. It is also the present made for the performance of a Vedic
sacrifice. No Vedic sacrifice is complete without the present of
Dakshinâ to the officiating priest. Dakshinâ was married to Yajna, for
they are inseparable. Possibly Yajna has reference to the elemental or
Devic character of life forms in the first Manvantara. That also
explains why there was no Indra separate from the Avatâra of the
Manvantara.
The first Manvantara was one of Pravritti or Descent, Spirit could
descend into matters only with the help of Desire. Desire is the father
of Kâma--Kâma is the characterestic of Vedic Yajna. Yajna therefore
guided the First Manvantara. He was the Avatâra of Vishnu as well as the
Indra of the Devas.
The sons of Yajna were the Devas of the First Manvantarâ. The Bhâgavata
calls them Sushita or Bliss gods. The Vishnu Purâna calls them Yâma
Devas. The Manvantara Devas have for their mission the carrying out of
the cyclic work of the Manvantara.
[[67]]
{{bhagap067.jpg}}
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 indi-
cated 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. i.
The names of the first table have been considered before.
TABLE B.
SKANDHA IV., CHAP. r.
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 perform-
ance 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 characterestic 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 ManvantarS.
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.
[[67]]
{{bhagap068.jpg}}
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. Kalâ means a
digit of the moon. Kasyapa was the son of Marichi and Kalâ. He married
the 13 daughters of Daksha, in the line Uttânapada. By his wives,
Kasyapa was the father of Suras and Asuras, of elementals, vegetables,
animals and men. He is directly connected with the Monads. Marichi and
Kalâ have a special significance in reference to Jivic evolution. Does
the pair symbolise the sun's ray reflected on the Moon or the Atmic ray
reflected on Buddhi? Any how Marichi and Kalâ imply the divine ray in
the Jivas or Âtma-Buddhi.
The monads of individuals are limited by the shells or bodies of
Kasyapa's line. (The word Kasyapa means primarily bed, seat). They come
through Pûrnima, daughter of Marichi. The sons of Pûrnima are Viraja and
Visvaga.
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 Vairâjas). Devakulyâ is the daughter of
Purnimâ. 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. Anasûya =
(not)+_asûyâ__ (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 Brahmâ, 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."
[[68]]
{{bhagap068.jpg}}
TABLE C.
SKANDHA IV., CHAP. r.
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 com-
ponent 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 signi-
ficance 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 Kal ?? 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 In-
telligence.
(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. r.
Atri = a (not) + ??-*' (three). Not three, but three in one.
Anasuya = # (nof)+asdyd (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 be-
fore 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."
[[68]]
{{bhagap069.jpg}}
Anasûya begot Soma or the Moon after Brahmâ, Datta or Dattâtreya after
Vishnu and Durvâsas after Siva.
[The Moon is thus a sort of Brahmâ 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
Ayâsya. He is Angirasa, because he is the essence of the members."
Brihat Aranyaka I-3-8.
Commenting on this passage Sankarâcharya 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 Bhâgavata, Sraddha or Faith, and, according to Vishnu Purina, Smriti
[[69]]
{{bhagap069.jpg}}
Anasuya begot Soma or the Moon after Brahmft, 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 Des-
tructive Intelligence in the individual, all united to carry out the com-
plex 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 con-
sumer 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 1-3-8.
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 with-
out effect."
"He who abides in the mouth is Angirasa, for he is the es-
sence (Rasa) of the members (Anga). Life is the essence of the mem-
bers This is also Brihaspati. Speech is Brihati. Life is the
preserver (fa ft) of Brihati, therefore it is Brihaspati."
B. A. 1-3-19 and 20.
Brihaspati or the presiding deity of the planet Jupiter is call-
ed Angirasa /. e. the son of Angiras. The wife of Angiras is, accord-
ing 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 pth 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 -f pati).
[[69]]
{{bhagap070.jpg}}
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 pth 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 Juptier, 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 Âranyaka 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 Manvantarâ. _Sinivâli__ is the day
preceding that of new moon or that day on which the moon rises with a
scarcely visible crescent. Kuhâ is new moon day when the moon is
altogether invisible.
_Râkâ__ 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 Bhâgavata, 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
[[70]]
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Brihaspati or Juptier, as the guide of the Devas, has to play a
most important part in bringing about the life evolution of the pre-
sent 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 in-
terjection, used as an expletive Tathya means reality, truth Ut-
athya is said to be an incarnation of Vishnu. Both the brothers are
said to have distinguished themselves in the Second Manvantara.
Sinivdli 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.
Rdkd 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.
Ago. 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 Re-
gent of the North. He is the king of the Yakshas and Kinnaras and a
[[70]]
{{bhagap071.jpg}}
North. He is the king of the Yakshas and Kinnaras and a friend of Rudra.
His abode is Kailâsa. He is represented as having three legs, only eight
teeth and a yello mark in place of one eye.
Râvana, Kumbhakarna and Vibhishana are Râkshasas made famous by the
Ramayana.
Râvana is one who makes a loud noise. The Râkshasas reached the height
of their power in his time. The Yakshas, before his time, had occupied
Lankâ or Atlantis under Kubera, but Râvana propitiated Siva by his loud
hymns, and acquired easy mastery over his kindred elementals. He ousted
the Yakshas from Lankâ and made it his own capital. Râvana also
controlled the higher Devas of Trilokî.
Kumbha karna = Kumbha (pitcher) + Karna (ear). This pitcher-eared
brother of Râvana is said to have devoured thousands of beings including
sages and heavenly nymphs. He slept for six months at a time. He was
ultimately slain by Râma.
Vibhisana, meaning the Terrible, left his brother Râvana and joined
Râma. After the death of Râvana, Râma installed him on the throne of
Lankâ. He is said to be still living.
The Râkshasas are said to have possessed Kâma 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 Râkshasas who could change
their body at will. Altogether we may say, Pulastya is Intelligence
which governs animal passions and Kâma.
TABLE G.
Pulaha = Pula + ha. _Ha__ is one who gives up.
_Gati__ is motion.
_Karma-Srestha__ is one most skilled in karma or work.
_Varîyas__ is excellent, preferable.
_Sahishnu__ is patient, enduring.
Pulaha seems to be the higher aspect of Kâma--the impulses
pure and simple, apart from their Kâmic generator, or perhaps Pulaha
may represent Prânic activity.
TABLE H.
Kratu is a Vedic sacrifice, intelligence, power, ability. Kriyâ is
action.
[[71]]
{{bhagap071.jpg}}
friend of Rudra. His abode is Kailasa. He is represented as having
three legs, only eight teeth and a yello 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 reach-
ed the height of their power in his time. The Yakshas, before his
time, had occupied Lanka or Atlantis under Kubera, but Ravana pro-
pitiated 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. R ??vana also controlled the higher Devas of Tri-
loki.
Kumbha karna = Kumbha (pitcher) + Kama (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 R ??ma. After the death of RAvana, R ??ma installed him on the
throne of LankA. He is said to be still living.
.The R^kshasas are said to have possessed Keima 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 K ??ma.
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.
Ktatu is a Vedic sacrifice, intelligence, power, ability.
Kriyd is action.
[[71]]
{{bhagap072.jpg}}
Bâlakhilyas--are a class of Rishis 60,000 in number, of the size of the
thumb, and are said to precede the sun's chariot. The word literally
implies stunted in growth like infants. These Rishis are said to burn
brightly with the spiritual fire of asceticism. The number 60,000 is
significant. It indicates a correspondence.
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.
Vaśisthâ is the Controller. He is the spiritual teacher of the Solar
Race and represents spiritual Intelligence or Higher Manas. He is the
controller of the senses and the lower mind.
Urjâ 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 Trilokî, the essence of that triple plane and its Karma
become embedded in Mahar Loka. The creative process sets in again in
strict conformity to the Karma of the past. Bhrigu is therefore father
of:
_Dhâtâ__--or Universal Karma
_Vidhâtâ__--or Individual Karma, and
_Sri__ or _Lakshmi__--the wife of Vishnu, the Energy of Preservation.
[[72]]
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Bdlakhilyas 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 correspon-
dence.
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:
Dh ??tA or Universal Karma
Vidhdtd or Individual Karma, and
Sti or Lakshmi the wife of Vishnu, the Energy of
Preservation.
[[72]]
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_Ayati__--or potency is the wife of Dhâtâ, Mrikandu and Markandeya, are in
this line.
_Niyati__--or fate, is the wife of Vidhâtâ. Prâna 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 corsesponds 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,
_Marîchi__--is Monâdic ray or Âtmâ-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 Kâmic Intelligence,
_Pulaha__--is higher Kâmic Intelligence, or it may be Prânic also,
_Kratu__--is lower Mânasic Intelligence,
_Vasishtha__--is Higher Mânasic Intelligence.
TABLE L.
_Daksha__--is the Able.
_Prasûti__--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.
[[73]]
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_Ayati__--or potency is the wife of Dhâtâ, 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 Siikra 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 corsesponds to the first plane of
universality.
The consideration of Tables C to K has proved to be an in-
teresting 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.
PrasAti 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.
Dhanna 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.
[[73]]
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_Sraddhâ__ or Faith is the first wife of Dharma. Her son is _Satya__ or Truth.
_Maitri__ or Friendliness is the second wife. Her son is _Prasâda__ or
complacence.
_Dayâ__ or compassion is the third wife. Her son is _Abhaya__ or Freedom from
fear.
_Sânti__ 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 Fulness. Her son is _Garva__ or Pride.
The seventh wife is _Kriyâ__. 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 _Medhâ__ or Intellect. Her son is _Smriti__ or Memory.
The eleventh wife is _Titikshâ__ or Forbearance. Her son is _Kshema__ or
Well-being.
The twelvth wife is _Lajjâ__ or Shame. Her son is _Vinaya__ or Modesty.
The thirteenth and last wife of Dharma is _Mûrti__ or Form. Her sons are
Nara and Nârâyana, _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 Purânas in the last sense.]
Agni was wedded to _Svâhâ__, the 14th. daughter of Daksha. His three sons
are _Pâvaka__ or the Purifier, _Pavamân__ or that which is being purified and
_Sâchi__ 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.
_Svadhâ__ is the 15th. daughter of Daksha. She was married to the Pitris.
Agnishvatvâ, Barhishad, Somapa and Âjyapa are the names of the Pitris.
They are with fire (Sagni) or without fire (Niragini). Svadhâ bore two
daughters to the Pitris, Vayunâ and Dhârini. Both of them were
well-versed in the Supreme wisdom.
[_Vayânâ__ is knowledge, wisdom, faculty of perception. _Dhârini__ means
that which bears, holds, carries, supports. Sometimes the word is used
to mean the earth.
[[74]]
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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 Free-
dom from fear.
Sdnti or Peace is the fourth wife. Her son is Santa or Tranquility.
The fifth wife is Tushti or contentment. Her son is Harsha or joy.
The sixth wife is Pushti or Fulness. 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 Smtiti or Memory.
The eleventh wife is TitikshA or Forbearance. Her son is Kshema
or Well-being.
The twelvth wife is LajjA or Shame. Her son is Vinaya or Modesty.
The thirteenth and last wife of Dharma is MArti or Form. Her sons
are Nara and Narayana, /. 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, Pavam ??n 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.
[Vay ??nd is knowledge, wisdom, faculty of perception. DhA-
rini means that which bears, holds, carries, supports. Sometimes the
word is used to mean the earth.
[[74]]
{{bhagap075.jpg}}
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].
_Sâti__ 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 Prajâpaties performed a Yajna, and the Devas and Rishis all
graced the occasion with their presence. Prajâpati Daksha entered the
assembly, when all stood up to receive him, except Brahmâ and Siva.
Daksha saluted his father Brahmâ 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 Pisâchas, 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 Sâti in marriage to him. That was simply to obey the orders
of Brahmâ."
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 Kânda of the Vedas and they beget vices and evil deeds. This
[[75]]
{{bhagap075.jpg}}
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 Brah-
ma and Siva. Daksha saluted his father Brahm ?? 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 disgrace-
ful 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 impur-
ity. 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 parti-
cipate 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
[[75]]
{{bhagap076.jpg}}
Daksha looks upon the body as the soul. He shall be as fond of women as
a beast and his face shall he that of an Ajâ (goat). Verily he deserves
this, as he looks upon Avidyâ as Tatvavidyâ. He publicly insults Siva.
The Brâhmanas who follow him shall go through the repeated course of
births and deaths and shall resort to the apparently pleasing Karma
Kânda of the Vedas. These Brâhmanas shall have no scruples to eat
anything and they shall make a profession of their learning, their Tapas
and their austerities (Vrata). They shall consider their riches, their
body and their Indriyas to be all in all. They shall beg about from door
to door."
Bhrigu, the leader of the Brâhmanas, thus returned the curses of Nandi
on the followers of Siva:--"Those that will follow Siva, shall be
disregardful of the Sat (real) Śastras and shall be irreligious. With
braids of hair on their head, and ashes and bones round their body, they
shall frequent places where wine is indulged in. The Vedas have at all
times laid down the approved path. The Rishis of old followed their
injunctions and Nârâyana is at their very root. Those that forget all
this shall only attain the Tâmasic Siva, the Lord of Bhutas and
Pishachas."
Siva with his followers then left the place. The Prajâpatis performed
the Yajna for 1,000 years.
Sometime after, Brahmâ made Daksha the head of the Prajâpatis, and his
pride knew no bounds. He commenced a sacrifice called Vrihaspati Yajna
and to it he invited all except Siva and his own daughter Sâti. Sâti
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
[[76]]
{{bhagap076.jpg}}
body as the soul. He shall be as fond of women as a beast and his
face shall he that of an Aj ?? (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 Praja-
patis, 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 calum-
niator of Siva. This my body is from thee, so I shall not keep it
[[76]]
{{bhagap077.jpg}}
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 Brahmâ Himself. Thou speakest of His
ashes and bones. But hast thou any idea of His Yogic powers, in
comparison with which thy powers as a performer of Vedic sacrifices are
nothing? But there is no use wrangling with thee. I am ashamed of this
body which has connection with thee. The sooner I get rid of it the
better."
So saying Sâti gave up her body, and there was great uproar. Her
attendants made ready for an attack, when Bhirgu, who acted as Adhvaryu,
invoked the Ribhus. They appeared and beat the attendants of Siva, who
ran away on all sides.
Nârada informed Siva of what had happened. Siva bit His lips in anger
and tore up a Jatâ (matted hairtuft) from his head. The Jatâ 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 Brâhmanas, for
verily thou art part of myself. Go forth at the head of my army. Put an
end to Daksha and his Yajna." Such was the command of Siva. Virabhadra
rushed forth with trident in hand, and the attendants of Siva followed
him with enthusiasm and noise. The priests, the Brâhmanas and their
wives present at Daksha's sacrifice saw a huge dust storm, as it were,
coming from the north. "Can it be the hurricane?" thought they, "but
the wind is not strong. Can this be the march of robbers? But King
Prâchinabarhi is still alive. In his reign there is no fear from
robbers. No one is driving cattle. What can be the cause of this
approaching volume of dust?" The attendants of 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. Manimân caught hold of Bhrigu and tied him up.
[[77]]
{{bhagap077.jpg}}
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 wrang-
ling 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 attend-
ants 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 at-
tendants of Siva arrived in no time. Some of them were brown colo-
ured, 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 fright-
ened the women. Maniman caught hold of Bhrigu and tied him up.
[[77]]
{{bhagap078.jpg}}
Virabhadra captured Daksha; Chandesa captured Sûryya and Nandisvara
captured Bhaga. Seeing this, the other Brâhmanas and Devas took to
flight, but they were grievously hurt by the stones cast at them by the
followers of 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 Pûshan, and pulled out all his
teeth. Pûshan had showed his teeth while smiling in approval of Daksha's
abuse. But the crowning act of Virabhadra was still to come. He sprang
upon Daksha and made several attempts to cut off his head. But the head
resisted all his strokes. Wonder-struck, he took at last the weapons of
sacrifice and easily severed the head of Daksha even as it were the head
of a beast of sacrifice. Loud were the lamentations at the place of
sacrifice when Virbhadra with his followers left it for Kailâsa.
The Devas after this signal defeat went to Brahmâ. Brahmâ and Vishnu
knew what was to happen at Daksha's sacrifice, so they had kept
themselves aloof. When the Devas had related their mishap, Brahmâ
explained to them that they had done wrong in not allowing 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
Brahmâ himself went with the Devas to Kailâsa 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 Nandâ (Gangâ) traced its course round Kailâsa. High up on the
mount was the abode called Alakâ and the garden called Saugandhika
(sweet-scented). On two sides of Alaka were the two rivers Nandâ and
Alakanandâ, sanctified by the dust of Vishnu's feet. Alakâ is the abode
of Kubera, the Yaksha king. The Kinnaras occupied the Saugandhika
garden. Near it was a large fig tree (Vata) 800 miles (100 Yojanas)
high, the branches spreading over 600 miles. Below that tree, the Devas
found Siva in deep meditation for the good of the Universe. Brahmâ asked
Him to pardon Daksha and his followers who had slighted Him by
withholding Yajna offerings. "Through thy favour let the Yajna be
completed now. Let Daksha get back his life. Let the eyes of Bhagadeva,
the head of Bhrigu, the teeth of Pûshan, be restored. Let the Devas and
the sacrificial Rishis be relieved of all pain in their broken limbs.
Since now, the remnants of Yajna offerings are all Thine. Take Thy
offerings, and let the sacrifice be completed this day."
Siva replied with a smile thus:--"Daksha is a mere child. I do not even
[[78]]
{{bhagap078.jpg}}
Virabhadra captured Daksha; Chandesa captured Suryya and Nandi-
svara 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
PQshan, and pulled out all his teeth. POshan 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. BrahmS,
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 NandS. (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 with-
holding Yajna offerings. " Through thy favour let the Yajna be com-
pleted 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
[[78]]
{{bhagap079.jpg}}
think of him as an offender. But I have to set right those that are led
astray by Mâyâ. Daksha's head is burnt up. So let him have the head of a
goat. Bhagadeva shall find his Yajna offerings through the eyes of
Mitra. Pûshan shall have _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 Asvinikumâra and the hands of Pûshan. 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. Brahmâ 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 Brahmâ are Three in One. For the creation, preservation and
dissolution of the Universe, We assume three different Names. We, as the
triune Âtmâ, pervade all beings. Wise men therefore look upon all others
as their own selves."
Such is the story of Sâti's death. She took birth again as the daughter
of Himâlaya and became wedded once more--the union with Siva this time
was permanent.
THOUGHTS ON THE ABOVE.
[Brahmâ, Vishnu and Siva are the three aspects of the Second Purusha.
Brahmâ brings into manifestation the Prajâpatis, and the Prajâpatis
bring into manifestation the individuals and life forms. The other
Prajâpatis mostly represent the principles that enter into the
constitution of life-forms, while Daksha represents the combination of
principles forming a life unit.
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 Rûpa Devas or Devas with forms, Dharma might
represent Arûpa Devas or Devas without forms.
[[79]]
{{bhagap079.jpg}}
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. Address-
ing Daksha He said: "Only ignorant people see the difference bet-
ween Me and Siva. I, Siva and Brahm ?? 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 Pra-
j ??patis 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.
[[79]]
{{bhagap080.jpg}}
The Pitris, of whom four classes are only mentioned (Agnishvâtvas,
Barhishads, Saumyas and Ajyapas), are also divided into two classes,--
one with fire and one without fire.
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 2Oth. chapter of the
4th. Skandha. The Devas and Astrals were brought into manifestation by
Daksha, whose position in creation was next to that of Brahmâ. Therefore
all stood up to receive him at the sacrifice except Brahmâ.
Siva first appeared as Kumâra Nîla Lohita or Rudra. And all beings
thereafter got the potentiality of dissolution, phenomenal change, death
and decay. But in the first stage of life process, phenomenal change,
decay or dissolution was not in requisition, as Monads went on in their
downward journey, not by dissolution, but by evolution. They remained
what they were, and they acquired in addition a more material form. As
the material form became prominent the Deva form and the astral form
became suppressed.
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 metomorphosed into the vegatable. The process
is carried further in the animal kingdom, and the animals get a
constitution in which Kâma or animal desire can manifest itself. The
animals evolve themselves by death. Death frees them from the trammels
of one set of experience, and carries them onwards till the human body
is reached.
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
[[80]]
{{bhagap080.jpg}}
The Pitris, of whom four classes are only mentioned (Agni-
shvatvas, 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 Devasand 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 mani-
festation 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 Ntla 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 miner-
al 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 metomorphosed into the vegatable.
The process is carried further in the animal kingdom, and the ani-
mals 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 on-
wards 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.
[[80]]
{{bhagap081.jpg}}
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 Sâti or the Lasting. For the body of
the Jiva was lasting during the period of evolution. But Her mission was
to act on the Monad itself, to cause the material tendency in it by
means of Tamas.
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. Sâti
gave up her own nature and became re-born in another character in the
Mineral Kingdom. The creative process was materially changed. Daksha
lost his original head, and he acquired the head of a goat. The goat
symbolises sexual connection. All this happened during the reign of
Prâchina-Barhis. The Prachetas brothers were his sons. Daksha reappeared
as the son of the Prachetas brothers.
The Âdityas or gods of preservation who formed Daksha were
Pûshava and Bhaga. They were the preserving deities of the first
stage of life process. When the next stage came in, they lost their
activity. This explains the breaking of teeth and the uprooting of
eyes of two of the Âdityas. The subjoined Table of correspondences
taken from the 11th. Chapter of the Twelfth Skandha shews that
Pûshana and Bhaga correspond to the months of Pausha (December)
and Mâgha (January) when the rays of the sun are the least powerful.
These Âdityas preserve Jivas in their downward course. Pûshana was
a favorite god of the Aryan shepherd.]
[[81]]
{{bhagap081.jpg}}
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 misison 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 dissolu-
tion 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 mate-
rially 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 nth. 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.]
[[81]]
{{bhagap082.jpg}}
NO.| MONTH |ADITYA | RISHI | YAKSHA |RAKSHAS | NAGA |GANDHARVA |APSARAS
---+----------+----------+-----------+-----------|-----------+----------+-------------+--------
1.|Chaitra |Dhatri |Pulastya |Rathravit | Heti. | Vâsuki. | Tumburu. |Kritusthali.
2.|Baisâka |Aryaman |Pulaha |Athaujas. | Praheti. | Kachnira | Nârada |Punjikasthali.
3.|Jyaistha |Mitra. |Atri |Rathasvana |Paurusheya | Takshaka | Hâhâ. |Menakâ.
4.|Âsârha |Varuna. |Vasistha. |Chitrasvana| Sahajayna | Sukra. | Huhû. |Rambhâ.
| | | | | | | |(Sahajanyâ)
5.|Srâvana |Indra. |Angiras. |Sroti. | Varya | Elaptara | Visvâvasu |Pramlocha.
6.|Bhadra |Vivasvat |Bhrigu. |Aśârana. | Vyâghra. |Sankhahâla| Ugrasena. |Anumlocha.
7.|Mâgha |Pûshan. |Gautama. |Suruchi. | Vâta. |Dhanjaya. | Sushena. |Ghritâchi.
8.|Fâlguna |Parjanya |Bharadhvaja|Ritu. | Vorchâ. |Airâvatra | Visva. |Senajit.
| |(Savitri) | | | | | |
9.|Agrahâyana|Ansu. |Kasyapa. |Ritusena. |Vidyatsatru|Mahâsankha|Ritusena. |Urvasi.
| |(Vidhâtri)| | | | | |
10.|Pausha. |Bhaga. |Kratu. |Urna. |Sphûrja. |Karkotaka.|Arishtanemi |Purvachitti
11.|Âsvina |Tvastri. |Jamadagni. |Satajit. |Brahmâpeta.|Kambala. |Dhritarâshtra|Tilottamâ.
12.|Kârtika |Vishnu. |Visvâmitra.|Satyajit. |Makhâpeta. |Asvatara. |Sûryyavarchâ.|Rambhâ.
[[82]]
{{bhagap082.jpg}}
Kritustha
Menaka.
Pramloch
Anumloc
Tilottama
Rambha.
GANDI
Tumbu
Vasuki.
Kachnira.
Takshaka
Sankhahfi
Dhananja
Airavata.
Karkotak
Kambala.
Asvatara.
RAKSHAS.
Praheti.
Paurijsheya.
Sahajanya.
Vorcha.
Vidyatsatru.
Brahmapeta.
Makhapeta.Vasistha
Gautama
Bharadvz
Visvamit
ADITYA.
aruna.
ivasvat.
Chaitra
Baisakh
Sravana
Pausha.
Kartika
[[82]]
{{bhagap083.jpg}}
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.
Uttânapâda is one of the sons of the First Manu. Uttânapâda means "with
uplifted foot". This perhaps refers to the period when the Jiva, having
still the spiritual element strong in him, was not fixed in the course
of material descent, but had one foot towards Mahar-Loka. Uttânapâda had
two wives Suruchi (with good graces) and Suniti (of good morals).
Uttama or the Highest was the son of Suruchi. Dhruva or the fixed was
the son of Suniti. Once upon a time, Dhruva found Uttama on his father's
lap and he wished to be there himself. For fear of Suruchi, Uttânapâda
did not dare stretch forth his hands towards Dhruva, while Suruchi
herself taunted the boy for his impudent aspiration. Stung to the quick
by the bitter words of his stepmother Dhruva forthwith left the place
and went straight to his mother and related to her his grievances.
Suniti advised her son who was only five years old to make Tapas. Dhruva
did not lose time but left home to make Tapas as directed by his mother.
Nârada met him on the way. "Thou art a child Dhruva" said the great
Rishi. "How is it possible for thee to find out Him by Tapas, Who is
attainable by intense Yoga concentration and freedom from passion
practised for several births. Desist my boy, for the present. Try, when
thou hast enjoyed all the things of the world and hast grown old". But
Dhruva was fixed in resolve and he importuned Nârada to teach him how to
meditate. Nârada initiated Dhruva into the mysteries of the Mantra "Om
[[83]]
{{bhagap083.jpg}}
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 Pra-
china 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. Uttana-
pada 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 concentra-
tion 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 Dliruva into the mysteries of the Mantra " Om Namo
[[83]]
{{bhagap084.jpg}}
Namo Bhagavate Vâsudevaya", told him how to meditate on Vâsudeva and
asked him to make Tapas at Mathurâ where Bhagavân permanently resides.
Dhruva passed his days in austere asceticism, standing on one foot and
living on air. The prince at last controlled his breath and with deep
concentration saw the Devine Light in the heart. Bhagavân 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.
Bhagavân addressing him said:--"O Thou Kshatriya boy! I know thy
resolve. Do thou ever prosper. I give thee a place which is ever bright
and where Nirvana is constant. The planets and stars are all attached to
that place. Those that live for a Kalpa will die, but that place shall
never be destroyed. Dharma, Agni, Kasyapa, Indra and the seven Rishis
with all the luminaries of the sky are constantly revolving round the
place. Thou shalt succeed thy father on the throne and reign for 36,000
years. Thy brother Uttama shall disappear in a forest. Thy stepmother
Suruchi shall die in pursuit of her son. The place where thou shalt
finally go is my own abode, higher than that of the Rishis, and there is
no return from it."
Dhruva returned to his parents and was placed by his father on the
throne. He married Bhrami, the daughter of Siśumâra, and had two sons by
her, Kalpa and Vatsara. He had another son Utkala by Ila. Uttama was
killed by a powerful Yaksha while out on a hunt. Dhruva went out to the
north to take revenge on the Yakshas for his brother's death. He killed
several thousands of innocent Yakshas, Râkshasas and Kinnaras in battle.
Manu took pity on them and asked his grandson to desist from fight.
Dhruva bowed in obedience to Manu and so Kubera the king of Yakshas
became much pleased with him and blest him too. After thirty six
thousand years, Sananda and Nanda, two companions of Vishnu came with a
chariot and took Dhruva to the promised abode.
Utkala was the eldest son of Dhruva and he was entitled to succeed his
father. But he was a sage and had united himself with Brahmâ. He
declined the throne. Bhrami's son Vatsara became the king. Vatsara
married Subithi and had six sons by her,--Pushpârna, Tigmaketu, Ishâ,
Urja, Vasu and Jaya. Pushpârna had two wives,--Pravha and Doshâ. Prabhâ
had three sons,--Prâtar, Madhyandina and Sayam, Doshâ had three sons,--
Pradosha, Nisitha and Vyushta. Vyushta married Pushkarini. His Son was
Sarvatejas, afterwards called Chakshus. Chakshus had one son,--Nadvala
Manu.
[[84]]
{{bhagap084.jpg}}
Bhagavate Vasudevaya ", told him how to meditate on Vasudeva and
asked him to make Tapas at Mathura where Bhagavan psrmanently
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 Devine 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 address-
ing 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 I la. 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, Push-
parna, 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 Sarva-
tejas, afterwards called Chakshus. Chakshus had one son, Nadvala
Manu.
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THOUGHTS ON THE ABOVE.
[The line of Uttânapâda, as I have said above, represents the
appearance of individual life-forms. Limitation had to be put to the
life-periods of individuals. We commence with Dhruva, who presides over
the polar star, and lives for one Kalpa. His sons are Kalpa and Vatsara.
"Vatsara" means year. The sons of Vatsara are the six seasons.
"Pushpârna" is the flower season or spring. "Tigmaketu" means
fierce-rayed. The word denotes summer season. "Isha" means full of sat
and is the name of the month of Asvina. But it means here the rainy
season. "Urja" is the name of the month of Kartika. It is indicative
of autumn. "Vasu" meaning wealth is the season between autumn and
winter, when paddy becomes ripe. "Prabhâ" is light. "Doshâ" is
darkness. "Pratar," "Madhyandina" and Sayam are morning, midday and
evening, respectively. "Pradosha" is first part of the night,
"Nisitha" is midnight. "Vyushta" is day break. "Sarva-tejas" is
all-fire. He was subsequently called Chakshus or eye. The names other
than Chakshus indicate different capacities of individual life, ranging
from portions of a day to the whole Kalpa. When the downward flow of
Jivas was the rule, Dhruva had to make great sacrifice to remain fixed
on the spiritual plane. Hence he worshipped Vishnu, as directed by
Nârada. Sarva-tejas or Chakshus perhaps indicates the appearance of
perceptive faculties. The son of Chakshus is glorified with the title of
Manu. This is significant. He is called Nadvala, or one made of reeds.
This marks a new era in the progress of Monads. As the reed is made up
of sheaths over-lapping each other, so the sons of this Manu were
constituted of overlapping principles. Why Nadvala is called Manu, has
to be found out in the circumstances that attended the progress of the
Monads from the mineral to the vegetable stage. The son of this Manu was
Anga or the limbs. And Anga was wedded to the daughter of the death god.
So there was no death up to the Nadvala form of life, and no limbs. It
was something like the appearance of protoplastic matter, with all its
potentialities of evolving life forms. Thus we can understand the
importance of Nadvala as a Manu. Death or decay made the inorganic to
develop organs or anga.]
II. THE STORY OF PRITHU.
SKANDHA. IV. CHAP. 13-23.
Nadvala had twelve sons; one of them being Ulmuka (fire-brand, torch).
[[85]]
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THOUGHTS ON THE ABOVE.
[The line of Uttanapada, as I have said above, represents tfie
appearance of individual life-forms. Limitation had to be put to the
life-periods of individuals. We commence with Dhruva, who pre-
sides 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,
'Nis'itha" 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 Chak-
shus 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-lap-
ping each other, so the sons of this Manu were constituted of over-
lapping 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 pro-
toplastic 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
[[85]]
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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 Brahmâ could not be used in Yajna so long. I
have therefore preserved them within myself. If I had not done so, they
would have been destroyed long ago and no Yajna could be performed in
future. True, they are now rotting in me. But think about the best means
to bring them out. Find out a calf, a milk-pot and a milker. I will
secrete all desired objects as my milk. But first of all make my surface
flat and level." Prithu rejoiced at these words. He made Svayambhuva
Manu the calf and milked all vegetables into his own hands. Others
followed him. The Rishis made Vrihaspati their calf and drew out the
Vedas into their Indriyas.
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
[[86]]
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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 bring-
ing 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 Yajfia 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 perform-
ed 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 milk-
ed out wine into their iron pot. The Gandharvas and Apsaras
made Visvavasu their calf and milked out into their lotus vessel, fra-
grance, 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
[[86]]
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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 al-so crushed the
mountains and made the earth's surface level.
Prithu then commenced a series of Asvamedha Yajfias. During the
performance of the hundredth, Indra twice stole away the sacrificial
horse, but Prithu's son restored it on both the occasions. The performer
of one hundred Asvamedha sacrifices becomes an Indra. This was the cause
of Indra's fear. Prithu could not bear the disgraceful conduct of Indra
and he resolved to kill him. The Rishis dissuaded him and even Brahmâ
and Vishnu appeared to soothe the offended King and restore his
friendship with Indra. Vishnu explained to Prithu that he had enough to
do as a king of the earth and as a preserver of the people and that he
should not aspire to become Indra, who had his duties as well.
Sometime after, the Sanat Kumar brothers appeared before the King and
taught him the way to Mukti. He made over the kingdom to his son
Vijitâsva and retired into the forest. At last he gave up the body and
went to Vaikuntha.
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 conciousness of Satva made the future evolution or
[[87]]
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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 al-so crushed the mountains and made the
earth's surface level.
Prithu then commenced a series of Asvamedha Yajfias. Dur-
ing 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 pre-
server 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 protoplas-
mic 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 in-
carnate 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 be-
came permeated with Satva, when those movements assumed the
regularity of conscious acts. The conciousness of Satva made the
future evolution or yajna teem with big possibilities. Earth could
[[87]]
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_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 comrrtenced 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 Vijitâsva. He was so called for having
restored the sacrificial horse stolen by Indra. Indra taught him the art
of becoming invisible. Hence he was also called Antardhâna. He had four
brothers--Havyaksha, Dhûmrakesha, Vrika and Dravinas. To them he gave
the east, the south, the west and the north respectively. By his wife
Sikhandini, Vijitâsva had three sons--Pâvaka, Pavamâna, and Suchi.
These fire-gods descended by the curse of Vasishtha but the descent was
only temporary. Antardhâna had by his other wife Nabhâsvati one son,
Havirdhâna. Havirdhâna had six sons--Barhishad, Gaya, Sukla, Krishna,
Satya and Jitavrata. Of these, Barhishad was a great votary of Kriyâ,
(action) and he constantly performed Yajnas. Even while he was
performing one Yajna, the place for another was preparing close by.
Hence he was called Prâchina-Barhis. King Prâchina-Barhis married
Satadruti, the daughter of the Ocean-god. And he had by her ten sons,
all of whom were called Prachetas. The King ordered his sons to enlarge
the creation. They went out to make Tapas for one thousand years. Nârada
came to the King and told him that the way to Mukti was not through
Kriyâ Kânda. By. performing sacrifices he was only acquiring new karma.
The only way to attain liberation was to know oneself. The Rishi
illustrated his teachings by the famous allegory of Puranjana. The King
[[88]]
{{bhagap088.jpg}}
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 com-
rrtenced in right earnest under the guidance of the first King ener-
gised by Vishnu for the preservation of the universe. But that King
was not to exceed the proper bounds. He was not to usurp the func-
tions 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 represent-
ing 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, Dhflmrakesha, Vrika and Dravinas.
To them he gave the east, the south, the west and the north res-
pectively. 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 Barhi-
shad, Gaya, Sukla, Krishna, Satya and Jitavrata. Of these, Barhi-
shad was a great votary of Kriya, (action) and he constantly per-
formed Yajfias. 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 Tap?s 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 Puran-
jana. The King heard the story and its explanation from Narada. He
[[88]]
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heard the story and its explanation from Nârada. He did not wait for the
return of his sons. But he called his ministers together and delivered
to them his mandate that his sons were to succeed him on the throne. He
went to the Âśrama of Kapila for Tapas and attained liberation.
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 Himâlayâs, he found one Puri (town) in
Bhârata Varsha (India), The marks were all favourable. There were nine
gateways. In one of the gardens he found a most beautiful young lady.
She had ten attendants. Each of them had hundreds of wives. One
five-headed serpent was the warder of the town and he constantly guarded
his mistress. The lady was on the look out for one to be her lord.
Puranjana broke forth into words of love, and asked who she was. "O
thou greatest of men!" exclaimed the lady, "I know not who I am or who
thou art. Nor do I know who made us both. This only I know, that I now
exist. I do not know even who made this town for me. These are my
companions male and female. This serpent guards the town, even when we
are all asleep. Luckily hast thou come here. I shall try with all my
companions to bring to thee all objects of desire. Be thou the lord of
this Puri for one hundred years. And accept all enjoyments brought by
me." Puranjana entered the Puri and lived in enjoyment there for one
hundred years.
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 (Paśchima). Two of them
Khadyôta and Âvirmukhî were close to each other and Puranjana used them
whenever he would go out to see Vibhrajita in the company of Dyumat.
Nalinî and Nâlinî were also two passages built together. Puranjana used
them with the help of Avadhûta in order to repair to Saurabha.
The Mukhyâ passage was used for Apana and Bahûdana. Through the
[[89]]
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did not wait for the return of his sons. But he called his ministers to-
gether 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 atten-
dants. 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 1 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." Puran-
jana 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 Khady??ta 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 BahCidana.
[[89]]
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southern passage Pitrihû, Puranjana went with Srutadhara to Dakshina
Panchâla and through the northern passage Devahu, to Uttara Panchâla.
Through the western passage called Âsuri, Puranjana went with Durmada to
Grâmaka. The other western passage was called Nir-riti, Through that
passage Puranjana went with Lubdhaka to Vaiś-asa.
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 Vishûchina. There he experienced Moha (delusion), Prasâda
(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 Panchâla 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 Kâla who went about the world for a husband. But
[[90]]
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Through the southern passage PitrihO, 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
Vaig-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 1 100
sons and 1 10 daughters. He gave them in marriage to duly quali-
fied persons. Puranjana's sons had loo 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 serpeut-
warder could not fight long against such odds, it lost strength day
by day. The King and all the citizens became extremely anxions.
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
[[90]]
{{bhagap091.jpg}}
no one received her for a wife. She went to Nârada and on the refusal of
the sage cursed him to become a wanderer for ever. She was referred
however by Nârada to Fear, the King of Yavanas. King Fear would not
accept her for his wife. But he addressed her as his sister and assured
her that she would enjoy all beings on earth, if only she attacked them
unnoticed. His Yavana troops would always accompany her as well as his
brother Prajvâra.
The Yavana troops of King Fear under Prajvâra and the daughter of Kala
attacked the Puri of Puranjana. The old serpent gave way. The Puri was
burnt up by Prajvâra. There was wailing all round. The Serpent left the
Puri. Puranjana was dragged out of it. The sufferings he had caused to
others in sacrifices or otherwise reacted upon him. Long he suffered
forgetting even his old friends. His mind had been tainted by the
constant company of women and he had thought of his wife till the last
moment. So he became a female in the next birth. She was born as the
daughter of the Vidarbha king. Malayadhvaja, King of Pândya, defeated
other princes in the fight for her hand and the princess became his
wife. She bore to the King one black-eyed daughter and seven sons. The
sons became kings of Dravida and each of them had millions of sons,
Agastya married the daughter of the King, and had by her a son called
Dridhachyta. His son was Idhmavâha. King Malayadhvaja divided the
kingdom amongst his sons; and ascended the hills for devotional
meditation. His wife accompanied him. One day the princess found the
body of her husband cold in death. With loud lamentations, she prepared
the funeral pyre, placed the King's body upon it and put fire thereon.
She then resolved to burn herself on the same pyre.
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 Mânasa Loka and we lived
together for one thousand years. Desirous of wordly 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 _mâyâ__ thou misconceivest thyself as
[[91]]
{{bhagap091.jpg}}
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 Vidar-
bha 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 Dri-
dhachyta. 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 wordly 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 me-
mory. Hence thou hasl attained this state. Thou art not the daugh-
ter of the Vidarbha King, nor ts this King thy husband. Nor wast
thou the husband of Puranjana.. By my mdyd thou misconceivest
[[91]]
{{bhagap092.jpg}}
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 Nârada:--
Puranjana is Purusha--he who illumines the Pura with consciousness.
The unknown friend is Isvara.
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 Prâna. 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.
"Âvirmukhi" or the great illuminator is the right eye.
"Vibhrajita" is Rûpa or object of sight.
"Dyumat" is the perceiving eye.
"Nalini" and "Nâlini " are the left and right nostrils respectively.
"Avadhuta" is Vâyu. In the story, it means the perceiving nose.
"Saurabha" is Gandha or smell.
"Mukhya" is mouth.
"Apana" is speech.
"Bahûdana" is eating.
"Panchâla" is Pancha (five) + ala (capable) that which is capable of
bringing to light such of the five objects of the senses, as cannot be
otherwise cognised; Śastra or spiritual teachings.
[[92]]
{{bhagap092.jpg}}
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 con-
sciousness.
The unknown friend is Isvara.
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 RQpa or object of sight.
"Dyumat " is the perceiving eye.
M Nalini " and " N ??Uni " are the left and right nostrils respec-
tively.
"Avadhuta " is Vfiyu. In the story, it means the perceiving
nose.
"Saurabha " is Gandha or smell.
"Mukhya " is mouth.
"Apana " is speech.
"Bahfidana" 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.
[[92]]
{{bhagap093.jpg}}
The right ear is stronger than the left ear. Therefore it is more
prominent and useful in _hearing__ the Śastras, of which the first to be
heard is Karma Kânda.
A man by the observance of Karma Kânda is called to the Pitris, _i.e.__ he
reaches, after death, the path called Pitriyâna.
"Pitrihû" is therefore the right ear. "Devahû" is the left ear
corresponding to Devayâna.
"Uttara Panchâla" is Pravritti Śâstra or teachings of worldliness.
"Dakshina Panchâl" is Nivritti Śâstra 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 Pâyu.
"Vaisasa" is excrement.
"Nirvâk" is foot.
"Pesaskrita" is hand.
Of the Indriyas, hand and foot are blind, as there are no
openings in them.
"Vishûchina" is mind.
Moha is the result of Tamas, Prasâda of Satva and Harsha of Rajas.
The aforesaid names indicate enjoyment in the Jâgrat 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 Pradhâna.
The three flags are the three Gunas.
The five chains are the five Prânas.
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 Dhâtus 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.
[[93]]
{{bhagap093.jpg}}
The right ear is stronger than the left ear. Therefore it is
more prominent and useful in heating 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.
"DevahQ " is the left ear corresponding to Devayana.
"Uttara Panchala " is Pravritti Sastra or teachings of world-
liness.
"Dakshina Panchal" is Nivritti Sastra or teachings of renun-
ciation.
"Nirriti " is death. The anus is called death, because ordi-
narily 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 in-
gredients of the body.
The five courses are the five organs of action.
The gold color of the armour is due to Rajas.
[[93]]
{{bhagap094.jpg}}
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 Kâla is Jarâ or decrepitude.
The Yavanas are diseases or infirmities.
Fear is the King of all diseases and infirmities viz., Death.
Prajvâra 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 Bhagavân. 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 Brahmânism 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) _Pâdasevana__ or shewing respect to Vishnu,
(5) _Archana__ or worship of Vishnu,
(6) _Bandana__ or adoration of Vishnu,
(7) _Dâsya__ or consecration of one self to the service of Vishnu.
The other two divisions, _Saukhya__ or companionship with Vishnu and _Âtmâ
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.
[[94]]
{{bhagap094.jpg}}
Brihadbala is the even perceiving mind.
The sons are the transformations of perception.
The daughters are the concepts following such transforma-
tions.
"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) Ddsya 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 men-
tioned in this connection as they relate to a highly advanced spiri-
tual state.
These modes of Bhakti worship are prevalent in Dravida.
The millions of sons are sub-divisions of Sravana, ??c.
[[94]]
{{bhagap095.jpg}}
"Agastya" is mind.
"Dridhachyuta" is one confirmed in dispassion.
"Idhmavâha" is one who goes to Guru, fuel in hand, for instructions.
Iśvara, the unknown friend, called Himself and the Purusha two Kansas of
the Mânasa Lake. Hansa is one absolutely pure. Mânasa Lake is the Heart.
"For one thousand years"--Both Jiva and Iśvara remained together as
friends, the same in essence and in form, during the one thousand years
of Mahâ Pralaya, at the end of a Kaipa. During Manvantaric
Manifestation, the Jiva parts from his Friend Iśvara and launches into a
wild course of enjoyments, of joys and sorrows. The touch of that
fascinating lady Buddhi destroys all previous remembrances and the Jiva
plays several characters in the drama of life, in dream and delusion.
Nârada 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--Îśvara. Retire, retire from all others."
King Prâchina Barhis wondered why such beautiful teachings were with
held by his teachers. Or forsooth, they knew not themselves. He
requested Nârada however to remove two doubts that were still lurking in
his mind.--Purusha acquires _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.
[[95]]
{{bhagap095.jpg}}
"Agastya" is mind.
"Dridhachyuta " is one confirmed in dispassion.
"Idhmavaha" is one who goes to Guru, fuel in hand, for ins-
tructions.
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 Mah ?? 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 them-
selves. 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 acqui*
[[95]]
{{bhagap096.jpg}}
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.
Narad a 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 Sthûla body.
"These are mine," "I am so and so," only such concepts of the mind
produce re-birth, and not anything in the Sthûla body. So the mind sows
and the mind reaps. The body is merely the vehicle of birth producing
thoughts.
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 dreem is
untrue but not so the kingly experience. The experience is always true
with reference to some time, some space, some action or other).
[[96]]
{{bhagap096.jpg}}
sition of fruits it did not sow. How can this be? This as 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.
Narad a 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 con-
cepts 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 experi-
ence 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 combina-
tion in the dreem is untrue but not so the kingly experience. The
experience is always true with reference to some time, some space,
some action or other).
[[96]]
{{bhagap097.jpg}}
When the mind is intensely Sâtvic (calm, pure and transparent) and
becomes constantly devoted to Bhagavân, 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
percieving senses.
There is similarly a break in the fœtal stage and in extreme childhood.
But such break is due to imperfection of the senses; The moon though not
visible on the new moon night does still exist.
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 essense of the five pUre elements
(Tanmatra), subject to the three Gunas, extending over the sixteen
transformations (of the Sânkhya category), permeated with consciousness,
is called Jiva.
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 Avidyâ.
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
[[97]]
{{bhagap097.jpg}}
When the mind is intensely S^tvic (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 dis-
tress such as death and fatal illness, but such break is due to a col-
lapse of the pefcieving senses.
There is similarly a break in the fcetal 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 essense 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 con-
nects 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 even
V. THE STORY OF THE PRACHETAS BROTHERS.
SKANDHA IV, CHAP. 30-31.
The Prachetas brothers left home in order 1 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 perform-"
ance of one's duty in life, one attains the state of Brahma after
[[97]]
{{bhagap098.jpg}}
attains the state of Brahmâ after many births. My abode is still
further, inaccessible even to the virtuous. But the votary of Vishnu
attains His holy state, only when this life is ended. I and the Devas
shall also attain that state after the final break up of our Linga
Sarira. Learn therefore this prayer to Vishnu. (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 Brahmâ. All the three Lokas shall be filled with his
progeny. Indra had sent Pramlochâ to decoy Kandu Rishi in his penances
and the Apsarâ succeeded in winning the heart of the Rishi. She had by
him one daughter whom she brought forth from her pores as she brushed
against the tops of the trees. She left her child there and ascended to
heaven. The moon nourished the child by putting his nectar-bearing
forefinger into her mouth. Have that daughter of the trees for your
wife. You are all alike in your virtues and she is like to you all. So
she shall be the wife of all the brothers."
The brothers then rose up from the waters. They found the earth
overgrown with innumerable plants, so high that they almost reached the
high heavens. The Prachetas brothers were angry to find such growth in
plants and they resolved to destroy them. They emitted fire and air from
their mouths, which caused havoc in the vegetable kingdom. Brahmâ came
and pacified the sons of Barhishad. He advised the surviving plants to
give their adopted daughter Mârisha in marriage to the Prachetas
brothers. The offspring of this marriage was Daksha. He is the same as
Prajâpati Daksha, son of Brahmâ. His degradation was owing to his former
disregard of Siva. The Châkshusa Manvantara witnessed his work of
creation.
The Prachetas brothers reigned for 1000 Deva years. They were succeeded
by Daksha.
THOUGHTS ON THE ABOVE.
[[98]]
{{bhagap098.jpg}}
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 address-
ed 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 Pram-
lochS, to decoy Kandu Rishi in his penances and the Apsara succeed-
ed 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 fore-
finger 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 Barhi-
shad. He advised the surviving plants to give their adopted daught-
er 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 disre-
gard of Siva. The Chkshusa 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.
[[98]]
{{bhagap099.jpg}}
[Consciousness in organic life had appeared with Prithu. The
table of further evolution may be here reproduced for facility of
reference,
Prithu.
|
-+-------------+---+--------+---------+---------+--
| | | | |
Vijitâsva Haryyaksha Dhumrâksha Vrika Dravinas
or Antardhana. (East) (South) (West) (North)
_m.__ Sikhandini _m.__ Nabhasvati.
| |
| Havirdhâna
--+--+------+--------+-- |
| | | |
Pâvaka Pavamâna Suchi |
|
-+----------+-------+---+-----+---------+----------+--
| | | | | |
Barhishad Gaya Sukla Krishna Satya Jitavrata
_alias__ Prâchina Barhis
_m.__ Śatadruti.
|
10 Prachetases
_m.__ Mârishâ
|
Daksha.
Vijitâsva could make himself invisible. This may have reference to the
state of the body at that stage of evolution. The fires appeared as it
is they that give forms. The object corresponding to elemental fire is
Rûpa or form. Barhishad, the name of one class of Pitris, was the
progenitor of the form-producing Linga Sarira with all its
potentialities.
We find the senses developed in his sons the Prachetas brothers. "Pra"
Means perfect and "Chetas" is the perceiving mind. But the mind
perceives through the Indriyas, which are ten in number. Therefore they
are ten brothers all alike; but they are wedded to one girl Mârishâ.
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. Mârishâ 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
[[99]]
{{bhagap099.jpg}}
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.
IO 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 poten-
tialities.
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. There-
fore they are ten brothers all alike; but they are wedded to one girl
Marisha.
There is some occult connection between water and sense per-
ception. 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 aqua-
tic, 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. Mari-
sha 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 com-
munion with Vishnu, under the auspices of Rudra. This means a
[[99]]
{{bhagap100.jpg}}
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
Prajâpati of procreation, reincarnated under better auspices for the
purpose of extending the creation. So we find the Trinity acting as
three in one in the creative process.
With the appearance of Daksha Jiva evolution comes to an end in the
first Manvantara.]
TABLE V.
Priyavrata
|
By _Bathishmatî__ | By another wife
----------+----------------+--------------------+--------
| |
10 sons (Agnidhra, Idhmajihva, Uttama
Yajnavâhu, Mahâvira, Tâmasa, and
Hiranyaretas, Ghritapristha, Raivata, the
Savana, Medhâtithi, Vitihotra, Manus.
and Kavi ) and one daughter
_Urjasvatî__ married to
Sukrâcharyya.
Ágnidhra
_m. Purvachitti__
|
--+--------------+------------+------+---------------+---------+--------+
| | | | | |
Nâbhi Kimpurusha Harivarsha Ilâvrita Ramyak |
_m. Merudevî__ _m. Ptatirûpa__ _m. Ugradanstrî__ _m. Latâ__ _m. Ramyâ__ |
| | |
| |Hiranmaya Kuru Bhadrâsva Ketumat |
| |_m. Syâmâ__ _m. Nâdi__ _m. Bhadrâ__ _m. Devavîti__|
| +----------------------------------------------------+
|
RISHABHA
_m. Jayantî__
|
---+--+-----------+-----------+------------+----------+-------+--+
| | | | | | |
Bharata Kusâvartu Ilâvrita Brahmavarta Malaya Ketu |
[[100]]
{{bhagap100.jpg}}
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.]
By Bathishmati
TABLE V.
Priyavrata
By another wife
jo sons (Agnidhra, Idhmajihva,
Yajnavahu, Mahavira,
Hiranyaretas, Ghritapristha,
Savana, Medhatithi, Vitihotra,
and Kavi) and one daughter
Urjasvatt married to
Sukracharyya.
Agnidhra
m\ Purvachitti
Uttama
Tamasa, and
Raivata, the
Manus.
Nabhi Kimpurusha
in. Merudevi m. Ptatirhpa
H Iran may a
Harivarsha Ilavrita Ramyak
m. Ugradansttt m. Lata m. Ramya
Kuru Bhadrasva Ketumat
m. Nddi m. Bhadrfi m. Devaviti
RISHABHA
m. Jayanti
Bharata Kus^vartu Ilavrita 33 ?? rahmavarta Malaya Ketu
(Ajanabhavas I Bhadra,sena, Indrasprik, Vidarbha, Kikata,
called after him Kavi, Havis, Antariksha, Prabuddha,
Bharatavarsha)
m. Panchajani
Pippalayana, Avirhotra, Dravida, Chamasa,
Karabhojana, and 8.1 more sons,
Sumati
Rashtrabhrit Sudargana Abharana Dhumraketu
Devatajit
m. Asmi
Devadyumna
vi. Dhenumati
[[100]]
{{bhagap101.jpg}}
(Ajanâbhavas | Bhadrasena, Indrasprik, Vidarbha, Kikata, |
called after him | Kavi, Havis, Antariksha, Prabuddha, |
Bharatavarsha) | Pippalayana, Avirhotra, Dravida, Chamasa, |
_m. Panchajani__ | Karabhojana, and 81 more sons. |
| +----------------------------------------------+
|
--+----+------+--------------+--------+------------+
| | | | |
Sumati Râshtrabhrit Sudarśana Abharana Dhumraketu
_m. Vriddhasenâ__
|
Devatâjit
_m. Asuri__
|
Devadyumna
_m. Dhenumati__
|
|
Paramesthin
_m. Suvarchalâ__
|
|
--+------+----------+-------------+
| | |
Pratihartri Pratistotri Udgâtri
_m. Stuti__
|
+-----+-----------------+---
| |
Aja Bhuman
_m. Rishikulyâ__ _m. Devakulâ__
| |
Udgitha Prastâva
_m. Virutsâ__
|
Vibhu
_m. Rati__
|
Prithusena
_m. Ákriti__
|
Nakta
_m. Riti__
|
Gaya
_m. Gâyanti__
|
-----+--------------+---------------+---------+-------
| | |
Chitraratha Sugati Abhirodhana
_m. Urvâ__
|
Samrât
_m. Utkalâ__
|
Marichi
_m. Vindumatî__
|
Vindumat
_m. Saraghâ__
|
Madhu
_m. Sumanas__
|
Viravrata
_m. Bhojâ__
|
+----+--------------------------+
| |
[[101]]
{{bhagap101.jpg}}
Aja
Pratihartri
m. Stuti
Devadyumna
m. Dhenumati
Paramesthin
m. Suvarchald
Pratistotri
Udgatri
Bhuman
W. Rishikulyd m. Devakulyd
Udgitha
Prast^va
m. Virutsd
Vibhu
in. Rati
Prithusena
m. Akriti
Nakta
w. Riti
tn. Gdyanti
Chitraratha
in. Urvd
Samrat
m. UtkalA
Marichi
in. VindumatJ
Vindumat
m. Sataghfc
Sugati
Abhirodhana
Madhu
vt.
[[101]]
{{bhagap102.jpg}}
Manthu Pramanthu
_m. Satya__
|
Bhauvava
|
Tvastri
_m. Vitochanâ__
|
Viraja
_m. Vishûchi__
|
+--------------------+
| |
100 sons 1 daughter
TABLE V.
PRIYAVRATA.
SKANDHA V. CHAP. 1.
Priyavrata was, from the beginning, under the influence of Nârada. So he
declined to take part in the rule of the universe; till at last Brahmâ
persuaded him not to shirk his assigned work. King Priyavrata married
Barhishmati, the daughter of Visvakarmâ. By her he had ten sons Agnidhra
&c., all names of Agni.
Of these ten, Kavi, Mahâvira and Savana were spiritually inclined and
they became Parama Hansas (Parama Hansa is one who gives up the world
entirely and becomes fixed in Brahmâ). Priyavrata had by another wife
three sons: Uttama, Tâmasa and Raivata. They all became Manus.
Priyavrata reigned for 400,000,000 years. The Sun-god Âditya moves round
the Sumeru Mount and sends his rays up to the Loka-loka range, illumining
half the regions while the other half remains dark. King Priyavrata in
the exuberance of spiritual power determined to illuminate the dark
regions and to make it all day and no night. He followed the Sun-god
seven times with a chariot as swift and bright as that of the Sun-god
himself even as though he were a second Âditya. Brahmâ appeared saying
"Desist, O Son, this is not thy assigned duty in the universe." The ruts
[[102]]
{{bhagap102.jpg}}
Manthu
m. Satya
Bhauvava
Tvastri
m. Vitochand
Viraja
m. Vishtichi
[ 102 ]
Madhu
i. Sum an as
Viravrata
M. BJiojd
Pramanthu
100 sons
I daughter
TABLE V.
PRIYAVRATA.
SKANDHA V., CHAP. i.
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, KavJ, Mahavira and Savana were spiritually in-
clined and they became Parama Kansas (Parama Hansa is one who
gives up the world entirely and becomes fixed in Brahma). Priya-
vrata 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 determin-
ed 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
[[102]]
{{bhagap103.jpg}}
caused by the wheel of Priyavtata's chariot are the seven oceans, which
gave rise to the seven Dvipas--Jambu, Plaksha, Sâlmali, Kusa Krauncha,
Śâka and Pushkara.
Of these Dvipas, each succeeding one is twice as large as the one
preceding it. The seven oceans respectively consist of (1) Kshâra
(Salt), (2) Ikshu (Sugarcane juice), (3) Surâ (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.
" Yajnavâhu, " " Sâlmali Dvipa.
" Hiranyaretas, " " Kuśa Dvipa.
" Ghritapristha, " " Krauncha Dvipa.
" Medhâtithî, " " Śâka Dvipa.
" Vitihotra. " " Pushkar Dvipa.
He gave his daughter Urjasvati in marriage to Śukra. The famous Devayâni
was their daughter.
SKANDHA V. CHAP. 2.
King Ágnidhra presided over Jambu Dvipa. He saw the Apsarâ 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 Nâbhi, Kimpurusha, Harivarsha, Ilâvrita,
Ramyak, Hiranmaya, Kuru, Bhadrâsva and Ketumâla. Each of them presided
over the Varsha of his name. They were respectively wedded to the
following nine daughters of Meru,--Merudevi, Pratirûpâ, Ugradanstri,
Latâ, Ramyâ, Śyâmâ, Nari, Bhadrâ and Devaviti.
SKANDHA V. CHAP. 4-6.
Nâbhi had for his son RISHABHA an Incarnation of Vishnu. Rishabha knew
his Varsha to be the field of Karma. He married Jayanti and had by her
one hundred sons. The eldest and most qualified of his sons was Bharata,
Bhâratavarsha is named after him.
[[103]]
{{bhagap103.jpg}}
of Priyavtata's chariot are the seven oceans, which gave rise to the
seven Dvipas Jambu, Plaksha, Salmali, Kusa Krauncha, S~aka and
'Pushkara.
Of these Dvipas, each succeeding one is t ice as large as the
one preceding it. The seven oceans respectively consist of (i) 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.
tdhmajihva, Plaksha Dvipa.
Yajnavahu, Salmali Dvipa.
Hiranyaretas, Kus"a 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 IB 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, Meru-
devi, 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.
[[103]]
{{bhagap104.jpg}}
The chief amongst the remaining ninety-nine sons were Kusâvarta, Ilâvarta,
Brahmavarta, Malayaketu, Bhadrasena, Indrasprik, Vidarbha and Kikata.
These nine were the immediate successors of Bharata and were attached to
him.
Following them were Kavi, Hari, Antariksha, Prabuddha, Pippalâyana,
Ábirhotra, Dravida, Chamasa and Karabhâjana. They were devoted to
Bhagavân. Their story will be related in the 11th. Branch of this Purâna.
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 Âtmâ Vidya and revealed to them his own nature as the all pervading
Purusha, free from Avidyâ.
"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 orte 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, Kûtaka and South Karnataka. While in the
forest of Kûtaka he thrust some stones into his mouth. At that time the
wind blew high and the bamboo topes caught fire and the body of the King
was consumed. In Kali Vuga, King Arhat of Kanka, Venkata and Kûtaka will
hear of the deeds of Rishabha and in the name of religion will introduce
all sorts of sacrilegious practices as sanctioned by Rishabha's example.
SKANDHA V. CHAP. 7.
King Bharata married Panchajani, the daughter of Vlsva. He had by her
five sons--Sumati, Râshtrabhrit, Sudarśana, Ábharana and Dhûmraketu. This
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The chief amongst the remaining ninetynine sons were Knsa-
Varta 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, Pip-
palayana, Abirhotra Dravida Chamasa and Karabhajana. They were
devoted to Bhagavan. Their story will be related in the nth. 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 orte
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 prarabdlia 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
topes 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 Vlsva. He
had by her five sons Sumati, Rashtrabhrit, Sudarsana, Abharana and
Dhumraketu. This Varsha was formerly called Ajanabha. When
[[104]]
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Varsha was formerly called Ajanâbha. When Bharata became king, it was
named after him Bhârata Varsha. King Bharata performed the Vedic Yajnas
and made offerings to the Devas. But he knew the Devas as manifestations
only of Vâsudeva. His mind became pure and filled with Satva. He lost
himself in devotion to Vâsudeva. At last he divided his kingdom amongst
his sons and himself went for Tapas to the hermitage of Pulaha in the
_kshetra__ of Hari on the Sacred Gandaki. He meditated in his heart on the
lotus feet of Bhagavân and became suffused with ecstacy.
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 Vâsudeva went astray only for the sake of
one deer-child. He left the Kâlanjara hills where he was born as a deer
and sought for Sâlagram, sacred with the Ásramas of Pulastya and Pulaha.
He waited calmly for the exhauastion 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 Brâhmana of the line of Angiras had nine sons by one wife. They were
all well versed in the Vedas, He had one son by another wife and one
[[105]]
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Bharata became king, it was named after him Bh.arata 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 ecstacy.
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 wash-
ed 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 4 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 exhauastion 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
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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 Âtmâ Vidyâ. So they did not
understand the nature of Bharata and neglected him. They gave him poor
meals for the day's work in the fields.
At one time a thief wanted to propitiate the goddess Bhadra Kâli by
human sacrifice in order that he might be blessed with a child. The
victim that was procured somehow untied himself and fled. The attendants
searched for him on all sides in vain. They at last fell upon Bharata
who was watching in the fields in a peculiar way. They found him most
suited for sacrifice and tied him up and carried him to the altar of
Kâli. He was duly consecrated and the priest took up a sharp instrument
to cut off his head. Kâli could no longer remain unconcerned. She rushed
forth in rage from out of her image, wrested the knives from the hands
of the thieves and cut off their heads.
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 Rahûgana became
angry and reproached the bearers. They complained against the new
recruit. The king taunted Bharata with these words; "Oh my friend I
dare say you are tired--for have you not carried me long and for a long
distance too--and you appear to be thin indeed and weak. Are you
suffering from decrepitude? Are not these your fellow-mates."
Bharata kept quiet. For these taunting remarks did not touch him. He was
crystallised in wisdom and was no longer troubled with the false
preceptions of "I and mine."
The palanquin again lost its balance. The king lost his temper and broke
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wife and one daughter. This son was said to be an incarnation of
Bharata. Me 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 meni-
al 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 palan-
quin lost its balance. King Rahugana became angiy 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 troubl-
ed with the false preceptions of " I and mine."
The palanquin again lost its balance. The king lost his tem-
per and broke forth thus; " What is this? are you alive or dead? Do
[[106]]
{{bhagap107.jpg}}
forth thus; "What is this? are you alive or dead? Do you thus disregard
my orders and think of living? You must be a madman, like the Death-god
I will punish your madness and bring you to your senses." King Rahûgana
was proud of his learning and his kingship. He was inflated with Rajas
and Tames. He had therefore no hesitation in reproaching that lord of
Yoga, Bharata.
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 eallest me a mad man and dost want to punish me and bring me to my
senses. But I am not mad, though I may look so, for I am fixed in the
meditation of Brahmâ. But still if thou thinkest me to be a madman it
will be useless to punish or to teach a senseless being."
So saying Bharata continued to carry the king. Rahûgana came down from
the palanquin and fell at Bharata's feet. He expressed regret for having
slighted such a sage in disguise and prayed for a fuller explanation of
the philosophy involved in his weighty words. This led to an explanation
by Bharata of the Advaita philosophy from the stand point of the
Purânas, a denunciation of Vedic and Tantric rites, and an allegorical
description of the wordly 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 Âtmâ Vidyâ. Coming lower down by far the most
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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 there-
fore 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 relation-
ship? If thou sayest, in the ways of the world, thou art my king
momentary though these ways be, please tell me thy behests.
Thou eallest 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 think-
est 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 ex-
pressed 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 phi-
losophy from the stand point of the Puranas, a denunciation of Vedic
and Tantric rites, and an allegorical description of the wordly 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
Parlkshit. [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
[[107]]
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renowned king in the line of Bharata was Gaya Viraja was also well
known. Of the hundred sons of Viraja, the eldest was Śatajit or the
Conquerer 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 Nârada from the beginning and he
declined to go along the Descending path or Pravritti Mârga. He was
wedded to the daughter of Vishva Karmâ.
Vishva Karmâ is the cosmic manufacturer. The work of this Prajapati
extends over the whole of Trilokî and he is the architect of all systems
and chains included in the Trilokî--Priya Vrata, as we shall see later
on, represents the earth chain only or the system known as Bhûr.
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 Trilokî. In speaking of Priya Vrata, therefore, the Bhâgavata
restricts itself to the regions illumined by the sun as well as by the
moon (V-I5-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.
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Viraja was also well known. Of the hundred sons of Viraja, the
eldest was Satajit or the Conquerer of the hundred.
[THOUGHTS OX THE LINE OF PRIYA VRATA.]
Priya Vrata means literally one of welcome (Pnya) deeds
(Vrata).
Priya Vrata, was under the influence of Narada from the be-
ginning 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 BhOr.
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-I5-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 to-
wards 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.
[[108]]
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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.
[[109]]
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Satva is: on the material plane, light, transparent, with up-
ward 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 per-
ception, inteliectual.
Tamas is: on the material plane, heavy, opaque, with down-
ward 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 par-
ticular 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.
[[109]]
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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 Trilokî.
Of the sons of Priyavrata, we of Jambu Dvipa or Globe D are directly
concerned with Ágnidhra, who presided over its earliest destinies.
The Bhâgavata does not relate the genealogy of the other sons as at
present we have nothing to do with the life-evolution on these globes.
The process of materialisation is indicated by the Jada state of
Ágnidhra on seeing the Apsaras Pûrvachitti.
The sons of Ágnidhra 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.
[[110]]
{{bhagap110.jpg}}
The daughter of Priyavrata as 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 Ja$a 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 be-
came 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.
[[110]]
{{bhagap111.jpg}}
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 Śridhara Svâmi here explains Niyuta as meaning one laksha
or 100,000. So according to Śridhara the area of Jambu Dvipa is 800,000
miles). Jambu Dvipa is round like the lotus leaf.
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
[[111]]
{{bhagap111.jpg}}
Therefore Vishnu incarnated in Rishabha so that spirituality miidit
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 sugges-
tive.
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 dscribed by Manu. Malaya is Mala-
bar. 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 peri-
carp 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 ex-
plains 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. (Bha-
drasva and Ketumala form exceptions, for they extend over 34,000
Yojanas. Some take nine thousand Yojanas to be the expanse be-
tween the Nila and Nishadha ranges. The Vayu Purana describes
[[111]]
{{bhagap112.jpg}}
ranges. The Vayu Purâna describes the position thus:--Two Varshas are
situated like two bows north and south. Four are placed longways.
Ilâvrita is as it were with four petals. _Śridhara__. 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 Purâna says--the Meru is 84000 Yojanas over the ground and
16000 under the ground, at the top 32000 and at the foot 16000.
_Śridhara__. 16000 + 84000=100000).
On the north of Ilâvrita are the three mountain ranges Nila, Sveta and
Śringavan 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, _Śridhara__).
So on the south of Ilâvrita are the three ranges Nishadha, Hemakûta and
Himalaya spreading east and west like the preceding ones. They are
10,000 Yojanas in height. They are the boundary ranges respectively of
Harivarsha, Kinpurusha and Bharata. (This--10,000 Yojanas--is also the
height of Nila, Sveta and Sringavnâ. The width of these ranges again is
that of Nila, and others. By Bhârata we are to understand Nabhi.
On the west of Ilâvrita is the Malyavat range and on the east lies the
Gandha Madana range, These ranges extend north up to the Nila range and
on the south up to the Nishadha range. They are two thousand Yojanas
wide. They are the boundary ranges of Ketumala and Bhadrasva
respectively. (East and west there is the Meru surrounded by Ilâvrita,
then there are the two ranges Malyavat and Gandha Madana, and the two
varshas Bhadrasva and Ketumala and nothing besides).
North and south, there is the Meru then Ilâvrita, 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. Ilâvrita has 18,000. The 6 Varshas have
6 x 9,000 = 54,000. The 6 mountain ranges have together a width of 6 x 2,000 =
12,000. Thus north and south, we have 16,000 + 18,000 + 54,000 + 12,000=
100,000.
[[112]]
{{bhagap112.jpg}}
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, Stidhara}.
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 Sringavn ??
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 Ketu-
mala 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 diametar of 16,000. Ilavrita has 18,000. The 6
Varshas have 6x9,000=54,000. The 6 mountain ranges have to-
gether a width of 6x2,000= 12,000. Thus north and south, we have
16,000+ 18,000+54,000+12,000= 100,000.
[[112]]
{{bhagap113.jpg}}
East and west we have 34000 (9000 + 16000 + 9000) across Meru and Ilâvrita
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. _Śridhara__.
[This discussion of Śridhara throws immense light on the text. We find
that the area is measured by the diameter. We find that 16000 is the
diameter of Meru at the foot. We find that Ilâvrita has 9000 from Meru
to Nila and 9000 from Meru to Nishadha. We understand also why Bhadrasva
and Ketumala were said to be exceptions, their expanse being 34,000. A
diagram will now best illustrate what we say.]
[Illustration: JAMBU DVIPA.]
[Bhârata as a Varsha must not be mistaken for India. For Bhârata here
stands for Nâbhi or the whole of our known earth.
Bhârata Varsha extends from the base of the Earth opposite the Himalayas
on the side of America to the highest point of the Himalayas.]
[[113]]
{{bhagap113.jpg}}
East and west we have 34000 (9000+16000 + 9000) across
Meru and llavrita 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 llavrita
has 9000 from Meru to Nila and 9000 from Meru to Nishadha. We
understand also why Bhadrasva and Ketumala were said to be excep-
tions, their expanse being 34,000. A diagram will now best illustrate
what we say.J
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.]
[[113]]
{{bhagap114.jpg}}
Ktnpurusha 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.
Ilâvrita 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--Mandâra, Meru Mandâra,
Supârsna and Kumud. 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, Ilâvrita would
not be in existence. _Śridhara__).
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,
Vaibhrâjoka 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 Purâna gives the measure of the fruit. The Rishis who perceive
truths give the measure of the fruits to be 108 cubits with the fist
closed (_aratvi__) and also 61 cubits more. _Śridhara__)
When these fruits drop down, they give out a very sweet, very fragrant,
profuse reddish juice which collects to form the river called Arunodâ,
having water of the color of Aruna or the morning Sun. This river waters
the Eastern part of Ilâvrita. The use of its water gives such a sweet
scent to the body of the female attendants of Durgâ that the wind
carries that scent to ten Yojanas around.
[[114]]
{{bhagap114.jpg}}
Ktnpurusha 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.]
Qn the four sides of Mem are the four mountains Mandara,
Meru Mandara, Suparsna and Kumud. 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 ex-
panse 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 nooo 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, Chaitra-
ratha, 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.
[[114]]
{{bhagap115.jpg}}
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
Ilâvrita.
The land on the banks of these rivers is soaked by their juice and
worked on by air and light and is thus converted into gold called
Jâmbûnada, which gives ornaments to the Devas.
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 Supârsva has cavities from which flow five streams
of honey, each 5 Vyâmas wide (Vyâma = the space between the tips of the
fingers of either hand when the arms are extended.) These streams water
the western part of Ilâvrita. The fragrant breath of those that use them
spreads over one hundred Yojanas all round.
The fig tree (Vata) called Satavolsa on the summit of Kumuda has
branches which give rise to rivers that bring forth milk, curd, honey,
clarified butter, molasses, edibles, carpets, cloths, ornaments, in fact
all objects of desire. These rivers fall from Kumuda and water the
northern part of Ilâvrita.
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 Sitivâsa, Kapila Sankha, Vaidûrya, Jârudhi, Housas,
Rishabha, Nâga, Kâlanjara, Nirada and others.
Two mountains, Jatharu and Devakûta, are situated on the east of Meru.
They are two thousand Yojanas in height and in width. To the north they
spread over 18,000 Yojanas.
So on the west there are the two mountains Pavana and Pâriyâtra.
On the south there are Kailâśa and Karavira, which expand towards the
east. So on the north, there are Trisringa and Makara. (If different
measures are given in Vishnu and other Purânas, they are with reference
to different Kalpas. _Śridhara__).
The sages say that in the central portion of the top of Sumeru is the
abode of Brahmâ, made of gold, 10,000,000 Yojanas in area, and of four
equal sides.
[[115]]
{{bhagap115.jpg}}
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 be-
tween the tips of the fingers of either hand when the arms are extend-
ed.) These streams water the western part of Ilavrita. The fra-
grant breath of those that use them spreads over one hundred
Yojanas all round.
The fig tree (Vata) called Satavolsa on the summit of Kumu-
da 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 In-
firmities, diseases, secretions, old age and death. They live in abso-
lute 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, Vai-
durya, 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 Kailas"a 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.
[[115]]
{{bhagap116.jpg}}
Surrounding the abode of Brahmâ are the eight abodes of the eight
Lokapâlas situated respectively in the directions presided over by these
Lokapâlas. Each of these abodes has the color of its own Lokapâla and
each extends over 2 1/2 thousand yojanas. (The names of these abodes are
given in other Purânas. Thus:
Manovatî is the abode of Brahmâ.
Amarâvati " " Indra.
Tejovati " " Agni.
Sanyavati " " Yâma.
Krishnângana " " Nairita.
Sradhavati " " Varuna.
Gandhavati " " Vayu.
Mahodayâ " " Kubera.
Yasovati " " Isa.
THE GANGES.
SKANDHA V. CHAP. 7.
The Avatâra Vâmana asked Bali, the Daitya King, for as much space as he
could cover in three steps. The first step covered the earth. Vâmana
then raised his foot over the heavens and the stroke of his left
toe-nail caused a hole in the cosmic egg. Water entered the hole from
outside, water that carried the washings of Vishnu's feet and that was
consequently capable of purifying all the impurities of the world and
that was in itself very pure, water that was then called Bhagavat pudi.
In a thousand yugas the stream reached the highest point of Svar Loka,
called Vishnupada.
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 Brahmâ in Meru,
There the stream divides itself into four parts called Sitâ, Alakanandâ,
Vankshu and Bhadrâ.
The Sitâ flows from the abode of Brahmâ through the highest mountain
ranges, she comes down to Gandha Mâdana, thence through Bhadrâsva Varsha
she falls into the salt ocean towards the east.
[[116]]
{{bhagap116.jpg}}
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^j 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, Alaka-
nanda, 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.
[[116]]
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So the Vankshu flows through the Mâlyavat range into Ketumala Varsha and
falls on the west into the Salt ocean.
The Bhadrâ flows north from the Sumeru peak through several mountain
ranges down to Sringavat range and passes through Kuru in to the Salt
ocean.
The Alakanandâ flows south from the abode of Brahmâ through several
mountain ranges to Hema Kuta and thence to Himâlaya till it reaches
Bhârata Varsha (_i. e.__ Nâbhi 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
Himâlâyas. That may be the source of the waters that swell the bed of
the Ganges, as we see it. But the Ganges is something more than a volume
of waters. There is a spiritual current underlying its waters. That
current comes from regions higher than the highest peak of the
Himâlâyas. Hence the great sanctity attached to it].
THE MYSTERIES OF THE VARSHAS.
SKANDHA V. CHAP. 17-19.
Of the nine Varshas, Bhârata is the field of Karma (I must now once for
all remind my readers that Bhârata when mentioned as a Varsha means
Nâbhi Varsha, the whole of this visible earth from the highest point of
the Himalayas downwards). The other Varshas are places of fruition of
the merits of those that go to Svarga. Hence they are called terrestrial
(Bhouma) Svargas.
(Svarga is of three kinds:--
_(a) Divya viz.__ Svarga proper or Swar Loka.
_(b)__ Bhouma or terrestrial and _(c)__ Bila or Pâtâlic. _Śridhara__.)
_Ilâvrita.__--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.
Nârâyana--the Mahâ Purusha pervades all the Varshas for their good, in
different forms of His Chatur Vyûha (Vâsudeva, Sankarshana, Pradyumna
and Anirudha).
[[117]]
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So the Vankshu flows through the MAlyavat range into Ketumala
Varsha and falls on the west into the Salt ocean.
The BhadrS. 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 (/. e. Nabhi Varsha) and at last flows through
it into the Salt ocean.
There are a thousand other rivers and a thousand other moun-
tains 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.
() Bhouma or terrestrial and (c] Bila or Patalic. Sridhara.)
Ildvrita. 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 Mah ?? Purusha pervades all the Varshas for
their good, in different forms of His Chatur Vyuha (Vasudeva, San-
karshana, Pradyumna and Anirudha)
[[117]]
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In Ilâvrita, Bhava or Siva is the only male. Other males
do not enter that Varsha, for they know the curse of Bhavani (Durgâ)
that whoever should enter the Varsha was to become a female.
Bhava is adored by millions of women. He meditates on the fourth, the
Tâmasa Mûrti of Mahâpurusha _viz.__ Shankarshana. He recites the following
mantra and runs about:--
"Om Namo Bhâgavate Mahâ Purushâya Sarva-guna Sankhâynâya Anantâya
Avyaktâya Namaha."
Om, Salutations to Bhagavat Mahâ 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 _Bhadtâsva__.
Bhadrasravas is the lord of Bhadrâsva. He and his followers dwell there,
they meditate on the Hayaśirsha aspect of Vâsudeva, they recite the
following mantra and run about.
"Om Namo Bhâgavate Dharmâya Âtmâ-visodhanâya namah."
Om salutations to Bhagavat Dharma; salutations to him who purifies the
soul;
Then follows a prayer to Hayagriva _Harivarsha__.
The renowned saintly Daitya Prahlâda with the dwellers of this Varsha
adore Him and recite the following mantra.
"Om Namo Bhagavate Sri Nara Sinhâya Namastejastejase Ávirâvir bhava
vajranakha vajra-danstra Karmâ-Sayân randhaya randhaya tamo grasa om
Svâhâ Abhayam Abhoyam Âtmani bhûyisthûh 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 Svâhâ!
Freedom from fear, freedom from fear be in us. Om! Kohrâum!
_Ketumâla.__
Pradyumna or Kâmadeva presides over Ketumâla 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 Ketumâla
Lakshmi with whom the dwellers of Ketumâla adore Kâmadeva.
(The mantra and prayer are then given.)
[[118]]
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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 MahS. Purushaya Sarva-guna Sankhay-
naya 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 Bhadtdsva.
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 Hativarsha.
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 bhG-
yisthuh 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 1
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 /. 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.)
[[118]]
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_Ramyaka.__
Matsya (The Fish Incarnation) presides over Ramyaka. Manu is
the King.
(Mantra and prayer follow)
_Hiranmaya.__
Kûrma (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. Bhûr
with the dwellers of Kuru adore him.
(Mantra and prayer follow.)
_Kinpurusha.__
In Kinpurusha, Hanumân with the dwellers of the Varsha
worship the Adipurusha Rama, brother of Lakshamana and
husband of Sitâ.
(Mantra and prayer follow.)
_Bhârat Varsha.__
Nara Nârâyana presedes over this Varsha. There are various
(castes) and Ásramas in this Varsha. Nârada of great devotion
leads the people of this Varsha. His object in so doing is to teach
to Sâvarni, the coming Manu, the Sânkhya and Yoga (as related in
the Bhagavat Gita) together with the full realisation of Bhagavat (as
related in the Pancharatras).
[This mission of Nârada is specially noteworthy.]
( Mantra and prayer follow.)
In this Bhârata Varsha there are many mountains and rivers.
Maloya, Mangalaprastha, Mainâka, Trikuta, Rishava, Kutaka, Kōnva, Sahya,
Rishyamûka, Srisaila, Venkata, Mahendra, Vâridhâra, Vindhya, Śaktimân,
Riksha, Pâripâtra, Drōna, Chitrakûta, Gobardhana, Raivatak, Kakubha,
Nila, Gokâmukha, Indrakila, Kâmagiri and hundreds and thousands of other
mountains are situated in this Varsha.
The following are the principal rivers Chandvavâsa, Tâmvaparni, Avatōda,
Kritamâlā, Vaihâyasi, Kâveri, Venûâ, Payasvini, Sarkarâvartâ,
Krishnavenuâ, Bhimrathi, Godâbari, Nirvindhyâ, Payoshni, Tâpi, Revâ,
Surasâ, Narmadâ, Charmanvati, Andha, Sōna, Mahânadi, Vedasmriti,
Rishikúlyâ, Trisâmâ, Kousiki, Mandâkini, Yamunâ, Sarasvati, Drishadvati,
Gomati, Saraju, Aghavati, Shasthavati, Saptavati, Satadru, Sushōma,
Chandrabhâgâ, Maruduridhâ, Vitastâ, Asikini and Visvâ.
[[119]]
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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.)
Bhdrat Varsha.
Nara Narayana presedes 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
theBhagavat 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, Chitrakfita, Gobar-
dhana, 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, Tamva-
parni, Avatoda, Kritamaia, Vaihayasi, Kaveri, Venua, Payasvini,
Sarkaravarta, Krishnavenua, Bhimrathi, Godabari, Nirvindhya, Pa-
yoshni, Tapi, Reva, Surasa, Narmada, Charmanvati, Andha, Sona,
Mahanadi, Vedasmriti, Rishikulya, Trisama, Kousiki, Mandakini,
Yamuna, Sarasvati, Drishadvati, Gomati, Saraju, Aghavati, Shastha-
vati, Saptavati, Satadru, Sushoma, Chandrabhaga, Maruduridha,
Vitasta, Asikini and Visva.
[[119]]
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Those that acquire birth in this Varsha have recourse to Svarga,
humanity and Naraka respectively, according as their Karma is White
(Sâtvic), Red (Rajasic) or Black (Tâmasic). The People acquire Moksha in
this Varsha in accordance with their Varna (Caste). (This is because
Karma according to caste prevails in this Varsha, not that Moksha is not
otherwise attainable. _Śridhara__).
And what is moksha in this Varsha? It is the Companionship of Mahâtmâs
(Mahâpurushas) brought about by the destruction of the bonds of Avidyâ
caused by various births. And that Moksha is in reality unceasing,
unselfish devotion to the All-pervading, Indestructible, Causeless
Paramâtma Vâsudeva.
Even the Devas say:--"How fortunate are these people of Bhârat Varsha!
For Hari is kind to them, even without many performances and they are so
adapted for communion with Hari by devotion. We have attained Svarga by
the performance of Yajna. But we shall have to be born again after the
end of the Kalpa. What good is in this state, which does not bring us in
direct communion with Vishnu? These people of Bhârat Varsha even with
their short lives acquire the state of Hari. If there be any Karma left
to us after the enjoyment of Svarga may we be born as men that we may
worship Hari."
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, Ávartana, Ramanaka,
Manda-harina, Panchajanya, Sinhala and Loukâ.
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.
[[120]]
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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. Sridhata).
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, Indestruc-
tible, Causeless Paramatma Vasudeva.
Even the Devas say: "How fortunate are these people of
Bharat Varsha! For Hari is kind to them, even without many per-
formances 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 Dvfpa, formed
by the sons of Sagara when they dug up this earth in search of the
sacrificial horse. They are Svarna Prastha, Chandra Sukla, Avar-
tana, Ramanaka, Manda-harina, Panchajanya, Sinhala and Louka.
THE DVfPAS.??
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.
[[120]]
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Siva, Vayasa, Subhadra, Sânta, Kshema, Amrita and Abhoya are the
Varshas.
Manikuta, Vajrakiita, 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, Salmall, Kusa, Krouncha and aka, 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.
Sdlmali Divpa: Twice as large as Plaksha Dvipa. The ocean of wine
surrounding it is equally large.
"free: 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, Râjâni, 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
clarrified butter equally large.
[[121]]
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Siva, Vayasa, Subhadra, Santa, Kshema, Amrita and Abhoya
are the Varshas.
Manikuta, Vajrakiita, Indrasena, Jyotishmat, Subarna, Hira-
nyasthiva 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 correspond-
ing 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, Salmall, Kusa, Krouncha and aka, 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.
Sdlmali Divpa: Twice as large as Plaksha Dvipa. The ocean of wine
surrounding it is equally large.
"free: 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 clarrified butter equally large.
[[121]]
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Tree: Clusters of Kusa grass glowing and glittering. King: Hiranyaretas
son of Priyavrata.
[[122]]
{{bhagap122.jpg}}
Tree: Clusters of Kusa grass glowing and glittering.
King: Hiranyaretas son of Priyavrata.
Seven Vats/ias:Va.su, Vasudana, Dridharuchi, Nabhigupta,
Satyavrata, Bikranama, and Devanama.
Seven mountains: Babhra, Chatur-Sringa, Kapila Chitra Kuta,
Devanika, Urdharomau and Dravina.
Seven Rivers: Raaskulya, Madhukulya, Mitravinda, Sruta-
vinda, 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 in-
jured 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.)
Sdka 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, BahurOpa and Visva-dhara.
Seven Mountains: Isana, Uru Sringa, Balabhadra, Sata
Kesara, Sahasra-srotas, Devapala and Mohanasa.
Seven Rivets: Anagha, Ayurda, Ubhayaspriti, Aparajita r
PunchapadI, Sahasra Sruti and Nijadhriti.
[[122]]
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Seven Vats/ias:Va.su, 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: Âtmâ, 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.)
Sdka 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,
BahurOpa and Visva-dhara.
Seven Mountains: Isana, Uru Sringa, Balabhadra, Sata Kesara,
Sahasra-srotas, Devapala and Mohanasa.
Seven Rivets: Anagha, Ayurda, Ubhayaspriti, Aparajita r PunchapadI,
Sahasra Sruti and Nijadhriti.
Division of people: Ritavrata, Satyavrata, Danavrata and Anuvrata.
Presiding Deity: Vayu (Wind-god).
Puskkara Dv'ipa: Twice as large as Saka Dvipa surrounded by an ocean of
pure water equally extensive: There is a big Pushkara or Lotus plant
with thousands of golden leaves. The Lotus is known as the seat of
Brahmâ.
Standing between two Varshas, eastern and western, is the Manasattara
Mountain ten thousand Yajanas high. On the four sides of this Mountain
are four abodes of the Lokapâlas = lndra and others.
Over these abodes the .Sanvatsava or Uttarayana Dakshinâyana 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 Brahmâ by Yajna performances.
Beyond the Ocean of pure water is the Lok&loka (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 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^ 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, " For-saken 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. Siidhara*
[[123]]
{{bhagap123.jpg}}
Division of people: Ritavrata, Satyavrata, Danavrata and
Anuvrata.
Presiding Deity: Vayu (Wind-god).
Puskkara Dv'ipa: Twice as large as Saka Dvipa surrounded by an
ocean of pure water equally extensive: There is a big Push-
kara 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 Yajanas high. On the four
sides of this Mountain are four abodes of the Lokapalas = lndra
and others.
Over these abodes the.Sanvatsava or Uttarayana Dakshina-
yana 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 per-
formances.
Beyond the Ocean of pure water is the Lok ??loka (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//#.r 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^ 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, " For-saken 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. Siidhara*
[[123]]
{{bhagap124.jpg}}
In order to understand the commentary of Śridhara, let us
examine the figures.
Jambu Dvipa with Ocean on one side
of Mem ... ... 150,000 Yojanas
Plaksha Dvipa with Ocean on one
side of Meru ... ... 400,000
Salmali Do. ... ... 800,000
Kusa Do. ... ... 1600,000
Krouncha Do. ... ... 3200,000
Saka Do. ... ... 6400,000
Pushkar Do. ... ... 12800,000
Deduct Pure water Ocean as it is not
included between Meru and
Manasottara ... ... 6400,000
18950,000
Manasottar stands half way in Pushkara, as it stands between two
Varshas. Deduct distance between Manasottara and Pure
Water Ocean ... 3200,000
15750,000
The distance between Meru and Manas6ttara is \y z Krores
and lz lakhs.
According to Śridhara, there is this much land on the other
side of the Pure Water Ocean.
Beyond that land is the Golden land which according to
Śridhara 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% krores of Śridhara. Beyond the Golden
[[124]]
{{bhagap124.jpg}}
In order to understand the commentary of Sridhara, let us
examine the figures.
Jambu Dvipa with Ocean on one side
of Mem.........150,000 Yojanas
Plaksha Dvipa with Ocean on one
side of Meru.........400,000
Salmali Do.........800,000
Kusa Do.........1600,000
Krouncha Do.........3200,000
Saka Do.........6400,000
Pushkar Do.........12800,000
Deduct Pure water Ocean as it is not
included between Meru and
Manasottara.........6400,000
18950,000
Manasottar stands half way in Push-
kara, as it stands between two
Varshas. Deduct distance bet-
ween Manasottara and Pure
Water Ocean.........3200,000
15750,000
The distance between Meru and Manas6ttara is \y z Krores
and lz 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% 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.
[[124]]
{{bhagap125.jpg}}
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
x ( * * Manasottara
en
3
PH
Milk Ocean
Saka
Sour Milk Ocean
Krouncha
Clarified Butter Ocean
Kusa
Wine Ocean
Salmali
Sugarcane Juice Ocean
Plaksha
Salt Ocean
* Meru, Jambu
[[125]]
{{bhagap125.jpg}}
Lokaloka
The Golden Land
Land beyond Pure Water
Ocean
Pure Water Ocean
x (* * Manasottara
Milk Ocean
Saka
Sour Milk Ocean
Krouncha
Clarified Butter Ocean
Kusa
Wine Ocean
Salmali
Sugarcane Juice Ocean
Plaksha
Salt Ocean
* Meru, Jambu
[[125]]
{{bhagap126.jpg}}
The Lakaloka 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 Trilokî. Śridhara),
The Bhu-Golaka or the Bhur system measures 50 Krores. And Lokaloka is
one-fourth of that i.e. 12^ Krores (on one side of Meru. Sridhata).
Over this Lokaloka, Brahmâ placed 4 Elephant Kings in four different
directions viz: Rishabha, Pushkarachura, Vamana and Aparajita. This is
for the preservation of the Lokas.
Bhagavân Maha Purusha (Vishnu) Himself remains there. He enfuses various
powers into the Elephant Kings and into the Lokapâlas (preservers of the
Lokas) Indra and others who are but His manifestations. He pervades all.
He manifests His pure Satva. The charateristics 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 LokasV '
To the end of the Kalpa, Vishnu remains in this way pervading all for
the preservation of the Universe formed by His own Mâyâ.
The measure of Aloka is also 12^ Krores (on one side of Meru. Śridhara).
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 Circumferance of the Egg
is 25 Crores.
The Sun is called Martanda ( Mrita andanda) because in Mrita or dead
matter he enfused life as Vairaja. He is called Hiranya Garbha ( Gold
wombed ) because he came out of the Golden
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 Âtmâ of Devas, men, animals, plants and other Jivas. He is the
manifester of sight.
[[126]]
{{bhagap126.jpg}}
The Lakaloka 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^ Krores (on one side of
Meru. Sridhata).
Over this Lokaloka, Brahma placed 4 Elephant Kings in four
different directions viz: Rishabha, Pushkarachura, Vamana and Apa-
rajita. This is for the preservation of the Lokas.
Bhagavan Maha Purusha (Vishnu) Himself remains there.
He enfuses 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 charateristics 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 LokasV '
To the end of the Kalpa, Vishnu remains in this way perva-
ding all for the preservation of the Universe formed by His own
Maya.
The measure of Aloka is also 12^ 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
Circumferance of the Egg is 25 Crores.
The Sun is called Martanda (Mrita andanda) because in
Mrita or dead matter he enfused life as Vairaja. He is called Hi-
ranya Garbha (Gold wombed) because he came out of the Golden
The sun divided space into Bhur, Bhuvar and Svar. The Sun
divides the regions of enjoyment and Moksha. He divides the Nara-
kas and Patalas. He is the Atma of Devas, men, animals, plants
and other Jivas. He is the manifester of sight.
[[126]]
{{bhagap127.jpg}}
SVAR AND BHUVAR.
SKANDIIA V. CHAP. 21.
The localisation, measure and other details of Bhur have been given
above. ( By expanse 50 Krores and by height 25 Krores Stidhara ).
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 Trilokl.
(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
Dakshinâyana ( 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 Dakshinâyana, the days increase. When it is Uttarayana the
nights increase.
The sages teach 9 Krores and 51 lakhs of Yojanas as the Circumferance 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 ).
Śridhara.]
[[127]]
{{bhagap127.jpg}}
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
Stidhara).
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 Trilokl.
(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
Circumferance 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.]
[[127]]
{{bhagap128.jpg}}
[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.
From Meru to Lokaloka on one side ... 12^ 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
[[128]]
{{bhagap128.jpg}}
[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.
From Meru to Lokaloka on one side.........12^ 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 5 1 Lakshas.
The Manasottara is the path of revolution of the sun round
Meru.
[[128]]
{{bhagap129.jpg}}
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 5 1 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
Devadhanf.
On the South side is the seat of Yâma named Sanyamanf. On the West is
the seat of Varuna named Nimlochani; On the North is the seat of the
Moon named Vibhavarl.
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
Yâma, of the northern people, from the abode of Varuna, of the eastern
people from the abode of the Moon. Siidhara^)
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. Śridhara^)
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. ^ 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, Vrihatf, 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 Âditya.
[[129]]
{{bhagap129.jpg}}
On the East side of Meru in the Manasottara is the seat of
Indra named Devadhanf.
On the South side is the seat of Yama named Sanyamanf.
On the West is the seat of Varuna named Nimlochani;
On the North is the seat of the Moon named Vibhavarl.
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. com-
mence 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. Sii-
dhara^)
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 sea-
sons 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 Yoja-
nas 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. ^ 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, Vrihatf, Pankti, Tristup and Ja-
gati). They are driven by Aruna.
The thumb sized Balikhilya Rishis stand in front of the cha-
riot and chant hymns in honor of Aditya.
[[129]]
{{bhagap130.jpg}}
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 Yoanas 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 Brâhmanas.
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.
[[130]]
{{bhagap130.jpg}}
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 Yoanas over the Moon are the 27 Zodiacal cons-
tellations 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, rain-
less clouds and drought.
Two laksha of Yojanas over Budha is Mangala or Mars. He
moves round the Zodiac in three fortnights. He is generally un-
favourable to men, causing miseries, unless he proceeds by retrogres-
sion.
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 com-
pletes 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 Supre-
me 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.
[[130]]
{{bhagap131.jpg}}
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 Vâsudeva, 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.
[[131]]
{{bhagap131.jpg}}
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.
[[131]]
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THE PATALAS
SKANDHA V. CHAP. 24.
Ten thousand Yojanas below the Sun is Rahu, son of Sinhika. Though an
Asura, by favour of Bhagavân 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, Râkshasas, Pisachas, Pretas, and
BhOtas. 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 fsvara, their desires are always
gratified.
Mâyâ, 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, langour and offensive
secretions.
They have no death except by the Chakra of Bhagavân (*. e. final
extinction).
Atala: Bala, the son of Mâyâ resides in Atala (Mâyâ is a masculine form
of Mâyâ the root Prakriti). He created here 96 forms of Mâyâ. The
Mâyâvins (those who practice Magic) still have recourse to those forms.
When he yawns, three classes of women spring into existence viz: (i)
Svairini (self willed loose women), (2) Kamini ( passionate women) and
(3) Punschali (unchaste women).
[[132]]
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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 BhOtas. 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 play-
grounds are very rich. They are always joyous. They are at-
tached to their wives, sons, friends and attendants. By the grace of
fsvara, their desires are always gratified.
Maya, the Danava Magician, has built wonderful houses, gar-
dens ??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, langour and
offensive secretions.
They have no death except by the Chakra of Bhagavan (*. 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 re-
course to those forms. When he yawns, three classes of women
spring into existence viz: (i) Svairini (self willed loose women), (2)
Kamini (passionate women) and (3) Punschali (unchaste women).
[[132]]
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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 fevara" " I am Siddha."
[The women are only forms of Mâyâ because Mâyâ is personified as an
alluring woman. A man in Atala is completely under the domination of
Mâyâ and becomes estranged from spirit. So Mâyâ is all in all to him and
he knows no other.]
Vitala: Below Atala is Vitala. There Bhava (Siva) theking 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 Mâyâ 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 Trilokî from him and replaced him here. His enjoyments even
here are greater than those of Indra. He performs Sva-dharma and
worships Vishnu. His sins are all removed.
( A full account of Bali will be given below.)
Taldtala: Below Sutala is Talatala. Mâyâ, 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 Mâyâvins. He is preserved by Siva and he has no
fear from Sudarsana ( the chakra weapon of Vishnu, which symbolises
Time.)
(Bali and Mâyâ, Trilokî and Tripura, the seizure of one and the
destruction of the other, the restoration of Bali to Sutala and of Mâyâ
to 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.)
Mahdtala: Below Talatala is Mahatala. Many headed serpents, the progeny
[[133]]
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If any one enters Atala these women completely allure him by
their Hataka (golden) charm, and when the man is completely over-
come by their allurements, he says " I am fevara" " I am Siddha."
[The women are only forms of Maya because Maya is perso-
nified 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) theking 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.)
Taldtala: 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.)
Mahdtala: Below Talatala is Mahatala. Many headed
serpents, the progeny of Kadru, dwell there. The chief amongst them
[[133]]
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of Kadru, dwell there. The chief amongst them are Kuhaka, Takshaka,
Kaliya, Sushena, and others. They are ahvays afraid of Garuda, the
Vehicle of Vishnu, and they are therefore seldom seen to indulge in
pleasure-trips outside.
Rasdtala: 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.
P&tala -.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 fiveheaded, 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 Bhagavân 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 Trilokî or inside?
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are Kuhaka, Takshaka, Kaliya, Sushena, and others. They are
ahvays afraid of Garuda, the Vehicle of Vishnu, and they are there-
fore seldom seen to indulge in pleasure-trips outside.
Rasdtala: 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.
P ??tala -.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
fiveheaded, 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 intoxi-
cation. 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?
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Suka replied:
They are inside the Trilokî 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, Yâma, the Death-god, metes out just punishment to the dead.
There are twenty-one Narakas:
(i) Tamisra (2) Andha Tamisara (3) Rourava (4) Maharourava (5)
Kumbhipaka (6) Kala Sutra (7) Asipatravana (8) SukaraMukha (9) Andha
Kupa (10) Krimi bhajana (11) Sandansa (12) Tapta Surmi (13)
Vajra-Kantaka Salmali (14) Vaitarani (15) Puy5da (16) Pranarodha, (17)
Vaisasana (18) Lalabhaksha (19) Sarameyadana (20) Avichi and (21)
Ayahpana.
There are seven other Narakas:
(i) Kshara Kardama (2) Rakshogana bhojana (3) Sulapr5ta (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 Yâma.
The vicious enter them by turns. The meritorious go to Svarga. But the
Karma of men is not exhausted in Svarga or Naraka. For that which
remains unexhausted, they enter life again by re-birth.
(The mention of Pitris and Yâma connects the Narakas with the astral
plane.)
THE STORY OF AJAMILA
SKANDHA VI. CHAP. 1-3.
Râjâ 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.
[[135]]
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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:
(i) Tamisra (2) Andha Tamisara (3) Rourava (4) Maha-
rourava (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) Puy5-
da (16) Pranarodha, (17) Vaisasana (18) Lalabhaksha (19) Sara-
meyadana (20) Avichi and (21) Ayahpana.
There are seven other Narakas:
(i) Kshara Kardama (2) Rakshogana bhojana (3) Sulapr??ta
(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.)
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.
[[135]]
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Ajamila was the son of a Brâhmana. He was dutiful, virtuous, modest,
truthful, and regular in the performance of Vedic injunctions. One day
in obedience to his father he went into the forests and there collected
fruits, flowers, sacrificial wood and 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 Nârâyana.
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. Nârâyana was the favorite
among his sons. He caressed him always. At last his end approached. He
thought even then of his youngest son who was playing at a distance.
Three fierce-looking messengers of Yâma appeared, with ropes in hand.
Terrified at the sight Ajamila cried out "Nârâyana, Nârâyana."
Instantly the Messengers of Vishnu appeared. At the time when the
servants of Yâma were drawing out the Jiva from the heart of Ajamila,
the attendants of Vishnu stopped them with a strong voice. " But who are
you " said they " to interfere with the just sway of Yâma." The bright
attendants of Vishnu only smiled and asked: "What is Dharma? Does your
lord Yâma hold the sceptre of punishment against all who perform Karma?
Is there no distinction made?"
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 Brahmânism, disregarded the Vedas and did things which a Brâhmana
should not do. He justly comes for punishment to Yarna."
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 Nârâyana and that saved him from your
clutches. It is Jin 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 Nârâyana. So you must retire."
Wonder-struck the servants of Yâma left their hold over Ajamila. They
went away and complained to their Master. " There must be one law and
[[136]]
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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 patri-
mony 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 quali-
ties 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 Mes-
sengers 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 Yarna."
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 Jin 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
[[136]]
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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 Yâma, " 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 Bhâgavata and no one else.
These twelve are Brahmâ, Siva, Sanat Kumara, Nârada, Kapila, Manu,
Prahlada, Janaka, Bhishma, Bali, Suka and myself.
Ajamila heard the conversation between the messengers of Yâma and
Vishnu. He became sorely penitent ( the repentance is strongly described
). He overcame his attachments, left the house and went to 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.
SKANDA VI. CHAP. 4-6.
[We left the line of Uttânapâda 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 RGpa.]
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 IO thousand sons called Haryasva. He
asked them to take up the work of creation. They went westwards to where
the river Sindhu falls into the ocean. They began to make Tapas there
for their progeny. Nârada appeared before them and dissuaded them from
Pravritti Marga. He gave them instructions for obtaining Moksha and they
followed the path of its attainment.
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will be punished and others not. Why should there be this differ-
ence? 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 Bha-
gavata 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 RGpa.]
Daksha first carried on the work of creation by Manasic re-
production. But he found this sort of reproduction was not adequate
for the enlargement of creation. He went to a place near the Vin-
dhyas 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 IO 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.
[[137]]
{{bhagap138.jpg}}
Daksha heard that his sons were killed by Nârada 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. Nârada again
dissuaded them and they never returned to their father.
Daksha became restless in sorrow and thus cursed Nârada on
meeting him. " Thou shalt roam all over Trilokî 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 Bh&nu: Devar-shabha or the chief Devas.
(2) By Lambd: Vidyota (flash of lightning)
The clouds.
(3) By Kakud: Sankata
Kikata (the elementals presiding over earth-cavities).
(4) By Ydmi\ Svarga.
Nandi,
(5) By Visvd: The Visvadevas (Vedic-gods).
(6) By Sddhyd: The Sadhyas
attainment of desires.
(7) By Mavutvati', Marutvat and Jayanta, otherwise called Upen
dra.
(8) By MuMrta: The MuhOrta Devas or Devas presiding over the
moments.
(9) By Sankalpd: Sankalpa (Desire).
(10) By Vasu: The eight Vasus (Vedic-gods), via
(a) Drona=aAbhimatl
Harsha (Joy) Soka (Sorrow) &c.
[[138]]
{{bhagap138.jpg}}
Daksha heard that his sons were killed by Narada and he be-
came 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 Bh ??nu: Devar-shabha or the chief Devas.
(2) By Lambd: Vidyota (flash of lightning)
The clouds.
(3) By Kakud: Sankata
Kikata (the elementals presiding over earth-ca-
vities).
(4) By Ydmi\ Svarga.
Nandi.
(5) By Visvd: The Visvadevas (Vedic-gods).
(6) By Sddhyd: The Sadhyas
attainment of desires.
(7) By Mavutvati', Marutvat and Jayanta, otherwise called Upen-
dra.
(8) By MuMrta: The MuhOrta Devas or Devas presiding over the
moments.
(9) By Sankalpd: Sankalpa (Desire).
(10) By Vasu: The eight Vasus (Vedic-gods), via
(a) Drona=aAbhimatl
Harsha (Joy) Soka (Sorrow) ??c.
[[138]]
{{bhagap139.jpg}}
Prana = Urjasvati
Saha (strength) Ayus (age) Purojava.
(c} Dhruva=Dharani
I
Different towns.
(d) Arka = Vasana (tendency)
I I
Tarsha (desire) &c.
( e ) Agni (Fire) = Dhara
I I I
Skanda Dravinaka &c.
(otherwise known as (Gold, wealth)
Kartikeya, the son
of Siva by Krittika)
Visakha &c.
(/) Dosha = Sarvari (night)
Sisumara (Gangetic porpoise the symbol of Trilokî).
(<") Vastu (Dwelling place) = Angirasi
Visvakarmi (The cosmic manufacturer)
Chakshusha Manu
The Visvadevas The Sadhyas.
(K) Vibhavasu = Usha (Dawn)
Vyushta Rochisha Atapa.
(Dawn) (Bright, shining) (Sun shine)
Panchayama
(i Yâma= ^ part of day
= 3 hours. There are
8 yamas in day and night
Pancha yama=5 yamas
when men do their work).
[[139]]
{{bhagap139.jpg}}
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.
(/) Dosha = Sarvari (night)
Sisumara (Gangetic porpoise the symbol of Triloki).
(") Vastu (Dwelling place) = Angirasi
Visvakarmi (The cosmic manufacturer)
Chakshusha Manu
The Visvadevas The Sadhyas.
(K) Vibhavasu = Usha (Dawn)
Vyushta Rochisha Atapa.
(Dawn) (Bright, shining) (Sun shine)
Panchayama
(i Yama= ^ part of day
= 3 hours. There are
8 yamas in day and night
Pancha yama=5 yamas
when men do their work).
[[139]]
{{bhagap140.jpg}}
[The 8 Vasus are sub-manifestations of Brahmi 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 Brahmâ Preservative or Vishnu Destructive or Siva
8 Vasus. 12 Âdityas. II 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 Sartipd: Millions of Rudras and the chief Pretas.
THE PROGENY OF ANGIRASA.
(1) By Svadkd: Pitris (comet).
(2) By Sâti: The Veda known as Atharva-Angirasa.
THE PROGENY OF KRISASVA.
(1) By Archis: Dhuma ketu (comet).
(2) By Dhishand: Vedasiras, Devala, Vayuna and Manu.
THE PROGENY OF TARKSHA.
(1) By Vinatd: Garuda (the vehicle of Vishnu) and Aruna (the
charioteer of the Sun.)
(2) By Patangi: Birds.
(3) By Ydmint". 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 Saramd: Wild beasts, such as Tigers.
(3) By Surabki'. Cloven-footed animals.
(4) By Tdmrd: The Vultures.
[[140]]
{{bhagap140.jpg}}
[The 8 Vasus are sub-manifestations of Brahmi 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. II 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 Sartipd: Millions of Rudras and the chief Pretas.
THE PROGENY OF ANGIRASA.
(1) By Svadkd: Pitris (comet).
(2) By Sati: The Veda known as Atharva-Angirasa.
THE PROGENY OF KRISASVA.
(1) By Archis: Dhuma ketu (comet).
(2) By Dhishand: Vedasiras, Devala, Vayuna and Manu.
THE PROGENY OF TARKSHA.
(1) By Vinatd: Garuda (the vehicle of Vishnu) and Aruna (the
charioteer of the Sun.)
(2) By Patangi: Birds.
(3) By Ydmint". Moths and locusts.
(4) By Kadru: the serpents.
The Moon: The Moon married the 27 stars. But he is con-
sumptive (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 Saramd: Wild beasts, such as Tigers.
(3) By Surabki'. Cloven-footed animals.
(4) By Tdmrd: The Vultures.
[[140]]
{{bhagap141.jpg}}
(5) By Muni: The Apsarasas.
(6) By Krodhavasa: Serpents such as Danda Suka and others.
(7) By lid: Plants.
(8) By Suramd: The Râkshasas.
(9) By Aristhd: The Gandharvas.
(10) By Kdsthd: Beasts other than cloven-hoofed.
(11) By Danu: 61 Danavas the chief of them being Dvf Murdha, Sambara,
Aristha, Hayagriva, Vibhavasu, Ayomukha, Sanku Siras, Svarbhanu, Kapila,
Put5ma, VrishaPrava, 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.
By Aditi: The 12 Âdityas Vivasvat, Aryaman, Pushan, Tvastri, Savitri,
Bhaga, Dhatri, Vidhatri, Varuna, Mitra, Indra, and Vishnu. Vivasvat had
by his wife Sanjna two sons Sraddhadeva Manu and Yâma ( the death god ),
and one daughter the river Yamuna. This Sanjna became also a mare and
produced the twin AsviniKumâras. He had also by Chaya two sons
Sanaischara (Saturn) and Savarni Manu and one daughter Tapati. Tapatl
had for her husband Sanvarana. Matrika is the wife of Aryaman. He had by
her sons called Charshani. (For Charshani vide Suprd.} The human race
has been moulded after them. by Brahmâ. Pushan is childless, and broken
toothed. He partakes only of powdered food. This has been related in the
story of Daksha. RachanS 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.
[[141]]
{{bhagap141.jpg}}
(5) By Muni: The Apsarasas.
(6) By Krodhavasa: Serpents such as Danda Suka and others.
(7) By lid: Plants.
(8) By Suramd: The Rakshasas.
(9) By Aristhd: The Gandharvas.
(10) By Kdsthd: Beasts other than cloven-hoofed.
(11) By Danu: 61 Danavas the chief of them being Dvf-
Murdha, Sambara, Aristha, Hayagriva, Vibhavasu, Ayo-
mukha, Sanku Siras, Svarbhanu, Kapila, Put??ma, Vrisha-
Prava, Eka-Chakra, Anutapana, Dhumra-Kesa, Virupak-
sha, 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.
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 Yamu-
na. 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. Tapatl had for her
husband Sanvarana. Matrika is the wife of Aryaman. He had by her
sons called Charshani. (For Charshani vide Suprd.} 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. RachanS 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 Brihas-
pati (Jupiter) their former preceptor left them.
SKANDHA VI., CHAP. 18.
Savitri had, by his wife Prisni, three daughters, Savitri (Ga-
yatri), 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.
[[141]]
{{bhagap142.jpg}}
Bhaga had, by his wife Siddhi, three sons Mahimart, Vibhu and Prabhu and
one daughter Asis.
Dhdtri 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, Pflrnamasa (full Moonday).
Vidhdtri 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 Śloka (great fame). His sons were Sambhoga
and others.
(13) By Did: Hiranyakasipu, Hiranyaksha and the Maruts.
THE STORY OF VISVARUPA.
SKANDHA VI. CHAP. 7-8.
Indra surrounded by the Devas, was seated on the throne of TtilokL He
felt the pride of his position. Brihaspati, the preceptor and guide of
all Devas came, but Indra did not rise up to receive him. Thus insulted,
Brihaspati left the place at once and abandoned the Devas. The Asuras
took this opportunity to put down the Devas and carried on a severe
struggle under the lead of Sukra. The Devas were worsted in the fight
and they went to Brahmâ for redress. Brahmâ advised them to accept the
guidance of Visvarupa, son of Tvastri. They gladly went to Visvarupa and
he consented to be their preceptor. Visvarupa initiated Indra into the
mysteries of Nârâyana Kabacha (an invocation to Vishnu which preserves
one against all danger. The invocation must be read in the original, so
no attempt has been made to render it into English). With the help of
that Kabacha, Indra easily conquered the Asuras and firmly established
once more the Kingdom of Trilokî.
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
[[142]]
{{bhagap142.jpg}}
Bhaga had, by his wife Siddhi, three sons Mahimart, Vibhu
and Prabhu and one daughter Asis.
Dhdtri 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, Pflrnamasa (full Moonday).
Vidhdtri 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 Did: Hiranyakasipu, Hiranyaksha and the Maruts.
THE STORY OF VISVARUPA.
SKANDHA VI., CHAP. 7-8.
Indra surrounded by the Devas, was seated on the throne of
TtilokL 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 at-
tempt has been made to render it into English). With the help of
that Kabacha, Indra easily conquered the Asuras and firmly establish-
ed 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 Yajfia, he openly gave oblations
[[142]]
{{bhagap143.jpg}}
performing Yajfia, 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 Brâhmana attached to Indra. He divided
it into equal parts and distributed them between earth, water, trees and
woman. Earth accepted her part on receiving the boon that her cavities
would be filled up by nature. But the sin manifests itself in the barren
lands. The trees took their part in return for the boon that the wounds
on their cuticle should naturally heal up of themselves. But the sin
shows itself in the exudation. Water was persuaded by the boon that it
could mix with any other substance. But the sin shows itself in bubbles
and foam,
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 A sura 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 Manvantata^ 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. "
[[143]]
{{bhagap143.jpg}}
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
A sura 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 instru-
ment (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 Vaivas-
vata Manvantata^ 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."
[[143]]
{{bhagap144.jpg}}
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 Brâhmana! 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 Brâhmana, your own Guru, having been initiated
by him in Yajna. Your karma makes you worse than even Râkshasas. It is
meet that I shall kill thee with this Trident and make over thy body as
food for vultures. And if thou, O Indra, cuttest off my head, I shall be
free from the bond of Karma, by offering my body as Bali ( sacrificial
food ) to the animals. Here I stand before thee. Why dost thou not
strike with the Vajra. Thou hast been favoured by Vishnu and by
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
[[144]]
{{bhagap144.jpg}}
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 magnani-
mous 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 al-
ways 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 Uni-
verse. 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 magna-
nimity of Vritra. He exclained " 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."
[[144]]
{{bhagap145.jpg}}
recourse to Vajra and he easily cut off both the trident and one hand of
Vritra. Vritra took a club in the other hand and struck both Indra and
the elephant. The Vajra slipped out of the hands of Indra and he felt
ashamed to pick it up in the presence of his enemy. " Pick it up, O King
of Devas, and kill your enemy. This is no time for shame or sorrow. It
is not you or I that are the real actors. Bhagavân is guiding us all. He
guides the whole Universe. Look at me. I have been worsted, hand and
weapon gone, still I am trying my best to kill you. This our fight is
but like the game of dice in which the life of one of us is the stake."
Indra could not help wondering at the wisdom and magnanimity of Vritra.
He exclained " O king of Danavas! thou hast got over the Mâyâ of
Vishnu. The Asura nature has altogether- left thee and thou art fixed in
devotion to Vishnu. Verily thou art a Mahatma now."
They again engaged in fight. This time Indra cut off both the club and
the other hand with the help of Vajra Vn'tra 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 Brâhmana a second time followed Indra in the form
of a hideous old outcaste woman. He fled away into the Mnasa lake and
entered the filament of a lotus stalk. He remained there concealed for
one thousand years. King Nahusha reigned in Svarga during that time. But
as he became maddened in pride, Sachi the wife of Indra made him a
serpent. The Brâhmanas then called back Indra to Svarga, and he reigned
there again.
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 Nârada and Angiras came to him. They taught him
the worship of Shankarshana. Chitraketu became fixed in the meditation
of this second manifestation of Chaturvyuha, and this made him very
powerful. He became the King of the 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 Bhavanf. 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
[[145]]
{{bhagap145.jpg}}
They again engaged in fight. This time Indra cut off both the
club and the other hand with the help of Vajra Vn'tra then opened
his mouth and swallowed Indra. There was loud wailing and lamen-
tation 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 Mnasa lake and entered the filament of a lotus stalk. He re-
mained 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 express-
ed 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 Chatur-
vyuha, 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 Bhavanf. 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
[[145]]
{{bhagap146.jpg}}
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.
[[146]]
{{bhagap146.jpg}}
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.
[[146]]
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THE DAITYAS.
SKANDHA VI. CHAP. 18.
[[147]]
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THE DAITYAS.
SKANDHA VI., CHAP. 18.
[[147]]
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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 correspends to the sense of touch
and to vital energy).
[[148]]
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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 correspends to the sense
of touch and to vital energy)..
[[148]]
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THE MYSTERIES ABOUT THE SURAS AND THE ASURAS.
SKANDIIA VII. CHAP. 7-1.
Râjâ Parikshit said: "To Bhagavân, all beings are equal, and He is the
dear friend of all. Why did he kill the Daityasjor the sake of Indra, as
if He was not above partiality. Supreme Bliss Himself, He had nothing to
gain from the Devas. Being above the control of the Gunas, He had no
fear from the Asuras, and he did not bear any unfriendly feeling for
them. We are in doubt as to the virtues of Nârâyana. Please clear up the
doubt."
Suka replied: Void of Gunas, without beginning, without manifestation,
beyond Prakriti, Bhagavân pervades and permeates the Gunas of His Mâyâ.
Hence His seeming relations. Satva, Rajas and Tamas are not His Gunas,
but they are the Gunas of Prakriti. These attributes or tendencies of
Prakriti do not all prevail at one and the same period; but they have
got their periods of increase and decrease. (That is, since the
beginning of the universe, the general tendency which guides all beings
is different at different times. Thus at the very outset there was
inertia, Tamas. This inertia was got over by Rajas, which predominated
in the Prajâpatis, and the life-forms appeared on the globes. There was
Tamas again in the mineral kingdom, which had to be conquered by 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, Bhagavân favours the Devas and Rishis. When Rajas
prevails, He favours the Asuras. When Tamas prevails, He favors the
Yakshas and Râkshasas. He follows in fact the periodic tendency.
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 D eva s 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
Râvana and Kumbhakarna, when they were killed by Rama. In their last
b'irth, 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.
[[149]]
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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 Daityasjor 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 mani-
festation, 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 predo-
minated in the Prajapatis, and the life-forms appeared on the globes.
There was Tamas again in the mineral kingdom, which had to be con-
quered by Rajasic activity. And Rajas was in full swing till human-
ity 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
D eva s 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 Hiranya-
ksha 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 b'irth, they became Shishupala and
Danta-vakra, when they were killed by Sri Krishna. Then they be-
came finally liberated and restored to their place in Vaikuntha.
[[149]]
{{bhagap150.jpg}}
(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 d&. 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 Âdityas, who
gradually efface the idea of separateness, by an ever increasing
infusion of Satva: Vishnu himself became Âditya and taught men the
unity of all souls.
The Âdityas who guided the early elementals had to be crushed, so that
separateness might grow. Pushan and Bhaga were therefore overpowered by
the attendants of Siva at the sacrifice of Daksha.
The Âdityas who guide humanity in their return to spirituality are
themselves high spiritual energies, the highest Devas of our Trilokî,
[[150]]
{{bhagap150.jpg}}
(The Spiritual ascent commenced finally on the appearance of Sri
Krishna. It was to prevail for the remaining life period of the uni-
verse. 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 d??
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 expe-
riences, 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.
[[150]]
{{bhagap151.jpg}}
Our evolution Js thus two-fold individual and non-individual. When we
work as individuals, we are under the influence of Daityas. When we want
to cast off separateness, we are under the influence of the Âdityas.
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-f 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 Prahl^da 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 Râvana and Kumbhakarna.
III. The period of Shishupala and Dantavakra.
L Hiranydksha 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.
[[151]]
{{bhagap151.jpg}}
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-f 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 Prahl^da 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 per-
fection, 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 alto-
gether. 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.
L Hiranydksha and Hiranyakasipu.
Jaya and Vijaya are the outer aspects of Vishnu. Vishnu
preserves the universe, and He preserves all beings. Existence, con-
sciousness 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.
[[151]]
{{bhagap152.jpg}}
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 permanance 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 Brahmâ. He helped
the evolution of individual life. Minerals became vegetables. Vegetables
became animals, and animals became men. The intellectual power of men
rapidly increased, and there was material and moral progress. The limit
of moral progress was reached by 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. Rdvana and Kumbhakarna.
Hiranyakasipu represented the gradual development of material and
intellectual evolution, till the highest point was reached.
[[152]]
{{bhagap152.jpg}}
In men, Rajas plays the most important part. Through the
ever increasing activities of mind and the development of conscious-
ness, 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 permanance 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 be-
came 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. Rdvana and Kumbhakarna.
Hiranyakasipu represented the gradual development of mate-
rial and intellectual evolution, till the highest point was reached.
[[152]]
{{bhagap153.jpg}}
Then there was a period of intellectual abuse. The Intellect of man
tried to get a supremacy over the established order of things: Râvana
sought to make Nature subservient to his own purposes. The universe
existed for man, and not man for nature. This was the perverse idea that
guided the people of the Atlantean Continent. The intellectual giants,
maddened by this material grandeur, did not look for any world beyond
the one they lived in. They cared not for Svarga, nor for the sacrifices
that led to Svarga. The flow of evolution, the breath of fshvara 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 R^vana was a Rakshasa. The TSmasic
Kumbhakarna with his six-monthly sleep was the back ground of Râvana.
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 R^ma appeared to give a
finishing stroke to the evolutionary work of the time.
Vishv&mitra and others had paved the way for the great work undertaken
by R&ma. They propounded the Karma Knda 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
Râkshasas, looked down upon Vedic Sacrifices, and they did not care for
any life after death. They were the worst enemies of the Vedic Rishis.
Vishv^mitra took the help of Rclma 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
[[153]]
{{bhagap153.jpg}}
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 uni-
verse existed for man, and not man for nature. This was the perverse
idea that guided the people of the Atlantean Continent. The intel-
lectual 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 evolu-
tion, the breath of fshvara 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 R^vana was a Rakshasa. The TSmasic 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 Con-
tinent was washed away by the sea. The sacred Ganga came rushing
forward from the heights of the Himalayas, and eventually R^ma ap-
peared to give a finishing stroke to the evolutionary work of the time.
Vishv ??mitra and others had paved the way for the great work
undertaken by R ??ma. They propounded the Karma Knda 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 infi-
nitely 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 under-
stand 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.
Vishv^mitra took the help of Rclma 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
[[153]]
{{bhagap154.jpg}}
Sacrifices should be the monopoly of Brâhmanas, and they aspired to the
position acquired by them. The foremost of these Kshatriyas were the
Haihayas and Talajanghas. But they were defeated by Farashurama, who
re-established the supremacy of the Brâhmanas.
But a silent revolution was going on, in which the Kshatriyas and
Brâhmanas equally took part. King Janaka and Rishi Yajnavalkya gave the
finishing stroke to the Upanishad movement, and side by side with Karma
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 AtmS. 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 fshvara. 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 Shishup&la and Danlavakta.
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 wellknown 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 Brahmân as forming the essence of Jiva and Ishvara. He
particularly emphasised the relations of man, fshvara and the universe,
[[154]]
{{bhagap154.jpg}}
they aspired to the position acquired by them. The foremost of these
Kshatriyas were the Haihayas and Talajanghas. But they were
defeated by Farashurama, 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 Yajna-
valkya 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 AtmS. Another school
confined itself to the properties of matter and mind, soul and over-
soul, and remained wonder-struck at the superior properties that
divided Jiva from fshvara. Schools of independent thought grew up.
Each school had its followers. There were differences and dissen-
sions. 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 Shishup ??la and Danlavakta.
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 essen-
tially a man of the period.
Sri Krishna taught harmony. He gave the essence of all re-
ligions, 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, fshvara and the uni-
[[154]]
{{bhagap155.jpg}}
and the duties that folhvoed 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 a 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 Râjâ 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
individnal 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 Dadhfchi, a votary
(represented as the son) of Atharva Veda, the very ideal of
self-sacrifice.
[[155]]
{{bhagap155.jpg}}
verse, and the duties that folhvoed 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 pro-
ceed only from Ishvara Himself. The Rishis recognised Sri Krishna a
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 individnal 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 widen-
ing 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 perform-
ance 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 preva-
lence 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 Dadhfchi, a votary (represented as the son) of Atharva Veda,
the very ideal of self-sacrifice.
[[155]]
{{bhagap156.jpg}}
And who is this Vritra? The Veclas say: " Sa iman lokdn Avrinot etat
Vritrasya Vritratvam"
He spread over (vri) all these Lokas, this is the Vritraship of Vritra.
The Bhâgavata says: " These Lokas are spread over by him
in the form of Tvashtri's Tapas. Hence he is called Vritra." VI.
9-xviii.
The invocation of Tvashtri is thus described in the Bhâgavata: "Rise up,
O Indra Shatru, never give up enmity." VI 9-xii.
The word shattu 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 hesald-Svd/ia! 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 ascendency of the
Asuras is virtually over, and however self-seeking we may be by our
nature, we bow down before the ideal of unselfishness, of One Life
pervading all beings, so prominently held before us by that greatest of
all Avatâras, and the circle of those that follow this ideal is daily
increasing.
But why is Atharva Veda spoken of as the Veda of unselfishness? The
popular idea about that Veda is quite the contrary.
[[156]]
{{bhagap156.jpg}}
And who is this Vritra? The Veclas say: "Sa iman lokdn
Avrinot etat Vritrasya Vritratvam"
He spread over (vri) all these Lokas, this is the Vritra-
ship 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 shattu means enemy. Tvastri meant to say " he who
is to become the enemy of Indra." But by proper grammatical con-
struction, 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 hesald-Svd/ia!
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 Sanka-
rshana, 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 counter-
part of struggles on our earth between the forces of materiality and
spirituality. With the appearance of Lord Krishna, the ascendency
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 unselfish-
ness? The popular idea about that Veda is quite the contrary.
[[156]]
{{bhagap157.jpg}}
People resort to it for Tantric malpractices. The Vajrn. 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 essentually 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, Mâyâ, is an
aspect of Mâyâ. Mâyâ is a great magician, as the essence of Prakriti
is illusion. Duryodhana and his brothers could not discriminate
between the illusory aspect of the assembly-ground prepared by
Mâyâ. To the 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, Hiranya-kasipu 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
[[157]]
{{bhagap157.jpg}}
People resort to it for Tantric malpractices. The Vajrn. 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 essentually 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, Hiranya-kasipu collected his
companions and told them that Vishnu was no longer keeping that
neutrality and impartiality which he had observed of yore. On the con-
[[157]]
{{bhagap158.jpg}}
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 Âtmâ. He also told them several stories to illustrate the
point.
Hiranya-kasipu vowed enmity to Vishnu. He prayed hard for immortality
and supremacy over the Trilokî. Brahmâ became pleased with his
asceticism and enquired what boon he wanted. Said Hyranyakasipu: " Let
me have no death from any one created by Thee. Let not those that are
not created by Thee kill me inside or outside, by day or by night, with
any weapon, either on the earth or in the air. Let no man or animal,
with or without life (asu\ Deva, Daitya or serpent kill me. As thou art
without a rival in battle, the one glorious lord of all beings and all
Lokapâlas, so let me be too. Let me possess all the Siddhis, (Anima
&c.)" Brahmâ said, Amen.
Hiranyakasipu then ruled the Universe. He took the place of Indra. All
the Devas worshipped him.
Brâhmanas and other Grihasthas performed Yajna in his honor and gave
offerings to him. The earth yielded plenty even withont much effort.
There was prosperity all around. The Shastras were however not duly
respected. (All this is a description of the material period, the reign
of Materiality). A long, long time passed on in this way. At last the
Lokapâlas could bear it no longer. They prayed to Vishnu for relief. The
Devas heard a voice from heaven "Wait ye all. The time has not yet come
for the fall of Hiranyakasipu. He shall be the enemy of his own son. I
kill him then" Assured by these words, the Devas went to their own
place,
HIRANYAKASIPU AND PRAHLADA.
SKANDHA VII. CHAP. 4-9.
Hiranya-kasipu 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 Vâsudeva. The things of the world had
no relish for him. In the exuberance of devotional feelings, he
sometimes laughed, sometimes wept, semetimes 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.
[[158]]
{{bhagap158.jpg}}
trary, 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.
Hiranya-kasipu 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 Hyranyakasipu: "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 withont
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 Hiranya-
kasipu. 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.
Hiranya-kasipu 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 devo-
tional feelings, he sometimes laughed, sometimes wept, semetimes
sang and sometimes danced. At times when the feelings were pro-
found, he remained quiet with hair standing on end while tears flowed
down his cheeks.
[[158]]
{{bhagap159.jpg}}
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 Hiranya-kasipu 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 Atmi, in order to go to the forest and take the shelter of Vishnu."
Hirany-kasipu 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 Mâyâ of Bhagavân. So
salutations to Him. When Bhagavân becomes kind, it is then only that the
difference-making perception of men disappears. As the iron moves of
itself in the presence of a magnet, so the distraction in my Budhi, if
yon 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 Kâma, 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 " Piahlada, 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."
[[159]]
{{bhagap159.jpg}}
Shanda and Amarka, sons of Shukra, had charge of the educa-
tion 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 Hiranya-kasipu 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 Atmi, in order to go to the forest and take the
shelter of Vishnu." Hirany-kasipu 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 distrac-
tion in my Budhi, if yon 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 " Piahlada, 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."
[[159]]
{{bhagap160.jpg}}
Hiranya Kasipu 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 Mahâtmâs alone that can give such an
inclination."
Hiranya Kasipu 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 Bhagavân, so he
felt not the spears at all. This put Hiranya Kasipu 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 Âtmâ, and
dilated on its relation to the body and the universe. He then preached
in glowing words friendliness to all beings and devotion to Bhagavân. He
then told the boys that he had learned these things himself from Nârada.
The boys expressed wonder, for they knew Prahlada to have been always
under the tuition of Shanda and Amarka.
Prahlcida informed them that when Hiranya Kasipu 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. Nârada kept Hiranya
Kasipu's wife in his own Ashrama till he had taught to her, more for the
child in the womb than for the mother, the whole of Âtmâ Vidya.
[[160]]
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Hiranya Kasipu reproved the teachers in anger. They told
him, it was neither from themselves nor from any one else that Prah-
lada 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."
Hiranya Kasipu 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 con-
centrated in Bhagavan, so he felt not the spears at all. This put
Hiranya Kasipu 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, poi-
soning, starvation, cold, air, fire, water, but failed to kill his innocent
son. He then thought his end was near at hand and became melan-
choly. 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. Prah-
lada 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 imperish-
able 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.
Prahlcida informed them that when Hiranya Kasipu 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 Hiranya Kasipu'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.
[[160]]
{{bhagap161.jpg}}
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 Hiranya
Kasipu. 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 Trilokî dreads me and trembles when I am enraged. But
thou dost break my words without the least fear in thy mind."
"Father," said Prahlada, " Bhagavân is my only strength. He is not only
my strength, but also yours and that of the whole world. Look upon all
as your own self, father."
"Unfortunate that thou art", said Hiranya Kasipu, " Tell me, who else is
there besides myself whom thou callest Bhagavân or f shvara. 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, Hiranya Kasipu 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. Hiranya
Kasipu 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. Brahmâ 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 Brahmâ Vidya. He then broke forth into a prayer, (perhaps
the most sublime in the Bhâgavata Purâna).
[[161]]
{{bhagap161.jpg}}
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 Hiranya Kasipu. 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 Hiranya Kasipu, " Tell me,
who else is there besides myself whom thou callest Bhagavan or
f shvara. 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, Hiranya Kasipu 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. Hiranya Kasipu 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).
[[161]]
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THE PRAYER OF PRAHLADA.
SKANDHA VII. CHAP. 9.
Brahmâ and other Devas, Rishis and wise men, full of Satva, have failed
to adore Thee in suitable words. How can this Asura boy please Thee, O
Hari: But I think, it is not wealth, good birth, beauty, asceticism,
learning, power, intellect, or even Yoga that is so much suited for the
worship of Parama Purusha as Bhakti. It is by Bhakti that the elephant
king pleased Bhagavân. Even a Chanddla, (an outcaste) is much superior
to a Brâhmana, 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 Brâhmana does not even purify himself,
(Without devotion, the virtues only serve to increase pride. They do not
purify the mind. Śridhara.}
(The Almighty Vishnu does not want any offering from the ignorant for
himself. He is possessed of all things. But the man who gives offerings
to Him can alone keep them to himself, for verily the paintings on the
real face are to be seen in the image. The self in man is only a
reflection of Âtmâ or Manas. Therefore if a man does any thing that
affects his Manas only, it does not concern his real self. If an
offering is made to Isvara, 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.
With-draw, 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 Mahâtmâs. By their company, he gets rid of all worldly
attachments and sings the glory of Bhagavân. Then the miseries of life
cannot overpower him.
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.
[[162]]
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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 Chanddla,
(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 vir-
tues 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 Isvara, 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.
With-draw, 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 drown-
ing; for they cannot save from a recurrence of evils- And even the
little that others do is promoted by the Prompter of all.
[[162]]
{{bhagap163.jpg}}
When Purusha wishes, Mâyâ disturbed by Kala creates the Sukshma Sharira,
headed by Manas. That Manas is drawn into a world of recurring births,
characterised by the tranformations of Mâyâ": (5 Jnanendriyas, 5
Karmendriyas, 5 BhQtas 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 fn 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?
1 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 Yâma) of recurring births.
They are afraid of births and deaths and of danger from each other. They
are mutually both friends and enemies. Take pity on these bewildered
creatures, O Thou that art on the other side of the river, and preserve
them this very day by taking them across the Vaitarani (i.e. the
relativities of Trilokî 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 Mahâtmâs (for, those who serve the Mahâtmâs are already saved).
O Thou Supreme, I am not the least anxious for myself about the
Vaitarani (Trilokî existence), however difficult to cross it may be, for
my mind is plunged in the nectar ocean of singing thy glory. But I mourn
for the ignorant, those that care only for the gratification of the
senses and for the means of such gratification while they remain
estranged from Thee.
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
[[163]]
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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 tranformations of Maya":
(5 Jnanendriyas, 5 Karmendriyas, 5 BhQtas 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 fn
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 recur-
ring 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 relativities 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 des-
truction 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
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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 (tnouna\ vowed observance (Vrata),
sacred knowledge (Sruta), austerily (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,
Nârada 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 Nârada 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
:
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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 mis-
guided 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 (tnouna\ vowed observance
(Vrata), sacred knowledge (Sruta), austerily (Tapas), reading (Adhya-
yana), 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 some-
times 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 ex-
istence. 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:
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"The indications of each caste are given above (e. g. restraint of the
senses, contentment, &c., for Brâhmanas; courage, strength, &c., for
Kshatriyas; reverence, energy, &c., for Vaishyas; and humanity,
service &c., for Shudras). If however the indications of one caste are
found in a man belonging to another caste, he is to be specified by the
caste of his indications and not the caste of his birth." VII-35.
The commentary of Śridhara is explicit on this passage. This shews the
liberality of the Bhâgavata Purâna. According to this Purâna, the
divisions of caste at the present day, (for one must not forget that the
Vaishnava movement belongs comparatively to .1 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.
YAJNA.
SKANDHA VIII. CHAP, i,
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
Râkshasas were going to devour Manu, Yajna killed the former, with the
help of his sons, the Yâma Devas. He ruled over Svarga as the Indra of
that Manvantara.
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"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.1
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.
YAJNA.
SKANDHA VIII., CHAP. i.
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.
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[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. i.
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
Brahmâ Vidya.
There was one Rishi named Veda Siras. His wife was Tushita. He had by
her Vibhu, the Avatâra of this Manvantara. Vibhu took the vow of
Brahmâcharya and never married. 80,000 Rishis learned his Vrata.
(The Second Manvantra is in Theosophical language the second ascending
half of the 1st round. The spiritual character of this Manvantara is
manifest from the use of words meaning " bright," " refulgent." The
Avatâra is Vibhu or All-pervading. The vow of Vibhu also denotes
spirituality. Agni also, the father of the Manu, is almost a name for
spirituality).
THE THIRD MANVANTARA.
SKANDHA VIII. CHAP. i.
The third Manu is Uttama, son of Priya Vrata. Pavana, Srtnjaya,
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 Avatâra of
this Manvantara. He was born with others called Satya-Vrata. He killed
wicked Yakshas and Râkshasas 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 pevas, of the Indra and of the Avatâra. The name of the
Avatâra's mother was also truth. The Yakshas and Râkshasas were given to
falsehood].
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THE SECOND MANVANTARA.
SKANDHA VIII., CHAP. i.
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 illu-
minating). 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 Tus-
hita. 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 Manvantra 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. i.
The third Manu is Uttama, son of Priya Vrata. Pavana,
Srtnjaya, 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 pevas, 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].
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THE FOURTH MAXVAXTARA.
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 Avatâra 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
chakta 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.
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THE FOURTH MAXVAXTARA.
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, how-
ever 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
chakta and thus saved the Elephant King.
The Elephant was a Gandharva, named Huhu. He was play-
ing 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 Indra-
dyumna 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 un-
trained intellect like an elephant, be an elephant thyself." Such was
the curse of the Rishi to him.
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[The Elephant represents the characteristic Jiva of this Manvantara. The
elephant becomes excited and mad when the juice exudes from his temples.
In the story, madness represents the prevalence of Kâma. The elephant
was passionately attached to his wives. The Jiva had given himself too
much to Kâma, and he was carried away helplessly by the demon, he knew
not where. His better sense could not prevail without some extraordinary
help and that help was given by Hari, an incarnation of Vishnu. Possibly
the story represents the development of animal instincts].
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. Bhfttaraya 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 Avatâra of this Manvantra.
[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 Avatâra was Ajita, son of Vairaja by Deva-Sambhuti. He assumed the
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[The Elephant represents the characteristic Jiva of this Manvan-
tara. 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 repre-
sents 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.
Bhfttaraya and others were the Devas.
The seven Rishis were Hiranya-romay, Vedasiras, Urddha-
bahu and others.
The presiding deity of Vaikuntha incarnated in partial mani-
festation as the son of Subhra and Vikuntha. He was the Avatara
of this Manvantra. [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.
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form of Kurma or the Tortoise, and helped in the churning of the Milk
Ocean.
THE CHURNING OF THE OCEAN.
SKANDIIA 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 Trilokî were to lose Sri. Indra did not know what
to do and the Devas all went over to the seat of Brahmâ on the top of
Meru. Brahmâ, saw the Lokapâlas lifeless and lustreless, as it were, the
Lokas beset with evils and the Asuras full of life and energy. He
meditated on Parama Purasha with concentrated mind and then addressed
the Devas thus.
"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 Brahmâ then went to Ajita. Brahmâ prayed to Him as the
Preservative aspect of Virât Purusha. Vishnu appeared before the Devas
and addressed them thus:
"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
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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 appear-
ed 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 moun-
tain 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
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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 Prajâpatis 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 Koustubha, 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
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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 Koustubha, 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
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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 fsvara, who depended on others, (and no one but fsvara 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 amongs|
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 tha
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
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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 fsvara, who depended on others, (and
no one but fsvara could claim Lakshmi). If there was Dharma any
where, there was not friendliness for all beings. If there was sacri-
fice, 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 amongs| 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 tha 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
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the head from the body of the Asura, but as the head had touched Amrita,
it became immortal. Brahmâ 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,
Yâma with Kalanabha, Visvakarma with Mâyâ, Tvastri with Sambara, Savitri
with Virochana, Aparajita with Namuchi. The Asvini Kumâras 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 Brahmâ 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
KrSdhavasas. (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 Mâyâ and conquered the
Devas, Vishnu then came to their rescue and they became victorious (The
details of the fight might be interesting from an occult point of view,
for which the reader must refer to the original.)
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 reassumed 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
[[172]]
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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 anta-
gonistic 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, Visva-
karma 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 KrSdhavasas. (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 reassumed 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 remain-
ing 13 Manvantaras will be in the Vaivasvata Manvantara. But the
[[172]]
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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
Trilokî. The spiritual forces, the Devas, lost life and energy. The
Asuras were at the height of their power. But as the ascending arc was
near at hand, the Devas were promised Amrita i. c. immortality for the
remaining part of the Kalpa. But that Amrita was to be obtained, the arc
[[173]]
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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. c.
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 Dvvipa, 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 Prdnic Energy and the mineral becomes a vegetable. He
sends down the power of perception and then the power of concep-
tion 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
[[173]]
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of spiritual evolution was to be raised by the churning of the ocean of
Milk.
The ocean of Milk does not appertain to Jambu Dvvipa, 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 Prdnic
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
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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 correspond-
ences. 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
[[174]]
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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 dra s 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 Trilokî become deprived of
Sri. This was the curse of Durvasas, an Avatâra 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
poision 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 Bhâgavata renders this famous saying into the
eighteenth sloka of the 6th. chapter of the Second Skandha. Commenting
on this sloka, Śridhara says, bliss in our Trilokî is only transitory
and the dwellers of Mahar Loka have also to leave their abode for the
higher Jana Loka, when they are oppressed by the fire of 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.]
[[175]]
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the Devas acted wisely. For as the Kalpa waned, they got the
supremacy.
The tortoise thrusts out its limbs and dra s 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 Tri-
loki 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 re-
appeared in a most enchanting form, as the energy of a new evolu-
tion, 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 poision 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.]
[[175]]
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THE SEVENTH MAXVAXTARA.
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 Âdityas, 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 Avatâra of this Manvantara is Vamana, the youngest son of Aditi by
Kasyapa.
(The Purâna 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, Asvathama, Kripa, Rishya Sringa and Vyâsa
shall be the seven Rishis.
Sarvabhouma, son of Devaguhya by Sarasvati, shall be the Avatâra. He
shall wrest the kingdom of Svarga Loka from Purandara and make it over
to Bali.
(The eighth Manvantara is the Second half of the Fourth Round and should
be the spiritual half according to Theosophical ideas. But we find the
Asura King Bali, who was removed from the kingdom of Trilokî in the
Vaivasvat Manvantara, restored to the kingdom of Svarga.
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
[[176]]
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THE SEVENTH MAXVAXTARA.
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. Puran-
dara 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 Pra-
bha shall be the Devas. Bali, son of Virochana, shall be the Indra.
Galava, Diptiman, Parasurama, Asvathama, 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 Puran-
dara 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
[[176]]
{{bhagap177.jpg}}
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.
[[177]]
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off skin of an animal and may well represent the sthula body. Nir-
moka 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 over-
come 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.
Bhfirishena 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 VisOchi, 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.
[[177]]
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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 Avatâra.
THE TENTH MANVANTARA.
SKANDHA VIII. CHAP. 13.
Brahmâ Savarni is the tenth Manu. He is the son of UpaŚloka. Bhfirishena
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 VisOchi, 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 Avatâra.
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. TapomQrti, Tapasvin, Agnidhraka and others the Rishis;
Svadhaman, son of Satya-sahas by Stinrita, shall be the Avatâra,
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 Avatâra.
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 Satrayanaby Vitana, shall be the Avatâra (*. e. the
great sun shall absorb everything.)
THE ADMINISTRATION OF A MANVANTARA
SKANDHA VIII. CHAP. 14.
Said Râjâ Parikshit: Tell me, O Rishi, what are the respective duties
of Manu and others in the Manvantaras.
Suka replied: The Avat&ra 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
[[178]]
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THE TWELFTH MANVANTARA.
SKANDHA VIII., CHAP. 13.
Rudra-Savarni is the twelfth Manu. Devavat, Upadeva, Deva-
srestha and others shall be his sons (men shall be evolved into Devas
In this Manvantara). Harita and others shall be the Devas, Rita-
dhaman their Indra. TapomQrti, Tapasvin, Agnidhraka and others
the Rishis; Svadhaman, son of Satya-sahas by Stinrita, shall be the
Avatara.
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, Vra-
dhna 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 Satrayanaby Vitana, shall be the Avatara
(*. 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 respec-
tive duties of Manu and others in the Manvantaras.
Suka replied: The Avat ??ra 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
[[178]]
{{bhagap179.jpg}}
general evolution has to be worked out in the way best adapted to that
Manvantara. The administration of each Manvantara is in the hands of a
separate set of kings and ministers. Vishnu incarnates in each
Manvantara, as the king of all who serve as administrative officers of
that Manvantara and he is as such called the special Avatâra for that
Manvantara. The divine kings, the Rishis, the Devas, all work under His
direction. He gives the law that is to be administered. He shews the
path, which evolution is to take in any particular Manvantara.)
Yajna and others are Avatâras 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.)
Manur. 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. Srid/iara.)
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.
[[179]]
{{bhagap179.jpg}}
best adapted to that Manvantara. The administration of each Man-
vantara 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 scrip-
tures.)
Manur. 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, gener-
ation 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 inci-
dentally in the following slokas. Srid/iara.)
Hari appears as the Siddhas (Sanaka and others) and ex-
pounds 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.
[[179]]
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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 Trilokî.
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 PaySvrata 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 I2th day of the moon, during
the white quarter in the month of Bhadra, while the moon was in the
first part cf 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 Brâhmana should be content with small things only.
Bali laughed again and at once said " Then accept." He then took the
waterpot to make the formal gift. Sukra perceived the object of Vishnu.
He tried to dissuade Bali from carrying out his promise ' This is not a
dwarf Brâhmana but Vishnu Himself. By one pace he will cover the whole
of 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
[[180]]
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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 suc-
ceed 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 PaySvrata 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 cf Sravana, in the Abhijit.
(Vamana = Dwarf). Vamana heard that Bali was performing
Asvamedha on the banks of the Narmada. He went there and Bali re-
ceived him duly and enquired what he wanted, expressing his willing-
ness 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 waterpot 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 Brah-
mana 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
[[180]]
{{bhagap181.jpg}}
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 Brâhmana 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 Brâhmana boy and read out the
formal Mantra of giving over three paces of land. Viridhyavali, the
virtuous consort of Bali, at this time placed a golden pitcher rilled
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 Laka 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 ajid 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
Brâhmana, this deceitful Vishnu." So they engaged in fight wuh 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 Bhagavân 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
Brâhmana. 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
[[181]]
{{bhagap181.jpg}}
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.
Viridhyavali, the virtuous consort of Bali, at this time placed a golden
pitcher rilled 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 Laka 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 ajid 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 wuh 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 may-
est inflict on me as I am afraid of doing anything for which good
[[181]]
{{bhagap182.jpg}}
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 1 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 Trilokî to Bali and it is thou
that hast taken it away and really thou hast shewn him a favor by doing
so. For power maddens a man and blinds him as to his real self. "
Vindhyavali said: "O Lord, Thou art the Creator, the Preserver, and
the Destroyer of Trilokî. Who else could own it besides Thyself? It was
the height of presumption to pretend to give the Trilokî to you." Brahmâ
said: "O Deva of Devas, all-pervading Lord, thou hast taken away
everything from this Bali. He has also given himself up entirely to
Thee, without being moved in the least. He does not now deserve to
remain tied up."
Bhagavân said: "O Brahmâ, I take away all his riches from him whom I
favor. For one proud of riches disregards both myself and others. When
after many births the Jiva happens to become a man, and when in that
birth he is found not to entertain any pride of birth, karma, age,
beauty, wisdom, power, wealth and other things, you should know that to
be my favor. One constantly devoted to me is not led away by anything
apt to beget pride.
This king of Danavas and Daityas has now conquered Mâyâ. So he is not
beside himself even in grief. His wealth gone, his position lost,
himself overpowered and chained by enemies, forsaken by friends, reviled
and cursed by his own preceptor, and what not, this Bali did not give up
Truth.
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 Lokapâlas shall not be able to overpower
thee. What of others? If any Daitya does not follow thee, I will kill
[[182]]
{{bhagap182.jpg}}
people will blame me. I deem this punishment an act of favor a
favor shewn perhaps out of consideration for my grand-father Prah-
lada. For this kingdom only maddened me with power and made
me forget my end. And what shall 1 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 Pre-
server, 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 posi-
tion 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
[[182]]
{{bhagap183.jpg}}
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 Bhagavân 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
Trilokî, for the cyclic movement was tending that way since the last
Manvantara, and the Devas were to have supremacy over Trilokî. We have
to study the future of Bali, as holding further light for us.
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
[[183]]
{{bhagap183.jpg}}
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
[[183]]
{{bhagap184.jpg}}
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, Brahmâ 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 Trilokî shall be plunged into the Pralaya waters. Then a
big Ark shall come to thee. Take all plants, all seeds, all animals, and
the seven Rishis with you and get into that ark. When the wind shakes
that ark, tie it with a serpent to myself. I will remain with that ark
in the Pralaya Ocean till the awakening of Brahmâ. I will manifest
supreme wisdom in thee."
So saying the fish disappeared and on the seventh day the Pralaya waters
deluged the Trilokî. Satya Vrata did as he was told. He got the highest
wisdom from the Fish Incarnation.
That Satya Vrata is Sraddhadeva, our present Manu,
[[184]]
{{bhagap184.jpg}}
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 ad-
dressed 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 Pra-
laya 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.
[[184]]
{{bhagap185.jpg}}
THE VAIVASVATA MANVAXTARA.
SUDYUMNA,
SKANDHA IX. CHAP. i.
Sraddhadeva Manu had no child for sometime. 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 I la. He took Vasistha to task
for having had a daughter. Vasistha thought the priest had done
something wrong. He prayed to Bhagavân for the change of I la's sex. So
I la 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 companious went to Budha. Budha took a fancy
for Sudyamna and had by her one son PurQravas.
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
____^ I
Ikshvaki: Nriga Saryati Dislita Dhrishta Rarusha 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.
[[185]]
{{bhagap185.jpg}}
THE VAIVASVATA MANVAXTARA.
SUDYUMNA.
SKANDHA IX., CHAP. i.
Sraddhadeva Manu had no child for sometime. Vasistha per-
formed a sacrifice in honor of Mitra-varuna that he might obtain pro-
geny. Sraddha, wife of the Manu, went to the chief priest and asked for
a daughter. So Manu had a daughter named I la. 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 I la's
sex. So I la 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 fe-
males, for such is the mandate of Siva for those that enter the forest.
In this changed condition, Sudyumna with his female companious
went to Budha. Budha took a fancy for Sudyamna and had by her
one son PurQravas.
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
Ikshvaki: Nriga Saryati Dislita Dhrishta Rarusha 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 be-
came an ascetic, and roamed about the earth as the friend of all
beings. Eventually He ended his life in fire.
[[185]]
{{bhagap186.jpg}}
(lo). 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.
Dhclrshtas were the sons of Dhrishta. Though born as Kshatriyas, they
became Brâhmanas on this earth.
(2). NRIGA.
Sumati
I Bhutajyoti
Vasu
I
Prattka
Oghavat
i
Oghavat
(7) Narishyanta,
Chitra Sena
I
Riksha
Midhvat
I
Purna
Indra Sena
Vitihotra
Satya-Sravas
Uru-Sravas
Devadatta
I
Agnivesya
(Incarnation of Agni
also known as Kanina
and Jatu-Karna)
Agni veshySyana
Brâhmanas,
i
Oghavati
m. Sudarsana
(4) Dishta
N&bhSga (became a Vaisya
by his karma)
I
Bhalandana
I
Vatsapriti
I
Pransu
I
Pramati
I
Khanitra
I
Chakshusha
J
Vivinsati
I
Rambha
Khaninetra (very pious)
Karandhama
Avikshit
I
Marutta,
[[186]]
{{bhagap186.jpg}}
(lo). KAVI.
Kavi attained wisdom in his youth. He did not marry.
(6). KARUSHA.
The sons of Karusha were the Karushas, a race of pious Ksha-
triyas, who guarded the north.
(5). DHRISHTA.
Dhclrshtas were the sons of Dhrishta. Though born as Kshatri-
yas, they became Brahmanas on this earth.
(2). NRIGA.
Sumati
Bhutajyoti
Vasu
Prattka
Oghavat
Oghavat
(7) Narishyanta.
Chitra Sena
Riksha
Midhvat
Purna
Indra Sena
Vitihotra
Satya-Sravas
Uru-Sravas
Devadatta
Agnivesya
(Incarnation of Agni
also known as Kanina
and Jatu-Karna)
Agni veshySyana
Brahmanas,
Oghavati
m. Sudarsana
(4) Dishta
N ??bhSga (became a Vaisya
by his karma)
Bhalandana
Vatsapriti
Pransu
Pramati
Khanitra
Chakshusha
Vivinsati
Rambha
Khaninetra (very pious)
Karandhama
Avikshit
Marutta.
[[186]]
{{bhagap187.jpg}}
Sambarta, Son of Angiras, officiated at theYajna performed by Marutta.
The Devas took direct part in the Yajna.
Marutta
I
Dama
I
Râjâvardhana
Sudhriti
I
Nara
I
Kevala
I
Dhundhumat
Vegavat
Budha
Trinabindu
m. Apsaras AlamvushA
|
Visala Gnyabandhu DhOmraketu Ilavila
(founded the w. Rishi Visravas
town named j
VaiSali) Kubera the
| King of the
Hema Chandra Yakshas,
I
Dhfimraksha.
I
Sanyama
I
I I
Devaja Krisasva
I
Somadatta
Sumati
I
Janamejaya,
[[187]]
{{bhagap187.jpg}}
Sambarta, Son of Angiras, officiated at theYajna 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 Gnyabandhu DhOmraketu Ilavila
(founded the w. Rishi Visravas
town named j
VaiSali) Kubera the
| King of the
Hema Chandra Yakshas
Dhfimraksha.
Sanyama
Devaja Krisasva
Somadatta
Sumati
Janamejaya
[[187]]
{{bhagap188.jpg}}
(3). SARYATI.
SKANDHA IX. CHAP. 3.
Saryati was well vcrsecl 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 Kumâras 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 Kumâras 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 Kumâras 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 Kumâras. This offended
Indra. He held up the Vajra to kill Chyavana, but the son of Bhrigu
paralysed the hands of Jndra. From that time the Devas consented to give
a share in Soma to the Asvini Kumâras.
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.
I
Revati
[[188]]
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(3). SARYATI.
SKANDHA IX., CHAP. 3.
Saryati was well vcrsecl 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 unchas-
tity. 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 Jndra. 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
[[188]]
{{bhagap189.jpg}}
Kakudmin took his daughter Rcvati with him and went to Brahmâ loka to
enquire of Brahmâ, who should be her husband. The Gandharvas were
singing at the time and Kakudmin had to wait for a moment. He then
saluted Brahmâ and made the enquiry. Brahmâ laughed and said: " O king,
the men of your choice are dead and gone. I do not hear even of their
sons and grandsons. Twenty seven yuga cycles have now passed away.
Therefore go back to thy place and give thy daughter to Baladeva, who
has now incarnated as an Ansa (part) of Vishnu for the good of
Bhur-loka. And so the king did. (The Present is the 28th. Yuga cycle.
Baladeva is the brother of Sri Krishna.)
[[189]]
{{bhagap189.jpg}}
Kakudmin took his daughter Rcvati 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. Bala-
deva 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."
[[189]]
{{bhagap190.jpg}}
(9) NABHAGA.
SKANDHA IX. CHAPS. 4-6.
Nabhaga remained long with his Guru. So his brothers thought he had
become a Brahmâ-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
I
NABHAGA.
I
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 Bhagavân and by degrees he gave
up all desires. Vishnu was so much pleased with the King, that he gave
him His own Chakra for protection.
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
I2th 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 Brâhmanas. He then fed the Brâhmanas 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 Brâhmana. At this juncture, the king
decided to serve both ends by taking a little water, for the Brâhmanas
call that both eating and non-eating. 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 Ambadsha. The king remained unmoved.
[[190]]
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NABHAGA
NABHAGA.
AMBARISHA
King Ambarisha had discrimination and dispassion. His devo-
tion 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 devot-
ed 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 worship-
ped 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 Ambadsha.
The king remained unmoved. The chakra of Vishnu consumed the
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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 Brahmâ and prayed to be saved.
"It is not in my power to save thee " said Brahmâ. " Thou hast offended
a votary of Vishnu." He went to 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: 11 O Brâhmana,
I am dependent on my Bhaktas. I am not free. My heart is in the
possession of my Bhaktas. I am dear to them. Without these my Bhaktas I
do not even want myself, nor my absolute powers, for I am their sole and
supreme resort. They forsake their wives, homes, children and wealth for
my sake. How can I forsake them. Their heart is chained to me. They look
on all with equal eyes. By devotion they win me even as chaste wives win
their husbands. My service is all in all to them. They do not even
desire the four Muktis, Salokya and others, though these come within
their easy reach. What perishable objects can they have desire for? The
Sâdhus are my heart I am the heart of the Sâdhus. They do not know any
one besides me nor do I know any one besides them. O Brâhmana, hear what
is thy only remedy. Without delay go to him who has caused this fear in
thee. When force is used against Seidhus, it reacts on him who uses the
force. True asceticism and wisdom are both for the salvation of the
Brâhmanas. But in one untrained, they produce the contrary effect.
Therefore go thou to the son of 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 Brâhmana and knowing
the object of the Rishi, he prayed to the Chakra to desist from its
course and to save the Brâhmana. The Chakra had just commenced its work
of destruction, but it withdrew its energies upon the prayer of
Ambarisha. 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 Brahmâ Loka. He did not return for
one year and the King lived upon water only all this time, being so
anxious to see the Rishi back. Such is the holy story of Ambarisha,
[[191]]
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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:
11 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. With-
out these my Bhaktas I do not even want myself, nor my abso-
lute powers, for I am their sole and supreme resort. They for-
sake 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
Seidhus, 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 Him-
self. 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.
[[191]]
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Ambansha
VirOpa Ketumat Sambhu
I
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.]
[[192]]
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Ambansha
VirOpa Ketumat Sambhu
Prishadasva
Rathitara
Rathitara had no children. At his request Rishi Angiras pro-
duced 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 dis-
appointment, 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, Ikshva-
ku 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 Rabbit-
eater. Puranjaya was the son of Sasada. He was also called Indra-
vaha 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. Puran-
jaya ascended the bull on its hump. He is therefore called Indra-
vaha or Indra-vehicled and Kakutstha or the mounter on the hump.
He defeated the Asuras.
[[192]]
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(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
i i >
Vikukshi Nimi 98 other sons
(SaSada)
Puranj-aya
(Indra vahu
Kakutstha)
I
Anena
I
Prithu
Visvagandhi
Chandra
Yuvanas"va
I
Sravasta
(He built the town Sravasti)
Brihadasva
I
Kuvalayasva
(Dhundhumara,) .
With his 2i 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.
i i
Dridhasva. Kapilasva. Bhadrasva.
Haryasva
Nikumbha
Bahulasva
Krisasva
Senajit
I
Yuvanasva,
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Ikshvaku
Vikukshi Nimi 98 other sons
(SaSada)
Puranj-aya
(Indra vahu
Kakutstha)
Anena
Prithu
Visvagandhi
Chandra
Yuvanas"va
Sravasta
(He built the town Sravasti)
Brihadasva
Kuvalayasva
(Dhundhumara,).
With his 2i?? 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.
[[193]]
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Yuvanasva had no son. So the Rishis performed a sacrifice directed to
[[194]]
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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 what-
ever 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 Dkdtd")" 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 offer-
ing 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 after-
wards attained Moksha with his wives.
Yuvanasva adopted his grand son Ambarisha. Ambarisha had
one son Youvanasva. His son was Harita. These three, Amba-
risha, 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 ser-
pents. Such was the blessing of the elemental serpents.
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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 Dkdtd")" 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 Ambartsha Muchukunda
m. Narmoda (adopted by Yuvanasva) (Yogin)
I I
Trasadasya Youvanasva
Anaranya Harita
I
Horyasva
I
Praruna
I
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
I
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 Ajlgarta his second
son Sunahgepha. He saluted his father and offered the child. King Haris
Chandra appeased Varuna by human sacrifice and got rid of his dropsy. In
that sacri
[[195]]
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Yuvanasva
Mandhata
Purukuta Ambartsha 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 pre-
vented 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 Ajlgarta his second son Sunahgepha. He saluted
his father and offered the child. King Haris Chandra appeased
Varuna by human sacrifice and got rid of his dropsy. In that sacri-
[[195]]
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fice, Visvamitra was the Hota, Jamadagni was the Adhvaryu, Vasistha
BrahmS and Ayasya was the Udgata. Indra being pleased gave a golden
chariot to the king. Visvamitra taught Âtmâ Vidya to Haris Chandra and
he attained liberation.
[The story of Haris Chandra in this Purâna follows the vedic version.
The gist of the story is that in the course of further evolution the
Devas were to be propitiated by human sacrifice. But this sacrifice did
not mean killing. It was the complete offering of oneself up to the
service of the gods. The mission of the human victim is to constantly
work for the good of the Universe and to extinguish his own personality.
Sunah s*epha 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 (Bhâgavata IX-i6). Therefore
Visvamitra took the principal part in this sacrifice and not Vasistha,
though he was the family preceptor.]
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 bijfvwith child, and
dissuaded her from accompanying her husband on to trie 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.
[[196]]
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fice, Visvamitra was the Hota, Jamadagni was the Adhvaryu, Vasistha
BrahmS 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 evo-
lution 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. Sunah s*epha 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. Visva-
mitra 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-i6). Therefore Visvamitra
took the principal part in this sacrifice and not Vasistha, though he
was the family preceptor.]
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
bijfvwith child, and dissuaded her from accompanying her husband on
to trie 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.
[[196]]
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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 Avatâra 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 Gang& 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 Sâdhus 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.
[[197]]
{{bhagap197.jpg}}
Kesini had one son Asamanjas by Sagara. AnSumat was son
of Asamanjas. He was attached to his grandfather Sagara. Asa-
manjas 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 Gang ?? 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.
[[197]]
{{bhagap198.jpg}}
Once there lived two Râkshasas. 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 Brâhmana and his wife in
their privacy, and he attacked the Brâhmana. The wife reminded the king
of his former birth and requested him not to deprive her of her husband
at the time of enjoyment. The king heeded not her words but devoured the
Brâhmana. The Brâhmana woman cursed 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 (As"man) and the son was hence
called As"maka. 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
I
As"maka
Balika or Mulaka
I
Das"aratha
Aidavidi
I
Visvasaha
I
[[198]]
{{bhagap198.jpg}}
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 entertain-
ed 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 ex-
ecration 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 (As"man) and the son was hence called As"maka. The son of
ASmaka was Balika. He was the surviving kshatriya, after the ex-
tirpation of that caste by Parasurama. Hence he was called Mulaka
also (the root of a race).
Soudasa
As"maka
Balika or Mulaka
Das"aratha
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.
[[198]]
{{bhagap199.jpg}}
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 Bhagavân. He
attained Mukti.
Khatvanga
I
Dirgha-bahu
I
Raghu
I
Aja
Dasaratha
I i
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
Bhâgavata Purâna.)
Dasaratha
RAMA Lakshmana Bharata Satrughna
Kusa Lava Angada Chitraketu Taksha Pushkala Subahu Sruta
sena.
matured in Yoga. He now besides at Kalapa,
Towards the end of Kaliyuga he shall restore the Solar dynasty,
[[199]]
{{bhagap199.jpg}}
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 Sruta
sena.
matured in Yoga. He now besides at Kalapa,
Towards the end of Kaliyuga he shall restore the Solar dynasty.
[[199]]
{{bhagap200.jpg}}
Maru
I
Prasusruta
Sandhi
Amarshana
I
Mahasvat
Visvabahu
I
Prasenajit
Takshaka
Brihadbala, killed at
the battle of Kurukshetra by
Abhimanyu
(Time of Parikshit)
Brihat-rana
Vatsa-vriddha
Sumitra shall be
Kali Yuga.
Vatsa-Vriddha
Prativyoma
Bhanu
I
Divaka
Sahadeva
I
Brihadasva
I
Bhanumat
I
Pratikagva
I
Supratika
Marudeva
Sunakshatra
I
Pushkara
Antariksha
Sutapas
Sutapas
I
Amitrajit
I
Brihadrai
I
Barhi
I
Kritanjaya
I
Rananjaya
Sanjaya
Sakya
I
Suddhoda
I
Langala
Prasenajit
Kshudraka
Sumitra
the last of the Ikshvaku dynasty in this
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 tile 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 Nltni 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 (vide ha) he was
[[200]]
{{bhagap200.jpg}}
Maru
Prasusruta
Sandhi
Amarshana
Mahasvat
Visvabahu
Prasenajit
Takshaka
Brihadbala, killed at
the battle of Ku-
rukshetra by
Abhimanyu
(Time of Parikshit)
Brihat-rana
Vatsa-vriddha
Sumitra shall be
Kali Yuga.
Vatsa-Vriddha
Prativyoma
Divaka
Sahadeva
Brihadasva
Bhanumat
Pratikagva
Supratika
Marudeva
Sunakshatra
Pushkara
Antariksha
Sutapas
Sutapas
Amitrajit
Brihadrai
Kritanjaya
Rananjaya
Sanjaya
Sakya
Suddhoda
Langala
Prasenajit
Kshudraka
Sumitra
the last of the Ikshvaku dynasty in this
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 tile he came back. Considering
the uncertainty, Nimi did not wait for his family Purohita. But en-
gaged 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 Nltni 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
(vide ha) he was also called Vaideha. The*churning also gave him the
[[200]]
{{bhagap201.jpg}}
also called Vaideha. The*churning also gave him the name of Mithila
(Manth = to churn). He built the to n Milhila. (Mithila is the modern
Tirhut).
NIMI Marti
I I
Janaka Pratipa
I I
Udavasu Kritaratha
I I
Nandivardhana Devamirha
I I
Suketu Visruta
I I
Devarata Mahadhriti
I I
Brihadratha Kritirata
I I
Mahavirya Maharoman (large-haired)
I I
Sudhn'ti Svarnaroman (gold-haired)
T 1
Dhrishtaketu Hrasvaroman (short-haired)
I I
[[201]]
{{bhagap201.jpg}}
name of Mithila (Manth = to churn). He built the to n Milhila.
(Mithila is the modern Tirhut).
NIMI Marti
Janaka Pratipa
Udavasu Kritaratha
Nandivardhana Devamirha
Suketu Visruta
Devarata Mahadhriti
Brihadratha Kritirata
Mahavirya Maharoman (large-haired)
Sudhn'ti 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.
[[201]]
{{bhagap202.jpg}}
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 Âtmâ-vidya, Khandikya was versed in Vedic
Karma, Kesi Dhvaja overpowered Khandikya and he fled away.
Kesi-Dhvaja
Bhanumat
Sata-dyumna
Suchi
I
Sanadvaja
Urja-ketu
Purujit
I
Arishta nemi
Srutayu
I
Suparsva
Chitraratha
Kshemadhl
Samaratha
I
Satyaratha
Upa
U pa-guru
gupta (incarnation of Agni)
Vasvananta
I
Yuyudha
I
Subhashana
Sruta
I
Jaya
Vijaya
I
Rita
Sunaka
Vitahavya
Dhriti
I
Bahulasva
Kriti
Upa-guru
These kings of Mithila were well versed in Âtmâ-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 Brahmâ about every
thing that transpired. Brahmâ 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
[[202]]
{{bhagap202.jpg}}
Kesi-Dhvaja
Bhanumat
Sata-dyumna
Suchi
Sanadvaja
Urja-ketu
Purujit
Arishta nemi
Srutayu
Suparsva
Chitraratha
Kshemadhl
Samaratha
Satyaratha
Upa-
U pa-guru
gupta (incarnation of Agni)
Vasvananta
Yuyudha
Subhashana
Sruta
Jaya
Vijaya
Rita
Sunaka
Vitahavya
Dhriti
Bahulasva
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 carri-
ed 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 re-
proached 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
[[202]]
{{bhagap203.jpg}}
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. Brahmâ took Tara aside and learned from her that Soma was the
father of the son, Soma then took the child. Brahmâ seeing the deep
wisdom of the child named him Budha (Mercury).
Budha had by 113. one son Pururavas. Nârada related his beauty and his
virtues to the Devas in Svarga. Urvasi heard all that and took a fancy
for the king. By the curse of Mitra Varuna, she had then a human form.
Both the king and the Apsaras became attached to each other and they
lived as husband and wife. But Urvasi laid down two conditions of her
company with the king (i) 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
[[203]]
{{bhagap203.jpg}}
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 113. 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 (i)
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 Agni-
sthali (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 ap-
proach 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 Jata-
vedas came out (Vedas is wealth, enjoyments in general. Jdta is
[[203]]
{{bhagap204.jpg}}
general. Jdta is grown. Jata-vedas is that fire from which enjoyments
proceed that which gratifies all sense-desires. It is the chief fire of
the Karmakanda of the Vedas). By the invocation of the three vedas, that
fire became three fold. (Ahavaniya, Garhapatya, and Dakshinâ 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.
G&rhapatya 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, Nârâyana was the only Deva, there
was only one fire and only one caste. The three Vedas came only from
Pururavas, at the beginning of Treta Yuga. The king attained Gandharva
Loka by means of the fire. (In Satya Yuga, Satva generally prevailed in
men. Therefore they were all fixed in meditation. But in Treta Yuga,
Rajas prevailed and by the division of the Vedas, Karma Marga made its
appearance. Srtdhara.}
[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
|
,11 I ill
Ayus Srutayus Satyayus Raya Vijaya Jaya
I I II
Vasumat Srutanjaya Eka Bhima Amita
I
Kanchana
I
[[204]]
{{bhagap204.jpg}}
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. G ??rhapatya 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. There-
fore they were all fixed in meditation. But in Treta Yuga, Rajas
prevailed and by the division of the Vedas, Karma Marga made
its appearance. Srtdhara.}
[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
,11 I ill
Ayus Srutayus Satyayus Raya Vijaya Jaya
Vasumat Srutanjaya Eka Bhima Amita
Kanchana
Hotraka
[[204]]
{{bhagap205.jpg}}
Hotraka
[-'05]
Hotraka
Jahnu (He swallowed up the
Ganga in her downward
course and let her out
though his thighs.
Puru
I
Balaka
I
Ajaka
I
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 Chant for the
birth of a son to each. (Cham is an oblation of rice, barley, and pulse,
boiled together. It is offered to Devas and Pitris). Richika prepared
two charus and consecrated one with Brâhmana Mantra and the other with
Kshatriya Mantra. The Rishi then went to bathe himself. In the meantime,
the mother thought, the daughter's Charu must be superior to hers. So
she procured that from her daughter and the daughter partook of her
mother's Charu. When the Rishi returned and learned what had taken
place, he said to his wife: " What an improper thing you have done by
this exchange of Charus! You shall have a fierce and terrible son,
while your brother shall be the greatest in divine wisdom."
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
[[205]]
{{bhagap205.jpg}}
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 Chant
for the birth of a son to each. (Cham 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 young-
est was Rama (Parsurama). He is said to be an Incarnation of
[[205]]
{{bhagap206.jpg}}
(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 Kâma-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 Brâhmana
by his Tapas. He had one hundred sons. The mid son was Madhuchhandas.
But they were all called Madhuchhandas. Visvamitra adopted as his son
Sunahs"epha, 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
m. Richika
Jamadagni
1
Parasurama
1
Visvamitra
1
(adopted)
Devarata
1
100 sons
including
Madhuchhandas
Ashtaka & others.
[[206]]
{{bhagap206.jpg}}
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 Jama-
dagni, 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 con-
stellation 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 be-
came a Brahmana by his Tapas. He had one hundred sons. The
mid son was Madhuchhandas. But they were all called Madhu-
chhandas. Visvamitra adopted as his son Sunahs"epha, 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
m. Richika
Jamadagni
Parasurama
Visvamitra
(adopted)
Devarata
100 sons
including
Madhuchhandas
Ashtaka ?? others.
[[206]]
{{bhagap207.jpg}}
THE LUNAR DYNASTY,
SKANDHA IX. CHAP. 17.
Ayus was the eldest son of Pururavas. His line is now given,
Pururavas
Ayus
Nahusha Kshatra-Vriddha Raji
1 1
Rabha Anena
Suhotra 500 Sons
1
Rabhas guddha
1 *!
I 1 1
Gambhira Suchi
Kasya Kusa Gritsamada
1 1
i i i
Akriya Chitraka
Kas"i Prati Sunaka
1 1
1 1 1
Brahmâvit Santarajas
Rashtra Sanjaya Sounaka
1 1
Dirghatamas Jaya
1 I
Dhanvantari Harnabala
( promulgator |
of Ayur Veda Sahadeva
and a sub In- |
carnation of Hina
Vishnu.) |
| Jaya Sena
Ketumat |
Saukriti
Bhimaratha |
1 Jaya.
Divodasa
1
Dyumat (also called Pratardana
Satrujit and Ritadhvaja)
Dharmaketu
1
Alarka others
(reigned for 66000 years)
Santati
I
Sunitha
Niketana
Dharmaketu
Satyaketu
I
Dhrishtaketu
Sukumara
Vitihotra
Bharga
Bhargabhumi
[[207]]
{{bhagap207.jpg}}
THE LUNAR DYNASTY.
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 guddha
Gambhira Suchi
Kasya Kusa Gritsamada
Akriya Chitraka
Kas"i Prati Sunaka
Brahmavit Santarajas
Rashtra Sanjaya Sounaka
Dirghatamas Jaya
Dhanvantari Harnabala
(promulgator |
of Ayur Veda Sahadeva
and a sub In- |
carnation of Hina
Vishnu.) |
| Jaya Sena
Ketumat |
Saukriti
Bhimaratha |
1 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
[[207]]
{{bhagap208.jpg}}
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.
Ptiruravas
Ayus
!
I I III
Nahusha Kshatra-vridha Raji Rabha Anna
I
I I I J II
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,
[[208]]
{{bhagap208.jpg}}
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.
Ptiruravas
Nahusha Kshatra-vridha Raji Rabha Anna
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 ac-
companied 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 infir-
mities 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 pro-
duced 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.
[[208]]
{{bhagap209.jpg}}
SKANDHA IX., CHAP. 20.
YAYATI
Yadu Turvasu Druhya Arm 1'uru
!
Janamejaya
I
Prachinvat
!
Pravira
I
Manasyu
Charupada
I
Sudyu
I
Bahugava
I
Sanyati
I
Ahanyati
I
Raudrasva
by Apsaras Ghritachi
Riteyu Kaksheya Sthandileyua Kriteyu Jaleyu
Rantinabha Sateyu Dharmeyu Sannatyeyu Vrateyu Vaneyu
Sumati Dhruva Apratiratha
I I
Rebhi Kanva
I I
Dushmanta (the famous Medhatithi
lover of Sakuntala daughter |
of Visvamitra by Menaka, Pras Kanna and other
hero of Kali Dasa's drama.) Brâhmanas
I
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.
[[209]]
{{bhagap209.jpg}}
SKANDHA IX., CHAP. 20.
YAYATI
Yadu Turvasu Druhya Arm 1'uru
Janamejaya
Prachinvat
Pravira
Manasyu
Charupada
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 Bhara-
dvaja 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.
[[209]]
{{bhagap210.jpg}}
ATHA.
[[210]]
{{bhagap210.jpg}}
ATHA.
[[210]]
{{bhagap211.jpg}}
DYAJA OR
MANYU.
[[211]]
{{bhagap211.jpg}}
DYAJA OR
MANYU.
[[211]]
{{bhagap212.jpg}}
(i) RIKSHA
Samvarana
m. Tapati daughter of the Sun
I
Kuru
1
Parikshi Sudhana
I
Jahnu Nishadha
Suhotra
Suratha
Chyavana
Viduratha
Kriti
Sarvabhouma
Uparichara Vasu
Jaya Sena
Radhika
Uparichara Vasu
Ayutayu
Ayutayu
Akrodhana
Devatithi
1
Riksha
1
Dilipa
Pratipa
Brihadratlva
1
KusSmba Matsya Pratyagra Chedipa Other*
1
Kusagra
Rishabha
Satyahita
1
Pushpavat
I
1
Jara Sandha
(was born in two parts. He was
therefore thrown away out side.
JarA a RAkshasa woman, united
the two parts and made the
child alive. Hence he was called
Jarasandha).
I
i
Jahu
1
Sahadeva
1
Somapi
i
Sruta Sravas
1 1
Devapi Santanu
(gave up the world * *
and went to forest)
Vahlika
Somadatta
BhQri
BhOrisravas
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
[[212]]
{{bhagap212.jpg}}
(i) RIKSHA
Samvarana
m. Tapati daughter of the Sun
Parikshi Sudhana
Jahnu Nishadha
Suhotra
Suratha
Chyavana
Viduratha
Kriti
Sarvabhouma
Uparichara Vasu
Jaya Sena
Radhika
Uparichara Vasu
Ayutayu
Ayutayu
Akrodhana
Devatithi
Riksha
Dilipa
Pratipa
Brihadratlva
KusSmba Matsya Pratyagra Chedipa Other*
Kusagra
Rishabha
Satyahita
Pushpavat
Jara Sandha
(was born in two parts. He was
therefore thrown away out side.
JarA a RAkshasa woman, united
the two parts and made the
child alive. Hence he was called
Jarasandha).
Sahadeva
Somapi
Sruta Sravas
Devapi Santanu
(gave up the world * *
and went to forest)
Vahlika
Somadatta
BhQri
BhOrisravas
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
[[212]]
{{bhagap213.jpg}}
became king, there was drought for 12 years. The Brâhmanas 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 Brâhmanas to Devapi and they dissuaded him from Vedic Dharma.
Het hus became unfit to be a king and the Devas then rained. But Devapi
is waiting at Kaldpa fot his future mission. The lunar dynasty will come
to an end in the present Kaliyuga and Devdpi will be the progenitor of
the lunar Dynasty in the next Satyayuga.
S&ntanu
By Gangft j By Satyavati
Bhishma Chitrangada Vichitra Virya
(killed by a m, Amb& and
Gandharva) Ambalika 1
daughters of
Kasiraja
Satyavati was the daughter of Uparichara Vasu by Matsyagandha, Before
her marriage with Santanu, Rishi Paras"ara had by her one son Krishna
Dvaipayana, the renowned Vyâsa, father of Suka, the propounder of the
Bhâgavata Purâna.
As Vichitra Virya had no son, Satyavati asked Vyâsa to produce sons on
his wives. They were Dhritarashtra, Pandu, and Vidura.
Dhritarashtra
m. Gandhari
m. Kunti
1
Duryodhana
1
99 Others
Pandu
m.
1
Duhsald
Madri
1
(By Dharma)
Yudhisthira
I
(By Indra)
Arjuna
(By Vayu)
Bhima
( By Asvini Kumars )
Nakula Sahadeva
YUDISTHIRA HAD
(1) By Draupadl Prativindhya
(2) By Pauravi Devaka
BHIMA HAD
(1) By Draupadi Srutasena
(2) By Hidimba Ghatot Kacha
(3) By Kali Sarvagata
[[213]]
{{bhagap213.jpg}}
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. Het hus became unfit to be
a king and the Devas then rained. But Devapi is waiting at Kaldpa
fot his future mission. The lunar dynasty will come to an end in the
present Kaliyuga and Devdpi will be the progenitor of the lunar
Dynasty in the next Satyayuga.
S ??ntanu
By Gangft j By Satyavati
Bhishma Chitrangada Vichitra Virya
(killed by a m, Amb ?? and
Gandharva) Ambalika 1
daughters of
Kasiraja
Satyavati was the daughter of Uparichara Vasu by Matsya-
gandha, Before her marriage with Santanu, Rishi Paras"ara 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 Dhritarashtra, Pandu, and
Vidura.
Dhritarashtra
m. Gandhari
m. Kunti
Duryodhana
99 Others
Pandu
Duhsald
Madri
(By Dharma)
Yudhisthira
(By Indra)
Arjuna
(By Vayu)
Bhima
(By Asvini Kumars)
Nakula Sahadeva
YUDISTHIRA HAD
(1) By Draupadl Prativindhya
(2) By Pauravi Devaka
BHIMA HAD
(1) By Draupadi Srutasena
(2) By Hidimba Ghatot Kacha
(3) By Kali Sarvagata
[[213]]
{{bhagap214.jpg}}
ARJUNA HAD
(1) By Draupadi Srutakirti
(2) By Ulupi Iravat
(3) By the princess
of Manipur Vabhruvahana
(4) By Subhadra Abhimanyu
m. Uttara
I
Parikshit
NAKULA HAD
(1) By Draupadi Satanika
(2) By Karenumatt Naramitra
SAHADEVA HAD
(1) By Draupadi Sruta Karman
(2) By Vijaya Suhotra
Sunitha
i
Nri Chakshu:
Sukhinala
1
Pariplava
1
Sunaya
1
Medhckvin
1 .
Nripanjaya
1
Brihadratha
Satanika
1
Durdamana
Kshemaka shall he the last of tkis approved line in theKali
Yuga.
[[214]]
{{bhagap214.jpg}}
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 Karenumatt Naramitra
SAHADEVA HAD
(1) By Draupadi Sruta Karman
(2) By Vijaya Suhotra
Sunitha
Nri Chakshu:
Sukhinala
Pariplava
Sunaya
Medhckvin
Nripanjaya
Brihadratha
Satanika
Durdamana
Kshemaka shall he the last of tkis approved line in theKali
Yuga.
[[214]]
{{bhagap215.jpg}}
Now as to the Magadha kings.
This line shall he 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.
Yadu
Turvasu
I
Druhya
Anu
Puru
Sabhanara
Kalanara
I.
Janamejaya
Maha Sala
I
Mahamanas
I |
Chakshus Parekshu
1
Usinara
1
Titiksha
1
Rushadratha
1
Homa
Sutapas
Bali
1 1 1
Sivi Vara Krimi
1
1
Daksha
1 1 1
Vrishadarbha Subiua Madra
1
Kekaya
[[215]]
{{bhagap215.jpg}}
Now as to the Magadha kings.
This line shall he extinguished one thousand years after the
death of Parikshit. (The future tense is used in the text with refer-
ence to the time of Parikshit.)
SKANDHA IX., CHAPS. 23.
Yadu
Turvasu
Druhya
Puru
Sabhanara
Kalanara
Janamejaya
Maha Sala
Mahamanas
Chakshus Parekshu
Usinara
Titiksha
Rushadratha
Homa
Sutapas
Bali
Sivi Vara Krimi
Daksha
Vrishadarbha Subiua Madra
Kekaya
[[215]]
{{bhagap216.jpg}}
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
|
I I I I I I
Anga Banga Kalinga Sambhu Pundra Odhra
Khalapana
I
Diviratha
I
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
I
Brihadratha
I I I
Brihadratha Brihatkarman Brihatbhanu
Brihanmanas
I
Jayadratha
Vijaya
I
Dhriti
Dhritavrata
Satkarman
Adhiratha
(He adopted Kâma of the Mahabharata as his son, when he
had been left by Kunti.)
[[216]]
{{bhagap216.jpg}}
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
I I I I I I
Anga Banga Kalinga Sambhu Pundra Odhra
Khalapana
Diviratha
Dharmaratha
Chitraratha.
Chitratha was also called Romapada. He had no son. Dasa-
ratha (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 Kama of the Mahabharata as his son, when he
had been left by Kunti.)
[[216]]
{{bhagap217.jpg}}
ADI II RATH A??
I
Kâma
Vrisha Sena
YAYATI
I
Druhyu
I
Babhru
Setu
Arabdha
I
Gandhara
I
Dharma
Dhrita
I
Durmada
I
Prachetas
One hundred sons inhabiting the north as a Mlechcha race
YAYATI
Turvasu
Bahni
I
Bharga
Bhanumat
I
Tribhanu
Karandhama
Marutta (adopted Dushmanta of the
line of Puru as his son, but Dushmanta reverted to his own line.)
[[217]]
{{bhagap217.jpg}}
ADI II RATH A??
Kama
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 Dush-
manta reverted to his own line.)
[[217]]
{{bhagap218.jpg}}
YAYATI??
1
Yadu
1
Sahasrajit,
i
1 1 1
Kroshta, Nala, Ripu,
Satajit
1
1
Mahahaya
1 1
Renuhaya Haihaya
I
1
Dharma
i
1
Netra
i
1
Kuoti
Sohanji
i
Mahishmat
Bhadra sen
1
Durmada
1
Dhanaka
Kritavirya Kritagni Kritavarman, Kritaujas
Arjuna
(Learned Yoga from Dattatreya. Had one
thousand sons of whom only 5 survived.)
idhvaic
Jayadhvaja Surasena Vrishabha
I
Talajangha
Madhu
Urjita
Vitihotra and 99 other sons
called Tala Janghas. They
were killed by Sagara.
Vrishni
99 other sons
YADU
I
Kroshtu
I
Vrijinavat
Svahita
[[218]]
{{bhagap218.jpg}}
YAYATI??
Yadu
Sahasrajit,
1 1 1
Kroshta, Nala, Ripu
Satajit
Mahahaya
Renuhaya Haihaya
Dharma
Netra
Kuoti
Sohanji
Mahishmat
Bhadra sen
Durmada
Dhanaka
Kritavirya Kritagni Kritavarman, Kritaujas
Arjuna
(Learned Yoga from Dattatreya. Had one
thousand sons of whom only 5 survived.)
idhvaic
Jayadhvaja Surasena Vrishabha
Talajangha
Madhu
Urjita
Vitihotra and 99 other sons
called Tala Janghas. They
were killed by Sagara.
Vrishni
99 other sons
YADU
Kroshtu
Vrijinavat
Svahita
[[218]]
{{bhagap219.jpg}}
Svahita (Continued]
Visadgu
I
Chitraratha
I.
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
I
Dharma
Usanas
I
Ruchaka
Others
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
Kunti
Vrishni
Nirvriti
I
Dasarha
Vyoma
I
JimOta
Romapada
I
Babhru
Kriti
Usika
Chedi Damaghosha others
Bhimaratha
I
Navaratha
[[219]]
{{bhagap219.jpg}}
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
Dharma
Usanas
Ruchaka
Others
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
Kunti
Vrishni
Nirvriti
Dasarha
Vyoma
JimOta
Romapada
Babhru
Kriti
Usika
Chedi Damaghosha others
Bhimaratha
Navaratha
[[219]]
{{bhagap220.jpg}}
Navaratha (Continued}
I
Dasaratha
Sakuni
I
Karambhi
I
Devarata
Devakshatra
Madhu
I
Kuruvasa
I
Anu
I
Puruhotra
Ayus
I
Satvata
II! I I
Bhajamat Bhaji Divya Vrishni Devavridha Andhaka Mohabhoja
(*) I
The Bhojas
Nimlochi Kinkana Dhrishti
Satajit Sahasrajit Ayutajit
Babhra
Sumitra
Yudhajit
I
Nighna Sini Anamitra
i i
Satrajita Prasena |
Sini
Vrishni
Satyaka
| Svaphalka
Yuyudhana
Chitraratha
Prithu Viduratha
Jaya
i i j r
Kuni Akrftra 12 others Suchara
I _!
Yugandhara
Devavat
Upadeva
[[220]]
{{bhagap220.jpg}}
Navaratha (Continued}
Dasaratha
Sakuni
Karambhi
Devarata
Devakshatra
Madhu
Kuruvasa
Anu
Puruhotra
Ayus
Satvata
Bhajamat Bhaji Divya Vrishni Devavridha Andhaka Mohabhoja
The Bhojas
Nimlochi Kinkana Dhrishti
Satajit Sahasrajit Ayutajit
Babhra
Sumitra
Yudhajit
Nighna Sini Anamitra
Satrajita Prasena |
Sini
Vrishni
Satyaka
| Svaphalka
Yuyudhana
Chitraratha
Prithu Viduratha
Jaya
Kuni Akrftra 12 others Suchara
Yugandhara
Devavat
Upadeva
[[220]]
{{bhagap221.jpg}}
() AN DHAKA
Kukura Bhajamat Suchi Kambalavarhis
I
Bahni
I
Viloman
Kapota-roman
Anu (Tumvaru was
his friend)
I
Andhaka
Dundubhi
I
Avidyota
I
Punarvasu
I
Ahuka Ahukl
Devaka Ugrasena
(i) Devavat. (2) Upadeva. (3) Sudeva. (4) Devavardhana.
(5) DhritadevA. (6) Sdnttdeva. (7) UpadevA. (8) Srideva.
(9) DevarakshitA. (10) Sahadevd. (11) Devakt.
(Vâsudeva married all the Sisters)
UGRA-SENA.
II i lit i
Kansa Sunama Nyagrodha Kanka Sanku Suhu Rashtrapala
I I
Dhrishti Tushtimat 5 Sisters married to the
brothers of Vâsudeva.
(c) VIDURATHA
SQra
I
Bhojamat
[[221]]
{{bhagap221.jpg}}
() AN DHAKA
Kukura Bhajamat Suchi Kambalavarhis
Bahni
Viloman
Kapota-roman
Anu (Tumvaru was
his friend)
Andhaka
Dundubhi
Avidyota
Punarvasu
Ahuka Ahukl
Devaka Ugrasena
(i) Devavat. (2) Upadeva. (3) Sudeva. (4) Devavardhana.
(5) DhritadevA. (6) Sdnttdeva. (7) UpadevA. (8) Srideva.
(9) DevarakshitA. (10) Sahadevd. (11) Devakt.
(Vasudeva married all the Sisters)
UGRA-SENA.
II i lit i
Kansa Sunama Nyagrodha Kanka Sanku Suhu Rashtrapala
Dhrishti Tushtimat 5 Sisters married to the
brothers of Vasudeva.
(c) VIDURATHA
Bhojamat
[[221]]
{{bhagap222.jpg}}
Bhojamat (Continued}
Sini
I
Bhoja
I
Hridika
Devamirha Satadhanu Kritavarraan
I
Sura
m. M^risha
Vâsudeva Devabhaga Devasravas Anaka Srinjaya SyAmaka
Kanka Samika Vatsaka Vrika 5 daughters
The five sisters of Vâsudeva were:
(1) Prithd, married to Pandu
(2) Srutadeva, married to Vriddha Sarman
Dantavakra
(3) Sruta Kirti, married to Dhrishtaketu
i i
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
Vâsudeva. They were:
(i) KansA, married to Devabhaga.
Chittaketu Brihadbala.
(2) Kansavatt, married to Deva Sravas.
!
I I
Suvira Ishumat
[[222]]
{{bhagap222.jpg}}
Bhojamat (Continued}
Sini
Bhoja
Hridika
Devamirha Satadhanu Kritavarraan
Sura
m. M^risha
Vasudeva Devabhaga Devasravas Anaka Srinjaya SyAmaka
Kanka Samika Vatsaka Vrika 5 daughters
The five sisters of Vasudeva were:
(1) Prithd, 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:
(i) KansA, married to Devabhaga.
Chittaketu Brihadbala.
(2) Kansavatt, married to Deva Sravas.
Suvira Ishumat
[[222]]
{{bhagap223.jpg}}
(3) Kankd, married to Kanka.
Vaka Satyajit Purujit.
(4) Rdshtrapdlt, married to Srinjaya.
Vrisha Durmarshana Others.
(5) Sdrabhtinti, married to Syamaka.
Harikesa Hiranyaksha.
As to the other brothers of Vâsudeva, Vatsaka had by Apsaras Misrakesi,
Vrika and other sons.
VATSAKA
m. MISRAKESI
I I
Vrika Others
m. Durvakshi
I I I
Taksha Pushkaras
{{bhagap223.jpg}}
(3) Kankd, married to Kanka.
Vaka Satyajit Purujit.
(4) Rdshtrapdlt, married to Srinjaya.
Vrisha Durmarshana Others.
(5) Sdrabhtinti, married to Syamaka.
Harikesa Hiranyaksha.
As to the other brothers of Vasudeva, Vatsaka had by Apsa-
ras Misrakesi, Vrika and other sons.
VATSAKA
m. MISRAKESI
Vrika Others
m. Durvakshi
Taksha PushkarasUa Others.
Samika
w. Sudamani
Sumitra Arjunapala Others.
Anaka
m. Karnika
Ritadhaman J a y a -
Vasudeva had several wives. Their names and the names of
their sons are given below:
I. Rohini
BALADEVA Gada SArana Durmada Vipula Dhruva Krita Others
2. Pautavt
Subhadra Bhadrabahu Durmada Bhadra Bhuta 7 Others.
3. Maditd
I T~ I ~T~ I
Nanda Upananda Kritaka Sura Others.
[[223]]
{{bhagap224.jpg}}
4. BJiadrA
\
Kesin.
5. Rochand
I
Hasta
Hemangada
6. Ila.
Others.
Uruvalka
Others.
7. Dhritadeva
Vipristha.
8. Sdntidevd
1
1
Prasama
1
Prathita
1
Others.
9. UpadevA
\
1
Raj any a
1
Kalpa-Varha
1
Others.
10. Srtdevd
\
Vasu Hansa Suvansa Others,
n. Devarakshitd
Gada
1 2. Shakadevd
T
Others.
I
Pravara
Srutimukhya
13. Devaki
Others.
I I I I II
Kirtimat Sushena Bhadrasena Riju Sanmardana Bhadra Sankarshana
I
KRISHNA
Subhadra.
(With the birth of Sri Krishna, we come to the end of the
Ninth Skandha of the Bhâgavata Purâna. But for the completion
of the racial account, we give here only the ist. Chapter of the I2th.
Skandha.
[[224]]
{{bhagap224.jpg}}
4. BJiadrA
Kesin.
5. Rochand
Hasta
Hemangada
6. Ila.
Others.
Uruvalka
Others.
7. Dhritadeva
Vipristha.
8. Sdntidevd
Prasama
Prathita
Others.
9. UpadevA
Raj any a
Kalpa-Varha
Others.
10. Srtdevd
Vasu Hansa Suvansa Others,
n. Devarakshitd
Gada
1 2. Shakadevd
Others.
Pravara
Srutimukhya
13. Devaki
Others.
I I I I II
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 ist. Chapter of the 12th
Skandha.
[[224]]
{{bhagap225.jpg}}
SKANDHA XII., CHAP. r.
We have seen Ripunjaya to be the last of the Magadha king?. He will be
also called Puranjaya (The future tense, it must be remembered, is used
solely with reference to the time of ParikshitX His minister Sunaka
shall kill him and place his own son Pradyota on the throne.
Pradyota
I
Palaka
I
Visakha
1
Râjâka
I
Nandivardhana
These 5 kings of the line of Pradyota shall reign for
138 years.
Nandi Vardhana Ajata-Satru (Contd).
I I
Sisunaga Darbhaka
I I
Kakavarna Aj-aya
I I
Kshemadharma Nandi Vardhana
I I
Kshetrajna Mahanandi
I ' I
Vidhisara Saisunaga
L
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 Brâhmana Chanakya shall
kill Nanda and his eight sons and shall place Chandra Gupta on the
throne.
These ten kings called Mauryas shall reign for 137 years.
[[225]]
{{bhagap225.jpg}}
SKANDHA XII., CHAP. r.
We have seen Ripunjaya to be the last of the Magadha king?
He will be also called Puranjaya (The future tense, it must be re-
membered, is used solely with reference to the time of ParikshitX
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.
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.
[[225]]
{{bhagap226.jpg}}
Pushpamitra, Commander of Brihadratha's forces, shall kill his
master and be king himself. He shall be the founder of the
Sunga dynasty.
PUSHPAMITRA
i
Agnimitra
' I
Sujyestha
Vasumitra Bhadraka Pulinda
I
Utghosha
I
Vajramitra
I
Bhâgavata
I
Devabhuti
These (10) ten kings of the Sunga dynasty shall reign for 112
years. Vâsudeva, the minister of Devabhuti, shall kill his master and
become himself the king.
VASUDEVA
I
BhOmitra
I
Nârâyana
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.
1 1
Balin Krishna
Anishta Karman
i
Gomati
l
Srisantakarna
l
Haleya
i
1
Purimat
i
1
Pournamasa
l
Talaka
i
1
Medasiras
i
Lambodara
1
Purishabhiru
i
Sivaskanda
l
Chivilaka
i
Sunandana
i
1
Yajnasri
I
1
Meghasvati
Atamana
| ending
Anishta Karman
Chakora
8 Bahus
in Sivasvati
1
Vijaya
Chandravijna
Salomadhi
[[226]]
{{bhagap226.jpg}}
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
BhOmitra
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
Atamana
| ending
Anishta Karman
Chakora
8 Bahus
in Sivasvati
Vijaya
Chandravijna
Salomadhi
[[226]]
{{bhagap227.jpg}}
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 fhan 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 acquanted 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 1 20
years.
[[227]]
{{bhagap227.jpg}}
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 fhan one stand-point. But I am at pre-
sent 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 re-
quires a little consideration.
Those who are acquanted 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.
[[227]]
{{bhagap228.jpg}}
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 a"nd 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 rach
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 SunGod.
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 mam 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.
[[228]]
{{bhagap228.jpg}}
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 a"nd 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 Dynas-
ty, 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 rach 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 Brihas-
pati as the guide of the Devas. We have also read of the appearance
of Rahu in the sixth Manvantara. This shews that the mam planet-
ary 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.
[[228]]
{{bhagap229.jpg}}
Next in order was the Kdruslia race inhabiting the north The DJidrsJitas
were also a spiritual race (Brâhmanas\
The descent towards Materiality commenced with Xriga. lie is said to
have been transformed into a lizard. 1 1 is grandson was BhUtajyoti,
Bhutas being different forms of matter. Vasu is a God of Material
wealth. Pratika means the reverse or opposite (*'. 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). Vtti 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 fAtukarna (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,
Ptansu or tall, Pramati or full-grown intellect, Khanitra or digger,
Chakshusha or the eyed, and Khaninetta or the holloweyed. 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 Ikshvdku. 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.
[[229]]
{{bhagap229.jpg}}
Next in order was the Kdruslia race inhabiting the north
The DJidrsJitas were also a spiritual race (Brahmanas\
The descent towards Materiality commenced with Xriga. lie
is said to have been transformed into a lizard. 1 1 is grandson was
BhUtajyoti, Bhutas being different forms of matter. Vasu is a God
of Material wealth. Pratika means the reverse or opposite (*'. 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).
Vtti 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
fAtukarna (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, Ptansu or tall, Pramati or full-grown intellect, Khanitra
or digger, Chakshusha or the eyed, and Khaninetta 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 Kusas-
thali, 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 Ikshvdku. 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.
[[229]]
{{bhagap230.jpg}}
Putanjaya 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 e 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.
Mdndhdtd 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, /. 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,
[[230]]
{{bhagap230.jpg}}
Putanjaya 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 e find King Purukutsa forming an alliance
with the elemental serpents, and holding communion with the dwell-
ers of Rasatala. The river Narvada is mentioned in connection with
Rasatala.
Mdndhdtd 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, /. e. turned
towards materiality. With the powers of a Deva, but with the
aspirations of an Asura, the ground was prepared for the down-
fall 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 res-
trictions on the enjoyment of material desires. Elaborate rules were
laid down as to how the desires might be best gratified for a prolong-
ed 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.
[[230]]
{{bhagap231.jpg}}
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 Râkshasas. These forces of
Tamas act in different ways to serve different purposes in the economy
of the Universe. When the material downfall of man reaches its furthest
limit in the Kalpa, the Râkshasas become 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 Isvara 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 Lil& Avatâras for the spiritual regeneration of the
Universe. They had now to appear amongst men, as ordinary beings, to
give direct teachings to their votaries, to infuse as much Satva as
[[231]]
{{bhagap231.jpg}}
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 appear-
ance 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. Spiri-
tual 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 paci-
fied 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 perfor-
mance 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 Isvara
comes back to Him, without any spiritual harvest, and what constitut-
ed 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 Lil ?? Avataras for the spiritual regener-
ation of the Universe. They had now to appear amongst men, as
ordinary beings, to give direct teachings to their votaries, to infuse as
[[231]]
{{bhagap232.jpg}}
possible into humanity and to retard by all means the further extinction
of the human race.
For a time the Râkshasas reigned supreme, but not over the new
continent, permeated as it was by the sacred waters of the Ganges. Their
stronghold was 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 Râkshasas 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 Isvara to the degraded human races
of the present Manvantara. They knew, for the first time, that there was
one greater than all the Devas the Gods of the Vedas and that there were
planes higher than even Svarga. The path of devotion was proclaimed. And
it became possible for men to cross the limits of death and of Trilokî
by this quality. The downfall was stopped no doubt; but the ascent was
only permanently secured by Lord Sri Krishna as we shall see later on.
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.
[[232]]
{{bhagap232.jpg}}
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 incar-
nated 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 Isvara 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 Ni-
misha. 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 terres-
trial 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.
[[232]]
{{bhagap233.jpg}}
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
[[233]]
{{bhagap233.jpg}}
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 assimila-
tion 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 Piaskanva. Dushmanta, the hero of Kalidasa's re-
nowned 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).
[[233]]
{{bhagap234.jpg}}
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 Trilokî, 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
Piaskanva. 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 Kâma, 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 Brâhmanas
over the Kshatriyas. Next to the Brâhmanas in intelligence were the
Kshatriyas. They eagerly accepted the teachings of Rama, who incarnated
as one of them. They knew fsvara as higher than the Devas and the
Brâhmanas. They thought they could profitably employ their time in
seeking after the knowledge of Brahmân. This necessarily offended the
orthodox Brâhmanas, who performed the Vedic sacrifices and had no higher
ambition than to resort to Devaloka. The Kshatriyas thus represented a
religious evolution, of which the Upanishads were an outcome. In time,
some Brâhmanas even became disciples of Kshatriyas. Both 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,
[[234]]
{{bhagap234.jpg}}
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 descen-
dants of Bharadvaja. We find much diversity of spiritual characteris-
tics 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
fsvara 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.
[[234]]
{{bhagap235.jpg}}
The early sececlers, the Haihayas and Talajanghas were put down by the
Brâhmana Parasurama and by the Kshatnya King Sagar, who espoused the
cause of Vedic Karma Kanda and of the Brâhmanas, 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 Râkshasas. When Lord Krishna appeared on the
scene, the Asuras still survived; the Vedic Rishis denied offerings to
Him, Vedic Karma had a strong supporter in 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
[[235]]
{{bhagap235.jpg}}
The early sececlers, the Haihayas and Talajanghas were put
down by the Brahmana Parasurama and by the Kshatnya King
Sagar, who espoused the cause of Vedic Karma Kanda and of the
B rah man as, 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 per-
formance of Vedic sacrifices from the attacks of Asuras and Rak-
shasas. 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. In-
tellect 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 Manvan-
tara, 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 ac-
count of their infant spirituality than any thing else.
When the races developed in time, they became most intellec-
tual 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 re-
born in the Seventh Manvantara, they were the most intellectual of
all races, but they had also the power given to them of developing
[[235]]
{{bhagap236.jpg}}
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 Râjâ to make a human sacrifice to Varuna. But we find the
victim Sunah-sepha living after the sacrifice, under the name of
Deva-rata, or one given up to the gods, and some of the Riks even were
revealed to him. Haris Chandra succeeded in entering Svarga. That was a
great victory for Rishi Visvamitra. The Vedas weie revealed to the
Rishis and sacrifices came to be known.
[[236]]
{{bhagap236.jpg}}
spiritual faculties. They could not however shake off the Asuric ele-
ment all at once. They were extremely fond of material joys, and
they devised all means, which human intellect could contrive, of grati-
fying material desires. That was right which gave material gratifica-
tion; 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 un-
selfish 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 mix-
ed 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, with-
out 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 Visva-
mitra, 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 weie revealed to the Rishis and sacrifices
came to be known.
[[236]]
{{bhagap237.jpg}}
N&rada also helped the cause in another away. He related the beauty and
the virtues of king PurCiravas 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 Kma 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 K^nda 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." Śridhara.
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
[[237]]
{{bhagap237.jpg}}
N ??rada also helped the cause in another away. He related the
beauty and the virtues of king PurCiravas to the Devas in Svarga.
Urvasi, the famous Deva nymph, hearing all that, became enamour-
ed 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 en-
chanted 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 regu-
lated the actions of men, propelled by Kma 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 per-
formance of Vedic Karma. Detailed rules as to the performance
of Vedic sacrifices were given. So long as men did not aspire to be-
come 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 im-
mature Trisanku.
The Vedic Karma K^nda 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 promul-
gated in Treta Yuga, by the division of the Vedas." Sridhara.
The great churning was justified. The Devas asserted them-
selves 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
[[237]]
{{bhagap238.jpg}}
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 Veclic 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 Brâhmanas, who performed Vedic Karma, and
often set themselves in opposition to them. They were very troublesome
to the Brâhmanas. King Sagar wanted to extinguish the race, but he was
prevented from doing so. Possibly Atlantis was the country inhabited by
these races and Nature helped the cause of evolution by dragging down
the continent itselt 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
Kafta-Viryarjuna. Then came one of the great Avatâras, 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 Brâhmanas did not look
with favour upon these Kshatriyas. But when it was found that the
Kshatriyas got real light, they were soon joined by the Brâhmanas. The
foremost of these Kshatriyas was Janaka, and the foremost of the
Brâhmanas was 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 Brâhmanas 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 Râkshasas, on account of their gross
iniquities. They reached the last point of material downfall, and lost
all spirituality. They were called Râkshasas as final extinction was
their lot, and as the force of dissolution was strong in them,
[[238]]
{{bhagap238.jpg}}
movement was Rishi Visvamitra, (Hallowed be his name!) Others
followed him in quick succession, and there was a brilliant combina-
tion of Veclic 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 itselt 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 Kafta-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 down-
fall, and lost all spirituality. They were called Rakshasas as final
extinction was their lot, and as the force of dissolution was strong in
them.
[[238]]
{{bhagap239.jpg}}
Then there were the regenerate classes, who performer! Vedic
sacrifice.". 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 Râkshasas. 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 Avatâra, the fate of the
separator was sealed.
When the Râkshasas 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 Avatâra. At
any rate, he was an example to others in every respect. The ethical
standard he laid down in his own life was unimpeachable. The world had
never seen such sacrifices in the performance of the duties of life. A
model king, a model son, a model husband, a model brother, a model
warrior, a model friend, the model of models, 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.
[[239]]
{{bhagap239.jpg}}
Then there were the regenerate classes, who performer! Vedic
sacrifice.". 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 turn-
ing 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
[[239]]
{{bhagap240.jpg}}
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 Isvara. 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 Avatâras,
appeared and He brought the message of peace and reconciliation. He laid
great stress on the fact that the performance of Vedic .sacrifices could
lead us only to Svarga Loka, but when our merits were exhausted, we were
bound to be born again on 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 Trilokî. In the higher Lokas, there is
no recurrence of births and re-births. Once you are translated to Mahar
Loka, you live for the whole of the remaining period of the Kalpa,
passing through a gradual evolution to the higher Lokas. And if you form
a devotional tie with the Lord of many Brahmândas, the First Purusha,
even the Kalpic period does not restrict your existence. Liberation is a
relative term. It may be from the bondage of births and re-births in
[[240]]
{{bhagap240.jpg}}
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 wor-
shipped the dwellers of Svarga Loka. Some worshipped Isvara.
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 obser-
vances, seemingly so contradictory, Sri Krishna, the greatest of all
Avataras, appeared and He brought the message of peace and recon-
ciliation. 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
[[240]]
{{bhagap241.jpg}}
Trilokî. It may be liberation from the bondage of Bvahmandas or solar
systems. Those who worship only material objects remain chained to this
earth. Those who worship the dwellers of Bhuvar Loka (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 Brahmâ Loka. Those
who worship the Lord of all Brahmândas pass beyond even the Brahmânda.
The first thing that a man should do is to transcend the limits of
Trilokî. This he cannot do as long as he is self-seeking. He should
therefore perform his actions 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 Âtmâ. From the
stand-point of our real self, we can dissociate ourselves from our
actions, which relate to our transitory nature. Here the system of
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
[[241]]
{{bhagap241.jpg}}
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 wor-
ship 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 an-
other name for this law. The Lord of beings, having created all
beings with the Yajna, said of yore, "You shall prosper by the per-
formance 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 res-
traint 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
[[241]]
{{bhagap242.jpg}}
into fresh tendencies or strengthen the pre-existing tendencies. So
restraint is to be constantly practised. The object of restraint is to
free the mincl from thoughts of the object world and to fix it on the
real self, Âtmâ. Here the system of Patanjali comes into requisition.
But the system is to be accepted with this reservation that Yoga does
not necessarily mean renunciation of Karma. It includes the unselfish
performance of Karma and, for the average humanity, renunciation of
Karma is harmful as an expedient of Yoga. Though there may be some who
do not require Karma for themselves, yet they should not renounce it, if
they want to set an example to others and not to confound their
intellect.
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 Avatâra, and He asked people to accept His own authority.
He said there was self-seeking in Vedic Karma, and one could not
therefore avoid the recurrence of births by the performance of Vedic
Karma. So Sri Krishna said to Uddhava: "If the Vedas say that men
attain Svarga by the performance of Vedic Karma, it is simply by way of
inducement, and not as pointing out the supreme end* The father says; '
Boy, eat this bitter medicine and I will give thee this cake in my
hand.' The boy takes the medicine for the sweet thing. But that really
leads to his recovery from the disease. So the Vedas mean final
liberation as the end. But to enforce restraint, they hold out the
prospect of Svarga, which is most agreeable to men." (Elaboration of XI.
21.23.)
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 Isvara.
So Sri Krishna gave to His disciples the true conception of isvara. He
told them fsvara was One, the source of all existence, all knowledge and
all bliss. He told them how one fsvara 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
[[242]]
{{bhagap242.jpg}}
into fresh tendencies or strengthen the pre-existing tendencies. So
restraint is to be constantly practised. The object of restraint is to
free the mincl 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 unself-
ish performance of Karma and, for the average humanity, renuncia-
tion 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 point-
ing 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 Isvara.
So Sri Krishna gave to His disciples the true conception of
isvara. He told them fsvara was One, the source of all existence,
all knowledge and all bliss. He told them how one fsvara 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
[[242]]
{{bhagap243.jpg}}
eight-fold in its character, beginning with that most susceptible to His
influence and ending with the division most obtuse to thatjinfhience.
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 fsvara Himself, as limited by Jiva Prakriti, or Jiva body.
The whole universe being the body of fsvara, 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 fsvara is not adapted for all. So Sri Krishna
gave the conception of fsvara, 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 fsvara is not enough. As man owes a
duty to all beings, the performance of which is Karma, so he owes a
duty to fsvara, and that duty is Upasana. All beings make sacrifices
for one another, and so they owe duty to one another. But fsvara 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 fsvara gives Himself to the service of the Universe, so do His
Bhaktas too. Men owe the highest duty to fsvara, 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 fsvara
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 Isvara were one in essence.
It is the difference in Prakriti that makes all the difference between
Jiva and Isvara. When all the bonds of Prakriti are broken through,
only Brahmân remains, the one reality, underlying both Isvara and
Jiva. When we become fixed, in this wisdom all is Brahmân, and final
liberation is attained. This is the real teaching of the Upanishads, as
embodied in Uttara Mimansa. In this connection, Sri Krishna pointed
out the fallacy of the Vaiseshika system in attempting to know the
Attributeless, through the attributes.
[[243]]
{{bhagap243.jpg}}
with that most susceptible to His influence and ending with the
division most obtuse to thatjinfhience. 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 fsvara
Himself, as limited by Jiva Prakriti, or Jiva body. The whole
universe being the body of fsvara, 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 fsvara is not adapted for all. So
Sri Krishna gave the conception of fsvara, 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, sym-
bolising His lordship over the whole Universe.
But this conception of fsvara is not enough. As man owes a
duty to all beings, the performance of which is Karma, so he owes a
duty to fsvara, and that duty is Upasana. All beings make sacrifices
for one another, and so they owe duty to one another. But fsvara 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 fsvara gives Himself to the service of the Universe, so do His
Bhaktas too. Men owe the highest duty to fsvara, 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 fsvara
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 Isvara were one in essence.
It is the difference in Prakriti that makes all the difference between
Jiva and Isvara. When all the bonds of Prakriti are broken through,
only Brahman remains, the one reality, underlying both Isvara 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.
[[243]]
{{bhagap244.jpg}}
The highest wisdom of the Kalpa was revealed and the world resounds with
all glory to Sri Krishna. The Rishis and Mahâtmâs took up His work. All
the religious movements and religious writings that have followed only
reproduce His teachings.
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 Bhâgavata
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.
[[244]]
{{bhagap244.jpg}}
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 al-
ready 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.
[[244]]
{{bhagap245.jpg}}
THE TENTH SKANDHA.
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 Brahmâ. She took the form of a cow, and with tears
running down her cheeks, piteously related her grievances to the Lord of
Creation. Brahmâ took 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 Kaia Śakti, shall appear on
the Earth and relieve her pressure. The Supreme Purusha Himself shall be
born in the family of Vâsudeva. Let the Deva girls take their births for
His gratification. The thousand-mouthed, self-illumining Ananta, who is
only a part of Vâsudeva, shall be the elder-born, that he may do what
pleases Hari. Bhagavati, the May& 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, Brahmâ 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. Vâsudeva drove in his chariot with his
newly married wife Devaki. The marriage presents were innumerable.
Kansa, the son of Ugrasena, held the reins of the horses himself, so
eager was he to please his sister Devaki.
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.
[[245]]
{{bhagap245.jpg}}
THE TENTH SKANDHA.
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 arro-
gant 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 Samu-
dra), the abode of Vishnu. There he adored the Lord of Preser-
vation 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
Kaia 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 thou-
sand-mouthed, self-illumining Ananta, who is only a part of Vasu-
deva, shall be the elder-born, that he may do what pleases Hari.
Bhagavati, the May ?? 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.
[[245]]
{{bhagap246.jpg}}
Vâsudeva pac^e-d him with t
"Thy virtues are well known. Why shouidst thcu kill a female, thine own
sister. at marriage. Death is certain, this cay or a hundred years
hence. Man take.-s:>:::> after bocy. unaer the action of Karma, as he
takes step after step Ir. walking, or even a\s the leech take-s biafe
after:'.a:ie:f ??:ass. in
As in dream there is a re fie x perception of what is seen and beard 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 Purusba has the attributes
of the body. He who does evil to another has to fear errfl from others.
This girl, thy younger sister, Is motionless with fear. Thou art not
entitled to kfll her."
But persnation was of no avail, as Kansa was under the influence of the
Daityas.
Vâsudeva 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: Sure'.y I would make over to
thee her sons, from whom thon hast fear." Kansa desisted from his cruel
act and Vâsudeva went home with his bride, pleased for the time being.
In time Devaki brought forth eight sons and one daughter.
The truthful Vâsudeva presented his first son Kirtimat to Kansa. The
king admired the firmness of his brother-in-law and smilingly said: *
Take back this child. I have no fear from him. From your eighth born my
death is ordained." "So let it be" exclaimed Vâsudeva, and he took back
his son. But be had very little faith in the words of Kansa.
Kansa learned from Nârada that Nanda, Vâsudeva and others of their dan,
their wives and even the clansmen of Kansa, his friends and relatives,
were partial incarnations of the Devas. He further learned from the
Rishi that preparations were being made for the lolling of the Daityas,
whose power menaced the Earth.
[[246]]
{{bhagap246.jpg}}
Vasudeva pac^e-d him with t
"Thy virtues are well known. Why shouidst thcu kill a
female, thine own sister. at marriage. Death is certain, this cay or
a hundred years hence. Man take.-s:::: after bocy. unaer the action
of Karma, as he takes step after step Ir. walking, or even a\s the leech
take-s biafe after:'.a:ie:f ~:ass. in
As in dream there is a re fie x perception of what is seen and
beard 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 Purusba has
the attributes of the body. He who does evil to another has to fear
errfl from others.
This girl, thy younger sister, Is motionless with fear. Thou
art not entitled to kfll her."
But persnation was of no avail, as Kansa was under the influ-
ence 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: Sure'.y I would
make over to thee her sons, from whom thon hast fear." Kansa desist-
ed 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 be 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.
[[246]]
{{bhagap247.jpg}}
When the Rishi left Kansa, he took all the members of the Yadu clan for
Devas and every child of Devaki for Vishnu that as to kill him. He now
confined Vâsudeva and Devaki in his o n 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 Kaiisala.
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 Âtmâ of all beings, knew the sufferings of His own
followers, the Yadus, at the hands of Kansa. He summoned Yoga Mâyâ and
commanded her as follows. "Go forth, blessed Devi! to Vraja, which is
adorned by Go pas 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 Vâsudeva, dwells in Gokula
the kingdom of Xanda. Other wives of Vâsudeva lie hidden at other
places, for fear of Kansa. The child in the womb of Devaki is my Sesha
named abode. Draw it out and place it in the womb of Rohini. I shall
myself become the son of Devaki as a part of myself. Thou shalt be born
of 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, Kâmada, Chandika, Krishna, Madhavi,
Kanyaka, Mâyâ, Narayani, fsani, Sarada and Ambika these shall be thy
names. For thy drawing out (Sankanshana\ 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
[[247]]
{{bhagap247.jpg}}
When the Rishi left Kansa, he took all the members of the
Yadu clan for Devas and every child of Devaki for Vishnu that as
to kill him. He now confined Vasudeva and Devaki in his o n
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. Tri-
navarta, 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, Vidar-
bha, Nishadha, Videha, and Kaiisala. 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 Devil
to Vraja, which is adorned by Go pas 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 Xanda. 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, fsani, Sarada and Ambika these shall be thy
names. For thy drawing out (Sankanshana\ 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
[[247]]
{{bhagap248.jpg}}
the womb of Devaki to that of Rohinl. People thought Devaki had
miscarried.
Then Bhagavân, the Atm4 of the Universe, the dispeller of all the fears
of his votaries, entered the Manas of Vâsudeva in part. Devaki bore in
her Manas this part of Achyuta, even as the East bears the moon. Her
lustre being confined to the prison-room could not please others, even
like fire confined as heat or like Sarasvati confined in the cheat who
keeps his wisdom to himself. Kansa saw an unusual glow round his sister
such as he had never witnessed before. He exclaimed " Surely Hari is
born in this womb, He who is to take away my life. What shall I do this
day? He comes on a mission and His energy will be all directed towards
that end. Am I then to kill my sister? But the killing of a pregnant
female, my own sister, will ruin my fame, my wealth and my life. By the
performance of such a heinous act, one becomes dead even when alive. Men
curse him for his evil deeds and after death he enters the regions of
absolute darkness."
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.
Brahmâ, 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),
Kâma (desires) and Moksha (freedom from desires), these are its fourfold
juice, the five senses are its sources of perception, the six sheaths
form its chief feature, the seven constituents of the physical body
(dh&tus) 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
[[248]]
{{bhagap248.jpg}}
the child from the womb of Devaki to that of Rohinl. People thought
Devaki had miscarried.
Then Bhagavan, the Atm4 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 be-
fore. 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 perform-
ance 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 phy-
sical body (dh ??tus) 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
[[248]]
{{bhagap249.jpg}}
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 (Sansdra}"
"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." (z. e, Thy votaries lay down the
path of Bhakti. Śridhara^)
"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?) karrna.
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, Stidhara. 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 /. 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 Śloka,
Srtdhara).
[[249]]
{{bhagap249.jpg}}
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 (Sansdra}"
"O Self manifest, the Ocean of recurring births, which is formid-
able and unfordable to others, gives way before Thy votaries, even at
the mere touch of the boat of Thy feet. So while they cross them-
selves, even without the boat, they leave that boat for others, for they
have boundless compassion for other beings." (z. e, Thy votaries lay
down the path of Bhakti. Sridhara^)
"There are others (followers of the Path of wisdom) who consi-
der 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 Uni-
verse. That body becomes the means of attaining the fruits of
(devotional?) karrna. 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, Stidhara. 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
/. 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, Srtdhara).
[[249]]
{{bhagap250.jpg}}
"Thy Name (nama) and Thy Form (rtipa) 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 Avidyâ."
"The Fish, the Horse, the Tortoise, the Man Lion, the Boar, the Swan,
in these and in Kings, Brâhmanas and wise men, Thou hast incarnated. As
thou dost preserve us and preserve this Trilokl, 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
Koustubha gem, the yellow cloth, the crown on the head glittering with
stones, the brilliant ear-rings all marked Him out as the Purusha, and
Vâsudeva and Devaki adored Him as such. Devaki asked him to withdraw his
lordly form with four hands.
Said Bhagavân, addressing Devaki.
"In the Svayambhuva Manvantara, thou wert called Prisni, and this
Vâsudeva, Prajapati Sutapas. Commanded by Brahmâ to beget progeny, thou
didst make austere Tapas and prayed for a son even like unto my own
self. So I was born of thee as Prisni-Garbha. This was my first
Incarnation. When you two were Aditi and Kasyapa, I was born of you as
[[250]]
{{bhagap250.jpg}}
"Thy Name (nama) and Thy Form (rtipa) 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, utter-
ing, 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 favor-
ed 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 Trilokl, 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 heav-
en 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 Koustubha 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 Ka-
syapa, I was born of you as Upendra, othenvised called Vamana (the
[[250]]
{{bhagap251.jpg}}
Upendra, othenvised 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
Brahmâ."
Then He assumed the form of an ordinary child.
Directed by Him, Vâsudeva took Him to Vraja, the Kingdom of Nanda. The
fetters loosened. The gate opened wide. The gate keepers fell into deep
sleep. Though there was a heavy downpour of rain, the serpent Sesha gave
shelter under his thousand hoods. The river Yamuna, deep in flood,
fretting and foaming under the storm, made way for Vâsudeva. The Gopas
were all fast asleep in Vraja. Vâsudeva placed his own son by the side
of 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 Devakl. 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) SOla (spear) Isha (arrow;,
Charma (hide protector), Asi ( sword ), Sankha ( conch ), Chakra ( Disc
), and Gad a ( club ). She had divine garlands and garments and was
adorned with ornaments. Siddhas, Charanas, Gandharvas, Apsarases,
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 Mâyâ then became known by different names in different parts
of the earth.
[[251]]
{{bhagap251.jpg}}
Dwarf). This was my second Incarnation. In this my third Incar-
nation, 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 hear-
ing 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 Devakl. 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 slip-
ped away from his hands, and rose high up. This younger born of
Vishnu appeared with eight hands, bearing eight weapons, Dhanus
(bow) SOla (spear) Isha (arrow;, Charma (hide protector), Asi
(sword), Sankha (conch), Chakra (Disc), and Gad a (club). She
had divine garlands and garments and was adorned with ornaments.
Siddhas, Charanas, Gandharvas, Apsarases, Kinnaras and Nagas wor-
shiped 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 some-
where else. Do not kill other children in vain."
The Goddess Maya then became known by different names in
different parts of the earth.
[[251]]
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Kansa was wonder-struck. Me removed the fetters of Vâsudeva 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. Brahmâ is
an ascetic. But still the Devas are enemies. They are not to be
slighted. Therefore engage us, your followers, in digging out the very
root of the Devas, for like disease and sensuality when neglected at
first, they become difficult of suppression. Vishnu is the root of the
Devas, and he represents the eternal religion (Sanatana Dharma 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
Brâhmanas, Tapas and Yajna. Therefore by all means, O King, we shall
kill the Deva-knowing, Yajna-performing and ascetic Brâhmanas and cows
that supply the sacrificial ghee. Brâhmanas, Cows, Vedas, asceticism,
truth, restraint of the senses, restraint of the mind, faith, kindness,
forbearance and sacrifices these are the parts of Vishnu's body.
Therefore the best way to kill him is to kill these. Vishnu, who
pervades all hearts, is the guide of all Devas, the enemy of Asuras. He
is the root of all Devas, including Siva and Brahmft."
Kansa approved of this counsel. He directed the Kâmarupa 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
[[252]]
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Kansa was wonder-struck. Me removed the fetters of Vasu-
deva 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, pierc-
ed 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 ene-
mies. 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 suppres-
sion. 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 eter-
nal 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 Brahmft."
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
[[252]]
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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. Vâsudeva learned of Nanda's arrival and went to meet him. Nanda
stood up to receive him and embraced him heartily. Said Vâsudeva:
"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 Vâsudeva:
"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
Vâsudeva 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
[[253]]
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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 pass-
age. 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
[[253]]
{{bhagap254.jpg}}
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 Brahmân, 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 Vâsudeva'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.
[[254]]
{{bhagap254.jpg}}
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 r 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.
[[254]]
{{bhagap255.jpg}}
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
Vâsudeva. Nanda duly received him and said: " You are versed in the
Vedas and you are the author of an astrological treatise. Please perform
the Naming ceremony of the two boys. " Garga replied: " I am known as
the priest of the Yadus and, if I officiate at the ceremony, Kansa might
suspect your son to be the eighth son of Devaki." Nanda promised strict
privacy, and the Rishi performed the ceremony. Addressing Nanda, he then
said:
"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 Vâsudeva. So those
that know call him Srimat Vâsudeva. He has many names and many forms,
according to his deeds and attributes. Neither I nor other people know
them all. He shall give you the greatest blessings and protect you
against all dangers. In days of yore, good people conquered the
ill-doers by his help. Those that are attached to him are not conquered
by enemies, even as followers of Vishnu are not conquered by the Asuras.
Therefore this son of Nanda is equal to Nârâyana by his virtues, powers
and fame."
[[255]]
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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 re-
quest 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."
[[255]]
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PRANKS OF THE HOY.
SKANDIIA X. CiiAr. 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 Yas5da. 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 Mâyâ 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
Mâyâ of Vishnu and Yasoda again knew Krishna to be her own son.
Râjâ 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:
"Dr5na, the chief of the Vasus, with his wife Dhara shewed great
obedience to Brahmâ. ' When born on Earth may we have the highest
devotion for Him." Such was their prayer to Brahmâ and it was granted.
Drona was born as Nanda and Dhara as Yasoda.
[[256]]
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PRANKS OF THE HOY.
SKANDHA X. CiiAr. 8.
With growing childhood, Krishna became very naughty. Once
the Gopa women made the following complaints. Krishna would un-
tie 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 inno-
cent 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 Yas??da. 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:
"Dr??na, 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.
[[256]]
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THE TYING.
SKANDIIA X. CHAP. 9.
One day Yasdda 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. CH'AP. 10.
The Yaksha King Kuvera had two sons Nalakuvara and Manigriva. They
became maddened with power and intoxicated with drink. Nârada passed by
them while they were playing with Gandharva girls stark naked in a river
bath and they heeded him not. Nârada thought how best he could reclaim
them. " Poverty is the only remedy for those that lose their heads in
wealth. These sons of the 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
[[257]]
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THE TYING.
SKANDHA X., CHAP. 9.
One day Yasdda 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 fas-
tened to the stand.
THE ARJUNA TREES.
SKANDHA X. CH'AP. 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
[[257]]
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Nârada. So he approached the trees, drawing the husking stand behind him
by force and, placing himself between them, uprooted the trees. They
fell down with a crash and lo! two fiery spirits came out, illumining
space by the splendour of their bodies. They prayed to Krishna and then
rose upwards.
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. u.
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."
[[258]]
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words of N^rada. So he approached the trees, drawing the husking
stand behind him by force and, placing himself between them, up-
rooted 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. u.
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."
[[258]]
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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 1 , 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. ir.
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. n.
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.
[[259]]
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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 1 ,
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. ir.
One day Rama, Krishna and other boys were looking after
their calves when an Asura, with the intention of killing them, assum-
ed 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. n.
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.
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AGHA OR THE SERPENT.
SKAXDIIA X. CHAP. 12.
One day Krishna was playing with the boys in the forest. Agha, the
youngest born of Putnna and Baka, the Asura whom even the Devas,
rendered immortal by Amnta, 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
[[260]]
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AGHA OR THE SERPENT.
SKANDHA X., CHAP. 12.
One day Krishna was playing with the boys in the forest.
Agha, the youngest born of Putnna and Baka, the Asura whom even
the Devas, rendered immortal by Amnta, 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 open-
ing 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 ser-
pent 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 com-
panions 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
[[260]]
{{bhagap261.jpg}}
calves. He left his companions and went on the search. Brahmâ, who had
been witnessing from the high heavens all the deeds of Krishna, even the
killing of Agha, with wonder, wanted to have still one more
manifestation of his divine powers. Finding opportunity, he removed the
calves as well as the Gopa boys to some secure place and disappeared.
Krishna could not find the calves and on returning he could not find his
companions. He then knew it was all the act of Brahmâ. To please Brahmâ,
as well as to please the mothers of the Gopa boys, He Himself became so
many calves and so many Gopa boys of their very size and form to the
minutest detail. The mothers thought they had got their boys and they
became even more attached to them. The cows thought they had got their
calves and their fondness knew no bounds.
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. Brahmâ appeared after a Truti (fraction of a moment) of his
own measure. He saw the boys, he saw the calves. He could not make any
distinction between those he placed under his own Mâyâ and those brought
into existence by the Mâyâ of Krishna. The foggy darkness is overpowered
by the darkness of the night. The light of the glowworm vanishes before
the light of the day. To delude Krishna, Brahmâ became deluded himself.
In another moment Brahmâ saw the calves and the boys each and all
bearing four hands, the divine weapons and all the divine powers. They
shone in resplendent glory. Brahmâ became overpowered, stupefied.
Recovering himself, he found once more Sri Krishna alone, searching for
[[261]]
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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 vexa-
tion. 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 wit-
nessed 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 mys-
tery?" 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 dis-
tinction 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 glow-
worm 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
[[261]]
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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 Âtmâ 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 Âtmâ 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 Âtmâ of all
Âtmâs. For the good of the Universe, he also looks by Mâyâ as one
possessed of a body. Those that know Krishna know that all movable and
immovable beings are but His forms and that nothing else exists.
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 i6th year).
END OF KUMARA LILA
[[262]]
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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 par-
ticular 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 be-
loved are one's sons or wealth. Therefore, O king, people love them-
selves 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
[[262]]
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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.
[[263]]
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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 Sri-
daman, 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 pleas-
ed 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.
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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 instan t 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
Nârâyana. 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.
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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 instan t
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 protec-
tion of Narayana. The serpent girls also glorified Krishna and pray-
ed 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.
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PRALAMBA.
SKANDHA X. CHAP. 18.
It was summer. But Vrindavana was cool with its shade, its water-spouts
and its river.
R^ma 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 Bhandiraka 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 Bhandiraka 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 R&ma 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
[[265]]
{{bhagap265.jpg}}
PRALAMBA.
SKANDHA X., CHAP. 18.
It was summer. But Vrindavana was cool with its shade, its
water-spouts and its river.
R^ma and Krishna were tending the cattle with their compa-
nions. 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 Bhandiraka forest, when sud-
denly 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 dis-
tance. 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 look-
ed again they found themselves once more in the Bhandiraka 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 R ??ma
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
[[265]]
{{bhagap266.jpg}}
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
[[266]]
{{bhagap266.jpg}}
please refer to the original. The details of the description are some-
what 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 liv-
ing 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 dis-
tracted 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 mis-
ery caused by connection with the body, and as the sight of Sri Krish-
na removes all the sorrows of the Gopis. The clear skies gave a
brilliant view of the stars, as the mind purified by Satva makes mani-
fest 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
[[266]]
{{bhagap267.jpg}}
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, Karnik&ra flower on his ears, his cloth yellow like
gold and the Vaijayant! 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).
[[267]]
{{bhagap267.jpg}}
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, Karnik ??ra flower on his
ears, his cloth yellow like gold and the Vaijayant! 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 Vrinda-
vana 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).
[[267]]
{{bhagap268.jpg}}
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 (/. e. on nights to come. Stidhdra) 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 Brâhmanas. Stidhata.}
The boys became hungry and they complained to Rama and Krishna.
Krishna said: "The Brâhmanas are performing Angirasa Yajna. Take our
names and ask them for food."
The boys did as they were told but the Brâhmanas heeded them not. Narrow
[[268]]
{{bhagap268.jpg}}
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 (/. e. on nights to come. Stidhdra)
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. Stidhata.}
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 beyoud
[[268]]
{{bhagap269.jpg}}
were their desires which did not extend beyoud Svarga. But for these,
they went through elaborate Karma. Ignorant as they were, they thought
themselves to be wise. Yajna was all in all to them but they disregarded
the Lord of Yajnas, the direct manifestation of Parama Purusha. They
looked upon Krishna as an ordinary man and as Brâhmanas they deemed
themselves to be superior to Him. They said neither yea nor nay. So the
boys returned unsuccessful to Krishna and Rama. Krishna smiled and asked
them to go to the wives of the Brâhmanas. This they did. The Brâhmana
women had heard of Krishna and they were eager to see him.
Notwithstanding the protests of their husbands, brothers, sons and
friends, they hastened to Krishna with dishes full of eatables of all
sorts. The ears had heard and the eyes now saw. And it did not take the
Brâhmana women long to embrace Krishna and forget their grievances.
Knowing that the women had given up all desires for the sake of seeing
Âtmâ, Krishna said smilingly: " Welcome O you nobleminded ones, take
your seats. What can we do for you? It is meet that you have come to see
us. I am Âtmâ and therefore the most beloved. Those that care for their
Âtmâ or self bear unconditional and unremitting Bhakti towards me. The
Pranas, Buddhi, Manas, the relatives, the body, wife, children and
riches all become dear for the sake of self or Âtmâ. What can be
therefore dearer, than Âtmâ? Now that you have seen me, go back to your
husbands. They have to perform the sacrifices with your help."
The Brâhmana women replied: " Lord, thou dost not deserve to speak so
cruelly to us. Make good thy words ( " My Bhakta does not meet with
destruction " or " He does not again return " Śridhara^) 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. Śridhara )."
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."
[[269]]
{{bhagap269.jpg}}
Svarga. But for these, they went through elaborate Karma. Igno-
rant 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 re-
turned 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 be-
loved. 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."
[[269]]
{{bhagap270.jpg}}
The Brâhmana women returned to their husbands and they were received
well. The Brâhmanas repented. But for fear of Kansa, they could not go
to 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 Kâma."
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
Brâhmanas and our hills. The preparations that you have already made
will serve the purpose." Nanda and other Gopas approved of what Krishna
said. They made offerings to the cows, the Brâhmanas and the Hill. They
went round the Hill to shew respect. Krishna said " I am the Hill " and
assumed some form which created faith in the Gopas. He then partook
himself of the offerings to the Hill.
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.
[[270]]
{{bhagap270.jpg}}
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 inde-
pendently 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.
[[270]]
{{bhagap271.jpg}}
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 Atm 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. Ijtake away the powers of him whom I want to
favor. Therefore go now, IricTra. 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, Brâhmanas and Devas, and of all that are
good. By the command of Brahmâ, 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) Śridhara.) 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.
[[271]]
{{bhagap271.jpg}}
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 re-
placed 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 Atm 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. Ijtake away the
powers of him whom I want to favor. Therefore go now, IricTra.
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.
[[271]]
{{bhagap272.jpg}}
KRISHNA AND VARUNA.
KRISHNA AND THE GOPAS.
SKANDHA X. CHAP. 28.
After observing the fast of the I ith 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 fshvara,? 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 Prakrlti.
THE FIVE CHAPTERS ON RASA
(AUTUMN AGAIN.)
SKANDHA X. CHAP. 29-33.
Suka said:
"Seeing those autumnal nights, gay with Mallika flowers, Bhagavân 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 Mâyâ." "Enjoyed though self enjoyer," " The subduer of
the God of Love Himself," " With enjoyment all self contained," and such
like passages, which show absolute self dependence. Therefore this show
of Rasa play is only meant to recite the conquest of Kâma Deva. This is
the real truth. Moreover through this love topic, the five chapters on
Rasa are calculated to bring about a complete disinclination to worldly
matters. Śridhara.
"Those nights " Go back to Vraja. These nights you shall enjoy with me
the nights promised by these words. Srid/iara.')
[[272]]
{{bhagap272.jpg}}
KRISHNA AND VARUNA.
KRISHNA AND THE GOPAS.
SKANDHA X., CHAP. 28.
After observing the fast of the I ith 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 return-
ing apprised the Gopas of what he had seen. Could Krishna be any
other than fshvara,? 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 Prakrlti.
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 enjoy-
ment 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 cal-
culated 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. Srid/iara.')
[[272]]
{{bhagap273.jpg}}
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
(ckarshani). 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
Kâma for their object. They left their half finished work and went over
to Krishna straight. Śridhara.)
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 thos'e whose hearts are
attracted by Krishna. Śridhara.)
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
[[273]]
{{bhagap273.jpg}}
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 (ckarshani). 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
thos'e 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 separa-
tion 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
[[273]]
{{bhagap274.jpg}}
their bodies composed of the Gunas, even though they united with Krishna
as their paramour. ( How could they give up their bodies composed of
Gunas while they did not know Krishna as Parama Âtmâ, but knew him only
as their paramour, a relation caused by the Gunas? " Even though they
&c." A thing is not dependent for its properties upon what another
thinks of it. Drink nectar without knowing it is so. The effects are
there. There is another difficulty. The Gopis had their 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 Âtmâ was attained by intense meditation, the suffering and
enjoyment of the time completely eradicated Karma and the Gopis gave up
their bodies composed of the Gunas. Śridhara^
Asked Râjâ Parikshit t
M O Muni, they knew Krishna as only one enjoyable and not as Brahmâ. The
Gunas were mixed up in their understanding of Krishna. How could there
then be a cessation of the flow of the Gunas?"
( Husbands, sons and others, even they themselves were Brahmâ in
essence. But a devotion to them could not cause Moksha as they were not
known as Brahmâ. How could union with Krishna cause Moksha, when he was
not known as Brahmâ? Therefore this doubt. Śridhara^)
Suka replied:
I
M 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 Brahmâ-hood is
eclipsed in the Jiva. But Krishna is controller of the senses.
Brahmâ-hood is manifest in him. He does not require to be known.
Śridhara). Bhagavân manifests himself for the Moksha of men though in
reality, He is without end, without measure, void of all Gunas and their
controller. (Krishna being a manifestation of Bhagavân, there is no
comparison between Him and other embodied men. Śridhara.}
[[274]]
{{bhagap274.jpg}}
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 de-
merits 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 enjoy-
ment of the time completely eradicated Karma and the Gopis gave
up their bodies composed of the Gunas. Sridhara^
Asked Raja Parikshit t
M 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? There-
fore this doubt. Sridhara^)
Suka replied:
M 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.}
[[274]]
{{bhagap275.jpg}}
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 xvert 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
[[275]]
{{bhagap275.jpg}}
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 hus-
bands. 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 over-
come 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 xvert 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
[[275]]
{{bhagap276.jpg}}
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
[[276]]
{{bhagap276.jpg}}
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 sud-
denly disappeared from amongst them. The Gopis became disconso-
late. 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 Arddhand (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 fortu-
nate 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
Arddhand 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).
[[276]]
{{bhagap277.jpg}}
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 Arddhand (devout prayer for the Lord).
Govinda left us that he might take her to a secret retreat. Sacred are
the dust particles of Govinda's feet; even Brahmâ, 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 Arddhand of Hari. She is the Radhika of Nârada 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 Bhâgavata
Purâna. The study of this Purâna is incomplete without a study of
Chaitanya's teachings. And if I succeed in taking up those teachings, I
shall consider the lofty ideal of 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 Bhâgavata 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 Brahmâ 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. Śridhara. 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:
(i) 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
[[277]]
{{bhagap277.jpg}}
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 in-
most 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:
(i) 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
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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 (/. 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 " /. e, of unimaginable
powers. Śridhara.} 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 Râjâ Parikshit:
"The Incarnation of fsVara 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
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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 (/. 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? There-
fore " the Lord of Yoga " /. 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 fsVara 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 (*'. e. who is
[[278]]
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ever pure. But he who is not capable (*'. 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 (fsvara) are true. Their deeds are only sometimes
true, (/. e. their exceptional life, which is governed by extraordinary
consideration and unusual conditions, is not meant always as an example
for ordinary beings. Hut 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 tsvara are attracted towards fsvara, by
means of Sringara Rasa or love topics. Hence the love matter of Sri
Krishna. This is the purport. Sridhata) The people of Vraja, deluded by
the Mayfi 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. Śridhara.)
When it was Brahmâ 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 Kâma or passion for women.
SUDARSANA.
SKANDHA X. CHAP. 34.
(The Rasa is a teaching about conquering Kâma by treating of indulgence
in Kâma itself. Similarly this chapter treats of the conquest of
Vidyadhara. Śridhara.}
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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 (fsvara) are true. Their
deeds are only sometimes true, (/. e. their exceptional life, which is
governed by extraordinary consideration and unusual conditions, is
not meant always as an example for ordinary beings. Hut 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 enjoy-
ment 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 tsvara are
attracted towards fsvara, by means of Sringara Rasa or love topics.
Hence the love matter of Sri Krishna. This is the purport. Sridhata)
The people of Vraja, deluded by the Mayfi 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 immedi-
ately 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 con-
quest of Vidyadhara. Sridhara.}
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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.
[[280]]
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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 com-
pany 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 GOPfS.
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.
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NARAD A AND KAXSA.
SKANDIIA X. CHAP. 36.
Nârada told Kansa: "The female child a.s the daughter of Yasoda;
Krishna and Rama are sons of Devaki. Vâsudeva kept them with his friend
Nanda out of fear. Those t o brothers have killed your spies." In rage
the king of Bhoja took his sword to kill Vâsudeva. Nârada prevented him.
But the King put Yasucleva 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 Nârada told me." Those t o 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 t o sons of
Vâsudeva. Tell them, they are to see the Dhanus Yajna and have a sight
of the town. Let Nanda and other Gopas come with presents. The elephant
shall kill the two boys. Or if perchance they escape, the wrestlers
shall do away with them. I will then make easy work of Vâsudeva, my old
father Ugrasena, his brother JDevaka, 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
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NARAD A AND KAXSA.
SKANDHA X., CHAP. 36.
Narada told Kansa: "The female child a.s the daughter of
Yasoda; Krishna and Rama are sons of Devaki. Vasudeva kept them
with his friend Nanda out of fear. Those t o brothers have killed
your spies." In rage the king of Bhoja took his sword to kill
Vasudeva. Narada prevented him. But the King put Yasucleva
and his wife in iron fetters. He then ordered Kesi to kill Rama
and Krishna. He called his ministers together in council. Address-
ing Chanur and Mushtika he said:- " Rama and Krishna are to kill
us. So Narada told me." Those t o 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 t o 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 JDevaka, 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
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form of a fiery steed, Krishna held him aloft by the feet and threw him
away. The Asura regained consciousness and again ran after Krishna. He
thrust his hand inside the mouth of the Asura and killed him at once.
The Devas rained flowers over him and prayed. Rishi Nârada also appeared
and adored him, making reference to his future deeds.
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 Mâyâ, assumed
the form of a Gopa, and playing the part of a thief carried away many
Gopas, who became sheep and he confined them in a hill cave closed by
stones. In the playground only four or five Gopas remained. Krishna
found out the mischief, attacked the Asura and killed him.
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 AkrOra made a clean breast of everything to
Rama and Krishna, telling how Kansa oppressed the Yadus, how Nârada
informed him of their presence in Vraja and who they were, how he
planned their death, and the mission on which he sent him. 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 Yamun^ 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
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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 AkrOra 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 Yamun^ 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
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{{bhagap283.jpg}}
ceremonies. He made a j'apa 'repeated recital) of Veda Mantras. But lo!
he found before him Rama and Krishna. They were in the chariot. Ho
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.
[[283]]
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the ablution ceremonies. He made a j'apa 'repeated recital) of
Veda Mantras. But lo! he found before him Rama and Krishna.
They were in the chariot. Ho 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 some-
thing 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 perform-
ance 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 arro-
gantly 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
[[283]]
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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
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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 anoint-
ed 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
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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 theii 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. Chandra 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. Rftma 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 un* ruly sons of
Vâsudeva be driven out from the town. Take away the wealth of the Gopas.
Confine this wicked Nanda. Kill that vile Vâsudeva. My father Ugrasena
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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 theii 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.
Chandra 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 sub-
jects 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."
Chan ura 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. Rftma 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 un*
ruly 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
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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. Bhagavân
consoled them. He then liberated his father and mother and touched their
feet. He then took leave of Nanda and the Gopas, promising a speedy
return to them.
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. Vâsudeva called the Purohita (family priest)
Garga and performed the Upanayana ceremony (investiture of the sacred
thread) of his sons. They then became twice-born. (Dvija-Brâhmanas,
Kshatriyas and Vaisyas are the twice-born classes. Krishna was a
Kshatriya by birth). After Upanayana, one has to practise Brahmâcharya
/. 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 hia Dakshinâ. (When a disciple leaves his
Guru after the completion of study, he has to give some Dakshinâ or
present according to his power to the Guru). Sandipani in consultation
with his wife asked for the restoration to life of his son, who had been
drowned in the sea at 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
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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 cere-
mony (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 /. 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 hia 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
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waters and killed Panchajana. But he did not find the boy within the
Asura's body. Me took the conch and came back. lie then went with
Balarama to the seat of Yâma called Sanyamani and blew the conch. Yâma
adored the brothers and wanted to know their behests.
Bhagavân said: " My Guru's son has certainly been brought here by his
own Karma. But hear my command and bring him to me." "So be it" said
Yâma, and brought back the Guru's son. The brothers took him to their
father and said: " What more do you ask, O Guru?"
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 Vrishms, 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 Gopls 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
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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. lie
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 Vrishms, 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 Gopls that
they are beside themselves. Any how they live and that with diffi-
culty, 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
[[287]]
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agreeable or disagreeable, nothing high or low. He has no father, no
wife, no sons, no one near or dfstant, no body, no birth, no Karma. For
the protection of Sâdhus he manifests himself in different births at his
o n pleasure. Though void of all Gunas, he seeks them at pleasure for
the purpose of creation. As a stationary body appears to be moving, so
Âtmâ appears to be working, though Chitta is the worker. Krishna is not
your son only. But he is of all the sons, the self, father, mother and
fsvara. 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 Bhagavân: " You have no
separation from me, for I am all-pervading. As the five elements earth,
water, air, fire and ether enter into the composition of all beings, so
I underlie Manas, Prana, the 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 Âtmâ 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 Âtmâ. (The objects of
perception in one state appear to be unreal in another state.) The
objects of dream perception appear to be unreal to the awakened man. The
mind (beingj 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
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low. He has no father, no wife, no sons, no one near or dfstant, no
body, no birth, no Karma. For the protection of Sadhus he mani-
fests himself in different births at his o n 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 work-
ing, though Chitta is the worker. Krishna is not your son only. But
he is of all the sons, the self, father, mother and fsvara. 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 composi-
tion of all beings, so I underlie Manas, Prana, the Bhutas and the
Indriyas, as also the Gunas themselves. I create, preserve and des-
troy 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 egois-
tic 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 (beingj 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 medita-
tion 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
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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 ould not forget him. But they knew from His message that
He was Atm and their pain of separation was gone.
Uddhava remained for several days at Vraja, reminding all of Srikrishna.
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
Bhagavân Srikrishna.)
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 Brâhmana 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 Brahmâcharin, and the Yamuna shall
give you way" So it was. The Gopis crossed the Yarnun^ 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 Durv (a kind of grass) and
the river shall give way. "
"Krishna a Brahmâcharin! And thou an eater of Durv& 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,
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words of Uddhava only reminded the Gopis of the doings of Krishna.
They loudly took his name. They were full of Krishna and ould
not forget him. But they knew from His message that He was Atm
and their pain of separation was gone.
Uddhava remained for several days at Vraja, reminding all of
Srikrishna. 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 Srikrishna.)
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 narra-
tion. 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
Yarnun^ 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 Durv
(a kind of grass) and the river shall give way."
"Krishna a Brahmacharin! And thou an eater of Durv ??
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 Sakdmya
Puris or places, on the top of Meru, as well as seven mshkdmya Purls.
(The commentator Visvesvara explains " Sakamya," as regions where
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underlying all. Then further on, there are seven Sakdmya Puris or
places, on the top of Meru, as well as seven mshkdmya Purls.
(The commentator Visvesvara explains " Sakamya," as regions where
desires fructify. As on the Meru there are seven such Purfs, so there
are seven Nishkamya or Moksha-producing Pun's). On the earth, these, are
seven Sakamya Puris (Ayodhya, Mathura and others.) Of these Gopala Puri
(Mathura) is the direct abode of Brahmâ.
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 Âdityas, n Rudras,
eight Vasus, seven Rishis, Brahmâ, Nârada, 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
(SankarshanaJ, Pradyumna, Aniruddha and Krishna (Vâsudeva).
There are twelve other Murtis in Mathura:
Roudri adored by the Rudras.
Brdhmi, by Brahmâ.
Devt, by the sons of Brahmâ.
Mdnavt, by the Maruts.
Vighna ndsint, by the Yinayakas.
KdinyA, by the Vasus.
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desires fructify. As on the Meru there are seven such Purfs, so there
are seven Nishkamya or Moksha-producing Pun'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, n
Rudras, eight Vasus, seven Rishis, Brahma, Narada, the five Vinaya-
kas (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
(SankarshanaJ, Pradyumna, Aniruddha and Krishna (Vasudeva).
There are twelve other Murtis in Mathura:
Roudri adored by the Rudras.
Brdhmi, by Brahma.
Devt, by the sons of Brahma.
Mdnavt, by the Maruts.
Vighna ndsint, by the Yinayakas.
KdinyA, by the Vasus.
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Arsht, by the Rishis.
Gandliarvi, by the Gandharvas.
Go, by the Apsarasas.
AntardhdnasthA remains hidden.
Svapadangatd is at the supreme abode of Vishnu.
Bhumisithd remains on the earth (Bhumi).
Those who worship BhAmisthd 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
Nârâyana are there marked with the divine Symbols (flag, umbrella &c.).
The object of meditation there is either Krishna, with Srivafesa, with
Koustubha, 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 Brahmâ 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 AhankSra.
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Arsht, by the Rishis.
Gandliarvi, by the Gandharvas.
Go, by the Apsarasas.
AntardhdnasthA remains hidden.
Svapadangatd is at the supreme abode of Vishnu.
Bhumisithd remains on the earth (Bhumi).
Those who worship BhAmisthd 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 al-
ways 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
Srivafesa, with Koustubha, with four hands, bearing Sankha, Chakra,
Padma, and Gada, with arms adorned by Keyura, with the neck ad-
orned 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 AhankSra.
"Sankha," consisting of the five Bhutas, is held by the hagd re-
presenting Rajas.
"Chakra," consisting of Manas, is held by the hand representing
Satva.
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"Sankha," consisting of the five Bhutas, is held by the hagd
representing Rajas.
"Chakra," consisting of Manas, is held by the hand representing Satva.
"Padma" is the universe, the primal Mâyâ. 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 Brahmâ. 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 Bhâgavata written in Vedic Mantras,
a stiff work not quite intelligible without the excellent gloss of
Nilkantha (published at the Venkatesvara Press, Bombay). This work is
said to have been found out by Nilkantha. It is divided into four parts
Gokula Kanda, Vrindavana Kanda, Akrura Kanda and MathurS 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
Bhâgavata Purâna. 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 Śloka, Nilkantha calls Krishna the white
ray of the Sun, which becomes the blue ray, which is in reality the ray
of Sat, Chit and Ananda. He refers in this connection to the word Bharga
(ray) in the Gayatri. Krishna is the heart of the Sun.
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 nth 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 Brahmâ by worship and
became immortal. They were the grandsons of Hiranya-Kasipu. He cursed
them saying:
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"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, re-
presenting 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 writ-
ten in Vedic Mantras, a stiff work not quite intelligible without the ex-
cellent 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 MathurS 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 be-
tween 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 nth 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
Hiranya-Kasipu. He cursed them saying:
[[292]]
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"I am your own grandfather. But you disregard me for the sake of the
Divine Grandfather Brahmâ. Hence you shall be killed by the hands of
your own father." They remained in their Linga Sarira in Pataia.
They incarnated as the first six sons of Vâsudeva and were killed by
Kansa, the incarnation of Kala-nemi. This is related in Harivansa.
Therefore they are called Ardha Garbhas. The seventh 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.
P Aland is a weapon of death in the form of a bird. XXI. Tnndvarta 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, Bhagavân 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.
Vrinddvana Kdnda.
The dwellers of Gokula migrated with Krishna to Vrinddvana, for fear of
Vrikas or wolves. (Kâma and other passions are the wolves, Nitkantha\ I.
In treating of Pralamba Asura, mention is made of the nonperception of
"I am Brahmâ," VII.
Pralamba is said to be an aspect of the primal Daitya Madhu, IX.
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"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 Pataia.
They incarnated as the first six sons of Vasudeva and were killed
by Kansa, the incarnation of Kala-nemi. This is related in Hari-
vansa. Therefore they are called Ardha Garbhas. The seventh Bala-
rama 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.
P Aland is a weapon of death in the form of a bird. XXI.
Tnndvarta 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.
Vrinddvana Kdnda.
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 non-
perception of "I am Brahma," VII.
Pralamba is said to be an aspect of the primal Daitya Madhu,
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There is some philosophical discussion about the concealment of calves
by Brahmâ, (X to XIV.)
The first six sons of Devaki are the Six Inclriyas (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
Purâna, 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 Bhagavân. And if they
concentrate their minds on the holy deeds of Bhagavdn, they acquire the
result of Samadhi."
Krishna is Paramatma. The intercourse of the Gopis was not therefore
adulterous. (XXXVII and XXXVIII.)
Akrura Kdnda.
In this Kanda, Akrura comes to Vraja and takes Rama and Krishna to
Mathura.
Mathuta 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.
Mâyâ is three-fold Satvika, Rajasika and Tamasika, Satvika Mâyâ is in
Rudra, Rajasika in Brahmâ and Tamasika in the Daityas.
Devaki (Deva+ki or chanted by the Devas) is Brahmâ Vidya.
"Vâsudeva " is Nigama.
The " Gopis " and the cows are Riks. (Vedic Mantras)
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There is some philosophical discussion about the concealment
of calves by Brahma, (X to XIV.)
The first six sons of Devaki are the Six Inclriyas (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 mean-
ings 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 Bhagavdn, they acquire the result of Samadhi."
Krishna is Paramatma. The intercourse of the Gopis was not
therefore adulterous. (XXXVII and XXXVIII.)
Akrura Kdnda.
In this Kanda, Akrura comes to Vraja and takes Rama and
Krishna to Mathura.
Mathuta 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)
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Brahmâ 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 plcla " 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 Nârâyana 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 Lakshmf.
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 Mâyâ of Vishnu.
The Arrow is Kala, the destroyer of all lives.
The Lotus is the seed of the universe. Garu^a is the religious
fig tree named Bhandira.
The following is taken from GOPI CHANDANA UPANISHAD.
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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 plcla " 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 Lakshmf.
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. Garu^a is the religious
fig tree named Bhandira.
The following is taken from GOPI CHANDANA UPA-
NISHAD.
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"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 Grlva,
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 Llla of Sri
Krishna. The chapters refer to the Patala Khanda of that Purâna.
Ch. 38. Of innumerable Brahmândas (solar systems), there is one supreme
seat, that of Vishnu. Of this seat, Goloka is the highest aspect, and
Vaikuntha, 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. Mathur4 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,
Bh^ndira, Mahavana, Tala, Khadir, Bakula, Kumud, K&mya, Madhu and
Vrindavan. There are several sub-forests too, which witnessed some scene
or other of Krishna Ltia.
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 Âdityas. 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 Brahmâ. On
the south-western petal, the Asuras Vyoma and Sankha-chuda were
killed.
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"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 Grlva.
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 Vrinda-
vana Llla 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. Mathur4
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, Bh^ndira, Mahavana, Tala, Khadir, Bakula, Kumud, K ??mya,
Madhu and Vrindavan. There are several sub-forests too, which wit-
nessed some scene or other of Krishna Ltia.
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 proper-
ties. 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.
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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
Biahma knew Krishna as Vishnu), the eleventh many forests, the twelfth
Bhandlra, 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, (/. 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. Brahmâ, 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, Syamald on the north-west, Srimati on the
north, Haripriya on the north-east, Visakha on the east, Saivycl 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.
[[297]]
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These eight petals are situated in Vrindavana. Outside Vrin-
davana, 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 Biahma knew Krishna as Vishnu),
the eleventh many forests, the twelfth Bhandlra, 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, (/. 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, Syamald on the north-west, Srimati
on the north, Haripriya on the north-east, Visakha on the east, Saivycl
on the south-east, Padma on the south, and Bhadra on the south-west.
Then there is another group of eight, Chandravali, Chitra-
rekha, 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
[[297]]
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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 Parijclta
tree, is Vâsudeva, with his eight wives, Rukmini, Satyabhama, Jambavati,
Ncignajiti, 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 Raktaven!, at the end of three
Kalpas.
Rishi Javali became Chitra-gandh& after ten Kalpas.
Suchi-sravas and Suvarna became the daughters of the Gopa Suvlra, at the
end of one Kalpa.
Jatila, Janghaputa, Ghritasin, and Karbu became Gopis after three
Kalpas.
Suka, son of Dirgha-tapas, Vyâsa of the previous Kalpa, became daughter
of Upananda.
One son of Svetaketu became the daughter of Balavanf.
Chitra-dhvaja, son of Râjârshi 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.
[[298]]
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Krishna. Sridaman is on the west, Sudaman on the north, Vasuda-
man 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
Parijclta tree, is Vasudeva, with his eight wives, Rukmini, Satyabhama,
Jambavati, Ncignajiti, 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 Raktaven!, at the
end of three Kalpas.
Rishi Javali became Chitra-gandh ?? after ten Kalpas.
Suchi-sravas and Suvarna became the daughters of the Gopa
Suvlra, 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, be-
came daughter of Upananda.
One son of Svetaketu became the daughter of Balavanf.
Chitra-dhvaja, son of Rajarshi Chandraprabha, became Chitra-
kala, 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.
[[298]]
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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 Avatâra 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
Vrind^vana.
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,
whfch 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
[[299]]
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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 Vrind^vana.
Govardhana is the eternal servant of HarL
CHAP. 43. Arjuna wanted to know the mysteries of VrindcU
vana 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 direc-
tions which were duly performed by Arjuna. The goddess then took
Arjuna to the real, constant Vrindavana, whfch 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 compan-
ions."
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 con-
stant, keeping constant company with Krishna and moving all
over the universe. Of them, this is Purna-rasa, this is Rasa Man-
thara (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 Priya-
vrata, 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
[[299]]
{{bhagap300.jpg}}
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 Pad ma Purâna. This
ideal was further worked out and further revelations were made by
Chaitanya, who is believed to be an Avatâra of Krishna Himself. A full
discussion of these revelations will be made when we come to study the
teachings of Chaitanya. No reference is therefore made in this book to
the works which appeared and some of which preceded, but were connected
with, the great movement of Chaitanya.
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 allegoiical 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 R&ma, 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.
[[300]]
{{bhagap300.jpg}}
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 call-
ed 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 Pad ma
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 move-
ment 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 allegoiical representation of the Lila, which has reference
to the spiritual development of every individual Bhakta and is there-
fore 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 R ??ma, 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.
[[300]]
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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 developes unselfishness and universal life.
Last of all is the eighth principle, Mula Prakrit!. It gives the sense
of perceiving Âtmâ.
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 Hiranya Kasipu. 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 Isvara, 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 Mâyâ that enshrouded the Brahmânda. How
could he come in contact with the Jivas of Brahmânda? The only plane of
Prakriti with which He could come in direct contact was the plane of
Mula Prakriti. But this plane was not developed in humanity as yet.
Therefore He asked Yoga Mâyâ, the energy of Jivic evolution, who carries
Jiva from the lowest to the highest point, to serve as a medium between
Him and the Jivas. Sri Krishna performed His mission with the help of
Yoga Mâyâ. The Gopis met Sri Krishna because they worshipped Yoga Mâyâ
(Katyayani). Sri Krishna had personal contact with the Gopis at Rasa,
because He invoked Yoga Mâyâ at the time and got her help. Yoga Mâyâ is
[[301]]
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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 developes unselfishness and uni-
versal life.
Last of all is the eighth principle, Mula Prakrit!. 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 person-
ality 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 ardha-
garbha, as Harivansa says. Their action was confined to the material
stage of evolution and hence they are said to have descended from
Hiranya Kasipu. 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 instru-
ment was called the plough. He was the first born, as men cannot
come face to face with Isvara, 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 cap-
[[301]]
{{bhagap302.jpg}}
the highest sense of which Jiva is capable, and, when Durga appeared in
her third incarnation as Yoga Mâyâ, she was not to undergo further
incarnation in this Kalpa. To the developing sense of Yoga Mâyâ, Siva
gave truth after truth, till the highest truths were revealed to her,
which form the A gam as 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 Mâyâ of the solar system do not touch
Him. He is the Lord of many solar systems. Even the materials that form
the solar systems have their manifestation from him. Nothing that we
know of, nothing that we are composed of, nothing that shapes our
experiences, that causes our likes and dislikes, limits Krishna. Even
Brahmâ, Vishnu and 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 Purânas.
Sri Krishna is Nirguna, for the Gunas we know of do not touch Him. He is
the Absolute, for the relativities we know of, or which we may even
think of, have no place in Him. The other Avatâras are said to be
manifestations of the second Purusha. But Krishna is Bhagavân Himself,
i. e., the first Purusha (1-3-28).
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 Isvara. 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 Absolut e
Brahmân, 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
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able, 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 A gam as 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 sys-
tem do not touch Him. He is the Lord of many solar systems.
Even the materials that form the solar systems have their manifesta-
tion from him. Nothing that we know of, nothing that we are com-
posed 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 (1-3-28).
There are three aspects of the Absolute, the non-transforma-
ble, 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 Isvara. In
the perfected being, the aspects of sat (existence), chit (conscious-
ness) 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 Absolut e
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 inani-
[[302]]
{{bhagap303.jpg}}
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 Isvara, 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 Âtmâ 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 fsvara that
in the Jiva causes mutual attractions and makes devotion a law, a
[[303]]
{{bhagap303.jpg}}
mate sense into the most highly developed mind. It gives the wis-
dom 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
Isvara, 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 acquire-
ment of pleasure becomes in itself the principal factor in the deve-
lopment 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 Antar-
mukh (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 fsvara
that in the Jiva causes mutual attractions and makes devotion a law,
[[303]]
{{bhagap304.jpg}}
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 PQtan& 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-/) When
this is done, the Asura of distraction, Trinavarta or whirlwind, is
easily killed (x-?). The Gopis were now void of impurities and void of
distraction; yet more they were being attracted to Krishna. Krishna
favored them by stealing the fruits of their karma or action and
accepting them for himself. Sri Krishna said to Arjuna, " You have a
right to the Karma only and not to the fruits thereof." The senses of
the Gopis used to roam about in the performance of daily duties, and
they brought back perceptions and conceptions for the day which were
worked out by the Gopis as duty required. The perceptions and
conceptions are the milk-products and milk. They were churned into the
karma of the Gopis. The senses are the cows; the outside objects of
perception, their grass. The Brahmâ Vaivarta Purâna says: " Ghrita is
obtained from milk, Yajna is performed with Ghrita, and all happiness
arises out of the performance of Yajna." Ptakriti 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 withany effort
[[304]]
{{bhagap304.jpg}}
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 devo-
tional journey.
The first impediment of a devotee is Mala or impurity. In
spite of himself, he cannot get the better of his passions, his person-
al 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 fascina-
ting PQtan ?? overtook all by her charms and she found an easy access
to Krishna himself. She made an attempt to nurse Krishna with pois-
oned 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-/) When this is done, the Asura of distraction,
Trinavarta or whirlwind, is easily killed (x-?). 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 per-
formance of daily duties, and they brought back perceptions and con-
ceptions for the day which were worked out by the Gopis as duty re-
quired. 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." Ptakriti 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 se-
parates the husk from the grains. When Krishna becomes fastened
to the discriminating faculty (not that any one can fasten him with
[[304]]
{{bhagap305.jpg}}
of hi.s own), when right and wrong are centreed in him, self becomes
abnegated and offered up entirely to Krishna, Egoism and ignorance, the
pair of Aijuna trees disappear, though deeply rooted in man (x-io). When
fruits are offered to Krishna, there is a rich return (x-ii).
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 Srikrishna. The twelve forests are twelve centres
4x3, the primary number being 4, the number of the sacred Tetraktys.
Within the heart, the only Purusha is Srikrishna. 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 Bhâgavata 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 AdhibhQta. 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.
[[305]]
{{bhagap305.jpg}}
any effort of hi.s own), when right and wrong are centreed in him,
self becomes abnegated and offered up entirely to Krishna, Egoism
and ignorance, the pair of Aijuna trees disappear, though deeply
rooted in man (x-io). When fruits are offered to Krishna, there is
a rich return (x-ii).
We have reached here a point in spiritual progress. Person-
ality has been completely given up. Brain intellect is no longer con-
genial 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 Srikrishna. The twelve forests are
twelve centres 4x3, the primary number being 4, the number of the
sacred Tetraktys. Within the heart, the only Purusha is Srikrishna.
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 ser-
vice 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, Adhi-
bhuta 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 AdhibhQta. 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 Adhi-
deva.
The Adhidevas are the Vedic Devas, as we have already
seen.
The Gopas are reincarnations of the Devas, as explained in the
Upanishads.
[[305]]
{{bhagap306.jpg}}
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 panshads or companions who
reached very near the state of divinity, the work-mates of Bhagavân 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 Vrittt 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 Srikrishna 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 ypre; even the energies that
guide these vrittis undergo change.
Every Brâhmana knows the Mantra that is recited for the suppression of
Agha (Agha-marshana). It goes back to the pre-manifesting period, when
days and nights did not exist.
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
Brahmâ's creation had no meaning now in them.
[[306]]
{{bhagap306.jpg}}
Ordinarily the Gopas lead the cows or the Adhi-Davas lead
the senses, but in Vrindavana the Devas surrender themselves en-
tirely 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 pan-
shads 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
Vrittt 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 innumer-
able births, rise up in rebellion as it were at a certain stage of his
progress. Who else but Srikrishna 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 ypre; even the energies that guide these
vrittis undergo change.
Every Brahmana knows the Mantra that is recited for the sup-
pression of Agha (Agha-marshana). It goes back to the pre-mani-
festing period, when days and nights did not exist.
The serpent Agha swallowed up Krishna and his compan-
ions.
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.
[[306]]
{{bhagap307.jpg}}
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 Brahmâ concealed the calves and the Gopa boys, he only thought
of his own creation. The Vrittis and the Gopa boys came out in divinity
which was now their only reality. They were all parts of Sri Krishna
himself. They were manifestly sparks or rays of Âtmâ itself. The senses
and the mind were now irresistibly drawn towards their calves. The Gopas
were more than ever attached to their boys. Balarama noticed this and
spoke to Krishna. The query of Râjâ Parikshit and the reply of Suka
explain the whole position. This brings us to the end of the KUMARA LILA
of Sri Krishna which prepares the way for the union of the human soul
with the over-soul, ofJivaÂtmâ with Parama Âtmâ. We come next to the
POUGANDA LILA when Krishna guided the mind itself and all were attached
to Him.
Krishna, the lender of the cows.
Rama and Krishna were now in charge of the cows themselves, the senses
and the mind.
The Kaliya serpent.
Yâma 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.
[[307]]
{{bhagap307.jpg}}
What if the Vrittis were now removed from the Gopis or the
Gopa boys kept out in a body? They all lost their distinctive fea-
tures; 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,
ofJivaAtma with Parama Atma. We come next to the POU-
GANDA LILA when Krishna guided the mind itself and all were
attached to Him.
Krishna, the lender of the cows.
Rama and Krishna were now in charge of the cows themselves,
the senses and the mind.
The Kaliya serpent.
Yam a 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 conflagtati ??n 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 div-
ine. The purified mind did not go astray. It remained entirely
attached to Sri Krishna. Personality was now thoroughly con-
quered. 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 devo-
tional love. We shall now see how they became united to the
Divine Lord.
[[307]]
{{bhagap308.jpg}}
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 Srikrishna'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 (tanmayd), and they worshipped Katyayani (Yoga Mâyâ)
to gain their object. (x-2i.)
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 Gcpis
and the consummation of their love (Rasa Lila).
Vedic Brahmâns 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 Brâhmanas did not follow Him for a time.
But the tide overtook their unselfish wives who were attached to the
[[308]]
{{bhagap308.jpg}}
The Gopis and the stealing of their clothes.
The rains followed the summer and there was a flow of spirit-
uality 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 Srikrishna'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 (tanmayd), and they worshipped
Katyayani (Yoga Maya) to gain their object. (x-2i.) ??
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 Gcpis 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 Brahm-
anas did not follow Him for a time. But the tide overtook their un-
selfish wives who were attached to the path of unselfishness and
[[308]]
{{bhagap309.jpg}}
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
[[309]]
{{bhagap309.jpg}}
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 uni-
verse 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 re-
sent 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 them-
selves 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 leader-
ship, whom were the cows, the senses, to follow? Surabhi, the
[[309]]
{{bhagap310.jpg}}
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." Sridara 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 Brahmâ 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 Brahmândas proceed from the plane of
Vaikuntha. Both Siva and Vishnu are aspects of the first Purusha, but
not Brahmâ. Siva Loka or Kailâsa is therefore included in Vaikuntha. The
plane of Brahmâ is Satya Loka or Brahmâ Loka, the highest plane of the
Brahmânda. The worshippers of Brahmâ or Hiranya-garbha reach the plane
of Brahmâ Loka. There they remain till the Brahmânda becomes dissolved
at the end of the life period of Brahmân
Vaikuntha is the plane of Vishnu as the first Purusha. He has four
aspects on that plane Vâsudeva, Sankarshana, Pradyumna and Aniruddha.
His female aspect is 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.
Isvara gives us existence, consciousness and bliss, so that we may
develop new centres that approach the state of Isvara, 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).
[[310]]
{{bhagap310.jpg}}
heavenly mother of the cows, said: "Now that thou hast taken the
place of Indra, we shall call thee our Indra, or GOVINDA." Sri-
dara 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 Brahm-
andas 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 dis-
solved 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. Isvara gives us existence, consciousness and bliss,
so that we may develop new centres that approach the state
of Isvara, 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).
[[310]]
{{bhagap311.jpg}}
They are reproduced in all Kalpas and on all the Dvfpas or globes for
the benefit of all Bhaktas. When there is the full manifestation of
Krishna in any Kalpa, the Gopas and Gopis also appear with Him. But His
relations with them are meant to serve as a guide only for the initiated
Bhaktas, and not for the world at large. Sri Krishna as an Avatâra is
different from Sri Krishna as the beloved and the lover. As an Avatâra,
He forces allegiance, and expects it as of right. As a lover, He seeks
His Bhaktas as they seek Him.
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 LlLA.
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.
[[311]]
{{bhagap311.jpg}}
They are reproduced in all Kalpas and on all the Dvfpas 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 ap-
proach, 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 atten-
tion. 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.
[[311]]
{{bhagap312.jpg}}
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 aud that male is the Lord Srikrishna. 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 whereever 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 Brahmâ 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.
[[312]]
{{bhagap312.jpg}}
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 ac-
tions. 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 aud that male is the
Lord Srikrishna. In devotional practice, one should consider him-
self 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 draw-
back 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 whereever 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 pro-
tection of the universe. Could they share with Him? It was then
[[312]]
{{bhagap313.jpg}}
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. Tin's 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 Ckuda, 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 Brahmânda to Goloka.
Aktuta. 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 Brahmânism of self-seeking
Yajnas, was the friend of Kansa.
Akrura was the messenger selected by Kansa to fetch Rama and Krishna
[[313]]
{{bhagap313.jpg}}
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. Tin's 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 Ckuda, 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.
Aktuta. 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. Ktdra 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.
[[313]]
{{bhagap314.jpg}}
from Vrindavana. Ktdra 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 Avatâra.
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 Avatâra appears on the Earth, his companions
also appear with him. His relations to his own companions serve as a
living example to others. They afford a lesson to all Bhaktas for all
time. This part of the Lila is based upon undying, eternal truths, upon
the permanent relations between Jiva and Isvara. The heart of man is th^
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 Gopl 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 Vrirtdavana. 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
[[314]]
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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 Isvara. The heart of man is th^ 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
Gopl 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 com-
panion, a lover. Whatever pleased the Lord pleased them. What-
ever 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 Vrirtdavana. 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 re-
gions 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 Kuru-
[[314]]
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them at Kurukshetra, the Gopis said that, home-bred as they were, they
could nut forget the lotus feet of Krishna in their heart. The)- were
re-united to Krishna, as the all-pervading Purusha, the preserver uf the
Universe. The veil may be lifted a little further. \Ve have already seen
that life in the higher Lokas is purely unselfish, for, as the Bhâgavata
says, the higher Lokas are transformations of Xishkama Karma. We are to
abnegate ourselves before we can go to Mahar Loka. This abnegation can
be accomplished by merging ourselves in some one who stands across the
Trilokî. Love alone breaks the barrier between man and man. If we can
get an object of unselfish love, to whom we can give everything that we
have, we may easily learn the lesson of self-surrender. By the bond of
love, souls group together in Mahar Loka and they learn the first
lessons of universal life. What better object of love can one have than
one of the Avatâras himself? What union will be more glorious, more
lasting, more spiritual? And Sri Krishna offered himself for such love
to those that are devoted to him. And the most fortunate amongst
humanity are those that complete the love-union with Sri Krishna. They
form an inseparable group with Him, and the plane of their union is
Goloka. The Vaishnavas place that Loka higher than Vaikuntha Itself. It
Is the plane proper of Sri Krishna, where he is always at home with his
Bhaktas. There may be many centres round which souls might gather in the
higher Lokas, many types of universal life, but there is none so high,
so noble, so glorious, as the centre afforded by Lord Krishna. When
Krishna incarnates, He cannot do so singly. The Gopis appear with Him.
The Chaitanya Charitamrita, which embodies the teachings of Chaitanya,
says that the Lila of Krishna is reproduced throughout the fourteen
Manvantaras over all parts of the Brahmânda, just as days and nights are
produced over all parts of the earth. The Lila is constantly performed
in Goloka, and it is reproduced over parts of Brahmânda, 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.
[[315]]
{{bhagap315.jpg}}
kshetra, the Gopis said that, home-bred as they were, they could nut
forget the lotus feet of Krishna in their heart. The)- were re-united
to Krishna, as the all-pervading Purusha, the preserver uf the Uni-
verse. The veil may be lifted a little further. \Ve have already seen
that life in the higher Lokas is purely unselfish, for, as the Bhagavata
says, the higher Lokas are transformations of Xishkama 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 em-
bodies 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.
[[315]]
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When Krishna went to Mathura and Dvaraka, we find him as an Avatâra,
inaugurating a new era in the spiritual history of the Universe. We find
him there in all His majesty, glory and divine lordship. Those who
follow him there follow the path of Divine Lordship. Those who follow
Him at Vrindavana follow the path of Divine Love and sweetness.
END OF VRINDAVANA LlLA,
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, Sâdhus are not so. The places
of sanctity on the earth and idols and stones, that symbolise divinity,
have the power to purify the mind after long service, while the very
sight of Sâdhus is purifying. Go thou to Hastinâpura and make enquiries
about the Pandavas. They are still young and they have lost their
father. We hear they are living with Dhritarashtra. 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 Hastinâpura and learned from Vidura and Kunti the cruel
treatment of the Pandavas by Dhritarashtra and his sons. Dhritarashtra
[[316]]
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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 say-
ing: "Thou hast come down for the good of the Universe. When-
ever the olden path of the Vedas is crossed by the evil paths of un-
believers, 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 Has-
tinapura and make enquiries about the Pandavas. They are still
young and they have lost their father. We hear they are living
with Dhritarashtra. 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 Dhritarashtra and his
sons. Dhritarashtra confessed that he could not hold the balance even-
[[316]]
{{bhagap317.jpg}}
confessed that he could not hold the balance evenly between his sons and
nephews, as his attachment for his sons was too great.
Akrfjra returned to Mathura and in formed 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 liing 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 1,09,350 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.
[[317]]
{{bhagap317.jpg}}
ly between his sons and nephews, as his attachment for his sons was
too great.
Akrfjra returned to Mathura and in formed 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 daugh-
ters of Jarasandha, king of Magadha (modern Bihar). The latter
liing learned from his daughters the fate of Kansa and became~high-
ly enraged. He collected an army of thirteen Akshauhinis, (one
Akshauhini consisting of 21,870 chariots, as many elephants, 65,610
horses, and 1,09,350 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 collec-
tion 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 con-
soled 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 follow-
ers. 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
[[317]]
{{bhagap318.jpg}}
The Devas offered their best things and the Lokapâlas surrendered their
rulership to Sri Krishna. By Yogic po ers Krishna removed his kinsmen
to this to n. He then left the to n in charge of Balaram and himself
ent 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 as 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.
Râjâ 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 Brahmâ, I am at present born in the line of Yadu as the son
of Vâsudeva, for the protection of religion and for the rooting out of
the Asuras. I have killed Kansa who is no other than Kalanemi. I have
killed Pralamba and others. This Yavana was also killed by me, by means
of the fire from your eyes. I have now come here to favor thee, for I am
bound by affection to my votaries. Ask what boon thou likest. Thou shalt
have all thou desirest."
Muchu Kunda remembered the foresaying of Garga that there was to be a
[[318]]
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of the town. The Devas offered their best things and the Loka-
palas surrendered their rulership to Sri Krishna. By Yogic po ers
Krishna removed his kinsmen to this to n. He then left the to n in
charge of Balaram and himself ent 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 as 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 Muchu-
kunda.
"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
[[318]]
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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
Brâhmana 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 Nârâyana.
(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).
[[319]]
{{bhagap319.jpg}}
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).
[[319]]
{{bhagap320.jpg}}
King Bhishmaka of Vidarbha had five sons, Rukmin, Rukmaratha,
Rukma-vahu, Rukma-kesa, and Rukma-malin. He had also one daughter
Rukmini. (Rukina 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 Brâhmana messenger to Krishna and
gave him a letter. The Brâhmana 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.
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.
1 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 Brâhmana 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
[[320]]
{{bhagap320.jpg}}
King Bhishmaka of Vidarbha had five sons, Rukmin, Rukma-
ratha, Rukma-vahu, Rukma-kesa, and Rukma-malin. He had also
one daughter Rukmini. (Rukina 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 Sisu-
pala, 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.
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 re-
ceive him, and led him to his quarters. Salva, Jarasandha, Danta-
vakra, Viduratha, Paundraka, and many other kings, friendly to
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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.
SJCANDHA X. CHAP. 55.
The god Kâma is an aspect of Vâsudeva. He had been burnt before by the
fire of Rudra's anger. To get back his body, he was born as the son of
Krishna by Rukmini and became known as Pradyumna. He was not unlike his
father in any respect The Asura Samvara, who was Kâma (or passions)
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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 gather-
ing 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.
SJCANDHA 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 re-
appearance of her husband in a body. She was employed by
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incarnate, (Kâma 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 Mâyâvati. She was frightened but Naroda told
her all about the child. This Mâyâvati, named Rati, had been the wife of
Kâma. She had been waiting for the reappearance of her husband in a
body. She was employed by 'Samvara as a cook. Knowing the child to be
Kâma Deva, she nursed him and became attached to him. In time, Kâmadeva
grew tip and Mâyâvati approached him with expressions of love. "What is
this mother?" asked Kâmadeva, "Why this change in your feelings towards
me!"
"Thou art Kâmadeva, O Lord, son of Krishna. Thou hadst been stolen away
by Samvara. I am thy wife Rati. The Asura had thrown thee into the sea,
when a fish devoured thee. I have got thee back from the stomach of that
fish. Samvara is an adept in many forms of Mâyâ. Kill him by means of
Delusion and other powers of Mâyâ known to thee."
Rati gave to Pradyumna the Vidya known as Mahamaya, the destroyer of all
other Mâyâs.
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 Vâsudeva, Devaki and
Rama. Nârada 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 16000 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
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'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 feel-
ings 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. Prad-
yumna 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 pre-
sent from his deity of the Syamantaka jewel. He came to Dvaraka
with the jewel on his neck. He shone with such a lustre that peo-
ple took him for the sun. The jewel used to bring forth 16000
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
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{{bhagap323.jpg}}
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 fn the Lac-house, Rama and
Krishna went to Hastinâpura 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 Satrajif while he was asleep and carried away the
jewel. Satyabhama went to Hastinâpura and informed Krishna of the
killing of her father. The brothers came back to 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 Âtmân 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.
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then entered the cave of the Bear-chief, leaving his men outside. The
infant son of Jambavat was playing with the jewel. Krishna ap-
peared 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."
"""" O* ' ' '
SYAMANTAKA, AKRURA, KRITAVARMAN AND SATA DHANU.
SKANDHA X., CHAP. 57.
Hearing that the Pandavas had been killed fn 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 Satrajif
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. Sata-
dhanu 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
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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 Hastinâpura. They gave
him a most devoted reception. One day Krishna and Arjuna went on a
hunting excursion to the side of the Yamuna.
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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 ad-
dressed 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 ob-
servances 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 Hastina-
pura. They gave him a most devoted reception. One day Krishna
and Arjuna went on a hunting excursion to the side of the Yamuna.
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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, 1 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 Râjâdhi-devi.
In Ko-sala, there was a virtuous prince named Nagnajit. He had a
daughter named SATYA, also called NAGNAJ1TI 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 hei bridegroom. Krishna
overcame the bulls and married the girl.
Krishna then married BHADRA of Kekaya, the daughter of her aunt
(father's sister) Sruta-kirtf. 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."
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They saw there a most beautiful girl. Arjuna asked who she was.
The girl replied: "I am daughter of the Sun-god. Dt siring
Vishnu to be my husband, 1 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 Visvakar-
man 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 NAGNAJ1TI ?? 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 hei bridegroom. Krishna overcame the bulls and married
the girl.
Krishna then married BHADRA of Kekaya, the daughter of
her aunt (father's sister) Sruta-kirtf. 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."
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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
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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, turn-
ing 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 short-
sightedness 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,
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between Prakriti and Purusha. Purusha is void of Gunas, while the Gunas
form the essence of Prakriti. Coming from Prakrit/, 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 Brahmâ, 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 Atm& of the Universe, that I have sought Thee. The flow of
Time that arises from Thy eyebrow swallows up the desires of even Brahmâ
and others. I did not even seek them for Thy sake. What speakest thou of
others? As the lion carries away his share by force from other animals,
so thou didst carry me away from amongst the kings. How can I believe
that thou didst take shelter in the Sea from fear of such kings? Anga,
Prithu, Bharata, 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.
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while the Gunas form the essence of Prakriti. Coming from Prakrit/,
Rukmini must follow the Prakritic elements. And if Krishna wrest-
ed 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 ignor-
ance, but knowing that thou art the Atm ?? of the Universe, that
I have sought Thee. The flow of Time that arises from Thy eye-
brow 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.
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(What is man without Âtmâ?) Those that have not smelt the honey of Thy
Lotus feet seek the dead body, though it seems to be alive, consisting
of flesh, blood, bone, worms, excrement, phlegm, bile and gas, covered
over with skin, hair and nails. (Mula Prakriti in the Universe, or Budhi
in man, is wedded to Âtmâ, represented by Sri Krishna. The kings
represent here the followers of material elements in the Universe or in
man.)
THE SONS OF KRISHNA.
SKANDHA X. CHAP. 6r.
The wives of Krishna had each ten sons.
The Sons of Rukmini were. Pradyumna, Charudeshna, Sudeshna, Charudeha,
Sucharu, Charu Gupta, Bhadra Charu, CharuChandra, Vicharu and Charu.
The ten sons of SatyabhdmA 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, Dravicla, 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, Puma Masa and Somaka.
Mddti-had ten sons. Praghosha, Gatravat, Sinha, Bala, Prabala, Urdhaga,
Mahasakti, Saha, Ojas and Aparajita.
Mitravindd 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.
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(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, con-
sisting 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. 6r.
The wives of Krishna had each ten sons.
The Sons of Rukmini were. Pradyumna, Charudeshna, Su-
deshna, Charudeha, Sucharu, Charu Gupta, Bhadra Charu, Charu-
Chandra, Vicharu and Charu.
The ten sons of SatyabhdmA were. Bhanu, Subhanu, Svarbhanu,
Prabhanu, Bhanumat, Chandra-bhanu, Vrihat-bhanu, Ati-bhanu, Sri-
bhanu and Prati-bhanu.
J??mbavati had ten sons. -Samva, Sumitra, Purujit, Satajit,
Sahasrajit, Vijaya, Chitraketu, Vasumat, Dravicla, and Kratu.
N??gnajiti had ten sons. Vira, Chandra, Asva-sen, Chitragu,
Vegavat, Vrisha, Ama, Sanku, Vasu and Kunti.
Kalindi had ten sons. Sruta, Kavi, Vrisha, Vira, Suvahu, Bha-
dra, Santi, Darsa, Puma Masa and Somaka.
Mddti-had ten sons. Praghosha, Gatravat, Sinha, Bala, Pra-
bala, Urdhaga, Mahasakti, Saha, Ojas and Aparajita.
Mitravindd had ten Sons. Vrika, Harsha, Anila, Gridhra,
Vardhana, Annada, Mahansa, Pavana, Vahni and Kshudhi.
Bhadra had ten Sons. Sangramajit, Brihat Sena, Sura, Pra-
harana, 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 daugh-
ter to Krishna's son, out of regard for his own sister Rukmini.
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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. 6r.
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
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Balavat son of Kritavarman married Charumati, daughter of
Rukmini.
Rukmin also gave his grand-daughter Rochana in marriage to
Aniruddha.
THE DEATH OF RUKMfN.??
SKANDHA X., CHAP. 6r.
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 res-
pectively. 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. Bala-
rama won the game. But Rukmin falsely declared that he had won
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 by-
standers 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.
BAN A.
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
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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.
Nârada 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 KQpakarna 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
clown his head. He made over his daughter and Aniruddha to Krishna.
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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 Kum-
bhanda, 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 Pra-
dyumna, Bana with Satyaki, Kumbhanda and KQpakarna 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 clown his head. He made
over his daughter and Aniruddha to Krishna.
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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, bat 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 Brâhmana got mixed with my herd and, without
knowing that, I gave her to another Brâhmana. While he was taking away
the cow, the owner found her out. The two Brâhmanas quarrelled and they
came to me. They said: " You are a giver as well as taker." I became
surprised and, when the facts were known, I offered one lakh of cows for
the return of the mistaken cow. One of them however said, " I am. not
going to take a gift from the king." The other said: " I do not wish for
other cows even if they be ten lakhs." They both went away. At this time
the messengers of Yâma came and carried me away. Yâma said: " I see no
end of your merits and the places acquired by them. Do you prefer to
suffer for your demerit first or to enjoy those heavenly things?" I took
the first choice and down I fell as a lizard into this well. Look how I
have suffered for taking a Brâhmana's property." The king then thanked
Krishna for his favor and ascended to the heavens. Krishna gave a
discourse to those around him as to how iniquitous it was to take a
Brâhmana's property, consciously or unconsciously.
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 twomonths, 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. Balaram thought he was drunk and
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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, bat 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, con-
sciously 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. Balaram thought he was drunk and therefore the river goddess
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therefore the river goddess did not heed his ords. 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 KASl (BENARES).
SKANDHA X. CHAP. 66.
Poundraka, king of Karusha, thought, "I am Vâsudeva." With this
conviction, he sent a messenger to Krishna, calling him a pretender. He
was staying with his friend, the king of 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
Dakshinâ Agni, with a Mantra of black magic (Abhichdra). Sudakshina did
so with the aid of Brâhmanas. The fire went towards Dv^rakA to consume
Krishna. Krishna sent his Sudarsana disc which overpowered the fire. The
fire fell back on Kasi and consumed Sudakshina and the Brâhmanas.
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
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did not heed his ords. 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 KASl (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 (Abhichdra). Sudakshina did so with the aid of Brahmanas.
The fire went towards Dv^rakA 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
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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,
Kâma, Salya, BhOri, Yajna Ketu and Duryodhana united to defeat Samba and
they brought him back as a prisoner. Nârada gave the information to the
Vrishnis and their chief Ugra-sena gave them permission to fight with
the Kauravas. Bala rama did not like that the Kurus and Yadus should
fight with one another. So he went himself to Hastinâpura. He remained
outside the town and sent Uddhava to learn the views of Dhrita-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 Hastinâpura. 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 Hastinâpura and related what had happened to the Yadus.
NARADA AND THE WIVES OF SRIKRISHNA.
SKANDHA X. CHAP. 69.
"What a wonder that Srikrishna married 16 thousand girls, all at one and
the same time, with but one body! " So thought Nârada and he came to see
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take revenge for his friend's death, he began to do all sorts of mis-
chief, 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 hus-
band, and there was an assembly of princes. Samba, son of Jamba-
vati, carried away the girl by force. The Kauravas could not brook
this insult. Bhishma, Kama, Salya, BhOri, Yajna Ketu and Duryo-
dhana united to defeat Samba and they brought him back as a pri-
soner. Narada gave the information to the Vrishnis and their chief
Ugra-sena gave them permission to fight with the Kauravas. Bala
rama 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 formali-
ties 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 in-
deed, 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 be-
came 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 SRIKRISHNA.
SKANDHA X., CHAP. 69.
"What a wonder that Srikrishna married 16 thousand girls,
all at one and the same time, with but one body!" So thought
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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
Nârada 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 Brâhmanas, or making recitals
of Gayatrl, or riding, or driving, or taking counsel of ministers, or
making gifts, or hearing recitals of sacred books. He was in one place
following Dharma, in one Artha and in another Kâma.
Nârada smiled and said: "O Lord of Yoga, I know the Yoglc Mâyâ, by
service at Thy feet, as it is manifest in me, though hard of perception
by those that are themselves under the influence of Mâyâ. Now permit me
to roam about the Lokas, filled with Thy glory, singing Thy deeds, which
purify all the worlds."
Sri Krishna said:
"O Brâhmana, I am the teacher, the maker and the recogniser of Dharma.
It is to teach people that I have resorted to all this. O Son, do not be
deluded."
THE RAJA SUYA AND JARASANDHA.
SKANDHA X. CHAP. 70-73.
Krishna was holding council in the Assembly Room called Sudharma. A
Brâhmana came as a messenger from the Rajas who had been imprisoned by
Jarasandha and confined fn a hill fort. The Rajas sought their delivery
from Krishna, who had defeated Jarasandha seven times and had been
defeated by him only once.
Nârada appeared at the time. Krishna enquired from him about the
Pandavas. The Rishi said:
"Râjâ Yudhisthira intends to perform the great Yajna Râjâ Suya in Thy
honor. Please give thy consent ". Krishna turned towards Uddhava and
asked for advice.
Uddhava gauged the feelings of Nârada, of Krishna and the assembly and
said;
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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 Gayatrl, or riding, or driving, or taking counsel of minis-
ters, 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 Yoglc
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 fn a hill fort. The
Rajas sought their delivery from Krishna, who had defeated Jarasan-
dha 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 to-
wards Uddhava and asked for advice.
Uddhava gauged the feelings of Narada, of Krishna and the
assembly and said;
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"It is meet thou shouldst help thy cousin in the performance of Râjâ
Siiya Yajna and also that thou shouldst protect the Rajas that seek
relief from thee. Kings all round will have to be conquered at the Râjâ
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 Brâhmanas. Let Bhima ask for single combat in the
disguise of a Brâhmana. 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 Hastinâpura.
The Pandavas vied with one another in shewing respectful love to Krishna
and Arjuna delivered up the Khandava forest to Agni and liberated Mâyâ.
In return for this kindness, Mâyâ 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.
Bhimp, Arjuna and Krishna went to the seat of Jarasandha In the disguise
of Brâhmanas.
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 Brâhmana? Vishnu wanted to restore the lordship of the Trilokî to
India. Bali knew the Brâhmana in disguise to be Vishnu. He still made
over the Trilokî to him, even against the protests of his Guru Sukra.
This body of a Kshatriya, frail as it is, what purpose will it serve if
wide fame is not acquired by means of it for the sake of a Brâhmana?"
Turning to Krishna, Arjuna and Bhima, Jarasandha said: " O Brâhmanas,
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
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"It is meet thou shouldst help thy cousin in the performance
of Raja Siiya 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 power-
ful. 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.
Bhimp, Arjuna and Krishna went to the seat of Jarasandha In
the disguise of Brahmanas.
They begged hospitality from the king. King Jarasandha con-
cluded 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 no-
thing else. This is Bhima. This is his brother Arjuna. Know me
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Bhima. This is his brother Arjuna. Know me to be their cousin Krishna,
thy enemy." The king of Afagadha 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, Râvana, Naraka and others. Though kings of Devas, Daityas
and men, they came down from their lofty position through pride.
Knoxving 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
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to be their cousin Krishna, thy enemy." The king of Afagadha 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 him-
self. 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. Knoxving 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
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princely treatment. Krishna sent them to their respective kingdoms.
Krishna, Bhima and Arjuna then returned to Hastinâpura.
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. Vyâsa, Bharadvaja, Sumanta, Gotama, Asita,
Vasishtha, Chyavana, Kanva, Maitreya and other Rishis, Drona, Bhishma,
Kripa and others, Dhritarashtra with his sons, Vidura, Brâhmanas,
Vaisyas and Sudras: all the kings and their subjects came to witness the
Yajna. The Brâhmanas prepared the sacrificial ground with golden
ploughs. They then initiated king Yudhisthira according to the Vedic
rites. The Ritvij Brâhmanas duly assisted at the performance of the
RajasQya. 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.
Râjâ Yudhisthira washed the feet of Krishna and sprinkled the water over
his own head and that of his relatives. He then made valuable offerings
to him. All people saluted Krishna, saying " Namas " (salutation) and "
Jaya " (Victory), and flowers rained over his head.
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and gave them princely treatment. Krishna sent them to their re-
spective 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, Dhritarashtra 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 Ritvij Brahmanas
duly assisted at the performance of the RajasQya. 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 perform-
ances. 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.
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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 Brahmâ, great in asceticism, wisdom and
religious practices, adored even by the Lokapâlas, their impurities all
completely removed by divine perception. Overstepping them all, how
could this cowherd (Gopdla] boy, the disgrace (pansana) of his family
(Kfila), deserve to be worshipped, as if the crow (Kdka) deserves to get
the sacrificial oblation (puroddsa)? (Śridhara explains this Śloka and
the following ones as a veiled adoration of Srikrishna. Gopdla is the
protector of Vedas, of the Earth and of others. The word go means the
Vedas and the Earth, besides "cow." Kula /^^aw = Kulapa-f-ansana.
Kulafias are sinners. He who destroys (Ansa) them is fatla pansana. Kdka
may be read as compounded with another word in the Śloka, in the form of
akdka. Kdka is ka + aka. Ka is happiness, aka is misery. He who has
neither happiness nor misery is akdka i. e., one who has got all his
desires. One who has got all his desires does not only deserve to get
the puroddsa offering of the Devas but all other offerings. I do not
think it necessary to reproduce the double interpretation by Śridhara of
the other Ślokas, which is continued in the same strain.) He has gone
away from his Varna, 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
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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 percep-
tion. Overstepping them all, how could this cowherd (Gopdla] boy,
the disgrace (pansana) of his family (Kfila), deserve to be worshipped,
as if the crow (Kdka) deserves to get the sacrificial oblation (puro-
ddsa)? (Sridhara explains this Sloka and the following ones as a
veiled adoration of Srikrishna. Gopdla is the protector of Vedas, of
the Earth and of others. The word go means the Vedas and the
Earth, besides "cow." Kula /^^aw = Kulapa-f-ansana. Kulafias
are sinners. He who destroys (Ansa) them is fatla pansana. Kdka
may be read as compounded with another word in the Sloka, in the
form of akdka. Kdka is ka + aka. Ka is happiness, aka is misery.
He who has neither happiness nor misery is akdka i. e., one who has
got all his desires. One who has got all his desires does not only
deserve to get the puroddsa offering of the Devas but all other offer-
ings. I do not think it necessary to reproduce the double interpreta-
tion 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 wor-
shipped? 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 calum-
ny 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 reprov-
ed the kings on the side of Krishna. Krishna then rose up and
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Krishna. Krishna then rose up and asked his followers to desist. He cut
off the head of Sisupala v. ith 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. Râjâ Yudhisthira performed the
bathing ceremony, enjoined at the close of a sacrifice (iivabhritha).
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 Mâyâ, with Krishna and others around him. The proud Duryodhana,
surrounded by his brothers, entered the place with crown on his head and
sword in his hand, showering abuse on the gate-keepers and others. He
took land to be water and drew up his clothes. He also took water to be
land and wet himself. The Mâyâ (Magic), displayed by Mâyâ, in the
preparation of the assembly ground, caused this delusion. Bhima laughed,
and the females and other kings laughed too, though forbidden by
Yudhisthira. Krishna however approved their laughter.
Overpowered with shame, with his head cast down, Duryodhana silently
left the place and went to Hastinâpura.
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 kino-s 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
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asked his followers to desist. He cut off the head of Sisupala v. ith
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 gate-
keepers of Vishnu in Vaikuntha).
The Rajasuya sacrifice came to a close. Raja Yudhisthira per-
formed the bathing ceremony, enjoined at the close of a sacrifice (iiva-
bhritha).
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 assem-
bly 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, Duryodha-
na 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 kino-s
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
[[339]]
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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, Mâyâ 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 Hastinâpura. 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 Vâsudeva.
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 Vâsudeva, saying " O fool, here is your father. I will kill him in
your presence. Save him, if you can." He then cut off the head of
Vâsudeva, and entered the chariot. Krishna found this was all the Mâyâ
of 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." (Śridhara gives a second meaning to this Śloka. 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 Kumâras, they
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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 mean-
ing to this Sloka. At the end of his third birth Danta Vakra was to
regain his place in Vaikuntha. Sisupala and Danta Vakra, as explain-
ed before, were Jaya and Vijaya, gate-keepers of Vaikuntha. By the
curse of the Kumaras, they incarnated as Asuras. The third and
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incarnated as Asuras. The third and last cycle of material ascendancy
was to be ended. J
{{bhagap341.jpg}}
last cycle of material ascendancy was to be ended. Jiya. ind
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 SOta 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 free-
dom 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?"
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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 Xaimisha and he was adored by the Rishis.
SRIDAMAN.
SKANDHA X. CHAP. 80-81.
Krishna had a Brâhmana 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 Brâhmanas and tied that
up in one corner of her husband's rag. The Brâhmana 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 Brâhmana from a distance and rose up
to receive him. He came down and embraced his former companion with both
his hands. Krishna gave him a respectful welcome and a seat by his own
side. He then talked with him about the old reminiscences of student
life, how they passed their days at the residence of SandipanJ, how
faithfully they carried out the behests of the Guru and his wife, how
necessary it was to respect the Guru and such other topics. He then
smilingly looked at the Brâhmana and said:
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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 Ku-
rukshetra. 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 Xaimisha and he was adored by
the Rishis.
SRfDAMAN.??
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 ap-
proached 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 SandipanJ,
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:
[[342]]
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"What have you brought for me from your house? Even the smallest thing
brought by my Bhaktas becomes great by their love, while the largest
offerings of those that are not devoted to me cannot please me." The
Brâhmana, though asked, was ashamed to offer the flattened rice to the
Lord of Lakshmi and he cast down his head. The all-seeing Sri Krishna
knew the object of the Brâhmana's coming. He found that the Brâhmana had
not at first worshipped him with the object of attaining wealth. It was
only to please his devoted wife that he now had that desire. The Lord
therefore thought he would give him such wealth as was difficult to
acquire. He then snatched away the flattened rice from the rags of the
Brâhmana saying, "What is this! O friend you have brought this highly
gratifying offering for me. These rice grains please me, the Universal
Âtmâ." So saying he partook of one handful. When he was going to take
the second handful, 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 Brâhmana passed the night with Krishna. The next morning, he went
home. Krishna went a certain distance with him to see him off. Krishna
did not give him wealth nor did he ask for any. He thought within
himself "What am I, a poor Brâhmana and a sinner and this Krishna, whose
breast is the abode of 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 Brâhmana was surprised. He saw this was all the outcome
of his visiting Sri Krishna. He controlled himself while enjoying this
immense wealth and, meditating on Sri Krishna, he at last attained His
supreme abode.
THE MEETING AT KURUKSHETRA.
SKANDHA X. CHAP. 82-84
There was a total eclipse of the sun. Krishna and all the Yadavas went
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"What have you brought for me from your house? Kven 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 com-
ing. He found that the Brahmana had not at first worshipped him
with the object of attaining wealth. It was only to please his devo-
ted 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 gratify-
ing 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, medita-
ting 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,
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to Kurukshetra to bathe on the occasion. Nanda, the Gopas and Gopis, all
came there. Kunti and her sons, Bhishma, Drona and all the kings also
went. They all went together. (The Bhâgavata Purâna carefully avoids the
battle at Kurukshetra. It barely mentions the duel between Bhima and
Duryodhana. According to the 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 Isvara. 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 Nârada 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 Bhâgavata Purâna treats of UpasanA as an end and not as a means. The
Bhâgavatas, 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
Bhâgavata Purâna. This explains the great meeting at Kurukshetra instead
of the Great Annihilation.)
Kunti complained to Vâsudeva that he did not make any enquiries about
her and her sons, in her many afflictions. Vâsudeva said, for fear of
Kansa the 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 Yasod were duly respected by Vâsudeva 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
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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 Isvara.
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 com-
passion, 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 Uni-
verse 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 pres-
ents. They all admired the good fortune of the Yadavas, in having
Krishna always in their midst.
Nanda and Yasod 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 re-
member 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
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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. Âtmâ
pervades all beings as the conscious Ferceiver (Âtmâ). 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 affinal 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 allincarnating
Purusha. The wives of Krishna related to Droupadi how they came to be
married to him. The Rishis addressed Sri Krishna as Isvara. They then
took leave of him. Vâsudeva however detained them, saying they should
instruct him as to how he could exhaust his Karma. Nârada said it was no
wonder that he should ask this question of them and not of Krishna. For
proximity is the cause of disregard.
The Rishis, addressing Vâsudeva, 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 twiceborn 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
[[345]]
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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 Ferceiver (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 affinal 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 Droupadi how
they came to be married to him. The Rishis addressed Sri Krishna
as Isvara. 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 ques-
tion 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
[[345]]
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your home. Vâsudeva then performed
Yajna, and the Rishis officiated. The Yajna over, the Rishis went a ay.
Dhritarashtra, Vidura, the Pandavas, Bhishma, Drona, Kunti, Nârada,
Vyâsa, his friends and relatives, parted with a heavy heart. Xarada 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.
Vâsudeva now believed his sons to be lords of the Universe. He once
asked them whether they had not incarnated for relieving the pressure on
the Earth. Krishna replied: " I, yourselves, this Rama, the people of
Dvaraka, nay the whole universe are to be known as Brahmâ. Âtmâ, though
one and self-manifest, becomes manifold, according to the nature of the
beings in which its manifestation takes place. Compare the variety in
the manifestation of the Bhutas in the Bhoutic objects."
Hearing these words of wisdom, Vâsudeva 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 Brahmâ, because he grew
passionate towards his daughter. For this they became Asuras and sons of
Hiranyakasipu. Yoga Mâyâ carried them to the womb of Devaki and they
became her sons. They were killed by Kansa. Devaki takes them to be her
own sons and laments over their death. They are now with you; I shall
take them over to my mother to remove her grief. They shall then go to
Devaloka, free from the effects of their curse. Smara, Udgitha,
Parishvanga, Patanga, Kshudra-bhuka and Ghrini these shall by my favor
again attain a good state." (Smara is called Kirtimat.)
[[346]]
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your home. Vâsudeva then performed Yajna, and the Rishis officiat-
ed. The Yajna over, the Rishis went a ay. Dhritarashtra, Vidura,
the Pandavas, Bhishma, Drona, Kunti, Narada, Vyasa, his friends
and relatives, parted with a heavy heart. Xarada 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, ac-
cording 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 be-
came 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.)
[[346]]
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Krishna took the boys to Devaki and she embraced them all. They were
then taken to Devaloka.
ARJUNA AND SUBHADRA
SKANDIIA X. CHAT. 86.
Râjâ 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 Brâhmana of Mithila, was much devoted to Srikrishna. The
prince of Mithila, Bahulasva, was also a favorite of Srikrishna. To
favor them, Srikrishna went with Nârada 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 Brâhmana Rishis as
much as he respected him. After giving proper instructions to the prince
and the Brâhmana for sometime, Sri Krishna returned to Dvaraka.
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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 grand-
mother 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
Srikrishna. The prince of Mithila, Bahulasva, was also a favorite of
Srikrishna. To favor them, Srikrishna 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 some-
time, Sri Krishna returned to Dvaraka.
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THE PRAYER TO BRAHMAN BY THE SRUTIS.
SKANDHA X. CHAP. 87.
Râjâ Parikshit asked:
"O Great Sage, Brahmân is undefinable, void of Gunas, beyond both causes
and effects. How can the Srutis, which have the Gunas for their Vritti
(/'. e. which treat of Devas and sacrifices which are full of
attributes), directly cognise Brahmân?"
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 (Âtmâ), and also their Mukti
(Akalpana)." (These four words respectively mean Artha, Dharma, Kâma and
Moksha. The Srutis treat of Bhagavat, of Sat-Chit-Ananda the
all-knowing, the all-powerful, the lord of all, the guide of all, the
all-object of 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 Brahmân. The sayings about Upasan and Karma treat of
things with attributes, as a means to attain wisdom and thereby
indirectly lead to Brahmân. This is the purport. Śridhara.}
"The Upanishad speaks of Brahmân. She was accepted as such by even
those that were older than those whom we call old. He who accepts her
with faith attains well-being." (The Bhâgavata tries to refute the idea
that the Vedas treat of the Devas only and not of I'svara and Brahmâ).
"I shall relate to thee here a conversation between Nârada and
Nârâyana.
Once upon a time Nârada went to see the great Rishi Nârâyana. 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. N^rada saluted him and asked this very question.
Nârâyana said:
"In Jana Loka, the Manas, born Rishis of that place performed Brahmâ
Yajna (Yajna, in which " What is Brahmân" is ascertained, some one
becoming the speaker and others forming the audience). You had gone to
Sveta Dvipa at the time. This very question was raised in the assembly.
Sanandan became the speaker. He said:
[[348]]
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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 (/'. 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 I'svara 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 Nara-
yana. 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. N^rada 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:
[[348]]
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"The Supreme drank up his own creation and lay asleep with His Śaktis.
At the end of Pralaya, the Srutis 'which were the first breath of the
Supreme, Stidhaia] roused Him up by words denotive of Him.
The Srutis said:
"Glory be to Thee! Destroy the Aviclya of all moveable and immoveable
beings. She has got attributes for the sake of deluding others. All Thy
powers are competely confined in Thee. Thou art the Manifester of all
Śaktis in Jivas. Thou art (sometimes Stidhara) with May& and (always
Śridhara} by Thyself. (Rut wherever thou art) the Vedas follow Thee.
(The Vedas treat both of Saguna and Nirguna Brahmân).
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. Śridhara).
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 Śridhara. 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.
Sridhata\ 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
[[349]]
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"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, Stidhaia] roused Him up by words denotive
of Him.
The Srutis said:
"Glory be to Thee! Destroy the Aviclya of all moveable and
immoveable beings. She has got attributes for the sake of deluding
others. All Thy powers are competely confined in Thee. Thou art
the Manifester of all Saktis in Jivas. Thou art (sometimes Stidhara)
with May ?? and (always Sridhara} by Thyself. (Rut 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 (trans-
formed) 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. Sridhata\ 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 (Anna-
maya 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 Indestruct-
ible and Real.
Among the Rishis, the Sarkarakshas (or those that have an
imperfect vision) meditate on Brahma in the navel. The
[[349]]
{{bhagap350.jpg}}
vision) meditate on Brahmâ in the navel. The ever, meditate on Brahmâ in
the cavity of the Heart, which is the seat of the nerves. Atlanta, 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 Upanishacls 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.
Brahmâ and other Jivas did not know Thy end. Even Thou dost not know Thy
own end. For Thou art endless. Drawn by the wheel of time, the
Brahmândas, with their Avaranas, (outer circles) roll on together in Thy
middle, even as if they were dust particles in the air. The Srutis
fructify in Thee (have Thee, for their end and goal.) (Though they
cannot directly speak of Thee) their words are directed towards Thee, by
discarding every thing else." (Though the Vedas treat of Indra and other
Devas, they ultimately lead to Brahmâ, by saying " Brahmâ is not this,
not this," in the Upanishads.)
THE RESTORATION OF BRAHMAN BOYS TO LIFE.
SKANDHA X. CHAP. 89.
At Dvaraka a Brahmân lost his son at birth. He took the dead child to
the palace and placed it at the gate, blaming the king for his
misfortune. For the sins of kings visit themselves upon their subjects.
In this way nine sons died one after another and the Brahmân did the
same with all of them and, when the ninth son died, Arjuna was sitting
with Krishna and he heard the reproaches of the Brâhmana. Arjuna
promised the Brâhmana that he would protect his son this time, or would
otherwise enter the fire for breach of his promise. The son was born
again. And Arjuna was there with his famous bow. But lo! the child wept
and it rose up high and disappeared, The Brâhmana taunted Arjuna for
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{{bhagap350.jpg}}
ever, meditate on Brahma in the cavity of the Heart, which is the
seat of the nerves. Atlanta, 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 Upanishacls 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 accord-
ing 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 pro-
tect 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 dis-
appeared, The Brahmana taunted Arjuna for making promises he
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{{bhagap351.jpg}}
making promises he had not the power to keep. Stung by these words, the
I'andava went to Yâma Loka. He went to Indra Loka. lie went to the
regions of Agni, Nirriti, Chandra, Vayu and Varuna. He went to Rasatala.
He went to Svarga. But the Brâhmana boy was no where to be found. He
then made preparations for entering the fire. Sri Krishna made him
desist. He said: " I shall show you the Brâhmana's sons. Do not
disregard yourself. Those that blame us now shall sing our glory
hereafter."
Krishna and Arjuna went towards the west. They crossed the seven oceans
and the seven Dvipas. They crossed the Loka-aloka and entered the
regions of chaotic darkness. The horses could not proceed further. So by
Krishna's order the glowing Chakra, Sudarshana, pierced through the
darkness and the horses followed the track. Infinite, endless, divine
light then spread out. Arjuna re-opened his eyes. They then entered the
regions of primal water. They found one house glittering with gems and
stones. The thousand-headed Ananta was sitting in that house. Seated
upon Ananta was the Supreme Purusha, the Lord of the Lords. Krishna and
Arjuna saluted Him. The Purusha then smiled and said: " I brought the
Brâhmana boys that I might see you both. For the protection of Dharma on
the Earth, you have incarnated as my parts (Kala.) Kill the Asuras that
oppress the Earth and come back soon to me. Filled are your own desires,
O you Rishis, Nara and Nârâyana. But for the preservation of the
Universe, do that which others may follow."
Krishna and Arjuna said " Om ". They brought back the Brâhmana 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.
[[351]]
{{bhagap351.jpg}}
had not the power to keep. Stung by these words, the I'andava
went to Yama Loka. He went to Indra Loka. lie 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, Sudar-
shana, 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 preserva-
tion 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.
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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 Isvara. 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 Âtmâ to be
known by discriminating wisdom. He asked the Gopis to meditate on this
ideal, and He now returned to them as the all-pervading immutable
principle in the Universe.
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 Brâhmanas, the
representative of the old state of things. Naturally therefore he was
the most powerful king of his time and the most powerful enemy of
Krishna. Vaishnavism had to fight hard with orthodox Brahmânism
Vaishnava kings were put to death in large numbers. Krishna could not
kill him on account of his connection with Brâhmanas and with Vedic
Yajnas. He even feigned a retreat and fled away to Dvaraka. Dvaraka was
a spiritual centre on earth, created by Krishna, for the performance of
His mission as Avatâra. The town was washed away as soon as Krishna
disappeared.
It will be interesting to know the future mission of Muchukunda. But the
Bhâgavata is silent about it.
THOUGHTS ON THE DVARAKA
At Dvaraka, we find Sri Krishna as the Lord of the Universe, a Kalpic
Avatâra, and as such something more than the historical Krishna.
Sri Ktishna as an Avatdra.
It is time that we should know something definitely of Sri Krishna as an
Avatâra.
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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 Isvara. He re-
stored 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 discriminat-
ing 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 per-
former of Vedic Yajnas, the supporter of Brahmanas, the represen-
tative 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 Vaish-
nava 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 Muchukun-
da. 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 Ktishna as an Avatdra.
It is time that we should know something definitely of Sri
Krishna as an Avatara.
[[352]]
{{bhagap353.jpg}}
To restore the Brâhmana boys, Sri Krishna went with Arjuna to the abode
of Purusha. Purusha smiled and said: " I brought the Brâhmana boys, that
I might see you both. For the protection of Dharma on the Earth, you
have incarnated as my parts (Kala). Kill the Asuras that oppress the
Earth and come back soon to Ale. Sâtiated are your own desires, O you
Rishis, Nara and Nârâyana, but for the preservation of the universe do
that which others may follow."
The Purusha is the Virât 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 Virât Purusha, As regards this
Virât Purusha, the Bhâgavata Purâna says as follows:
"He is the resting place and eternal seed of all Avatâras. Btahma is His
part, Marichi and other Rishis are parts of His part. Devas, animals and
men are brought into manifestation by parts of His part " Bhâgavata I.
3-5.
"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 Avatâra of the Supreme " II. 6 XL.
He is also called the Thousand-Limbed and the Egg-born. II. 5, XXXV.,
III. 6, VI.
This Virât Purusha upholds the manifested universe. All materials are in
Him and all individuals take their rise from Him and end in Him. He is
the one ocean of endless bubbles which have their beginning and end in
Him. The Avatâras also all rest on the bosom of Virât Purusha.
We have looked at Virât Purusha from the standpoint of the First
Purusha. Now let us proceed upwards from below.
The Brihat Aranayaka Upanishad thus speaks of Virât Purusha, at the
beginning of the Fourth Brâhmana 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."
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To restore the Brahmana boys, Sri Krishna went ith 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 Ale. Satia-
ted 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.
Btahma 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 Puru-
sha, 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 Puru-
sha. He verily consumes him who, before this, strives to obtain the
state of Prajapati, he, namely who, thus knows."
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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."
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The following is the commentary of Sankaracharya.
"This was before the soul." The soul is here defined as Praja-
pati, 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 mem-
bers, 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 recol-
lection of his knowledge in a former world he called himself I, there-
fore 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 ac-
cording 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 per-
fect 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."
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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 Âtmâ.
The Upadhi, or vehicle of Âtmâ, or the body of its manifestation,
becomes less and less gross, as Âtmâ proceeds in its course of
liberation, the body becomes better able to do good to all mankind and
it does not act as a barrier to communion with the real self.
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 Avatâras.
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 Avatâras have not to work out their own Karma.
They are liberated Âtmâs, staying back for the liberation of other
individuals in the universe. Karma-less themselves, they bear the Karma
of the universe upon their ehoulders. The thin veil that separates their
state from the state of the absolute Brahmâ is Mâyâ, which is the
highest manifestation of Prakriti which enables them to assume cosmic
responsibility out of their unbounded compassion for all beings.
The Avatâras may cast off their veil at will, but as long as they choose
to keep that veil, the whole universe is at their command and they guide
the whole course of universal evolution.
Now of all Avatâras one takes upon himself to hold all individuals in
His bosom, to sustain them all and to make Him the field of their
Involution and Evolution, in the Kalpa.
He is called Virât Purusha. He is practically the Isvara of our
universe.
The body of this Purusha, called the First Avatâra, the Second or Virât
Purusha, and the Egg-born, is formed by the Tatvas, numbered twenty-four
in the 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.
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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 limita-
tions 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 manifesta-
tion, 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 in-
dividual, and they live normally on the spiritual plane.
They at last reach the state of divinity. Then they may be-
come 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 ehoulders. The thin veil that separates their state from the
state of the absolute Brahma is Maya, which is the highest manifesta-
tion 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 indivi-
duals 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 Isvara 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, num-
bered 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 Ser-
pent Ananta. The lotus stalk grew out of his navel.
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The Tatvas themselves are brought into manifestation by the awaking of
the First Purusha.
The Second Purusha enters into all beings as their Âtmâ, becoming
three-fold in his aspect viz. Adhi-Âtmâ, Adhi-bhuta and Adhi-deva. Then
He is called the Third Purusha. Says the Satvata Tantra, as quoted by
Sri-dhara:
"There are three forms of Vishnu known as Purusha the first is the
creator of Mahat, the Second is the permeator of the cosmic Egg, and the
third is the permeator of all beings." Virât Purusha is the seat af all
Avatâras. Therefore all Avatâras are called parts of the Virât Purusha.
Speaking of other Lilel Avatâras, Bhâgavata 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, Râjâ Parikshit says: "Tell us the mighty deeds of
Vishnu, incarnated as a part in the line of Yadu." X. i II. Later on
again:
"The supreme Purusha, Bhagavat Himself, shall be born in the house of
Vâsudeva." X. i xxill.
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
Nârâyana.
The Mahabharata also calls them Incarnations of Nara and Nârâyana. These
Rishis are invoked all throughout the Mahabharata. They were the sons of
Dharma by Murti, daughter of Daksha.
Nara and Nârâyana are looked upon as two in one and they were adored by
the Devas, as manifestations of Purusha Himself. (IV. I XLVI).
They went after their birth to Gandha Madana. (IV. i XLVin.) 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. I XLIX.)
Krishna in the line of Kuru is Arjuna.
In explaining this Śloka, Śridhara quotes the following from a Vaishnava
Tantra:
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The Tatvas themselves are brought into manifestation by the
awaking of the First Purusha.
The Second Purusha enters into all beings as their Atma, be-
coming 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 Sri-dhara:
"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 Lilel Avataras, Bhagavata calls them parts
and aspects of the Second Purusha; " but Krishna is Bhagavat Him-
self."
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. i II. Later on again:
"The supreme Purusha, Bhagavat Himself, shall be born in the
house of Vasudeva." X. i xxill.
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 Maha-
bharata. 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. I XLVI).
They went after their birth to Gandha Madana. (IV. i XLVin.)
It is these Rishis, parts of Bhagavat Hari, who have now ap-
peared for the removal of her load from the Goddess Earth, as
Krishnas, in the lines of Yadu and Kuru." (IV. I XLIX.)
Krishna in the line of Kuru is Arjuna.
In explaining this Sloka, Sridhara quotes the following from
a Vaishnava Tantra:
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"In Arjuna, there is only the Avesa (suffusing) of Xarn. Krishna is
Nârâyana 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 Xara himself, the supplement of Nârâyana,
for in that case he would have remembered his previous births. But, as
the Tantra says, " Arjuna was possessed by the Xara 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 Vâsudeva was named Prajapati Sutapas I was born as your
son, Prisni-garbha. I was also born of you, when you were Aditi and
Vâsudeva was Kasyapa, as Upendra, also called the Vamana or Dwarf
Avatâra. At this third birth, I am your son again, with the same body."
X. 3 xxxil. to XLIII.
These are the three Incarnations of Nara Nârâyana, mentioned in the
Bhâgavata. They are certainly not the many births to which Sri Krishna
alludes in the 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 Trilokî 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. Put henceforth there was tc 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 Avatâra of our Kalpa. " For the
good of those that seek Âtmâ, Nara Nârâyana shall perform Tapas in
Bharata Varsha, unknown to others, till the end of the Kalpa." V. 19-9
Sri Krishna as Bhagavat is greater than the Second Purusha.
To the devotees, he is greater than the Purusha manifestation.
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"In Arjuna, there is only the Avesa (suffusing) of Xarn. 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 Xara 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 Xara
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 xxxil. 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 manifesta-
tion, 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. Put
henceforth there was tc 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 per-
form 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.
[[357]]
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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 Brahmâ or
Satya Loka, till the end of Brahmâ's life. Those who worship. Hiranya
garbha or Brahmâ cannot pass beyond the limits of Brahmâ Loka.
In answer to Râjâ 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 Brahmâ, attain prompt liberation. The
All-pervading principle is abstracted from the phenomenal universe,
there is no thought of man, no thought of fellow beings, no thought of
the universe, there is the pure abstraction by the process of " Not
this." " Not this " liberates one from all phenomenal connections. This
is Sadyo Mukti. (II. 2 XV. to XXI.)
II. The Deferred Path of Liberation (Krama Mukti), when one wishes to go
to Brahmâ Loka or to the abode of the Siddhas. Where the eight siddhis
are acquired, he retains the Manas and the Indriyas and goes all over
the univetse of Seven Lokas. II. 2 XXII.
With their Linga Sarira, these Lords of Yoga go inside and outside
Trilokî. II. 2 XXIII.
On their way to Brahmâ Loka, they are carried by Sushumna first to Agni
Loka. Then they go to the farthest limit of Trilokî, the Sisumara
Chakra, extending over to Dhruva or the Polar star. II. 2 XXIV.
When at the end of a Kalpa, the Trilokî becomes consumed by fire from
the mouth of Sankarshana, they go to Brahmâ Loka, which lasts for two
Pararddhas, and which is adorned by the chariots of great Siddhas. II. 2
XXVI.
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He now appeared as the preserver of the Universe, the em-
bodiment of Satva, the force of ascent. And the Tatvas had to be
wedded to him, so that they might acquire the energy of higher evo-
lution 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 pheno-
menal 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 univetse 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.
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There is no sorrow, no infirmity no death, no pain, no anxiety in Brahmâ
Loka. But those who go there are, out of their compassion, afflicted by
the endless miseries of those that do not know the path. II 2 XXVII.
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 U pad hi 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 Brahmâ 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
Prajâpatis, Lokapâlas. Indras and so on.)
(2) Those who go to Brahmâ Loka merely by force of their Upasanck of
Hiranya-Garbha become liberated, when Brahmâ becomes liberated at the
end of his life ('extending over two Pararddhas.)
(3) Those that worship Bhagavat pierce the Brahmânda at
will, and rise to the abode of Vishnu. The Ślokas XXVIII to XXXI
refer to the piercing of Brahmânda by the Bhâgavatas." Śridhara.
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 Avatâra
of the Kalpa, carrying out His work of Preservation.
The Purâna 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:
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There is no sorrow, no infirmity no death, no pain, no anxiety
in Brahma Loka. But those who go there are, out of their compas-
sion, 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 U pad hi 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
Upasanck of Hiranya-Garbha become liberated, when Brahma be-
comes 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 de-
ferred 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 Maha-
bharata. 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:
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1. Rukmini w Mula Prakrit!, Buddhi.
2. J&mba-vati or Mahat, Universal mind.
3. Satya-bJuimd or Ahankara.
4. Kdlindi or Akasa-Tanmfttra, sound, Akasa.
5. Mitta Vinda or Vayu-Tanmatra, Touch, Air.
6 Satya or Nagnajiti, Agni-Tanmatra, Form Fire.
7. Bhadtd, 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 Âditya." 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 Isvara.
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.
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1. Rukmini w Mula Prakrit!, Buddhi.
2. J ??mba-vati or Mahat, Universal mind.
3. Satya-bJuimd or Ahankara.
4. Kdlindi or Akasa-Tanmfttra, sound, Akasa.
5. Mitta Vinda or Vayu-Tanmatra, Touch, Air.
6. Satya or Nagnajiti, Agni-Tanmatra, Form Fire.
7. Bhadtd, 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 re-
sults of Hiranya-garbha Upasana. Syamantaka represents Hiranya-
garbha Upasana.
Sri Krishna wanted that this Upasana should be replaced by
the Upasana of Isvara.
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.
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{{bhagap361.jpg}}
"When Vamana became an Avatâra I moved round the earth twenty one times.
I threw plants into the Sea which yielded Amrita by churning. Now I am
old." Ramayana Kishkindha Kanda Chap. 65-32.
While Rama was about to ascend to heaven he addressed the old Jambavat,
as a son of Brahmâ, 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 Jambavat?, the spiritual energy of Mahal.
Satya-bhama is the spiritual energy of Ahankark. 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 Purâna 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.
V&sudcva, Sankarshana, Pradyumna, Anituddha.
The following correspondences were given by Kapila to his
mother Devahuti. (III. 26 )>
UpAsya
Adhibhuta,
Adhyatnia
Adhideva
Vâsudeva
Mahat
Chitta
Kshetrajna
Sankarsana
Ahankara
Ahankara
Rudra
Aniruddha
Manas
Manas
The Moon god
Pradyumna
Buddhi
Buddhi
Brahmâ
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"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 tradi-
tions of the Vedas and) though Krishna had no direct hand in its dis-
appearance, 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 Jambavat?, the spiritual energy of
Mahal.
Satya-bhama is the spiritual energy of Ahankark. She- holds
the Vina, with the seven notes of differentiation. The Vedas pro-
ceed from these notes and also all departments of knowledge, Satya-
bhama 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 ma-
teriality. 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.
V ??sudcva, Sankarshana, Pradyumna, Anituddha.
The following correspondences were given by Kapila to his
mother Devahuti. (III. 26)
UpAsya
Adhibhuta
Adhyatnia
Adhideva
Vasudeva
Mahat
Chitta
Kshetrajna
Sankarsana
Ahankara
Ahankara
Rudra
Aniruddha
Manas
Manas
The Moon god
Pradyumna
Buddhi
Buddhi
Brahma
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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. Śridhara
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.
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Chitta is transparent, without transformation, and calm, even
as the first state of water. III. 26. XXI.
"Transparent" capable of of receiving the image Bhaga-
vat.
"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 trans-
formation 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 person-
ality and carry their experiences to the plane of the Universe. Their
thoughts then become thoughts of the Universe, guided by one feel-
ing, 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 in-
carnation 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
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The inner self, the real self, runs the risk of becoming swallowed up by
the outer self, the I'padhi 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 Trilokî at Pralaya. Sankarshana literally
means "he who draws in completely." The process of Pralaya has already
set in. The whole process of spiiitual 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 Kâmadeva, the God of Love, or desire.
When the course of descent was arrested, Kâmadeva 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. XXVI I I, XXIX).
ANIRUDDHAisthe 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.
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risk of becoming swallowed up by the outer self, the I'padhi of indi-
viduality. 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 Sankar-
shana 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 spiiitual ascent is a process of material Pralaya.
According to some therefore, Vishnu and Siva united to form Hari-
hara, 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 de-
stroyed 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 per-
ceived. Doubt, false understanding, true understanding, memory
and sleep, these are the indications of that faculty. (III. 26. XXVI I I,
XXIX).
ANIRUDDHAisthe 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
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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.
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he is a man. But when I look at him carefully, I know his pecu-
liarities 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.
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THE ELEVENTH SKAXDHA
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, Nârada and other Rishis went to a sacred place called
Pindaraka near Dvaroka. 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.
Vâsudeva asked Nârada about the Path of Bhagavat which leads to Moksha.
Nârada said:
"Of the sons of Rishabha, nine became well-versed in Âtmâ 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.
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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 Dvaroka. The Yadava boys were play-
ing 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.
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Nimi asked the Ri.shis about \\Q 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 e. i. 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 Nârâyana.
He who is removed from fsvara, (first) forgets (fsvara), (Asmritt), then
there is wrong preception such as " I am the body " (Viparyaya], This is
caused by the Mâyâ of Bhagavat. Fear arises from devotion to the Second.
Therefore wise men worship the Lord only, with unfailing Bhakti, knowing
his Guru to be one with fsvara and Âtmâ.' "
(The Bhâgavata 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 Isvara.
Bahir Mukha Jiva is one with his face turned outwards i. e. y one who
withdraws himself from the self-within and therefore from Isvara. He
first loses sight of Isvara, forgets that he (the Jiva) is an aspect of
Isvara 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 fsvara and self, and is
fsvara 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
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Nimi asked the Ri.shis about \\Q 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 acquisi-
tion 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
e. i. 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 fsvara, (first) forgets (fsvara), (As-
mritt), then there is wrong preception 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 fsvara
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 Isvara.
Bahir Mukha Jiva is one with his face turned outwards i. e. y
one who withdraws himself from the self-within and therefore from
Isvara. He first loses sight of Isvara, forgets that he (the Jiva) is an
aspect of Isvara 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 be-
tween fsvara and self, and is fsvara 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. There-
fore 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
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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 ^ ot 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 Isvara and the permanent aspect of Jiva.
The non-existence of Dvaita has always to be understood with reference
to Jiva or Isvara, 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 Isvara (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 Bhâgavata then attains supreme peace.
II. Nimi then asked: "What are the Characteristics of a Bhâgavata and
what are the Signs by which a Bhâgavata is known?
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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 ^ ot
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 Isvara and the permanent aspect of Jiva.
The non-existence of Dvaita has always to be understood with
reference to Jiva or Isvara, 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 Incarna-
tions 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 Isvara (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?
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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
Bhâgavata.
He who bears love towards fsvara friendship towards his dependents,
kindness toward the ignorant, and indifference towards his enemies
belongs to the next class of Bhâgavatas.
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 Bhâgavata perceives the objects with his senses, but does
not feel either aversion or pleasure. He looks upon the universe as the
Mâyâ of Vishnu.
By constant meditation on Hari, he is not affected by the changes of
life. Desires have no place in his mind, so devoted is he to Vâsudeva.
He is the favourite of Hari, who does not take pride in his birth,
Karma, caste or Asrama.
The highest Bhâgavata does not know "Mine" and "Thine," either in wealth
or in body. He looks upon all beings with equal eyes, His mind is always
at peace.
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 Bhâgavatas, to whose heart Hari is
bound down by the tie of Love."
III. Nimi asked: " What is then this MdyA of the Supreme Lord?"
Antariksha replied:
"Mâyâ of Bhagavat is that which causes the creation, preserva* tion 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 Mdyd?
Prabuddha replied:
"Have recourse to a Guru, who knows the Truth and is fixed in the
supreme. Learn the duties of Bhâgavatas from him. Practise
non-attachment, keep company with Sâdhus. Be kind to your inferiors,
friendly to your equals and respectful to your superiors. Keep your body
and mind pure. Regulate your life by fixed rules. Have forgiveness. Do
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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 fsvara friendship towards his de-
pendents, 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 chan-
ges 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 MdyA of the Supreme
Lord?"
Antariksha replied:
"Maya of Bhagavat is that which causes the creation, preserva*
tion 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 Mdyd?
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 in-
feriors, 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
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not talk idly. Read the sacred books. Be upright. Be temperate. Be
harmless to all beings. Bear c^ood and evil, pleasure and pain with
equanimity. Find out Âtmâ and Isvara everywhere. Free yourself from all
connections. Do not bind yourself down to your house. Have that which is
easily got for your clothing. Be content with anything and everything.
Have faith in the Bhâgavata 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
Avatâras of Hari. Let all your exertions be for Him. Offer up all, even
your wife, children and your own life, to Him. In the company of
Bhâgavatas, interchange devotion and love, remind each other and speak
to each other of the glory of Bhagavat, till your hair stands on end,
and you will sometimes dance and sometimes sing, maddened by your
devotional thoughts about Achyuta.
These are the duties of a Bhâgavata and by practising these, he may
easily cross over Mâyâ."
V. Nimi asked: " How can one be fixed in devotion to Nârâyana?"
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 Âtmâ."
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 Isvara, 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 Brâhmanas.
The Tantric Sandhya is an imitation of the Vedic Sandhya, adapted to all
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upright. Be temperate. Be harmless to all beings. Bear c^ood and
evil, pleasure and pain with equanimity. Find out Atma and Isvara
everywhere. Free yourself from all connections. Do not bind your-
self 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 per-
formance of which Karma is speedily destroyed."
Avirhotra replied:
Vedic Karma does not directly lead to Moksha. Offer up
your Vedic Karma to Isvara, 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 sur-
vived 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
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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 Upasan^ is enjoined for all Bhâgavatas or
Vaishnavas. There are Siva Tantras, Śakti Tantras, Ganapati Tantras,
Sftrya Tantras as well as Vaishnava Tantras. There are black rites
prescribed in some of the Śakti Tantras and the Tantras have therefore
got a bad name with many. But the Tantras as a whole form the only
science of practical occultism in Sanscrit, 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 Avatâras and Their deeds O Rishis."
Drumila gave a short account of the Avatâras, commencing from the First
Purusha. As this is nearly a repetition of what has been said before, no
attempt is made to reproduce it.
VIII. Nimi asked what is the destiny of those that do not worship
Bhagavat, those that have no control over theit 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
Kâmandalu (the water-pot of an ascetic) in his hands. (i. e. He looks
like a Brahmâcharin).
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.
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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 Upasan^ is enjoined
for all Bhagavatas or Vaishnavas. There are Siva Tantras, Sakti
Tantras, Ganapati Tantras, Sftrya 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 occul-
tism in Sanscrit, 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 wor-
ship Bhagavat, those that have no control over theit 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, fsvara, 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.
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Bhagavat is then known by the following names: Hansa, Suparna,
Vaikuntha, Dharma, Yogesvara, Amala, fsvara, 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, Jaj-anta
and Urugaya.
In Dvapara, Bhagavat is Syama. (The word Syatna ordinarily means
dark-blue. But Śridhara explains the word here as the color of an Atasi
flower, which is generally yellow. This is because the Bhagavat speaks
before of white, red, yellow and black as the colors of Yuga Avatâras.)
His cloth is yellow.
Men worship Him both by Vedic and Tantric methods.
Vâsudeva, Sankarshana, Pradyumna, Aniruddha, Nârâyana, 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.
Vâsudeva and Devaki heard this story from Nârada. They realised Krishna
as fsvara and they acquired wisdom.
KRISHNA AND UDDHAVA.
SKANDHA XI. CHAP. 6.
Brahm& and other Devas went to Dvaraka. Addressing Krishna; Brahm^ 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
completly brought about." There were unusual phenomena ^t 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, OLord," said he to
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Bhagavat is known by the following names:
Vishnu, Yajna, Prism-garbha, Sarvadeva, Uru-krama, Vrisha
Kapi, Jaj-anta and Urugaya.
In Dvapara, Bhagavat is Syama. (The word Syatna ordina-
rily 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 (Sankir-
tana). 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 fsvara and they acquired wisdom.
KRISHNA AND UDDHAVA.
SKANDHA XI., CHAP. 6.
Brahm ?? and other Devas went to Dvaraka. Addressing Krish-
na; Brahm^ 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 completly brought about." There were unusual phenomena
^t Dvaraka. The elders came to Krishna. He proposed a pilgrim-
age 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, OLord," said he to Sri Krishna, " thou shalt
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Sri Krishna, " thou shalt leave this earth, as soon as the Yaclus 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 Vprnasrama duties are prescribed by
the Vedas for a man, so long as he entertains ideas of difference. When
he looks equally upon a Brâhmana and a 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 Bhâgavata. 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 (/.
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.
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leave this earth, as soon as the Yaclus 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 Vprna-
srama 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
(/. e. the sense of right and wrong will be natural in you, independent-
ly 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.
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Uddhava said:
Lord of Yoga, what thou sayest for my final bliss is n complete
renunciation of all worldly attachments It seems to me however that the
giving up of desires is not possible for those th.it have their mind
filled with the object world, unless they are completely devoted to
Thee.
1 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
Śridhara.} "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
po.vers. (This is according to Śridhara, the direct perception by which
final bliss is attained. The word Purusha here has something' like the
sense of a Monad in Theosophical literature. The passage quoted by
Śridhara from the (Jpanishads to illustrate the idea of Purusha also
shews this.) There are man)' 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. Stidhara.} In this matter of self instruction,
hear the story of an Ava-dhuta (an ascetic who renounces all worldly
attachments and connections.)
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Uddhava said:
Lord of Yoga, what thou sayest for my final bliss is n com-
plete renunciation of all worldly attachments It seems to me how-
ever that the giving up of desires is not possible for those th.it 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 ani-
mals, preserving instincts proceed from self. So self is the instructor
Sridhara.} "For it is self that finds out final bliss by direct percep-
tion and by inference. Wise men, well versed in Sankhya and Yoga,
look upon Me as Purusha pervading all beings, and possessing all
po.vers. (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 (Jpanishads to illustrate the idea of
Purusha also shews this.) There are man)' 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 medita-
tion truly find me out, the Lord, though beyond all objects of percep-
tion, 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 manifesta-
tion 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. Stidhara.} In this matter of self instruction,
hear the story of an Ava-dhuta (an ascetic who renounces all worldly
attachments and connections.)
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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.
AtmS. is all pervading and it is not affected by the body and bodily
attributes. This I have learned from AkSsa 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.
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SELF-INSTRUCTION.
SKANDHA XI., CHAP. 7-9.
Yadu asked an Ava-dhuta how he could get that clear spiri-
tual 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 attri-
butes, the Yogi should not be attached to them. This I have learned
from the outside air. The soul enters the body and the bodily attri-
butes seem its own, but it is not so. The air is charged with smell,
but the smell is no attribute of air.
AtmS. is all pervading and it is not affected by the body and
bodily attributes. This I have learned from AkSsa 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.
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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 Âtmâ pervades all beings, however different they may appear by the
action of Avidyâ.
Birth, death, and other affections are states of the body, not of Âtmâ.
The moon looks full, diminished and gone, though it is the same in all
these states.
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 i effected on different surfaces appears to the ignorant as many
and various. The Âtmâ 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 Sanyasl 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
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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 i effected 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 re-
ceive 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 Sanyasl 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
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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 courtezan 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 Isvara, 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 (ospreyj 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.
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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 collec-
tor 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 courtezan 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 Isvara, 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 (ospreyj 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.
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I have learned concentration of mind from the maker of arrows.
The serpent has no home. It roams in solitude. So do I.
Nârâyana draws in the whole creation at the end of the Kalpa and becomes
one, the resort of all.
By Kala Śakti, the thread, Mahat, first comes out and the universe is
again brought into manifestation. The spider brings the thread out of
himself, spreads out the web and devours it himself,
(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.
Tlrus 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. Śridhara^}
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 Brahmân.
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 XL CHAP. 10.
Sri Krishna continued:
(Self-study is the first stage. It leads to the power of discrimination.
[[377]]
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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 uni-
verse 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.
Tlrus 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 at-
tachments.
ATMA A REFUTATION OF THE SCHOOL OF JAIMINI.
SKANDHA XL CHAP. 10.
Sri Krishna continued:
(Self-study is the first stage. It leads to the power of discri-
mination. Without self study no progress is possible. Therefore
[[377]]
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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 1 have said as to one's own duties (in Pancha Ratra and
other Vaishnava works; SridJiara] 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 np 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, (i) 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 Yâma.
Being fixed on Me, you may sometimes practise Niyama (Yâma and Niyama
are detailed in the igth 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, Śridhara\ 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 AtmS. is the same every where and its working is
the same in all bodies.
This Âtmâ is neither the gross body nor the subtle body. It is the self
illumined seer. Fire that illuminates and burns is separate from the
fuel that is illuminated and burnt.
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Sri Krishna speaks of it as an essential condition. He then goes on
to the next stage of preparation.)
Subject to what 1 have said as to one's own duties (in Pancha
Ratra and other Vaishnava works; SridJiara] 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 np 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, (i) those that have the fulfilment of selfish
desires for their object or Kamya Karma, (2) those that are prohibit-
ed 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-perfor-
mance 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 igth 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 AtmS. 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.
[[378]]
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The fuel has begining and end. It is big and small. It is of various
kinds. The fire that pervades it is limited by the nature of the fuel.
So Âtmâ which is separate from the body bears the attributes of the
body.
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
fsvara. The knowledge of Âtmâ. (as separate from the body) cuts off the
course of rebirths.
Therefore by seeking after knowledge fully realise that Âtmâ in self is
separate and is beyond the body. Then by degrees do away with a sense of
reality in respect of the gross and the subtle body.
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 Âtmâ
Vidy3. from his Guru.)
The pure wisdom that is thus acquired from the Guru shakes off the Mâyâ
that is begotten of the Gunas. It burns up the Gunas themselves, which
constitute this universe of re-incarnation and then it ceases of itself.
The fire consumes the fuel first and then it is extinguished of itself.
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 Âtmâ is one and constant. It is
self manifest and it is conciousness itself. When we speak of Âtmâ as
the Doer, the Enjoyer and so on these attributes really relate to the
body which forms the phenomenal basis of Âtmâ. Every thing else besides
Âtmâ is transitory and formed of Mâyâ. It has been therefore said that
one should free himself from all attachments and should attain
liberation by the knowledge of Âtmâ. This is the conclusion arrived at
by a reconciliation of all the Srutis. But there is another school, that
of Jaimini, which arrives at a different conclusion. To remove all
doubts whatsoever, the author refers to it for the sake of refutation.
The followers of Jaimini deem Jivatmas the doers and enjoyers in all
beings to be essentially separate and many. According to them, Atm& is
[[379]]
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The fuel has begining 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 fsvara. 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 question-
ing should extract the fire of wisdom from the Guru i. e. one should
learn Atma Vidy3. 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 attach-
ments 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, Atm ?? is known by the feeling of " I
[[379]]
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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 Âtmâ itself are not constant. Hence you may justify dispassion.
But all this is not a fact. This is the argument of the followers of
Jaimini. Śridhara.)
And If you consider that all substances are constant by the eternal flow
of their existence and that consciousness grows and is separate
according to the difference in every particular form. (According to the
followers of Jaimini there is no break in the objects of enjoyment nor
are they formed of Mâyâ. All substances perpetually exist by the
constancy of their flow. They say that there was no time, when the
Universe was not what it is. Therefore there is no maker of the
Universe, no Isvara. And the Universe is not a delusion-Mâyâ. It is what
it appears to be. There is no one and constant consci6usness of which
the essence is Âtmâ. "This pot" "this cloth" Our consciousness grows by
the process of perceiving these differences. Therefore consciousness is
not constant and it has separate forms. The hidden purport is this. Âtmâ
is not absolute consciousness itself, but it is transformed into
consciousness. But you can not say, because it is subject to
transformation, therefore it is transient. For it has been said
authoritatively that its transformation into consciousness does not
interfere with its eternity. Therefore for the purpose of liberation
(Mukti), Âtmâ can not transform itself without the help of the senses
&c. And if Âtmâ attains liberation, in the state of jada (or
unconsciousness) nothing is gained. Therefore the best path to follow is
that of Pravritti or Inclination and not that of Nivritti or
Disinclination. Śridhara. The above commentaries of Śridhara form one of
the best expositions of the philosophy of Jaimini. Only the last passage
requires a little elucidation. Âtmâ in itself is not consciousness. Its
transformation into consciousness is its highest evolution or Mukti. Now
this transformation is caused by the perception of objects, it is made
complete by the perception of all objects and it is made constant by a
constant desire for all objects. This object, or that object may vanish,
this man or that woman may die, this flower or that flower may perish,
but there is no time when the objects as a class do not exist, when
[[380]]
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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 en-
joyments are transitory, and so also that the time and place of enjoy-
ment, 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 per-
petually 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 Isvara. 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 trans-
formation, therefore it is transient. For it has been said authorita-
tively 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 unconscious-
ness) 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
[[380]]
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there is no enjoyer, no object to be enjoyed. So there is a constancy in
the desires. Therefore one must form attachments, have desires, that
Âtmâ be made full}' conscious. But if Âtmâ be left to itself, it will
remain Jada or unconscious. There is nothing to be gained by this.
Therefore one should persistently follow the path of desires as laid
down in the Karma Kanda of the Vedas, analysed by Jaimini in his PQrva
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 Vyâsa 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 Âtmâs have constantly their
births and other states, by connection with the body and by reason of
the divisions of time (/'. e. though you may say that Âtmâ itself is
transformed, still you can not deny that the transformations take place
by its connection with the body and that they are brought about by
time.)
It follows then that the doer of actions, the enjoyer of joys and the
sufferer of sorrows is dependent on other things. (For Âtmâ is dependent
upon the body and upon time for its highest transformation. Śridhara
says if Âtmâ is the doer and enjoyer, why should it do wrong acts and
suffer sorrows if it were independent. Therefore Âtmâ must be dependent
according to the 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
Śridhara} even wise men sometimes have no happiness and the ignorant
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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 full}' 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 PQrva 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 mate-
rialistic 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 (/'. 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 transfor-
mation. Sridhara says if Atma is the doer and enjoyer, why should
it do wrong acts and suffer sorrows if it were independent. There-
fore Atma must be dependent according to the Mimansakas). Now
who in seeking his greatest good would worship one that is depen-
dent 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. Ther-efore it is
[[381]]
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have no misery. Ther-efore 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 Śloka refers to the performers of prohibited
Karma). And if again a man indulges in the prohibited acts, through evil
company, if his senses are not controlled, and if in consequence, he is
passionate indiscriminate, greedy, excessively fond of women, and unkind
to other beings, if the man kills animals wantonly and worships Pretas
and 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 b^dy again. What happiness is there in
the possession of this transitory body? The Lokas and Lokapâlas have to
fear me, they who live for one full day of Brahmâ. Even Brahmâ who lives
for 2 Parardhas has fear of me.
(Therefore Pravritti Marga leads to evil. It should be shunned and
Nivritti Marga should be adopted. This is the purport. Śridhara).
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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 uneasi-
ness, 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 with-
out 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 b^dy 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).
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(Now Sri Krishna goes on to refute the first t o assumptions (i) that
Âtmâ is the doer and (2) that At ma 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 Âtmâ. So Âtmâ
is not the doer. It may be said however that the senses and the mind are
guided by Âtmâ. But it is not so. The primal attributes (Gunas) lead the
senses and the mind (Gunas). If Satva prevails in a man his actions are
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
Śridhara'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 " /. 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 Âtmâ. 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 Âtmâ, 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 Isvara. Those
that worship the Guna transformations are given up to sorrow and they
become deluded.
BONDAGE AND LIBERATION.
SKANDHA XI. CHAP. 11.
Uddhava asked:
Âtmâ dwells in the transformations of the Gunas forming the body. Why
should it not be bound down by the Gunas. Or if Âtmâ is free (like
Akasa) why should it be at all in bondage? What are the indications of
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(Now Sri Krishna goes on to refute the first t o assumptions
(i) that Atma is the doer and (2) that At ma 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 mani-
festation 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 deter-
mines 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 " /. 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 trans-
formations, Ahankara ??c.), so long there is plurality in Atma. As
long as there is plurality so long is it dependent on others. (The differ-
ence 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 Isvara.
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 in-
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Âtmâ in bondage and of liberated Âtmâ? Is Âtmâ ever in bondage (for
connection ith the Gunas is eternal, Sridliard] or ever in liberation
(for if liberation is a state to be acquired, Âtmâ can not be permanent.
Sridhata}
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, Śridhara}. The Gunas have
their origin in Mâyâ. Therefore I have neither liberation nor bondage.
Sorrow and delusion, joy and grief, even the attainment of body these
are all due to Mâyâ. The dream is only an illusory form of the mind,
even so the course of births is not real. Vidya and Avidyâ both proceed
from My Mâyâ, O Uddhava. I am one and the Jiva is only my part (as the
ray is of the sun). The bondage of Jiva is caused by 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 fsvara and that amongst the
Jivas themselves. The author first speaks of the former. Śridhara?) Jiva
and fsvara 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 (fsvara)
though not a partaker of the fruits is the mightier of the two. For He
who does not partake of the fruits is the knower of self as of others.
But the partaker of fruits is not so. He (Jiva) who is joined with
Avidyâ is always imprisoned. He (Isvara) who is joined with Vidya is
always liberated. (Mâyâ of Isvara or Vidya does not throw a veil round
and does not delude). The " conscious " are two in every individual. The
consciousness of fsvara 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 Âtmâ
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 fsvara element in him is always
liberated. And Jiva becomes liberated, when the individual limitation is
withdrawn).
(Now the difference amongst Jivas liberated and imprisoned).
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dications of Atma in bondage and of liberated Atma? Is Atma ever
in bondage (for connection ith the Gunas is eternal, Sridliard] or
ever in liberation (for if liberation is a state to be acquired, Atma can
not be permanent. Sridhata}
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, Sri-
dhara}. 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 fsvara and that amongst the Jivas themselves. The
author first speaks of the former. Sridhara?) Jiva and fsvara though
of different attributes dwell in the same body. They are two birds
like each other (for both are manifestations of conciousness), com-
panions 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
(fsvara) 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 (Isvara) who is joined
with Vidya is always liberated. (Maya of Isvara or Vidya does not
throw a veil round and does not delude). The " conscious " are two in
every individual. The consciousness of fsvara is universal. Jivatma
however takes upon himself the limitations of individuality and be-
comes 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 fsvara element in him is always liberated. And Jiva becomes
liberated, when the individual limitation is withdrawn).
(Now the difference amongst Jivas liberated and imprisoned).
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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,'J>ut 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.
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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 ignor-
ant, 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,'Jut 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 attri-
butes 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.
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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
Sâdhus:
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
Sâdhus. 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
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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
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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 Brâhmana, the Cow, the Vaishnava, Akasa, Air, Water,
Earth, Âtmâ, 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 Brâhmana 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 Âtmâ 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 Sâdhus acquires Devotion.
Except by devotion that is acquired in the company of Sâdhus, there is
hardly any other way of liberation. I am not so easily attainable by
Yoga, Sankhya, Dharma, the reading of Scriptures, Tapas, gifts,
charitable acts, fasts, Yajnas, the Vedas, resort to pilgrimage, Niyamas
or Yâmas as by the company of Sâdhus. Even those that are the lowest by
birth, those that have Rajas and Tamas predominant in them, the Daityas,
Asuras, and Râkshasas attain me easily by the company of Sâdhus. The
Gopis in Vraja, the wives of the Vedic Brâhmanas did not read the Vedas,
they did not observe fasts, they did not perform Tapas, but they
attained Me, through the company of Sâdhus. Therefore O Uddhava care not
for Srutis or Smiitis, for biddings and for forbiddings. Have recourse
to Me, the Âtmâ of all beings, with all devotion, and thou shall have no
fear from any quarter.
(The following stages are to be marked:
i. Study of Nature and self instruction.
2. Self discrimination, resuting in the separation of the conscious Âtmâ
and the unconscious Non-Âtmâ.
3. The understanding of what is bondage and liberation, and the relation
between Jiv.i Âtmâ and Parama Âtmâ (Isvara.)
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his meals without doing so in the morning) to observe fasts, enthu-
siasm 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 con-
templation 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 pilgri-
mage, Niyamas or Yamas as by the company of Sadhus. Even those
that are the lowest by birth, those that have Rajas and Tamas predo-
minant 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
Smiitis, 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:
i. Study of Nature and self instruction.
2. Self discrimination, resuting in the separation of the cons-
cious Atma and the unconscious Non-Atma.
3. The understanding of what is bondage and liberation, and
the relation between Jiv.i Atma and Parama Atma (Isvara.)
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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 Âtmâ, which is the Âtmâ of all beings, and
then all is calm and quiet.
5. The company of Sâdhus.
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-Isvara becomes manifest in the cavities (nerveplexuses). 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 Visucldhi 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 MQla- Adhara Chakra.
Coming down the line of material manifestation, this Divine Light, this
Par& 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
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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-Isvara 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 Visucldhi 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 Uni-
verse. In that highest plane of manifestation there is no difference
between Light and Sound. The seat of this Light is MQla- Adhara
Chakra.
Coming down the line of material manifestation, this Divine
Light, this Par ?? 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,
[[388]]
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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 (Ushmanl. 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 njy 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. (/. e. I am manifested
through all of them).
Primally, this Jiva Isvara 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
[[389]]
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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 (Ushmanl. It is
manifested further down in the fuel. By friction in the fuel, it be-
comes a spark. Kindled by Ghee, it becomes a flame. Such is
njy 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. (/. e. I am manifested
through all of them).
Primally, this Jiva Isvara 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 re-
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system, the Trilokî, there are no rebirths.) The country loving Gridhras
(in the first sense, vultures and in the second sense, home loving men
of desires) partake of one fruit (sorrow). And the forest frequenting
Hansas (in one sense swans and in the other sense discriminating men who
give up desires) partake of the other fruit (joy).
He who, through the favor of his Guru knows the One as becoming Many
through Mâyâ, 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
Atmd 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
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births.) 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 be-
coming 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 Atmd 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, regene-
ration, 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 follow-
ed. 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
[[390]]
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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 wo nen 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. Śridhara, 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 /. 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 Brahmâ 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 posession
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.
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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 initia-
tion. Meditation upon Vishnu is Satvic and not the meditation upon
wo nen 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 wis-
dom. 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 /. 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 per-
ception of " I " arises (with regard to body ??c.), the terrible Rajas
takes posession 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 dis-
tracted 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.
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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 Brahm& asked their father as
follows: The mind enters the Gunas (objects z'. e. the mind naturally
becomes attached to objects) and the Gunas (/. 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?
Brahmci could not gauge the question in his own mind. So he meditated on
me. I appeared before him as a Hansa. (The Swan can discriminate between
milk and water. So the bird symbolises a discriminating sage.) " The
Brâhmanas and Brahmâ asked: " Who art thou."? I said as follows:
O Brâhmanas does your question relate to Âtmâ If so, Âtmâ is not many.
So the question does not arise. And who will reply to whom?
If your question relates to the body, then also the elements composing
the body being the same in all beings, and Atm& 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
Brahmâ. Mind is only attributed to Jiva. And Jiva's connection with the
objects is through the properties of the mind. Therefore Jiva by
realising that it is Brahmâ will find out that the objects have no
existence as far as its own self is concerned. Therefore by devotion to
Bhagavat, Jiva completely rests in its own self Sndhata. 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.)
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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 Brahm ?? asked their
father as follows: The mind enters the Gunas (objects z'. e. the
mind naturally becomes attached to objects) and the Gunas (/. 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?
Brahmci 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 symbo-
lises 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 Atm ?? 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. There-
fore by devotion to Bhagavat, Jiva completely rests in its own self
Sndhata. 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.)
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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 GUP as to Âtmâ. 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 Âtmâ 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 Sansdra (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 Âtmâ are unreal. The differences made amongst
them (such as, this is Brâhmana, 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 AtmS 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. AtmS, 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 Mâyâ. Knowing this definitely, cut asunder the
source of all doubts (Ahankftra) by the sword of wisdom sharpened by
reasoning, the teachings of Sâdhus, 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
Mâyâ, a dream.
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Wukefulness (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 GUP as 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 Sansdra (i. e. of mind and of the
connections caused by mind.)
So long as the idea of manifoldness is not destroyed by reason-
ing, 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 AtmS 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. AtmS, 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 (Ahankftra) by the sword of wis-
dom 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 three-
fold Guna transformations is but Maya, a dream.
[[393]]
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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 }he
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 Brâhmanas 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. Brahmâ, 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
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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
}he 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 Com-
menced 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
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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 Âtmâ) shakes off its impurities under Bhakti Yoga and regains its
own form. As Âtmâ becomes more and more purified, by hearing and
meditating on the sacred sayings about Me, it sees more and more of
subtle objects, as the eye touched with collyrium does.
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 X. 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 A'sana (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
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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 puri-
fies the Bhaktas, even though they be Chandalas by birth.
Dharma, though combined with truth and compassion, wis-
dom 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 X., 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 A'sana (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,
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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 upward.-) 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 Śridhara], 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 Brahmâ) thin k
of nothing at all. You shall see Me in Âtmâ, as identical with all
Âtmâs, even as light is identical with another light. The delusions
about object, knowledge and action shall then completely disappear.
THE SIDDHIS
SKAXDHA 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 Dhârânas. Of these, eight belong to me (eiGjht of them are
normally the powers of Isvara and they exist in a some what lesser
degree in those that approach the state of Isvara Sruthara). The
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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 Mula-
dhara upwards. Raise the " Aum " in the heart, by means of Prana
(twelve fingers upward.-) 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) thin k
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
(eiGjht of them are normally the powers of Isvara and they exist in a
some what lesser degree in those that approach the state of Isvara
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remaining ten cause the appearance of Guna ''i.e. they cause an
excellence of Satva. Śridhara.)
1. AnimA, the power of becoming as small as an atom.
2. Mahitnd, the power of increasing size.
3. LaghimA, the power of becoming light. These three Siddhis relate to
the body.
4. PrAfiti, 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. \sitd, controll over the energies of Mâyâ in fsvara, over the lower
energies in other beings.
7. VasttA, Non-attachment to objects.
8. KAtnAvasdyitA) 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. IO. 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 Dhârâna or the modes of concentration of the mind.
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Sruthara). 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. Mahitnd, the power of increasing size.
3. LaghimA, the power of becoming light.
These three Siddhis relate to the body.
4. PrAfiti, 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. \sitd, controll over the energies of Maya in fsvara, over
the lower energies in other beings.
7. VasttA, Non-attachment to objects.
8. KAtnAvasdyitA) 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.
IO. 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.
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Those that fix their mind on Me as pervading the Tanmatras acquire the
power of becoming an atom.
Those that cocentrate their mind on Me as pervading Mahat
Tatva acquire Mahima.
The object of Dhârâna ... ... 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 ... tsita.
Nârâyana, the Fourth, Bhagavat ... Vasita.
Nirguna Brahmâ (Brahmâ without attribute) ... ... ... Kâmavasayita.
Lord of Sveta Dvipa (White Island) ... Cessation of hunger
and thurst.
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 Gitft.
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.
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Those that cocentrate 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.........tsita.
Narayana, the Fourth, Bhagavat.........Vasita.
Nirguna Brahma (Brahma without attri-
bute).........Kamavasayita.
Lord of Sveta Dvipa (White Island).........Cessation of hunger
and thurst.
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 Gitft.
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 requi-
sites of Moksha. The nine (Prakriti, Purusha, Mahat. Ahankara
and the five Tanmatras), the eleven (five JnAnendriyas, five Karmen-
driyas 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.
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(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 e 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 Brahmâ).
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 (/. 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 Brahmâ
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.
[[399]]
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(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 homo-
geneous nebula. The process is to be carried further, till e 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 (/. e. there
is only one real existence, the existence of the transformable and
transformed world being only relative and unreal. This is the con-
clusion arrived at from all sources,. Therefore the wise man be-
comes 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.
[[399]]
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THE SADHANAS OR EXPEDIENTS.
SKANDHA XI. CHAP. 19.
Yâma consists of
1. Ahinsd 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. Brakmacharya Abstinence.
9. Maun a Silence.
10. Sthaitya Steadiness.
11. KshantA forgiveness.
12. Abhaya fearlessness. Niyama Consists of
'I. 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. Sraddh&te\\.
7. Atithya hospitality.
8. ArchanA daily worship.
9. Ttrth&tana Wandering on pilgrimage.
10. PararthehA desire for the Supreme object.
11. Tushti Contentment.
12. AchArya Sevana Service of the spiritual teacher.
Yâma and Niyama are practised by men, either for furtherance in life or
for Moksha.
Sawa is fixing the mind on Me (an'd 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.
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THE SADHANAS OR EXPEDIENTS.
SKANDHA XI., CHAP. 19.
Yama consists of
1. Ahinsd 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. Brakmacharya Abstinence.
9. Maun a Silence.
10. Sthaitya Steadiness.
11. KshantA 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. Sraddh ??te\\.
7. Atithya hospitality.
8. ArchanA daily worship.
9. Ttrth ??tana 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.
Sawa is fixing the mind on Me (an'd 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.
[[400]]
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The wealth to be coveted for is Dliarma. I Myself am Yajtia, Spiritual
teaching is the Sacrificial gift, Prdndyama is the greatest strength.
Bhaga is my Lordly state.
The best attainment is devotion to Me,
Vidyd is the removal of the idea of separateness from self.
Hrt 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,
[[401]]
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The wealth to be coveted for is Dliarma. I Myself am Yajtia,
Spiritual teaching is the Sacrificial gift, Prdndyama is the greatest
strength.
Bhaga is my Lordly state.
The best attainment is devotion to Me.
Vidyd is the removal of the idea of separateness from self.
Hrt 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.
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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 bcdy and so the dwellers of
Naraka. For that body is a means to the attainment of of JnSna 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.
[[402]]
{{bhagap402.jpg}}
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 per-
formance 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 bcdy and so the
dwellers of Naraka. For that body is a means to the attainment of
of JnSna 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.
[[402]]
{{bhagap403.jpg}}
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 Yâma 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 Sridkara.)
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 tight (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
[[403]]
{{bhagap403.jpg}}
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 Sridkara.}
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 attach-
ments 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 tight (guna). The killing of animals and such other
acts make the mind impure. Hence they are wrong (dosha). Ex-
piatory 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 injunc-
tions and prohibitions, is only a regulation of acts. The purport is
this. The 'mpurities of a man are not the outcome of his own
[[403]]
{{bhagap404.jpg}}
'mpurities 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. Śridhara.)
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 Âtmâof 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.
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
[[404]]
{{bhagap404.jpg}}
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 pro-
hibitions only put a restriction upon the inclinations of a man and
by this means, they lead to disinclination. The Yogis have no in-
clinations. 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 cons-
tantly 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 Atmaof 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.
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 Disinclina-
tion, 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
[[404]]
{{bhagap405.jpg}}
ends Śridhara\ Devotion to the path of one's following is Guna. The
reverse is Dosha. This is the proper definition of Gnna and Dosha (Guna
and Dosha are relative terms. They do not appertain to the thing itself.
Sridhata).
Purity (Suddhi) or Impurity (Asuddhi), Right (Guna) or \ Wrong (Ddsha),
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 Âtmâ. Though men are all equal, the Vedas
give different names and forms to their bodies (saying this is Brâhmana,
this is Sudra, this is 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, Kâma and Moksha Śridhara).
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
flre sacrifices, and they resort to Pitri Yana (*. 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 heartfrom 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. ParS, Pasyanti and Madhyama remain deep and unfathomable
like the ocean and only
[[405]]
{{bhagap405.jpg}}
Sridhara\ Devotion to the path of one's following is Guna. The
reverse is Dosha. This is the proper definition of Gnna and Dosha
(Guna and Dosha are relative terms. They do not appertain to the
thing itself. Sridhata).
Purity (Suddhi) or Impurity (Asuddhi), Right (Guna) or
\ Wrong (Ddsha), 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 regu-
lating 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 flre sacrifices, and they resort to Pitri Yana (*. 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 seat-
ed in their heartfrom 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. ParS, Pasyanti and
Madhyama remain deep and unfathomable like the ocean and only
[[405]]
{{bhagap406.jpg}}
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 Isvara. That sound has four
divisions. Pard, which finds manifestation only in Prana, Pasyanti,
which finds manifestation in the mind, Madhyamd 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." Srikrishna 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. Âtmâ is seen in Prakriti (body) and
Prakriti is seen in Âtmâ (Where is then the difference between body and
Âtmâ?)
This is my doubt.
Srikrishna replied:
Prakriti and Purusha are essentially different.
PRAKRITI AND PURUSHA.
SKANDHA XI. CHAP. 22.
i. 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, AdhyStma,
[[406]]
{{bhagap406.jpg}}
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 Isvara. That sound has four divisions.
Pard, which finds manifestation only in Prana, Pasyanti, which finds
manifestation in the mind, Madhyamd 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."
Srikrishna 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 inter-
dependent. 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.
Srikrishna 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, AdhyStma.
[[406]]
{{bhagap407.jpg}}
Adhi-bhuta and Adhi-daiva.
(5). It is not self manifest. Âtmâ 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 XL CHAP. 22.
Uddhava asked:
Those that are turned away from Thee take on and give up bodies. Tell me
something about rebirth.
Srikrishna replied:
The mind of men imprinted with karma moves with the five senses from
body to body. Âtmâ (under the denomination of " I") accompanies the
mind.
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 socalled 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.
Sridhta.
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 uudergoes 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.)
[[407]]
{{bhagap407.jpg}}
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 XL CHAP. 22.
Uddhava asked:
Those that are turned away from Thee take on and give up
bodies. Tell me something about rebirth.
Srikrishna 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 conse-
quence.
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 socalled 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.
Sridhta.
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 uudergoes 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 connec-
tion 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.)
[[407]]
{{bhagap408.jpg}}
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 Âtmâ". 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
there 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 Atmd follows
the actions of Buddhf. The tree seems to move when the water is moving.
The earth seems to roll when the eyes are rolling. Births and rebirths
are as unreal to Âtmâ as are dreams but they have an existence even as
objects in dream have an existence so long as the mind thinks of those
objects.
[[408]]
{{bhagap408.jpg}}
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 applica-
tion 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 child-
hood, 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 there 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 Atmd follows the actions of Buddhf.
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.
[[408]]
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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 Brâhmana in the Malava regions. He
earned money by the evil ways of the world, but did not spend any thing
on charity. In time the wealth was all gone. He repented and felt
disgust for wealth. He renounced the world and became a wandering
Bhikshu. He went to villages for alms. People called him all sorts of
names - thief, hypocrite and so on. Some pelted him, others abused him,
others put him to chains and eonfined 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. Âtmâ in all
men is not the doer. All acts proceed from the gross and the subtle
body. If the tooth bites the tongue, who shouid you be angry at?
If the Devas (the Adhidevas) be the cause of sorrow, it is not their
Atm& 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 Âtmâ is only a seeming
[[409]]
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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 eon-
fined 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 (peri-
odicity) 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 con-
nection 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 shouid you be
angry at?
If the Devas (the Adhidevas) be the cause of sorrow, it is not
their Atm ?? 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
[[409]]
{{bhagap410.jpg}}
existence. Therefore there is no real existence of any cause of joy or
grief and there is no j:>y 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.
Kdla is part of Âtmâ, for Kala is an aspect of Isvara. Fire 4oes 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 Brahmân, the
absolute Truth, beyond the reach of worlds and of mind. I became two
fold, by means of Mâyâ. Of the two one is Prakriti consisting of causes
and effects. And the other is Purusha.
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 Śakti). Mahat (Jnana Śakti) 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.
[[410]]
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only a seeming existence. Therefore there is no real existence of
any cause of joy or grief and there is no j:y 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 uncon-
scious 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.
Kdla is part of Atma, for Kala is an aspect of Isvara. 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 per-
ception, 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.
[[410]]
{{bhagap411.jpg}}
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 XfirSyana or Virât Purusha).
Out of my navel grew the Lotus called the Universe. Brahmâ was
manifested in that Lotus.
He brought into manifestation the Lokas (BhAr, Bhuvar &c.,) and the
Lokapâlas.
Svar was the abode of the Devas, Bhuvar of the Bhutas, Bhiir ofmen, the
higher Lokas of the Siddhas and the Lower Lokas of the Asuras and Nagas.
All actions (Karma) bear fruits in the Trilokî. Mahar, Jana and Tapas
are attained by Yoga, Tapas and Renunciation. My abode (Vaikuntha, which
is beyond the Seven Lokas) is attained by Bhakti Yoga.
All beings in this Universe wedded to karma are made by Me, who as
Kalaam 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 K&la or periodicity which causes disturbance
in the Gunas these are three in one and I am that three-fold Brahmâ. The
creative process flows on in order of succession without a break. The
multifarious creation unfolds itself to serve the purposes of the jivas
and it lasts so long as the period of Preservation continues and so long
as Isvara 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
[[411]]
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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 XfirSyana or Virat
Purusha).
Out of my navel grew the Lotus called the Universe. Brahma 1
was manifested in that Lotus.
He brought into manifestation the Lokas (BhAr, Bhuvar ??c.,)
and the Lokapalas.
Svar was the abode of the Devas, Bhuvar of the Bhutas, Bhiir
ofmen, 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 Kalaam 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 transform-
ation, which is at the beginning and at the end. Prakriti the
material cause, Purusha that pervades Prakriti and K ??la 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 Isvara 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
[[411]]
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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 (*. e. gives up the unconscious portion and
becomes Jiva Śakti and Kriya Śakti itself. Stidhara.}
Mahat merges into the Gunas.
The Gunas merge into unmanifested Prakriti. Prakriti merges into Kala.
Kala merges into Jiva. Jiva merges into Âtmâ. Âtmâ 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.
[[412]]
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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 (*. e. gives up the unconscious
portion and becomes Jiva Sakti and Kriya Sakti itself. Stidhara.}
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, me-
mory, 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 / and My are common to all
the three Gunas. Sridhara) All our dealings having the elements
of Manas (S^tvic), the Tanmatras (T^masic), the Indriyas and the
Pranas (Rajasic) in them, proceed from a mixture of the three
Gunas. Devotion to Dharma (S^tvic), Kima (Rajasic) and Artha
(Tamasic), that bears the fruits of faith (Satvic), attachment
[[412]]
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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 / and My are common to all the three Gunas. Śridhara)
All our dealings having the elements of Manas ( S^tvic ), the Tanmatras
( T^masic ), the Indriyas and the Pranas ( Rajasic ) in them, proceed
from a mixture of the three Gunas. Devotion to Dharma ( S^tvic ), Kima (
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
fr.om 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.
[[413]]
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(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 perfor-
mance 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 sepa-
rateness. 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 fr.om 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.
[[413]]
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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 Âtmâ, 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 Sâdhus.
Give up bad company. Acquire from the Sâdhus 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).
[[414]]
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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 habita-
tions and Tamasics in gambling houses. Houses where I am worship-
ped 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).
[[414]]
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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 Âtmâ. The Indriyas, their guiding Devas,
Manas, Buddhi, Chitta and Ahankara are not Âtmâ. The Bhutas, the
Tanmatras and Prakriti are not Âtmâ. These do not affect the seer.
Whether the clouds gather or disperse, what is that to the Sun.
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 Sridhard") 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
[[415]]
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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 Uni-
verse to have a beginning and an end and to be thus unreal. There-
fore free yourself from all attachments. (The ways of acquiring dis-
criminative 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
Sridhard") 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
[[415]]
{{bhagap416.jpg}}
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., Śridhara\ 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 XL 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
Bhâgavatas. Live in sacred lands, where my Bhaktas dwell. Follow what
they do see Me in all beings as well as in self, pure as Akasa. With the
eye of pure wisdom, look upon all beings as my existence and respect
them as such. Brâhmana or Chand^la, stealer or giver, big as the sun or
small as his ray, tender hearted or cruel, th* 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
[[416]]
{{bhagap416.jpg}}
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 XL 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 perfec-
tion 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 Chand^la,
stealer or giver, big as the sun or small as his ray, tender hearted or
cruel, th* 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,
[[416]]
{{bhagap417.jpg}}
salute even horses, Chandalas, cows and asses. As long as you do not
learn to -zee Me in all beings, do not give up this practice in speech,
body and mind. There is not the least chance of failure in the Bhâgavata
Path. Even what is otherwise fruitless becomes a Dharma, when it is
unselfishly offered up to Me. There is no higher wisdom, no higher
cleverness than this that the Real is attained by the Unreal, the
Immortal is attained by what is mortal. This is the essence of Brahmâ
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. Srikrishna 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 figl 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 Srikrishna 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 Srikrishna came from high above. Brahmâ 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.
[[417]]
{{bhagap417.jpg}}
Chandalas, cows and asses. As long as you do not learn to -zee 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 un-
selfishly 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
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. Srikrishna 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 figl 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 Srikrishna 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 Srikrishna came from high
above. Brahma and all other Devas gathered to witness the scene.
The Lord disappeared from the earth and truth, Dharma, for-
bearance, glory and Lakshmi all followed Him.
[[417]]
{{bhagap418.jpg}}
There was great rejoicing in the heavens. The Devas sang and flowers
rained.
Daruka gave the information to Vâsudeva and Ugrasena. All came to see
the place of the occurrence. Vâsudeva died of grief. Some of the ladies
followed their husbands to death. Those that remained were escorted by
Arjuna to Indraprastha. He installed Vajra as the successor of the Yadu
chiefs. The Pandavas made Parikshit their successor and left
Indraprastha for the Final Journey.
[[418]]
{{bhagap418.jpg}}
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
[[418]]
{{bhagap419.jpg}}
END OF THE ELEVENTH SKANDHA.
THE TWELVTH SKAXDHA.
SKANDIIA XII. CHAP. 2.
When the present Kali Yuga will be about to end, Bhagavân will incarnate
as KALKI. He will take birth at Sambhal as the son of Vishnu-Yasas.
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. Śridhara.}
One thousand one hundred and fifteen years will expire from the birth of
Râjâ Parikshit to the beginning of King Nanda's reign. (But in the
detailed account given in the Bhâgavata Purâna, the period comes up to
1448 years, as shewn by Śridhara.)
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 Bhâgavata to Râjâ
Parikshit), the Rishis are united to Magha.
[The form of the Great Bear or the constellation of the Seven Rishis is
given below.
65 X
xx i
x x x x
7432
Śridhara gives the following names:
No. I 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
[[419]]
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THE TWELVTH 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.
Sridhara gives the following names:
No. I 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
[[419]]
{{bhagap420.jpg}}
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."
Śridhara.]
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 stiH 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 Śridhara ).
The Yuga shall become darker and darker, as the Seven Rishis will pass
on from Magh& to Purva-Ashadha, i. e., till the period of king Nancla.
(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.
Śridhara.
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 ^ Krittika; Taurus contains ^
Krittika, Rohini and j Mrigasiras; Gemini contains *4 Mrigasiras, Ardr
and ^ Punarvasu; Cancer contains l / Punarvasu, Pushya and Ashlesha; Leo
contains Magha, Purva Falguni and ^ Uttar Falguni; Virgo contains ^
Uttara Falguni, Hasta, and y 2 Chitra; Libra contains Chitra, Svati and
^ Visakha.; Scorpio contains } Visakha, Anuraclha and JyeshthA;
Sagittarius contains Mula, Purva Aahadha and l / Uttara Ashadha;
Capricornus contains ^ Uttara Ashadha, SravanA, and ^ Dhanishtha;
Aquarius contains ^ Dhanishtha, Sata-bhisha, and ^ Purva Bhadrapada;
Pisces contains]^ 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.
[[420]]
{{bhagap420.jpg}}
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 over-
take the planet. (While Sri Krishna was stiH 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 Magh ?? to Purva-Ashadha, i. e., till the period of
king Nancla. (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 ^ Krittika;
Taurus contains ^ Krittika, Rohini and j Mrigasiras;
Gemini contains *4 Mrigasiras, Ardr and ^ Punarvasu;
Cancer contains l / Punarvasu, Pushya and Ashlesha;
Leo contains Magha, Purva Falguni and ^ Uttar Falguni;
Virgo contains ^ Uttara Falguni, Hasta, and y 2 Chitra;
Libra contains Chitra, Svati and ^ Visakha.;
Scorpio contains } Visakha, Anuraclha and JyeshthA;
Sagittarius contains Mula, Purva Aahadha and l / Uttara
Ashadha;
Capricornus contains ^ Uttara Ashadha, SravanA, and ^
Dhanishtha;
Aquarius contains ^ Dhanishtha, Sata-bhisha, and ^ Purva
Bhadrapada;
Pisces contains] ^ 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.
[[420]]
{{bhagap421.jpg}}
The reference to king Nanda's ivign leaves no doubt as to tlie cycle
being one of 1,000 years, for the period is given in tin's very chapter
as 1,115 years.
The lines of Kshatriya kings have been given in the Purfma, The lines of
Brâhmanas, Vaisyas and Sudras are to be similarly known.
Devapi, brother of Santanu and Maru of the line of Ikshvaku are now
waiting at Kalapa. The}' will appear towards the end of Kali Yuga and
will agair, teach Varna and Asrama Dharma. (They will start again the
lines of divine kings which came to an end in the Kali Yuga. Sndhara.}
PRALAYA.
SKANDHA XII. CHAP. 4.
Four thousand Yugas form one day of Brahmâ. This is also the period of
one Kalpa, during which fourteen Manus appear. The night of Brahmâ
follows for an equally long period. The three worlds Bhur, Bhuvar and
Svar then come to an end. This is called Naimittika Pralaya. Drawing the
universe within self, Nârâyana sleeps at the time over Ananta and Brahmâ
sleeps too. (Ntmitta is cause. Naimittika is proceeding frome some
cause. This Pralaya proceedes from the sleep of Brahmâ 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 Brahmâ is two Parardhas). This is called Prdkritika
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
[[421]]
{{bhagap421.jpg}}
The reference to king Nanda's ivign leaves no doubt as to tlie
cycle being one of 1,000 years, for the period is given in tin's very
chapter as 1,115 years.
The lines of Kshatriya kings have been given in the Purfma,
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. The}' will appear towards the end of
Kali Yuga and will agair, teach Varna and Asrama Dharma. (They
will start again the lines of divine kings which came to an end in the
Kali Yuga. Sndhara.}
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, Nara-
yana sleeps at the time over Ananta and Brahma sleeps too. (Nt-
mitta is cause. Naimittika is proceeding frome some cause. This Pra-
laya proceedes 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 Parardhas). This
is called Prdkritika 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 Pra-
kritika 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
[[421]]
{{bhagap422.jpg}}
transformation. Beginningless, endless, un man! Tested, eternal, the
cause of all causes, without diminution, tt is beyond the reach of
Gunas, the rootless root, that passes compehension, like the void.
Jnana is the ultimate resort of Buddhi (the perceiver or knowcr), 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 (Brahmân, for they all proceed from Brahmân), but Brahmân is quite
separate from all others. Wakefulness, dream and dreamless sleep are all
states of Buddhi. They are all transitory, O king. The diversity appears
in Pratyagatma (the separate self). The clouds appear and disappear in
space, even as the universes appear and disappear in Brahmân. Of all
forms, the common element is the only reality. But the forms seem to
have an existence of their own independently of the primal element. The
threads that form the cloth look separate from the cloth itself. All
that appears as cause and effect is unreal, for there is
interdependence, and there is both beginning and end.
The transformations can not exist without the light of Âtmâ. If they are
self-manifest however, they are not in any way different from Âtmâ
itself.
Do not think Âtmâ is many, (as there is AtmA in every being). It is
ignorance to think so. The space confined in a pot and the limitness
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 Bhagavân.
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 Brahmân, manifested
by Brahmân, even a part of Brahmân, eclipses the perception of Brahmân
by Jiva.
When the cloud disappears, the eye perceives the sun. When Ahankara, the
upddhi of AtmA, disappears by discrimination, then the Jiva perceives "
I am Brahmân."
[[422]]
{{bhagap422.jpg}}
undergo transformation. Beginningless, endless, un man! Tested, eter-
nal, the cause of all causes, without diminution, tt is beyond the
reach of Gunas, the rootless root, that passes compehension, like
the void.
Jnana is the ultimate resort of Buddhi (the perceiver or know-
cr), 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. Wakeful-
ness, 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 com-
mon 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 be-
ing). It is ignorance to think so. The space confined in a pot and
the limitness 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 upddhi of AtmA, disappears by discrimination, then
the Jiva perceives " I am Brahman."
[[422]]
{{bhagap423.jpg}}
When by discrimination, such as this, the tie of unreal Ahankara is cut
as under, and the unfailing perception of Âtmâ becomes fixed, it is
called Atyantika Pralaya.
(Atyantika is from Atyanta = ati-fanta, the very last. After this
Pralaya, which is individual and not general, one does not return to
life in the universe. It is the final liberation of a man from the
limitations of life in Brahmânda).
Every day all beings, from Brahmâ 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 Bhâgavata Purâna.
Rishi Nârâyana first related the Purâna to Nârada, Nârada related it to
Vyâsa and Vyâsa to Suka. Suta heard the Purâna from Sukadeva, when he
related it to Râjâ Parikshit, and he expounded it to the assembly of
Rishis at Naimisha, headed by Sounaka.
*
[THOUGHTS ON PRALAYA.
Prakriti changes its forms and states. The body disintegrates into
particles, particles into molecules, and molecules into atoms. Solid
becomes liquid, liquid becomes gaseons and gaseous becomes
ultra-gaseons. Life manifests itself through the endless varieties of
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When by discrimination, such as this, the tie of unreal
Ahankara is cut as under, and the unfailing perception of Atma be-
comes fixed, it is called Atyantika Pralaya.
(Atyantika is from Atyanta = ati-fanta, 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 ex-
pounded it to the assembly of Rishis at Naimisha, headed by
Sounaka.
[THOUGHTS ON PRALAYA.
Prakriti changes its forms and states. The body disintegrates
into particles, particles into molecules, and molecules into atoms.
Solid becomes liquid, liquid becomes gaseons and gaseous becomes
ultra-gaseons. Life manifests itself through the endless varieties of
[[423]]
{{bhagap424.jpg}}
Prakrit! 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, /'. e. consciousness on
the plane of the universe. Such consciousness does not normally exist in
Trilokî. When a man becomes normally conscious on the plane of Mahat, he
is carried to Mahar Loka and becomes a Rishi. Bhrigu is such a Rishi.
The acquirement of such consciousness is the object of life evolution in
our solar system. When the solar system is destroyed, it is the Manasic
consciousness that alone survives. The three Lokas BhOr, 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 Trilokî. As the
soul gathers spiritual strength in Svarga Loka after death, so the
disembodied soul after Prayala gathers spiritual strength in Jana Loka
or the Loka of Kumâras. " When the three Lokas are consumed by fire from
the mouth of Sankarshana, afflicted by the heat, Bhrigu and others go to
Jana Loka" I1I-II-XXX. The Lord of Yoga goes by means of Sushumna
through the radiant path in his subtle body and at last reaches Mahar
Loka, where Bhrigu and other Rishis who live for one Kalpa remain. "
Then seeing the Trilokî consumed by fire from the mouth of Ananta he
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Prakrit! 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, /'. 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 BhOr, Bhuvar and Svar are destroyed,
The Prakritic forms and states of these three Lokas become destroy-
ed and the different states of consciousness corresponding to those
forms and states finally disappear. The harvest of Manasic evolu-
tion, which is the only harvest reaped by means of one solar system
is stored in Mahar Loka. But when the three lower Lokas are des-
troyed, 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 Pra-
laya go beyond Jana Loka, and their consciousness was the conscious-
ness 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 Sankar-
shana, afflicted by the heat, Bhrigu and others go to Jana Loka"
?? I1I-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
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goes towards that supreme abode, which is adorned by the chariots of
great Siddhas, and which lasts for the whole life period of Brahmâ."
(II-2-XXVI).
Those who did not reach the Manasic state, in the last Kalpa were no
acquisitions to the higher planes of Brahmânda, which stand over the
three mortal planes, where all experience is to be gathered. Those who
developed the Manasic state were gathered to the third of the higher
planes, Jana Loka, because further development was possible, nay it was
a necessity, in the Trilokî that was to come. But there were others, who
did not quite reach the Manasic state, but they were still on the way to
acquire such state, and in fact they acquired the human form. They were
also preserved to carry out a certain purpose in the life evolution of
the coming Kalpa which will be shortly mentioned. How they were
preserved, the Purânas do not speak of. They became the Pitris of the
present Kalpa. The Pitris reached different states of development and
were therefore classed under seven heads. Some of them had developed the
fire in them and some were without the fire. " Agnishvatta, Barhishad,
Somapa, and Ajyapa are Pitris with fire; the others are without fire.
They were all wedded to Svadha, the daughter of Daksha." IV-i-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 " *', 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 Trilokî. 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 Kumâras.
We shall therefore call the souls preserved in Jana Loka as Kumâras, or
Kumaric souls.
Commenting on the fourth sloka, twelvth chapter, Third Skandha, Śridhara
says: "Sanaka and others are not created in every Kalpa. The mention of
their creation has reference to the Brahmâ Kalpa, 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
Brahmâ Kalpa and they follow the other Kalpas." The Mukhya creation has
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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-i-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 " *', 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, twelvth 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,
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reference to chapter 10, Skandha III. It is the same as Urdha Srotas (p.
25). Śridhara means to say that plants, animals and men are only created
in every Kalpa.
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 Isvara 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 /. e. no abode. The
body separates Jiva from Isvara. Without the impediment, the obstacle of
the body, without any obscuring agency, the Jiva meets Isvara face to
face in Jana Loka, and being both essentially alike become friends.
Nârada 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 Isvara
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 Brahmâ 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 Brahmâ. Creation in Brahmâ Kalpa is
not the same as creation in the succeeding Kalpas. In Brahmâ Kalpa, all
the seven Lokas, and the dwellers of all the planes are created. In the
succeeding Kalpas, the three Lokas and their dwellers only are created.
The Naimittika Pralaya comes on, as Brahmâ sleeps.
This Pralaya corresponds to our physical death. When we die, the body is
destroyed. Just as when the universe bodied Brahmâ goes to sleep, His
Trilokî body is destroyed. Men go after death first to Bhuvar Loka, and
then to Svarga Loka. At Pralaya, the 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. Isvara can do more for
Jivas in Pralaya, than in manifestation. He gives company to those, who
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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 Isvara of our system, addressing Puranjana, said: "Wish-
ing 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 /. e. no abode. The body separates
Jiva from Isvara. Without the impediment, the obstacle of the body,
without any obscuring agency, the Jiva meets Isvara 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 Isvara 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 succeed-
ing 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. Isvara
can do more for Jivas in Pralaya, than in manifestation. He gives
.company to those, who by their advancement reach Jana Loka.
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by their advancement reach Jana Loka, There is the Isvara of our system
or Brahmânda and there is the Isvara of many systems.
The Jsvara of many systems, "Bhagavân Himself" is the First Purusha. He
is the manifestor of the Tatvas, the first Principles, the Karan or
causal creation, which enter into the constitution of all the solar
systems or Brahmândas. When He wishes to become many, to appear through
many manifestations, to bring up all unto Himself and His own state,
through 02011 s 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 Isvara, the Second Purusha. That
Second Purusha becomes three fold Brahmâ, Vishnu and Siva, for the
Creation, Preservation and Dissolution of His own Universe. He is Virât
Purusha or the universe bodied, Nârâyana seated on the waters of Karana
Samudra, and Sahasra Sirsha Purusha or the thousand headed Purusha of
the Upanishads. "All this, the past, present and future is this Purusha.
The universe is pervaded by Him As Prana (/. e. the sun, for Prana is
the solar deity according to the Sruti Śridhara) by illumining his own
circle illumines the outside as well, so Purusha by illumining his Virât
body illumines the inside and outside of this Brahmânda as well I
(Brahmâ) create by His direction, Siva destroys, under His control, as
Vishnu, He preserves this universe He is the primal Avatâra."
II. 6.
"First of all, Bhagavân 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 Bhagavân meaning the First
Purusha still for the UpasanA in Virât form of the Virât Purusha who
indwells all Jivas, this is given Sridhata). (In the Padma Kalpa),
Brahmâ, the Lord of Prajâpatis, appeared in the lotus that rose out of
the navel of (this Purusha), who while lying down on the ocean, spread
the sleep of 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' (Virât Purusha)
is the immutable seed and final resort of the many Avatâras. Brahmâ is
His part. Marichi and other Prajâpatis are parts of Brahmâ. So through
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There is the Isvara of our system or Brahmanda and there is
the Isvara of many systems.
The ??Jsvara of many systems, "Bhagavan Himself" is the
First Purusha. He is the manifestor of the Tatvas, the first Prin-
ciples, the Karan or causal creation, which enter into the constitution
of all the solar systems or Brahmandas. When He wishes to be-
come many, to appear through many manifestations, to bring up all
unto Himself and His own state, through 02011 s 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 Isvara, 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 (/. e. the sun, for Prana is the solar deity accor-
ding 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
Sridhata). (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 wis-
dom, 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
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parts of His part, Devas, animals and men arc created. (Hedoes not
appear and disappear like other Avatâras. He is the end not only of the
Avatâras, but of all beings. Sruihara.} " 1-3.
Brahmâ^, appeared in the lotus, it is said, in the last Kalpa, which
from this event is named Padma Kalpa. How Brahmâ appeared out of
Nârâyana in the previous Kalpas is not given. That he appeared in our
Kalpa in the same way as in the last Kalpa is evident, as no difference
is noted. Brahmâ took up the creation, which was two- fold direct or
Manasa and indirect or through Prajâpatis 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 Brahmâ took up positions in
the universe of duty and responsibility and in this Kalpa they have not
to look to themselves, but to others. Their own evolution is not a
matter of their concern. The innumerable Monads were created through
Manu and the real history of the Kalpa is the history of their
evolution.
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
ist Purusha. But the particles combine, and the power of combination
proceeds from the life of the second Purusha, the Isvara of our system.
Every combination however large has the life of Isvara 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 Isvara, and who is called the
Monad of that combination. Monad is Jivatma or Jiva Âtmâ or Âtmâ 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 Isvara Himself and that is the goal
of evolution in this universe.
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through parts of His part, Devas, animals and men arc created. (He-
does not appear and disappear like other Avataras. He is the end
not only of the Avataras, but of all beings. Sruihara.} " 1-3.
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 Praja-
patis 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 res-
ponsibility 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 ist Purusha. But the particles combine, and the power of
combination proceeds from the life of the second Purusha, the Isvara
of our system. Every combination however large has the life of
Isvara 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
Isvara, 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 Isvara Himself and
that is the goal of evolution in this universe.
[[428]]
{{bhagap429.jpg}}
Whenever a combination is formed, there is one life 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
Tsvara, they have to surrender themselves completly 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 Bhnvar 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 Prajâpatis. It
is all involution during this process taking in grosser and grosser
matter and not rejecting anything. Rudra had no work to do during the
earliest stages of monadic life. The mineral Kingdom appeared and the
Himalayan chain reared up its head. The legend says the sons of Himalaya
had wings on and they could move about but the Devas cut down their
wings and they became fixed. No doubt the mineral Kingdom hardened and
became immobile in time. The immobility of the mineral Kingdom, the
final reach of matter in its downward course was the turning point in
the life history of Jivas. Their foetal stage was over and they were now
born into the Kalpa, as it were.
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
[[429]]
{{bhagap429.jpg}}
Whenever a combination is formed, there is one life
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
Tsvara, they have to surrender themselves completly 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 Bhnvar 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 down-
ward 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 mine-
ral 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 par-
ticles 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
[[429]]
{{bhagap430.jpg}}
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 Avatâra.
The Eternal Frisnd 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.
[[430]]
{{bhagap430.jpg}}
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 enjoy-
ments. He forgets himself. He forgets his friend the eternal compa-
nion 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 Frisnd 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 com-
bine 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 Manvan-
tara teeming with the fate of man and of the universe.
[[430]]
{{bhagap431.jpg}}
Isvara, 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 in to lerance 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. Isvara 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.
[[431]]
{{bhagap431.jpg}}
Isvara, 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 reveal-
ed 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 in to lerance 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 Visva-
mitara's gigantic efforts for the good of humanity. Isvara 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 en-
joined 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 sweet-
meat 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.
[[431]]
{{bhagap432.jpg}}
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 Svafga, 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
Duryoclhana^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 Avatâras came, one the ideal and the other the apostle
of unselfishness. But we must take a running survey of the Avatâras as a
whole.
Vishnu appeared on Earth Himself, through His direct manifestations
called Avatâras. Ten of them have been specially picked out as Great
Avatâras, though no specification has been made in the Bhâgavata Purâna.
There were three great Asuric movements in this Kalpa, caused by the
three successive incarnations of Jaya and Vijaya. And these gave our
four great Avatâras.
Hiranyaksha was killed by Varaha, Hiranyakasipu was killed by Nrisinha.
Râvana and Kumbhakarna were killed by Rama. Sisupala and Dantavakra were
killed by Sri Krishna. Kurma was a great Avatâra as He prepared the way
for the spiritual regeneration of the universe, by the^Churning of the
ocean of Milk.
[[432]]
{{bhagap432.jpg}}
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 Svafga, 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 suc-
ceeding Manvantara, Bali is to become the Indra of the Devas.
Vamana was the same as Lord Sri Krishna on our earth. If dip-
lomacy had succeeded so easily below as above, if the Asura chiefs on
earth had behaved as splendidly as Bali in Svarga, the horrors and heart-
rending 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 Duryoclhana^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 mani-
festations 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. Sisu-
pala 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.
[[432]]
{{bhagap433.jpg}}
Vamana was a great Avatâraas He reclaimed the Trilokî 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 Bhâgavata Purâna says when there was deluge (sanplava)
following the Chakshusha Manvantara, Vishnu assumed the form of Matsya.
Commenting on this, Śridhara says there is no Pralaya at the end of a
Manvantara. There may not be such a Pralaya at the end of a Manvantara
as happens at the end of a Kalpa. But other Purânas speak of some sort
of Pralaya on the expiry of every Manvantara. Surya Siddhanta, the
renowned work on Astronomy, also says: "There is a period called Sandhi
(the meet between two Manvant >ras) measured by the period of one Satya
Yuga, followed by another Manvantara. There is deluge by water then."
The Avatâras of Vishnu infuse more and more of Satva into men, that they
may become Satvika. Increasing Satva put down Rajas and Tamas in man and
makes him divine.
But of all these Avatâras two stand out most prominently one the ideal
and the other the apostle of unselfishness. The brightest luminary of
the solar line held out in His life, an example of unselfishness, of
purity of character and of scrupulous regard to duty, an example that is
the admiration of all people in all ages, as perfect as the limits of
humanity will allow and as elevated as the loftiest ideal of human
character may be, unsurpassed in its pathetic grandeur, unrivalled in
the straight forward pursuit of duty along a most thorny and uneven
path. The divine founder of Dvaraka of the Lunar line asserted Himself
as the supreme Isvara, He took up the reins of Trilokî in His own hands,
the Devas installed Him as the king of Svarga or Govinda, and men on
earth had now to look up to Him only and not to the Devas for their
guidance. For men had now to pass the limits of Trilokî, and the friend
of Puranjana came down Himself to hold out the torch of divine light.
Sri Krishna laid down the triple path of Karma, Bhakti and Jnana, and
[[433]]
{{bhagap433.jpg}}
Vamana was a great Avataraas 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 Manvant ras) 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 bright-
est 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 Isvara, 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
[[433]]
{{bhagap434.jpg}}
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 Isvara.
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 Trilokî only. Or it may be from the limitations of Janaloka
which was the highest possibility with which the Jiva started. Or it may
be liberation from the bonds of the Brahmânda itself. The last
liberation is again two fold in its character. There may be liberation
from all concrete things and all ideas, including the idea of Isvara
Himself or the liberation may lead to the great Isvara from whom many
solar systems proceed. Mukti is not only liberation from bondage. It is
also something more. It is an acquisition, Starting from the plane of
Jana Loka, the Kumaric soul acquires higher and higher possibilities. He
may transcend Jana Loka. He may transcend even the Satya Loka. But
passage across Satya Loka is not easy in this Kalpa. Mukti in its
fullest and highest sense means freedom from all limitations caused by
Prakriti, caused by Time and Space and identification with Brahmân, who
is absolute bliss, absolute consciousness and absolute existence beyond
the limits of Time and Space. This is called Atyantika Pralaya or
absolute dissolution. But this Mukti lean never be obtained till all the
duties of a man are performed. These duties are nothing else but
sacrifices or Yajna. Man must perform each one of his duties he must
perform all that he owes to himself, to all other beings, and last of
allthe highest duty he owes to the Isvara of the Universe the Lord of
Sacrifice, Yajnesvara Himself, " Adhiyajna am I, here in the body, best
of living beings."
The Bhâgavatas do not care to go beyond the Yajna Purusha, They do not
care to leave the life of sacrifice, as long as their Isvara stands out
as the embodiment of all sacrifice.
"Salutation to Thee, Bhagavân, let me meditate on Vâsudeva. Salutations
to Pradyumna, Aniruddha and to Sankarshana. He who,
[[434]]
{{bhagap434.jpg}}
shewed the relative importance of each. His teachings are perfect,
thorough and exhaustive. Ever since His manifestation, those teach-
ings 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 Isvara. 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 Isvara Himself or the liberation may lead to the
great Isvara 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 allthe highest duty he owes to the Isvara 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 Isvara
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,
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by knowing these mtirtis in the niftrtiless, whose only mttrti is mantra
makes offerings
to Yajna Purusha, is the complete seer." I. 5. 37 "When the Indriyas,"
said Kapila, "that manifest the objects of external and internal
perception, become trained by the performance of Vedic Karma, their
spontaneous Vritti (or function) in a man of concentrated mind is in
Satva which is the same as Vishnu. This Vritti which is void of all
selfishness is Bhakti in Bhagavâna. It is superior to Mukti. It
instantly destroys the Kosha, as the digestive fire consumes food. The
devoted have no yearning for that Mukti which makes the Jiva one with
Me. But they prefer ever to talk with each other about Me, to exert
themselves for My sake and ever to meditate on me. Mukti comes to them
unasked. My Vibhutis, the eight Siddhis, and all the glory of the
highest Lokas are theirs though they want them not. I am their Teacher,
their Friend, their companion, their all. So even Kala can not destroy
them."
Again, " The devoted spurn Salokya, Sarshti, Samipj'a, Sarupya and
Sayujya, even when offered to them and they prefer to serve Bhagavân
ever and ever. Compassion and friendliness to all beings are the
essential qualifications of the devoted. They must be humble respectful
and self controlled. They must pass their days in hearing and reciting
the glory of Bhagavân." Kapila makes the following classification as to
the final destiny of men (p. 46):
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 Brahmâ.
2. The worshippers of Hiranya-garbha (Brahmâ) reach Brahmâ Loka or Satya
Loka and there wait for two Pararddhas i. e. for the life time cf Brahmâ
and upon the final dissolution of the Brahmânda, they enter with
Hiranya-garbha, the Eternal Supreme Purusha, who is supreme Bliss and
their sense of individuality becomes then lost.
3. "Brahmâ with Marichi and other Rishis, with Kumâras and other lords
of Yoga, and with Siddhas who are leaders of Yoga, do by their unselfish
action, and at the same time the retention of their individuality, and
their vision of separateness reach Saguna Brahmâ or the Second Purusha,
who is the Isvara of our system. And when Kala, as an aspect of Isvara,
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
[[435]]
{{bhagap435.jpg}}
by knowing these mtirtis in the niftrtiless, whose only mttrti 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, Samipj'a, 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 cf 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 be-
comes 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 Isvara of our system. And when
Kala, as an aspect of Isvara, 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
[[435]]
{{bhagap436.jpg}}
their non-attachment and their unselfishness Śridhara}. As long as the
Trilokî lasts, they enjoy all
the divine things of Satya Loka, according to their Karma. (And when the
Trilokî is destroyed, they attain the Saguna Purusha, who is First
Avatâra. Śridhara). When the Gunas are disturbed again they come back
(i.e. they revert to their former posts respectively. Śridhara}" 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, Śridhara says: "There are three courses for
those that go to Brahmâ Loka. Those who go by the excellence of their
merits, become holders of responsible positions in the next Kalpa,
according to their respective merits. Those who go there by worshipping
Hiranya-garbha and others, become liberated along with Brahmâ. Those who
are worshippers of Bhagavân, pierce the Brahmânda at will and reach the
State of Vishnu."
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 Isvara, 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 Isvara of that big universe
Bhagavân Himself and to surrender one self completely up to Him in pure
love and devotion. He will not then be of this universe, but he will be
of many universes, he will transcend the limits of all the seven planes
of our system at will. What his work then will be, it is for Bhagavân to
say not for him. The work of Bhagavân is his work, the life of Bhagavân
is his life. He becomes a Bhâgavata. The Gopis are ideal Bhâgavatas and
the Vrindavana Lila is the consummation on this earth of the relation of
a Bhâgavata with Bhagavân. 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. A' *"%
Forget the universe, forget every hing, 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.
[[436]]
{{bhagap436.jpg}}
their non-attachment and their unselfishness Śridhara}. 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 them-
selves up entirely to the Supreme Purusha void of all attachment and
all egoism, calm, tranquil and pure in the mind go through the gate-
way 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 Bhaga-
van, 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 Isvara, 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 Isvara of that big uni-
verse 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. A' *"%
Forget the universe, forget every hing, 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.
[[436]]