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A STUDY OF THE BHÂGAVATA PURANA
OR
ESOTERIC HINDUISM.
THE IDEAL OF BHÂGAVATA PURANA.
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 Kâli 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 ap-
peared 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, Mahâr, 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
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its energies to the next higher plane, and is re-born with every Day of
Brahmâ. Mahâr 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 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 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 Karmâ, 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
Nishkâma Karmâ. Then the Gitâ takes the disciple to Upâsanâ or
communion with the Purûsha of the highest plane, but scarcely a
glimpse is given of that plane and its surroundings. The Mahâbha-
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-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
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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 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 Gitâ is however silent as to the attrac-
tions 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 Purûsha, is the complete seer."--I. 5. 37-38.
A mystery lies veiled in this Sloka.
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 NÂRADA.
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,
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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 Sthûla and Sûkshma bodies as only false
reflections of the real Self or Brahmâ. The Bhakti that grew up in
me destroyed my Râjâs 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 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 know-
ledge and powers direct."
[S´ridhara 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 Bhaga-
van, (6) knowledge of Self by the discrimination of the Sthûla and the
Sûkshma 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 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 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
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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 Îs´vara disappeared. In time, when I was drawn to-
wards the pure body with which I was favored by Bhagavân, the body
of my five Bhûtas fell down on the extinction of my Prârabdha
Karmâ. When the Kalpa came to an end my new body was indrawn
by the breath of Brahmâ who was going to sleep. After one thou-
sand Yuga Cycles, when Brahmâ awoke and desired to create, I,
Marîchi, and other Rishis came out. Since then I have invariably ob-
served 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 Vinâ is a constant accompani-
ment, as it is of the goddess Sarasvati. His sphere of action is
Trilokî, and the dwellers of Bhûr, Bhuvar, and Svar alike respect him.
He is the universal counsellor, even of the highest Devas and of the
highest Rishis. His constant mission is the good of the Universe.
One thing is said of him, that he sometimes serves his purpose by
setting one against another and amongst the ignorant his name is a
bye-word for quarrel. However that be, the greatest good of the
Universe in this Kalpa has been always done by him. It is under his
inspiration, that Valmiki and Vyâsa wrote their most occult works,
and his benign influence is observed in all universal changes for good.
The Bhagvata recites his constant endeavours to do good and we
shall consider them in detail hereafter.]
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VIRAT PURUSHA.
SKANDHA I., CHAP. 18.
SKANDHA II., CHAP. 1.
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 Apsarâses, 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?"
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 âsana in some solitary place. He is then to meditate on the
three lettered Prânava with mind concentrated by Dhârâna and
Dhyâna till he attains samâdhi. If, however, his mind gets distracted
by Râjâs 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.
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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 Purûsha or Mahâpurusha. The
present, the past, the future is manifest in that aspect. The Virâta
Purûsha is the soul of an Egg-like body with a seven-fold cover of
earth, water, fire, air, âkása, Ahankâra, and Mahât, 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, Mahâr Loka His throat, Jana Loka His mouth, Tapas Loka
His forehead, and Satya Loka is the head of the thousand-headed
Virât Purûsha. 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
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.
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His manas is the moon, which is the source of all transformations.
Mahât 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 Apsarâs 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 Purûsha. This is how the Universe-aspect of
Purûsha 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 Purûsha, it has next to meditate on the Purûsha
in the heart.
***
THE PURUSHA IN ALL HEARTS.
SKANDHA II., CHAP. 2.
Some meditate within their own body on the Purûsha 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
Pâdma (lotus). His face is smiling, His eyes are as wide as lotus
petals, and His cloth is yellow as the filament of the Kadamba flower.
His armlets glitter with gems and gold. His crown and earrings
sparkle with brilliant stones. Adepts in Yoga place His feet on the
pericarp of the full blown lotus in the heart. With Him is Srî
(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 Dhârâna, meditate on this
form of Îs´vara, 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
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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 Purûsha.
***
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. (S´ridhara
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 Muhûrta, 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 Upâsanâ, Tapas and Yoga cannot be reached by Vedic Karmâ.
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 Sis´umâra 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 Mahâr
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Loka with his pure Linga Sarira. There the dwellers of Svarga
cannot go. Mahâr Loka is the abode of Brahmâvids, where Bhrigu
and other adepts who live for a whole Kalpa dwell.
"The Yogi remains in Mahâr 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 Mahâr Loka's he moves to-
wards 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 posi-
tions 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 Pâtâlas 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 âkása,
the sixth of Ahankâra, the seventh of Mahât, 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 Mahât 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 exhaus-
tion of all upâdhis the trans-cosmic Âtmâ, which is Peace and Bliss.
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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.]
[bhaga-circle.png]
KEY TO THE CIRCLE.
o M' = Mahât cover 1,000,000 Krores or 50,000,000 Krores Yojanas.
o A' = Ahankâra cover 100,000 or 5,000,000 Krores Yojanas.
o A' = akas cover 10,000 or 500,000 Krores Yojanas.
o V = Vâyu cover 1000 or 50.000 Krores Yojanas.
o T' = Tejas cover 100 or 5000 Krores Yojanas.
o A = Âpas cover 10 or 500 Krores Yojanas.
o E = Earth cover 1 or 50 Krores Yojanas.
o S' = Satya Loka
o T = Tapas Loka
o J = Jana Loka
o M = Mahâr Loka
o S = Svar Loka
o B' = Bhuvar Loka
o B = Bhûr Loka
o P = Seven Pâtâlas
o S' to P = 50 Krores Yojanas.
o A' to E = Includes Tanmâtras, Indriyas and Prâna.
o Prakriti surrounds the whole circle.
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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 power-
ful worship Indra and so on. But those that are desirous of Moksha
must practise Bhakti Yoga towards the supreme Purûsha. Of all
Upâsakas, this is the only means of attaining supreme bliss, unswerv-
ing Bhakti or devotion to Bhagavân and the company of Bhâgavatas.
***
THE BHÂGAVATA PURANA AS RELATED BY
BRAHMA 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
Saktis 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 Kâla, Karmâ and Svabhâva, by his own Mâyâ."
(Kâla is the flow of Time and is, according to the Bhâgavata Purâna,
the Sakti of Purûsha. Karmâ is the adrishta of Jiva or the Jiva
record of the previous Kalpa. Svabhâva is the essence of Prakriti.)
Under the influence of Purûsha, the first disturbance in the equili-
brium of the Gunas follows from Kâla, transformation follows from
Svabhâva and the development of Mahât Tatva follows from Karmâ.
When Râjâs and Tamas manifest themselves in Mahât Tatva, it is
transformed into Ahankâra Tatva, with predominant Tamas. Ahan-
kara Tatva by transformation becomes threefold.--Sâtvika, Râjâsika
and Tâmasika, i.e., Jnâna Sakti (potency to produce the Devas),
Kriyâ Sakti (potency to produce the Indriyas), and Dravya Sakti
(potency to produce the Bhûtas), respectively.
Tâmasa Ahankâra was first transformed into Ákâsa, Ákâsa into
Vâyu, Vâyu into Agni, Agni into Âpas, and Âpas into Prithivi,
Sâtvika Ahankâra was transformed into Manas and the ten Vaikârika
Devas.
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[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-bhûta and is caused by Vaikârika 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--
o Dik for Hearing;
o Vâyu for Touch;
o Sun for Sight;
o Varuna for Taste;
o Asvini Kumâras for Smell;
o Agni for Speech;
o Indra for Pani or action of the hand;
o Upendra or Vishnu for Pâda or action of the foot;
o Mitra or Yâma for Pâyu or excretion;
o and Prajâpati for Upastha or generation.
Râjâsika Ahankâra was transformed into the ten Indriyas.
The foregoing can be shown in the following table:--
PURUSHA.
[Illustration]
Kâla causing
disturbance
in the equili-
brium of
Karmâ Gunas.
Svabhâva.
Transfor-
mation
Details of transformation from
Mahât downwards.
Mahât.
|
Ahankâra.
|
+---------------------+------------------+
| | |
Sâtvika or Râjâsika Tâmasika
Vaikârika, = Kriyâ Sakti. = Dravya Sakti.
= Jnâna Sakti | |
| | |
| The 10 Indriyas Ákâsa
| |
| Vâyu (air).
+--------+ |
| | Agni (fire).
Manas The 10 Vaikârika |
Devas or Adhidevas Âpas (water).
|
Prithivi (earth).
[[13]]
{{bhagap014.png}}
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 Sakti 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. Purûsha then influenced Kâla, Karmâ and Svabhâva
to send forth vitality into it. It is this Purûsha that emerged from
the Egg with thousands of heads and thousands of limbs and is
known as Virât Purûsha. The seven Lokas and the seven Pâtâlas
are parts of His body. This is the first Avatâra, the Âdi Purûsha
that creates, preserves and destroys. All the objects of creation are
His Avatâras, or Saktis or Vibhûtis. The Lilâ Avatârs of Virât
Purûsha or special Incarnations for the preservation of the Universe
are detailed below.
II.--PRESERVATION BY LILA AVATÂRAS.
SKANDHA II., CHAP. 7.
1. Varâha--In order to raise the Earth from the waters, the
Purûsha adopted the body of Varâha or Boar and killed
with His tusks the first Daitya Hiranyâksha.
2. Yajna--was born of Ruchi and akuti. The Suyama Devas
were born of Yajna. He dispelled the fears of Trilokî.
3. Kapila--was born of Kardama Prajâpati and his wife Deva-
huti. He taught Brahmâ Vidyâ to his mother.
4. Dattâtteya--He preached Yoga to his disciples, who ac-
quired powers and became liberated.
5. The Kumâras.--Sanat Kumâra, Sanaka, Sânandana 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
Mûrti, 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 Nâbhi by Sudevi or
Meru Devi. He roamed about as Parama Hansa.
10. Hayagrîva.--This horse-headed Avatâra appeared in the
Vedic Yajna and promulgated the Vedas.
[[14]]
{{bhagap015.png}}
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 Thor-
toise Avatâra supported the Mandâra mountain.
13. Nrisinha.--The Man-Lion Avatâra killed Hiranya Ka-
sipu.
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 Manvantarâ.
18. Dhanvantati--promulgated the science of medicine.
19. Parasu Râma--suppressed the Kshatriyas who became
disregardful of the Brâhmanas and the S´âstras.
20. Râma--destroyed Lankâ 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 va-
riety of by-religions.
24. Kalki--will appear before the end of Kâli Yuga, to set
things right.
Besides these Lilâ Avatâras, there are Mâyâ Guna Avatâras
and Vibhûtis or Saktis.
In creation these are:
o Tapas, Brahmâ, the Rishis, and the Nine Prajâpatis.
In preservation they are:
o Dharma, Vishnu, Manu, Devas and Kings.
In Pralaya they are:
o 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 higher planes and hold responsible positions as
[[15]]
{{bhagap016.png}}
we have already seen. The Vaikârika 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 Purâna
calls Kârana or causal Creation. The Vaikritika Devas and Deva Yo-
nis, known as Elemental in Theosophical language, are created accord-
ing to their Karmâ in the previous Kalpa and are subject to gradual
evolution during the Kalpa. The Vaikârika Devas, however, remain
as they are during the whole of the Kalpa. Similarly the Devas of
the higher planes, e. g., Kumudas, Ribhus, Prâtardanas, Anjanâbhas
and Pratitâbhas of Mahâr Loka, Brahmâ Purohitas, Brahmâ Kayikas,
Brahmâ 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
Sakti of Purush or the Unmanilested Logos. Then transformation
follows in Prakriti according to Svabhâva or the inherent nature of
Prakriti and Karmâ, or the root-record of the previous Kalpa gives
shape to the transformation.
S´ridhara Svâmi quotes a sloka, which says that there are three
Purûsha manifestations. The first Purûsha is the creator of Mahât
and other elemental principles (Tatvas). The Second Purûsha is the
dweller of the Cosmic Egg. The Third Purûsha 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 Kârana creation. Secondly the creation
of individuals and of globes. This is called Kârya or resultant crea-
tion. Following the law of periodicity, the First Purûsha energises
the latent Karmâ or Jiva-record of the previous Kalpa, and prepares
the ground for the development of that Karmâ, by setting Prakriti
into active transformation. This is the First Life Wave which caused
the principles to appear by themselves. The First Purûsha permeated
these principles as pure Âtmâ.
[[16]]
{{bhagap017.png}}
But the principles could not unite to make the forms, and to
make individuals and globes. Purûsha, as pure Âtmâ could not guide
them further, as the gulf between Purûsha and Prakriti was too wide.
So Purûsha had to limit Himself further, by uniting with Mûla 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 Âtmâ-Buddhi. The Universe as a whole is
represented as an Egg, and the Second Purûsha or Virât Purûsha 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
Purûsha Brahmâ.
The Second Purûsha 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
Purûsha called an Avatâra? The Brihad Áranyaka 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 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 Purûsha. He verily consumes
him, who strives to obtain the state of Prajâpati, prior to him." San-
karacharya explains the under-lined portion as follows:--"And be-
cause 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 Prajâ-
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 Prajâpati' because such was the case, there-
fore he is called Purûsha, 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
Prajâpati, he, who is less perfect, does not obtain it, and by no means,
that the less perfect performer is actually consumed by the perfect."
Here the word Prajâpati refers to the Second Purûsha.
The state of the Second Purûsha is the highest achievement of
Jiva. It is the meeting ground of Jiva and the Supreme Purûsha.
The Second Purûsha may be different for each Kalpa, it may be for each
[[17]]
{{bhagap018.png}}
Brahmânda. He is the Îs´vara, 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 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 Purûsha, that are to become the Second
Purûsha in perhaps another Kalpa or Brahmânda, are the Lilâ Ava-
taras. They remain merged in the Second Purûsha or Îs´vara and
they manifest themselves in the Universe, only when a necessity
arises for their manifestation. The Bhâgavata contends that of all
Lilâ Avatâras, only Krishna is Purûsha Himself the others being
only partial manifestations of Purûsha.
"These are the parts and aspects of Purûsha. Krishna is
Bhagavân Himself."--I-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.
Râjâs 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 Râjâs, 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 Trilokî, there
fore mean the infusion of Satva. Vishnu represents Satva and so
Vishnu is the Preservative aspect of Virâta Purûsha. When Râjâs and
Tamas predominate in Trilokî, when the lowest plane Bhûr be-
comes 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 Lilâ Avatâras.
[[18]]
{{bhagap019.png}}
The Third Purûsha is Brahmâ in Creation, Vishnu in Preserva-
tion 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 PURANA AND ITS PARTS.
SKANDHA II., CHAP. 10.
The next question of Râjâ 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 Purâna,
from beginning to end. In doing so, the Muni gave a short intro-
duction as to the history of the Purâna. When Brahmâ 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 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 Bhûtas, Tanmâtras, Indriyas,
Ahankâra and Mahât, or of the materials that form
individuals, and the appearance of Virât Purûsha.
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. Manvantarâ--the duties of the Rulers of Manvantarâs.
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]]
{{bhagap020.png}}
9. Mukti--the continued perception of the identity of self and
of Brahmâ.
10. Asraya--The Final Resort, Para Brahmâ 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 Kumâra and Sanat Kumâra from Atlanta
Deva.
***
I.--THE CREATION.
SKANDHA III., CHAP. 5-6.
At Pralaya, the Sakti of Bhagavân was asleep. That Sakti
is Mâyâ, which is Sat-asat or Existing-nonexisting Existing eter-
nally as root, and not so existing as forms. Following the law of
Periodicity (Kâla), Purûsha fecundated Mâyâ. Mahât 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 Îs´vara for power to unite. Taking
Prakriti as a part (Sakti) of Him, Îs´vara entered into the 23 Tatvas or
root principles. He awakened the Karmâ that remained latent in them.
By Kriyâ Sakti, He then united then. The 23 Tatvas, acting under
Divine Energy and the impulse of Karmâ that had remained latent in
them, formed the Virât body, each bearing its own share in the work.
The Purûsha within this body--Virât Purûsha or Hiranya Purûsha--
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 Purûsha divided self by self, onefold by Daiva Sakti, tenfold
by Kriyâ Sakti and threefold by Âtmâ Sakti. 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 Purûsha. The threefold division is Âtmâ in every
being which is triune with its three sides--Adhyâtma, Adhibhûta and
Adhidaiva. The Purûsha infused His Sakti into the Virât body,
[[20]]
{{bhagap021.png}}
for the development of powers in the Tatvas. The Adhyâtma mouth
appeared with its Adhibhûta speech and Adhidaiva Agni. Similarly
the following appeared:--
|
| Adhyâtma | Adhibhûta | Adhidaiva |
| Tongue | Rasa (taste) | Varuna |
| Nose | Gandha (smell) | Asvini Kumâras |
| Eye | Rûpa (sight) | Âditya |
| Skin | Sparsa (touch) | Vâyu |
| Ear | Sabda (sound) | Dik |
| Epidermis | Sting | Gods of vegetation |
| Upastha |
| (generative |
| organ) | Generation | Prajâpati |
| Pâyu | Secretion | Mitra |
| Hand | Actions of hand | Indra |
| Pâda (foot) | Movements of foot | Vishnu |
| Buddhi | Bodh (deliberation) | Brahmâ |
| Manas | Sankalpâ and Vikalpa | . |
| . | (true and false | . |
| . | perception) | Moon |
| Ahankâra | Aham perception | Rudra |
| Chitta | Thought | Brahmâ |
|
The Trilokî also appeared, Svar from the head, Bhuvar from
the navel and Bhûr from the feet. With these Lokas appeared the
Devas and other beings, who are the transformations of the Gunas.
From the predominance of Satva, the Devas went to Svar Loka.
Men and the lower Kingdoms entered Bhûr Loka from the predomin-
ance of Râjâs in them. By the predominance of Tamas, the different
classes of Bhûtas remained in Bhuvar Loka. The Brâhmana appear-
ed 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 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 Vidyâ in Chandogya. The Upa-
nishads speaks of Âtmâ in the cavity of the heart.
[Sanskrit verse]
"Guhahitam Gahvarestham Purânam" is a well-known passage
from the Upanishads. The Purûsha in the heart is also called Prâdesâ
[[21]]
{{bhagap022.png}}
or the span-sized Purûsha 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 Prânas.--The Upanishads
say:--
[Sanskrit verse]
"It is this Prâna that is consciousness itself, Bliss, without
infirmities and death."
[Sanskrit verse]
"They are these five Brahmâ Purûshas."
Again--[Sanskrit verse]
"Brahmâ Purûsha 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 Purûshas as
they pertain to Brahmâ. As long as the king is in the heart, the door-
keepers remain in the body. These door-keepers being inevitable ac-
companiments 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 Adhibhûta, (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 Adhibhûta.
The reception of its image is Adhyâtma. The light that shews the
image to be what it is, is Adhidaiva. As we have said, each experience
is a three-sided triangle. All the triangles in the Jâgrat state, analysed
by the Vedântins into fourteen, are represented by the first letter a in
Prânava. All the triangles or Triputis in the dream state are repre-
sented by the second letter u. In Târaka 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 Îs´vara. Life in Trilokî
is conditioned by this triangle. The object of Târaka Brahmâ Yoga
[[22]]
{{bhagap023.png}}
is to cross the Triptiti, to cross the three letters of Prânava. It is
only in the fourth pâda of Prânava that he finds his resting place,
that pâda being situated beyond the Trilokî.
The three manifestations of the Third Purûsha in Jivas or in-
dividuals, 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. Purûsha 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 Purûsha, 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
Bhûta-Sûkshma or all beings in a subtle state of latency. Only
Kâla-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 Kâla-Sakti manifesting
His work, He found the lotuses of the Lokas in His body. He then
looked at the Sûkshma, that was within Him. That Sûkshma be-
came pierced with Kâla--propelled Râjâs, and small as it was, it
came out of his navel region. By the action of Kâla, which awakens
Karmâ, it suddenly grew up into a lotus bud. Vishnu entered this
Loka Pâdma 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, con-
fused 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 Purûsha lying down on the body
of Sesha (the serpent king). (The description of the Purûsha is much
the same as we have read of the Prâdesâ Purûsha. So it is not given
here.) Brahmâ prayed to that Purûsha and was told to practise Tapas
for acquiring the power of creation.
[[23]]
{{bhagap024.png}}
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
(Mahâr, Jana, Tapas and Satya) are the transformations of Nishkâma
Karmâ or unselfish action. So they are not destroyed in each Kalpa,
but they last for two Parârdhas.
What is Kâla, asked Vidura, that has been described as a Sakti
of Hari?
Kâla is the disturber of Gunas, replied Maitreya, causing trans-
formations. In itself it is without any particularity and is without
beginning or end.
With Kâla as the Nimitta or efficient cause, Bhagavân only mani-
fested 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 consider-
ed in the study of the Twelfth Branch.
A.--Prâkrita Creation, i.e. the Creation of Principles or
Tatvas.
I. Mahât--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 Sakti.
IV. Indriyas--Result of Jnâna and Kriyâ Sakti.
V. Vaikârika--Devas and Manas.
VI. The five-fold Tâmasika creation.
??
B.--Vaikrita or Individual Creation.
[[24]]
{{bhagap025.png}}
VII. Urdha Srotas--or with upward current of the food taken,
the Sthâvara or Immobile kingdom with six divi-
sions.
(1) Vânaspati--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 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.
(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 Râjâs, given to Karmâ, mistaking misery
for happiness.
[[25]]
{{bhagap026.png}}
C.--Prâkrita-Vaikrita.
X. The Kumâras. The Kumâra 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, Chârana and Vidyâdhara,
(6) Yaksha and Raksha,
(7) Bhûta, Preta and Pisâcha,
(8) Kinnara, Kimpurusha, Asvamukha and others.
The Vaikârika and Vaikrita Devas form one class.
***
THOUGHTS ON THE ABOVE. ((26))
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 Purûsha. The
Tâmasic creation was brought into manifestution by the Third
Purûsha 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 Manûs." III.-24-49. The Manu creation shews, how
mind was gradually developed through Vegetable, Animal and Hu
[[26]]
{{bhagap027.png}}
man creations, out of the Mineral Kingdom, represented by the Moun-
tain 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 Prâkrita in as
much as they partake of the character of Devas and they are
Vaikrita, as they partake of the character of men." S´ridhara.--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 Bhu-
tas, 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 Karmâ
and devotion, men pass across the limits of the triple plane, they
go first to Mahâr Loka. Here they are called Prajâpatis. Bhrigu
and other Prajâpatis who are the ordinary dwellers of Mahâr
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 Mahâr 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, Bhûr, Bhuvar and Svar, are burnt by
the fire from the mouth of Sankarshana. Troubled by the excessive
heat of that fire, Bhrigu and others proceed from Mahâr Loka to
Jana Loka." III-11-3O.
This shews that the dwellers of Mahâr Loka live for the life
time of Brahmâ or two Parârdhas.
This is also made clear by the following commentary of S´ridhara
on III-10-9:--
"Why did Brahmâ make the three Lokas into one division?
This Trilokî consisting of Bhûr, Bhuvar and Svar--is the place that
is to be made in every Kalpa or day of Brahmâ for the enjoyment of
Jivas (or individuals). But Jivas dwell in the higher Lokas as well. Why
are not those Lokas created then in every Kalpa? This is because they
[[27]]
{{bhagap028.png}}
are the transformations of unselfish (Nishkâma) action or Dharma--
the Lokas themselves and the dwellers thereof. The Trilokî and the
dwellers thereof are the transformations of selfish (Kâmya) action.
Therefore they have birth and death in every Kalpa. But Mahâr 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 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 Brahmâ Sûkta has the following line:--"The three
feet of ssvara, bearing eternal happiness in the higher Lokas." The
eighteenth Sloka in Chapter VI. of the Second Skandha is an expo-
sition of this line. S´ridhara has the following commentary on that line:
"Happiness in Trilokî is fleeting and temporary. Though
Mahâr 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 Mahâr 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 are indifferent, friendly or
[[28]]
{{bhagap029.png}}
inimical to men. Left alone, they do not interfere with men. But
when men try to gain superiority over them, by the acquisition of
Brahmâ Vidyâ, 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 Brahmâ."
Commenting on this, Sankarâchâryya 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."
Sankarâchâryya 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
etc., and unbelief to him whom they wish not to liberate."
Ánanda Giri, the commentator of Sankarâchâryya, 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 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 per-
ceive 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 Kâla at the Sûkshma pole is Paramânu, which is
the minutest part of the created thing, not united to form a body.
At the Sthûla pole is the whole Sthûla creation known in its entirety
as Parama Mahân. The time during which the Sun crosses in
his orbit one paramânu is the Kâla unit paramânu. The time
[[29]]
{{bhagap030.png}}
during which he crosses the whole system in his orbit, i.e., cross-
es all the twelve signs of the Zodiac, is Parama Mahân or one
Samvatsara. The units of time and space are thus the same.
o 1 Dvyanuka = 2 Paramânus.
o 1 Trasarenu = 3 Paramânus.
o 1 Truti = 3 Trasarenus.
o 1 Vedha = 100 Trutis.
o 1 Lava = 3 Vedhas.
o 1 Nimesha or wink = 3 Lavas.
o 1 Kshana = 3 Nimesha.
o 1 Kâsthâ = 5 Kshanas.
o 1 Laghu = 15 Kâsthâs.
o 1 Nâdikâ = 15 Laghus.
o 1 Muhûrta = 2 Nâdikâs.
o 1 Yâma or Prahara = 6 or 7 Nâdikâs.
o 1 Ahorâtra (of the Mortals) = 8 Yâmas.
o 1 Paksha (Sukla or Krishna) = 15 Ahorâtras.
o 1 Mâsa (Month) = 1 Sukla + 1 Krishna Paksha.
o 1 Ritu = 2 Mâsas.
o 1 Ayana = 6 Mâsas (Uttara or Dakshinâ.)
o 1 Vatsara = 2 Ayanas.
o 12 Mâsas
o 1 Ahorâtra of Devas.
o 1 Samvatsara = 1 year of Solar months.
o 1 Parivatsara = 1 year of Jupiter months.
o 1 Idâvatsara = 1 year of Savana months.
o 1 Svanuvatsara = 1 year of Lunar months.
o 1 Vatsara = 1 year of Steller months.
One hundred Samvatsaras is the maximum age of men.
Satya, Tretâ, Dvâpara and Kâli 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.
|
| Sandhyâ of Satya Yuga | 400 Deva years. |
| Satya Yuga | 4,000 '' '' |
| Sandhyânsa of Satya Yuga | 400 '' '' |
| Sandhyâ of Tretâ Yuga | 300 '' '' |
| Tretâ Yuga | 3,000 '' '' |
|
[[30]]
{{bhagap031.png}}
|
| Sandhyânsa of Tretâ Yuga | 300 '' '' |
| Sandhyâ of Dvâpara Yuga | 200 '' '' |
| Dvâpara Yuga | 2,000 '' '' |
| Sandhyânsa of Dvâpara Yuga | 200 '' '' |
| Sandhyâ of Kâli Yuga | 100 '' '' |
| Kâli Yuga | 1,000 '' '' |
| Sandhyânsa of Kâli Yuga | 100 '' '' |
| . | ------- |
| . | 12,000 Deva years. |
|
Dharma is enjoined for the period between Sandhyâ and San-
dhyansa, which is called Yuga.
Dharma has all the 4 pâdas or feet in Satya,
'' '' only 3 pâdas in Tretâ,
'' '' only 2 pâdas in Dvâpara,
'' '' only 1 pâda in Kâli.
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 Manûs 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 Manvantarâ = 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 Manvantarâ =---------------- = 3,37,142,657 1/2 Lunar years.
14
The Manvantarâs have their Manûs, successors of Manûs, 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 Karmâ.
During the Manvantarâ, Bhagavân preserves this universe by His
own Satva, directly as Manvantarâ Avatâras and indirectly as Manûs
and others. When Pralaya approaches, Bhagavân withdraws His
Saktis (or powers). Trilokî is then burnt up by fires from the mouth
of Sankarshana. Bhrigu and other dwellers of Mahâr Loka proceed
to Jana Loka. The waters of Pralaya sweep away everything before
[[31]]
{{bhagap032.png}}
them. In that watery expanse, Hari remains seated upon the coils
of Ananta, with His eyes closed.
With every Day and Night, the age of 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 com-
menced 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 Pâdma Kalpa, when the
Loka-Pâdma (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 Kâli 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 Manvantarâ of that Kalpa.
The present Kâli Yuga is the 28th Yuga of that Manvantarâ and
4,994 years of that Yuga have expired in the present year of Christ 1894.
[THEOSOPHICAL CORRESPONDENCES. The words Kalpa and
Manvantarâ 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 Manvantarâs.
[[32]]
{{bhagap033.png}}
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) Môha or egoism (Asmitâ).
(3) Mahâ Môha 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 (Abhinivesa).
Brahmâ was not pleased with this dark creation. He purified
his soul by meditation on Bhagavân and created Sanaka, Sânanda,
Sanâtana and Sanatkumara. These Munis had no performances
(for their own evolution). They were Urdha-retas. Brahmâ, address-
ing them, said--"Sons, go and multiply yourselves." But they
sought Moksha, and heeded him not. Brahmâ got enraged at the
disobedience of his sons, and, though he tried to put down his anger,
it burst forth from between his eye-brows and appeared as Kumâra
Nîla-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, Âpas, 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, Nîla-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 crea-
tion. Thy progeny with their fiery eyes are consuming all and
[[33]]
{{bhagap034.png}}
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:--Marîchi, Atrî, 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, Atrî from his
eyes and Marîchi from his Manas.
Dharma came from Brahmâ's right breast, where Nârâyana him-
self 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 Devahûti, was born of Brahmâ's
Chhâyâ 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). Marîchi 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
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 Ásramas 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 Satarûpâ. Since
then creation multiplied by sexual intercourse. Svâyambhuva Manu
begot five children in Satarâpâ--two sons, Priyavrata and Uttânapâda,
and three daughters, Ákûti, Devahûti and Prasûti. He gave Ákûti
in marriage to Ruchi, Devahûti 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 over-
shadowing Tamas creation, The individuals reach the spiritual plane
[[34]]
{{bhagap035.png}}
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
Karmâ. Though from the standpoint of the highest wisdom indivi-
duality 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 ex-
periences. 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 Môha in the Purânas.
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
Râga and Dvesha by Patanjali and Mahâ Môha and Tâmisra in
the Purânas.
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 Purânas call it Andha-
Tâmisra. S´ridhara 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 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 ex-
periences of earth-life, and we are now destined to take a journey
[[35]]
{{bhagap036.png}}
back to our home, the bosom of Îs´vara, 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 Manvantarâ. 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 SVÂYAMBHUVA 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
Bhûr of the previous Kalpa where all beings found shelter is lost in
the great ocean of Pralaya. Bestir thyself and raise it up, O Deva."
Brahmâ thought within Himself what was to be done, when lo!
out from His nostril came a Boar, no bigger than a thumb. In a
[[36]]
{{bhagap037.png}}
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 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 dis-
cover 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. ((37))
[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
Varâha is suggestive. The Globe evolution is preparatory to Monâdic
evolution. The pent up Karmâ 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 Karmâ.]
***
VII.--THE STORY OF HIRANYÁKSHA.
SKANDHA III., CHAP. 14.
Diti, the daughter of Daksha, approached one evening her hus-
band Kasyapa, son of Marîchi. She was overpowered with the
passion of love and became importunate. Kasyapa asked her to wait.
Rudra was presiding over sunset. His astral attendants, the Bhûtas
[[37]]
{{bhagap038.png}}
and Pishâchas, 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 over-
powered 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 Vai-
kuntha, 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 orna-
ments. 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 stop-
ped them with their clubs. The Kumâras 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 Kumâras. All that they prayed for was that while pass-
ing 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]]
{{bhagap039.png}}
see Him again and again. The Kumâras 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 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 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 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 ap-
peared 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 HIRANYÁKSHA.
[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 Purûsha in the Heart is the Counterpart in microcosm
of the Purûsha in the Universe. And we have found above that the
five or ten door-keepers or Brahmâ-Purûshas in the Heart are the
five or ten Prânas in man. By analogy, therefore, which is a potent
factor in the solution of mysteries, we find that Jaya and Vijaya are
the two-fold manifestations of Prâna in Vaikuntha, the in-going and
out-going energies of Purûsha. The life principle is an aspect of
Bhagavân and stands at His very gate. It is this outer aspect of
[[39]]
{{bhagap040.png}}
Purûsha 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 Râjâsic activity. Hiran-
yaksha would have no life-manifestation, no appearance of globes,
he would continue a state of things verging on Prâlayic sleep. Hira-
nyakasipu 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 Karmâ fought with the Asura that opposed the
development of that Karmâ, which could only fructify on the Bhûr
system.]
***
VIII.--DEVA AND DEVA-YONI CREATION.
SKANDHA III., CHAP. 20.
Vidura asked Maitreya: How did Marîchi 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, consist-
ing 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 Apsarâs with His body of beauty,
[[40]]
{{bhagap041.png}}
which when given up became Moon-light. With his indolence,
Brahmâ created the Bhûtas and Pisâchas. They were stark naked
and had long loose hair. Brahmâ closed his eyes on seeing them.
After a time he gave up his yawning body and the Bhûtas and
Pishâchas took it up. The body that causes secretion is called
"Sleep."
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 her-
mitage, with his wife Sata-rûpâ 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. Kar-
dama followed his father's behests and gave his daughters duly in
marriage to the Rishis. Kâla, he gave to Marîchi, Anasûyâ to Atrî,
Sraddhâ to Angirasa, Havirbhu to Pulastya, Gati to Pulaha, Kriyâ to
Kratu, Khyâti to Bhrigu, Arundhati to Vasishtha and Sânti to Athar-
van. The Rishi then went to the forest for yoga and left his wife
in charge of Kapila.
[[41]]
{{bhagap042.png}}
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.
"Kâla" is part, a digit of the Moon.
"Anasûyâ" means absence of envy. From the proverbial
chastity of Atrî'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, I shall only give the salient
[[42]]
{{bhagap043.png}}
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 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 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 Karmâ, 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 Vibhûtis, the eight Siddhis
(anima etc.) 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 Kâla cannot destroy them."
"Purûsha is Âtmâ. He is eternal, void of Gunas, beyond Pra-
kriti, 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 Brahmâ are:--
5 Mahâ Bhûtas--Earth, Water, Fire, Air and Ákâsa.
[[43]]
{{bhagap044.png}}
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 Ahan-
kara."
"Kâla is the twenty-fifth. But according to some, Kâla is Pra-
bhava or Sakti of Purûsha. Those who identify themselves with
Prakriti are afraid of Kâla. Kâla as the outer aspect of Purûsha
disturbs the equilibrium of Gunas in Prakriti."
"Purûsha energised Prakriti and the Gunas led to transformations
following the action of Daiva or Karmâ, (Jivic record of the previous
Kalpa). Prakiiti brought forth the refulgent Mahât Tatva. The
seed of the Universe was in the bosom of Mahât, and it manifested
the Universe and destroyed the darkness of Pralaya by its own
light."
"Chitta which is Vâsudeva and Mahât, 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) immuta-
bility and tranquility are the characteristics of Chitta, as of water in
its primal state."
"Mahât Tatva was transformed into Ahankâra Tatva, with its
Kriyâ Sakti. Ahankâra became three-fold--Sâtvika (Manas), Râjâ-
sika (Indriyas) and Tâmasika (Bhûtas) i.e. Kartri or Cause, Kârana
or Instrument and Kâryya or effect."
"Sankarshana is the Purûsha of Ahankâra. He is the Thousand-
Headed and Ananta (endless.)"
"Manas is Sankalpâ 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 Râjâsa 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, Aniruddha and Pradyumna. In Devotional practice,
[[44]]
{{bhagap045.png}}
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
Mahât Tatva in the Universe, with the Purûsha always reflected in it.
This aspect corresponds to Vâsudeva, the highest Purûsha in the
Tetraktys.
Ahankâra is the bare individuality, transformable into peculiari-
ties, but not so transformed. Sankarshana is the corresponding
Purûsha.
Manas is Kâma or desire brought on by likes and dislikes. It
consists of the mental tendencies of attachment, repulsion and in-
difference. Aniruddha is the corresponding Purûsha.
Buddhi is in one word the Chitta of Patanjali,--that which
functions through the physical brain.
Pradyumna is the corresponding Purûsha.
"The Jndriyas are also the Râjâsika transformations of Ahan-
kara."
Prâna through its Kriyâ Sakti gave rise to the Karmâ Indriyas.
Buddhi through its Jnâna Sakti gave rise to the Jnâna Indriyas. The
Tanmâtras and the Mahâ Bhûtas then came out in order of trans-
formation. All these principles could not, however, unite to bring
forth the creation. Purûsha 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 Purûsha, rose up from sleep as it
were only when Chitta finally appeared.
Kapila then dilated on the relations between Purûsha 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 Purûsha--the seer and the seen.
Devahûti asked how Mukti was possible when Prakriti and
Purûsha were eternally co-existent, and inter-dependent in manifesta-
tion. A man might for a time realize that the Purûsha was free from
the fears of relativity, but his Karmâ 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 concentra-
tion on Âtmâ, Prakriti becomes daily subdued and it is finally con-
sumed, even as the wood is consumed by its own fire,
[[45]]
{{bhagap046.png}}
caused by constant friction. Given up as already enjoyed and constantly found fault
with, Prakriti does no harm to the Purûsha 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 Sâtvika, Râjâsika or Tâmasika.
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 describ-
ed the rebirth and went through every detail of fœtal existence. The
fœtus 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 Brahmâ.
Those who unselfishly perform their duties and give themselves
up entirely to the Supreme Purûsha go through Suryâ (Sun) to the
transcosmic Loka of Parama Purûsha. The worshippers of Hiranya-
garbha (Brahmâ) reach Brahmâ Loka or Satya Loka and there wait
for two Parârddhas i.e. for the life time of Brahmâ and upon the
final dissolution of the Brahmânda go to the trans-cosmic plane
of Parama Purûsha.
Brahmâ, Marîchi and other Rishis, the Kumâras and Siddhas do
their assigned work unselfishly, but their Upâsanâ admits of distinc-
tion. So they are absorbed in the Second or the First Manifested
Purûsha at Pralaya and become re-born at creation.
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.
[[46]]
{{bhagap047.png}}
Devahûti 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 Prârabdha 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 Samâdhi, for the peace of Trilokî.
(Gangâ Sâgar or Saugor is said to be the seat of Kapila.)
***
THE GENEALOGY OF MANU AND THE RISHIS.
SKANDHA IV., CHAP. 1.
"In every Manvantarâ, there are one Manu, sons of Ma-
nu, Devas, Indra or king of the Devas, seven Rishis and one
Avatâra of Vishnu. The Avatâras of Purûsha 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 Manûs 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 Manvantarâ. The Devas help them
in their work. Indra preserves the Trilokî and sends down rains"
VIII.--14.
In the Svâyambhuva Manvantarâ, Svâyambhuva was Manu, the
Tushita Devas were the Devatâs, Marîchi and others were the seven
Rishis, Yajna was both Avatâra and Indra. Priyavrata and Uttan-
pâda 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.png}}
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
|
+---Ákûti
| m. Ruchi +---KAPILA
| |
+---Devahûti |
| m. Kardama----+---Kâla
| | m. Marîchi
+---Prasûti |
m. Daksha +---Anasûyâ
| m. Atrî
|
+---Sraddhâ
| m. Angirasa
|
+---Havirbhu
| m. Pulastya
|
+---Gati
| m. Pulaha
|
+---Kriyâ
| m. Kratu
|
+---Khyâti
| m. Bhrigu
|
+---Arundhati
| m. Vas´isthâ
|
+---Sâuti
m. Atharvan
***
TABLE B.
RUCHI
m. ÂKÛTI---YAJNA--------------+
(married his |--+---Tosha
sister) Dakshinâ.--+ |
|
+---Pratosha
|
|
+---Santosha
|
|
+---Bhadrâ
|
|
+---Sâuti
|
|
+---Idâmpati
|
|
+---Idhma
|
|
+---Kavi
|
|
+---Vibhu
|
|
+---Svâhra
|
|
+---Sudiva
|
|
+---Rochana
N.B. The sons of Yajna are the Sushita Devas of the 1st. Manvantarâ.
[[48]]
{{bhagap049.png}}
TABLE C.
Marîchi
m. Kâla
|
|
--+--+-----------------+-----
| |
Kasyapa Pûrnimâ
|
+--------------+------------+--------
| | |
Virajâ Visvâga Devakulyâ
(River Ganges in
subsequent incarnation.)
***
TABLE D.
Atrî
m. Anasûyâ
|
+----------------+--+------------------------+
| | |
Datta Durvâsas Soma
(Rudra) (Brahmâ)
***
TABLE E.
Angirasa
m. Sraddhâ
|
---+----------+-------+-+--------+----------+--------+-----
| | | | | |
Sinivâli Kuhû Râkâ Anumatî Utathya Vrihaspati
***
TABLE F.
Pulastya
m. Havirbhu
|
-------------+------------+----------------+
| |
Agastya Visvâras
m. (1) Ilâvila m. (2) Kesinî
| |
Kuvera +------+------+-------------+
| | |
Râvana Kumbhakarna Vibhisana
[[49]]
{{bhagap050.png}}
TABLE G.
Pulaha
m. Gati
|
-----+---------------+-+---------------+---
| | |
Karmâ Sreshtha Bariyas Sahishnu
***
TABLE H.
Kratu
m. Kriyâ
|
60,000 Balakhilya Rishis
***
TABLE I.
Vasishtha
m. Aruudhati (Ûrja)
|
-----+---------+--------+---+--+-------+----------+-----------+--
| | | | | | |
Chitraketu, Surochi, Virajâ, Mitra, Ulvana, Vasubhirdyana, Duyuman
***
TABLE J.
Atharvan
m. Chitti
|
Dadhichi (Asvasiras)
***
TABLE K.
Bhrigu
m. Khyâti
|
+---------------+-------+---------+-----------+
| | | | |
Dhâtâ Vidhâtâ Srî Kavi
m. Ayati m. Niyati |
| | |
Mrikundu Vedasiras Usanas
|
Markândeya
[[50]]
{{bhagap051.png}}
TABLE L.
Daksha
m. Prasûti---+--m. Dharma
|
|
+--Sraddhâ,---Satya
|
|
+--Maitrî,---Prasâda
|
|
+--Dayâ,---Abhaya
|
|
+--Sânti,---Sama
|
|
+--Tushti,---Harsha
|
|
+--Pushti,---Garva
|
|
+--Kriyâ,---Yoga
|
|
+--Unnati,---Darpa
|
|
+--Buddhi,---Artha
|
|
+--Medhâ,---Smriti
|
|
+--Titkshâ,---Kshema
|
|
+--Lajjâ,---Vinâya
|
|
+--Marti
| m. Dharma--+--Nara
| |
| +--Nârâyana
|
+--Svâhâ
| m. Agni---+--Pâvaka--+
| | |
| +--Pavamân-+--45 Fires
| | | (Agni.)
| +--Suchi---+
|
|
+--Svadhâ,
| m. Pitris--+--Vâyuna
| |
| +--Dhûrini
|
+--Sâti
| m. Siva
|
|
[[51]]
{{bhagap052.png}}
TABLE M.
Adharma
m. Mithyâ
|
+-------------+--------------+
| |
Damba Married Mâyâ
|
+-------------+--------------+
| |
Lôbha Married Sathatâ
|
+-------------+--------------+
| |
Krôdha Married Hinsâ
|
+-------------+--------------+
| |
Kâli Married Durukti
|
+-------------+--------------+
| |
Mrityu Married Bhiti
|
+-------------+--------------+
| |
Niraya Yatanâ
[[52]]
{{bhagap053.png}}
TABLE N.
Uttânapâda
m. Suruchi
|
Uttama
(killed by Yaksha) m. Sunîti
|
+-------------------------+
|
Dhruva
m. Ilâ m. Bharami
| +-------------+
+------+--------+ | |
| | Kalpa Vatsara
Utkalâ (Daughter) m. Suvîthi
|
m. Prabhâ --+-------------+---------+-----+-+---+----+---
| | | | | | |
| Pushpârna, Tigmaketu, Ishâ, urja, Vasu, Jaya
|
+--+---+------------+
| | |
Prâtar Madhyandina Sâyam m. Doshâ
|
|
+-------------+---------------+
| | |
Pradosha, Nisitha, Vyushta
m. Pushkarinî
|
Sarvatejas
or
Chakshus
m. akuti
|
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
Antardhâna
M. Skihandini M. Nabhâsvati
| |
--+---+-----+--------+-------+--------
| | | |
Pâvaka, Pavamân, Suchi Habirdhâna
M. Habirdhâni
----+----------+------+--------+--------+---------+---
| | | | | |
Barhishad, Gaya, Sukla, Krishna, Satya, Jitabrata
or
Prâ-china Barhi
M. S´atadruti (Daughter of Ocean God)
|
10 Prachetas
M. The Vegetable daughter of Kaudu and Pramlochâ
|
Daksha (of Châkshusha Manvantarâ)
M. Asikni (Daughter of Panchajana)
|
+--+-------------------+----------------+
| | |
10,000 Haryasva, 1,000 Sabalasva, 60 Daughters
10 Married to Dharma
2 '' '' Bhûta
2 '' '' Angiras
2 '' '' Krisâsva
4 '' '' Tarksha
27 '' '' Moon
13 '' '' Kasyapa
------
60
[[53]]
{{bhagap054.png}}
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 Visvâdevas
m.
6. Sâdhya,---The Sâdhyas----Arthasidhi
m.
7. Maruvatî,--+--Marutvat
|
+--Jayanta or Upendra
m.
8. Muhûrta,---The Muhûrta-Gods
m.
9. Sankalpâ.---Sankalpâ----Kâma
m.
10. Vasu----+---Drona,
| m. Anumatî----+--Harsha
| |
| +--Soka etc.
|
+---Prâna,
| m. Ûrjasvati--+--Saha,
| |
| +--ayus,
| |
| +--Purojava.
|
+---Dhruva
| m. Dhârâni-----The different
| Localities (Pura.)
|
+---Arka
| m. Vâsanâ------Tarsha etc.
|
+---Agni
| m. Dhârâ-----+--Skanda----Visâkhû etc.
| | (Kartikeya)
| |
| +--Dravinaka etc.
|
+---Doshâ
| m. Sarvarî-----Sis´umâra
|
+---Vâstu
| m. angirasi----Visvâkarma--+--Châkshush Manu
| |
| +--Visvâdevas
| |
| +--Sâdhyas
|
+---Vibhâvasu
m. usha-------+--Vyustha,
|
+--Rochisha,
|
+--atapa-----Panchayâma
[[54]]
{{bhagap055.png}}
TABLE P.
Bhûta
m. 11. Svarupâ----+--Raivata,
|
+--Ajâ,
|
+--Bhava,
|
+--Bhîma,
|
+--Bâma,
|
+--Ugra,
|
+--Vrishâkapi,
|
+--Ajâikpâda,
|
+--Bahurûpa,
|
+--Mahânand
Millions
of such
Rudras.
12. Married another
wife-------------Pretas
[[55]]
{{bhagap056.png}}
TABLE Q.
Angirasa
m. 13 Svadhâ m. 14. Sâti
| |
| |
Pitris Aharvângiras
[[56]]
{{bhagap057.png}}
TABLE R.
Krisâsva
m. 15. Archi m. 16. Dhishanâ
| |
| +-----------++--------+--------+
| | | | |
Dhûmaketu Vedasiras Devala Vâyuna Manu.
***
TABLE S.
Tarksha
m. 17. Vinâta 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 etc.
(Stars in the lunar path on the Ecliptic.)
[[57]]
{{bhagap058.png}}
TABLE U.
Kasyapa
m. 48. Timî--------Aquatic animals,
m. 49. Saramâ------Quadrupeds,
(Tigers etc.)
m. 50. Surâvi------Cloven footed
animals.
m. 51. Tâmrâ----+--Syena (falcon)
|
+--Gridhra etc. (vulture)
m. 52. Muni-------Apsarâses
m. 53. Krodhivasâ---Dvandasûka etc. (serpents)
m. 54. Ilâ----------Udvid (Plants)
m. 55. Surâma-------Râkshasas
m. 56. Aristhâ------Gandharvas
m. 57. Kâshthâ------Animals other than
cloven-footed.
m. 58. Danu------+--Dvimûrdhâ,
|
+--Samvara,
|
+--Aristhâ,
|
+--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. Âditi--+--Vivasvat
| m. Sanjnâ----+--Srâdhadeva
| | Manu
| | (The present
| | Vaivasvata Manu)
| |
| +--Yâma
| |
| +--Yamunâ
| |
| +--Ashvini kumâras
|
| m. Chhâyâ-----+--Sanaischara,
| |
| +--Sâvarni,
| |
| +--Tapati
| m. Samvarana
|
+--Aryaman
| m. Mâtrikâ----Charshanîs
|
+--Pûshan
|
+--Tvastri
| m. Rachanâ----Visvârupa
|
+--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. Râkâ,-------Prâtar
|
| m. Anumatî---Pûrnamâsa
|
+--Vidhâtri
| m. Kriyâ,------Purishya
| (Five Fires)
|
+--Varuna
| m. Charshanî--+--Bhrigu
| |
| +--Vâlmîla
|
| m. Urvâsi-----+--Agastya
| |
| +--Vas´isthâ
|
+--Mitra
| m. Revâti-----+--Utsarga
| |
| +--Aristhâ
| |
| +--Pippala
|
+--Vishnu
| m. Kîrti-----Vrihat slocac---Soubhaga
| etc.
|
+--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]]
{{bhagap059.png}}
TABLE U. (continued)
[[59]]
{{bhagap060.png}}
TABLE U. (continued still)
[[60]]
{{bhagap061.png}}
TABLE U. (continued still more)
[[61]]
{{bhagap062.png}}
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 Mahâr Loka. When the
creative process set in, and the ground was prepared for the manifes-
tation of life, life energies streamed forth from the Mahâr 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 (Mahâr Loka) to which
they properly belong. The Prajâpatis of the First Manvantarâ become
the Rishis of other Manvantarâs. 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 Kumârs are not Prajâpatis, as they come from a
plane higher than Mahâr Loka. In the first Manvantarâ, Marîchi, Atrî
Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Vas´isthâ, 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 proceed-
ed from Mahâr Loka. Kardama, Ruchi and Visvâkarma 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 Manvantarâ by others who take
up their place. The seven sages of our Manvantarâ, are different
from the Prajâpatis of the first Manvantarâ. It is by great sacri-
fices and by great efforts that the highest Rishis of a Manvantarâ
attain the position of the Seven Sages. The Sages may become
Prajâpatis, and Prajâpatis may become Kumâras. And men may
become sages, if they follow the true path. The grades that divide
[[62]]
{{bhagap063.png}}
men from sages or Rishis proper are many, and human evolution
proceeds on the line of those grades.
Energies of another kind proceeded from Mahâr 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 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
Visvâkarma, how this earth was formed, its continents and coun-
tries. The different divisions of the Bhûr 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 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 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 Uni-
verse. 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 ins-
tances of exception, instances of noble souls who would not go in
[[63]]
{{bhagap064.png}}
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 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, 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. Sâti, the daughter of Daksha, was the guid-
ing 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.
Sâti 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 like manner vegetable became animal, and animals
at last became men.
Siva, the husband of Bhagavatî or Durgâ, as Sâti was now
called, is the Purûsha of Dissolution. Bhagavatî is His Energy, Who
guides the Monâdic or Jiva Evolution of the Kalpa. It is the wear
and tear, the process of destruction, that counteracts the cohesive
[[64]]
{{bhagap065.png}}
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.
Bhagavatî works out the evolution of life in different king-
doms 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 discrimi-
nation.
The sons of Aryaman are called Charshanîs. The word Charshanî
literally means a cultivator. Its secondary sense given in the Vedic
lexicon is one endowed with the discriminative faculty. The word
Charshanî 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 Âditya, he is called the chief of
Pitris by Srî 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
[[65]]
{{bhagap066.png}}
Svarga Loka with its lasting and alluring enjoyments. This may be
called the stage of Karmâ Kânda. In following the stages of human
evolution we have come down to Vaivasvatu Manvantarâ.
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
Sâgar, 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 Sâgar.
There was a corresponding upheaval in the Himâlâyas, and the
sacred river Gangâ streamed forth from their sides, inaugurating the
spiritual regeneration of the Universe. Much of what we now know
as India must have been raised up at the time, and on its sacred soil
appeared the great Avatâra Râma, Who put an end to the disorganis-
ing, 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 Srî 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 Srî
Krishna, and how by His Avatârship 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 Nandâ. It is
with Her energy that Srî Krishna performed the mission of His
Avatârship.
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
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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 Bhârata. 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 Ákûti 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 perform-
ance 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
Manvantarâ. That also explains why there was no Indra separate
from the Avatâra of the Manvantarâ.
The first Manvantarâ 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 Manvantarâ. 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 Manvantarâ Devas have for their
mission the carrying out of the cyclic work of the Manvantarâ.
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TABLE C.
SKANDHA IV., CHAP. 1.
Marîchi 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 Marîchi broke up into the life kingdoms.
Kâla means a digit of the moon. Kasyapa was the son of Marîchi
and Kâla. He married the 13 daughters of Daksha, in the line
Uttânapâda. By his wives, Kasyapa was the father of Surâs and
Asuras, of elementals, vegetables, animals and men. He is directly
connected with the Monads. Marîchi and Kâla 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 Marîchi and Kâla imply the divine ray in the Jivas or Âtmâ-
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 Pûrnimâ, daughter of Marîchi. The sons of
Pûrnimâ are Virajâ and Visvâga.
Virajâ is free from Râjâs. Visvâga means one who goes all over
the Universe. Virajâ and Visvâga are Universal aspects of Jivic In-
telligence.
(Virajâ- is the father of Vairâjas). Devakulyâ is the daughter
of Pûrnimâ. She flowed from the washings of the feet of Vishnu and
became the divine river Gangâ.
***
TABLE D.
SKANDHA IV., CHAP. 1.
Atrî = a (not) + tri (three). Not three, but three in one.
Anasûyâ = (not)+asûyâ (envy, intolerance, jealousy).
Atrî 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 be-
fore him.
"Lords!" said Atrî, "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."
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Anasûyâ 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.]
Atrî 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 Áranyaka 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 Ayâsya. He is Angirasa, because he is the essence
of the members." Brihat Áranyaka 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 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 (pati) of Brihati, therefore it is Brihaspati."
B. A. I-3-19 and 20.
Brihaspati or the presiding deity of the planet Jupiter is call-
ed Angirasa i.e. the son of Angiras. The wife of Angiras is, accord-
ing to the Bhâgavata, Sraddhâ 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+pati).
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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 Áranyaka 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--
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.
Anumatî 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 Re-
gent of the North. He is the king of the Yakshas and Kinnaras and a
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friend of Rudra. His abode is Kailâs´a. He is represented as having
three legs, only eight teeth and a yellow mark in place of one eye.
Râvana, Kumbhakarna and Vibhishana are Râkshasas made
famous by the Râmâyâna.
Râvana is one who makes a loud noise. The Râkshasas reach-
ed the height of their power in his time. The Yakshas, before his
time, had occupied Lankâ or Atlantis under Kubera, but Râvana pro-
pitiated 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 Tri-
loki.
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 Rûpa 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.
Karmâ-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.
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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 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.
Vas´isthâ 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.
Ûrja 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. Visvâkarman 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 Mahâr Loka, or the Archetypal plane.
Upon the Pralaya of Trilokî, the essence of that triple plane
and its Karmâ become embedded in Mahâr Loka. The
creative process sets in again in strict conformity to the
Karmâ of the past.
Bhrigu is therefore father of:
Dhâtâ--or Universal Karmâ
Vidhâtâ--or Individual Karmâ, and
Srî or Lakshmi--the wife of Vishnu, the Energy of
Preservation.
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Ayati--or potency is the wife of Dhâtâ, Mrikandu and Markândeya,
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 S´ukra is Kavi's son.
But according to some authorities Kavi is the same as Usanas.
It is a matter for reflection how S´ukra or the presiding Rishi
of the planet Venus is connected with Mahâr Loka or the
trans-personal plane. Mahâr 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,
Marîchi--is Monâdic ray or atma-Buddhi,
Atrî--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
Manvantarâ 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.
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Sraddhâ or Faith is the first wife of Dharma. Her son is Satya or
Truth.
Maitrî or Friendliness is the second wife. Her son is Prasâda or
complacence.
Dayâ or compassion is the third wife. Her son is Abhaya or Free-
dom 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 Vinâya or Modesty.
The thirteenth and last wife of Dharma is Marti 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 Srî 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 Rûpa 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. Agnishvatva, 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, Vâyuna 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.]
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[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 Brah-
ma 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 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 Bhûtas, Pretas and Pisâchas, sometimes laughing,
sometimes weeping, his body covered over with the ashes of dead
bodies, their bones serving for his ornaments. His name is Siva
(auspicious). But he is really A-Siva (inauspicious). He is fond
of intoxication, and his companions are the impure and senseless
Bhûtas. Oh! that I have given my daughter Sâti in marriage to him.
That was simply to obey the orders of Brahmâ."
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 Karmâ Kânda of the Vedas
and they beget vices and evil deeds. This Daksha looks upon the
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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 Karmâ
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) S´âstras 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 Bhûtas and Pishâchas."
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 Prajâ-
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 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 calum-
niator of Siva. This my body is from thee, so I shall not keep it
[[76]]
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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 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 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 attend-
ants 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 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. Manimân caught hold of Bhrigu and tied him up.
[[77]]
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Virabhadra captured Daksha; Chandesa captured Sûryya and Nandi-
svara 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 Kailâs´a.
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 Kailâs´a the abode
of Siva. He found there higher beings than men perfected by birth,
herbs, Tapas, Mantra or Yoga and Yakshas, Kinnaras, Gandharvas
and Apsarâsas. The river Nandâ (Gangâ) traced its course round
Kailâs´a. High up on the mount was the abode called Alakâ and the
garden called Saugandhika (sweet-scented). On two sides of Alakâ
were the two rivers Nandâ and Alakânanda, 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 (Vâta) 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 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 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 think of him as an offender. But I have to set right
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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. Address-
ing Daksha He said:--"Only ignorant people see the difference be-
tween 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. ((79))
Brahmâ, Vishnu and Siva are the three aspects of the Second
Purûsha.
Brahmâ brings into manifestation the Prajâpatis, and the Pra-
japatis 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 Rûpa 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]]
{{bhagap080.png}}
The Pitris, of whom four classes are only mentioned (Agni-
shvatvas, Barhishads, Saumyas and Âjyapas), are also divided into
two classes,--one with fire and one without fire.
The attendants of Siva were dwellers of the astral or Bhuvar
plane.
For the sake of convenient reference we shall call the dwellers
of Svarga Loka Devas and the dwellers of Bhuvar Loka, Astrals. The
different classes of Devas and Astrals are described in the 20th chapter
of the 4th. Skandha. The Devas and Astrals were brought into mani-
festation 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 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 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 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.png}}
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 dissolu-
tion 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 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 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]]
{{bhagap082.png}}
|
| ## | MONTH | ADITYA | RISHI | YAKSHA | RAKSHAS |
| ---+------------+------------+---------------+---------------|-------------+
| 01 | Chaitra | Dhâtri | Pulastya | Rathravit | Heti |
| 02 | Baisâka | Aryaman | Pulaha | Athaujas | Praheti |
| 03 | Jyaistha | Mitra | Atrî | Rathasvana | Paurusheya |
| 04 | Âsârha | Varuna | Vas´isthâ | Chitrasvana | Sahajayna |
| | | | | | |
| 05 | Srâvana | Indra | Angiras | Sroti | Varya |
| 06 | Bhadrâ | Vivasvat | Bhrigu | As´ârana | Vyâghra |
| 07 | Mâgha | Pûshan | Gautama | Suruchi | Vâta |
| 08 | Fâlguna | Parjanya | Bharadhvaja | Ritu | Vorchâ |
| | | (Sâvitri) | | | |
| 09 | Agrahâyana | Ansu | Kasyapa | Ritusena | Vidyâtsatru |
| | | (Vidhâtri) | | | |
| 10 | Pausha | Bhaga | Kratu | Urna | Sphûrja |
| 11 | Âsvina | Tvastri | Jamadagni | S´atajit | Brahmâpeta |
| 12 | Kârtika | Vishnu | Visvâmitra | Satyajit | Makhâpeta |
|
|
| ## | MONTH | ADITYA | RISHI | YAKSHA | RAKSHAS | NAGA | GANDHARVA | APSARAS |
| ---+------------+------------+---------------+---------------|-------------+------------+---------------+---------------|
| 01 | Chaitra | Dhâtri | Pulastya | Rathravit | Heti | Vâsuki | Tumburu | Kritusthali |
| 02 | Baisâka | Aryaman | Pulaha | Athaujas | Praheti | Kachnira | Nârada | Punjikasthali |
| 03 | Jyaistha | Mitra | Atrî | Rathasvana | Paurusheya | Takshaka | Hâhâ | Menakâ |
| 04 | Âsârha | Varuna | Vas´isthâ | Chitrasvana | Sahajayna | S´ukra | Huhû | Rambhâ |
| | | | | | | | | (Sahajanyâ) |
| 05 | Srâvana | Indra | Angiras | Sroti | Varya | Elaptara | Visvâvasu | Pramlochâ |
| 06 | Bhadrâ | Vivasvat | Bhrigu | As´ârana | Vyâghra | Sankhahâla | Ugrasena | Anumlocha |
| 07 | Mâgha | Pûshan | Gautama | Suruchi | Vâta | Dhanjaya | Sushena | Ghritâchi |
| 08 | Fâlguna | Parjanya | Bharadhvaja | Ritu | Vorchâ | Airâvatra | Visvâ | Senajit |
| | | (Sâvitri) | | | | | | |
| 09 | Agrahâyana | Ansu | Kasyapa | Ritusena | Vidyâtsatru | Mahâsankha | Ritusena | Urvâsi |
| | | (Vidhâtri) | | | | | | |
| 10 | Pausha | Bhaga | Kratu | Urna | Sphûrja | Karkotaka | Arishtanemi | Pûrvachitti |
| 11 | Âsvina | Tvastri | Jamadagni | S´atajit | Brahmâpeta | Kambala | Dhritarâshtra | Tilottamâ |
| 12 | Kârtika | Vishnu | Visvâmitra | Satyajit | Makhâpeta | Asvatara | Sûryyavarchâ | Rambhâ |
|
|
| ## | MONTH | NAGA | GANDHARVA | APSARAS |
| ---+------------+------------+---------------+---------------|
| 01 | Chaitra | Vâsuki | Tumburu | Kritusthali |
| 02 | Baisâka | Kachnira | Nârada | Punjikasthali |
| 03 | Jyaistha | Takshaka | Hâhâ | Menakâ |
| 04 | Âsârha | S´ukra | Huhû | Rambhâ |
| | | | | (Sahajanyâ) |
| 05 | Srâvana | Elaptara | Visvâvasu | Pramlochâ |
| 06 | Bhadrâ | Sankhahâla | Ugrasena | Anumlocha |
| 07 | Mâgha | Dhanjaya | Sushena | Ghritâchi |
| 08 | Fâlguna | Airâvatra | Visvâ | Senajit |
| | | | | |
| 09 | Agrahâyana | Mahâsankha | Ritusena | Urvâsi |
| | | | | |
| 10 | Pausha | Karkotaka | Arishtanemi | Pûrvachitti |
| 11 | Âsvina | Kambala | Dhritarâshtra | Tilottamâ |
| 12 | Kârtika | Asvatara | Sûryyavarchâ | Rambhâ |
|
[[82]]
{{bhagap083.png}}
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 Prâchina 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. Uttana-
pâda 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
Mahâr-Loka. Uttânapâda had two wives Suruchi (with good graces)
and Sunîti (of good morals). Uttama or the Highest was the son
of Suruchi. Dhruva or the fixed was the son of Sunîti. 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.
Sunîti 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 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 Nârada to teach him how to meditate. Nârada
initiated Dhruva into the mysteries of the Mantra "Om Namo
[[83]]
{{bhagap084.png}}
Bhâgavate 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 Samâdhi, Dhruva found the same Divinity outside, standing
before him. Words he had none for a time. Bhagavân 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
Nirvâna 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 Sis´umâra, and
had two sons by her, Kalpa and Vatsara. He had another son
Utkalâ by Ilâ. 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, Sânanda and Nandâ, two companions of Vishnu
came with a chariot and took Dhruva to the promised abode.
Utkalâ 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,--Push-
parna, Tigmaketu, Ishâ, Ûrja, Vasu and Jaya. Pushpârna had
two wives,--Pravha and Doshâ. Prabhâ had three sons,--Prâtar,
Madhyandina and Sâyam, Doshâ had three sons,--Pradosha, Nisitha
and Vyushta. Vyushta married Pushkarinî. His Son was Sarva-
tejas, afterwards called Chakshus. Chakshus had one son,--Nadvalâ
Manu.
[[84]]
{{bhagap085.png}}
THOUGHTS ON THE ABOVE. ((85))
[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 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. "Pushpârna" is the flower season or spring.
"Tigmaketu" means fierce-rayed. The word denotes summer
season. "Ishâ" means full of sat and is the name of the month of
Âsvina. But it means here the rainy season. "Ûrja" is the name
of the month of Kârtika. 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.
"Prâtar," "Madhyandina" and Sâyam 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 Chak-
shus is glorified with the title of Manu. This is significant. He is
called Nadvalâ, 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 Nadvalâ 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 Nadvalâ 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 Nadvalâ as a Manu.
Death or decay made the inorganic to develop organs or anga.]
II.--THE STORY OF PRITHU.
SKANDHA IV., CHAP. 13-23.
Nadvalâ had twelve sons; one of them being Ulmûka (fire-brand,
torch). He had six sons, one of them being Anga or the members
[[85]]
{{bhagap086.png}}
of the body. Anga married Sunîthâ, 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 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 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 Svâyambhuva 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 Prahlâda their calf and milk-
ed out wine into their iron pot. The Gandharvas and Apsarâs
made Visvâvasu 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 etc.). (And
[[86]]
{{bhagap087.png}}
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 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 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 Vijitâsva and retired into the forest. At last he gave up
the body and went to Vaikuntha.
***
THOUGHTS ON THE ABOVE. ((87))
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 Râjâs, 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]]
{{bhagap088.png}}
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 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 res-
pectively. 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--Barhi-
shad, Gaya, Sukla, Krishna, Satya and Jitavrata. Of these, Barhi-
shad was a great votary of Kriyâ, (action) and he constantly per-
formed 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 S´atadruti, 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 Puran-
jana. The King heard the story and its explanation from Nârada. He
[[88]]
{{bhagap089.png}}
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 Âs´rama 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 Himâlâyas,
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 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 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
(Dakshinâ), one on the north (Uttara) and two on the west
(Pas´chima). Two of them Khadyôta and avirmukhi were close to
each other and Puranjana used them whenever he would go out to
see Vibhrajita in the company of Dyumat.
Nâlinî 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 Apâna and Bahûdana. Through the
[[89]]
{{bhagap090.png}}
southern passage Pitrihû, Puranjana went with
Srutadhara to Dakshinâ Panchâla and through the northern passage
Devahû, 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
Vais´-asa.
There were two blind gates i.e. without opening, viz:--Nirvâk
and Pesaskrita. Puranjana used them for motion and action. He
went inside the town with Vishûchina. There he experienced Môha
(delusion), Prasâda (contentment) and Harsha (joy), caused by
his wife and daughters.
Puranjana became thus attached to Karmâ. 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 qual-
ified 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 no one received her for a wife. She went to Nârada
[[90]]
{{bhagap091.png}}
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 Kâla 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 Vidar-
bha 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 Dri-
dhachyta. 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 me-
mory. Hence thou hast attained this state. Thou art not the daugh-
ter of the Vidarbha King, nor is this King thy husband. Nor wast
thou the husband of Puranjana. By my mâyâ thou misconceivest
[[91]]
{{bhagap092.png}}
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
Nârada:--
Puranjana is Purûsha--he who illumines the Pura with con-
sciousness.
The unknown friend is Îs´vara.
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.
"Khadyôta," literally glow-worm, is the left eye, for, it has not
the illumining capacity of the right eye.
"Âvirmukhî" or the great illuminator is the right eye.
"Vibhrajita" is Rûpa or object of sight.
"Dyumat" is the perceiving eye.
"Nâlinî" and "Nâlinî" are the left and right nostrils respec-
tively.
"Avadhûta" is Vâyu. In the story, it means the perceiving
nose.
"Saurabha" is Gandha or smell.
"Mukhyâ" is mouth.
"Apâna" 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; S´âstra
or spiritual teachings.
[[92]]
{{bhagap093.png}}
The right ear is stronger than the left ear. Therefore it is
more prominent and useful in hearing the S´âstras, of which the first to
be heard is Karmâ Kânda.
A man by the observance of Karmâ 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 S´âstra or teachings of world-
liness.
"Dakshinâ Panchâl" is Nivritti S´âstra 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 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.
Môha is the result of Tamas, Prasâda of Satva and Harsha
of Râjâs.
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 in-
gredients of the body.
The five courses are the five organs of action.
The gold color of the armour is due to Râjâs.
[[93]]
{{bhagap094.png}}
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 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 Purûsha 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 Kus´a 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) Srâvana 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 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 Srâvana, etc.
[[94]]
{{bhagap095.png}}
"Agastya" is mind.
"Dridhachyuta" is one confirmed in dispassion.
"Idhmavâha" is one who goes to Guru, fuel in hand, for ins-
tructions.
Îs´vara, the unknown friend, called Himself and the Purûsha
two Kansas of the Mânasa Lake. Hansa is one absolutely pure.
Mânasa Lake is the Heart.
"For one thousand years"--Both Jiva and Îs´vara 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 Îs´vara
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--Îs´vara. Retire, retire from all others."
King Prâchina Barhis wondered why such beautiful teachings
were with held by his teachers. Or forsooth, they knew not them-
selves. He requested Nârada however to remove two doubts that
were still lurking in his mind.--Purûsha 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
[[95]]
{{bhagap096.png}}
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.
Nârada replies:--
Purûsha 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 Karmâ-made body of another birth.
And the doer of Karmâ is verily the Manas and not the
Sthûla body. "These are mine," "I am so and so," only such con-
cepts 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 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.png}}
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 dis-
tress such as death and fatal illness, but such break is due to a col-
lapse 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 (Tanmâtra), 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 Purûsha 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 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 perform-
ance of one's duty in life, one attains the state of Brahmâ after
[[97]]
{{bhagap098.png}}
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 Gitâ). 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 Brahmâ. All the
three Lokas shall be filled with his progeny. Indra had sent Pram-
locha to decoy Kandu Rishi in his penances and the Apsarâ 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. Brahmâ came and pacified the sons of Barhi-
shad. He advised the surviving plants to give their adopted daught-
er Mârishâ 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 disre-
gard of Siva. The Châkshusa Manvantarâ witnessed his work of
creation.
The Prachetas brothers reigned for 1000 Deva years. They
were succeeded by Daksha.
***
THOUGHTS ON THE ABOVE. ((98))
Consciousness in organic life had appeared with Prithu. The
table of further evolution may be here reproduced for facility of
reference.
[[98]]
{{bhagap099.png}}
Prithu.
|
-+-------------+---+--------+---------+---------+--
| | | | |
Vijitâsva Haryyaksha Dhumrâksha Vrika Dravinas
or Antardhâna. (East) (South) (West) (North)
m. Sikhandini m. Nabhâsvati.
| |
| Havirdhâna
--+--+------+--------+--|
| | | |
Pâvaka Pavamâna Suchi |
|
-+----------+-------+---+-----+---------+----------+--
| | | | | |
Barhishad Gaya Sukla Krishna Satya Jitavrata
alias Prâchina Barhis
m. S´atadruti.
|
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 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
Mârishâ.
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 Manvantarâ.
The development of sense perceptions is the result of a com-
munion with Vishnu, under the auspices of Rudra. This means a
[[99]]
{{bhagap100.png}}
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 Manvantarâ.
***
TABLE V.
Priyavrata
|
By Bathishmatî | By another wife
----------+----------------+--------------------+--------
| |
10 sons (Ágnidhra, Idhmajihva, Uttama
Yajnavâhu, Mahâvira, Tâmasa, and
Hiranyaretas, Ghritapristha, Raivata, the
Savana, Medhâtithî, Vitihotra, Manûs.
and Kavi) and one daughter
Ûrjasvati married to
S´ukracharyya.
agnidhra
m. Pûrvachitti
|
--+--------------+------------+------+---------------+---------+--------+
| | | | | |
Nâbhi Kimpurusha Harivarsha Ilâvrita Ramyâk |
m. Merudevî m. Ptatirûpa m. Ugradanstrî m. Latâ m. Ramyâ |
| | |
| |Hiranmâyâ Kuru Bhadrâsva Ketumat |
| |m. S´yâmâ m. Nâdi m. Bhadrâ m. Devavîti|
| +----------------------------------------------------+
|
RISHABHA
m. Jayantî
|
---+--+-----------+-----------+------------+----------+-------+--+
| | | | | | |
Bhârata Kus´avartu Ilâvrita Brahmâvarta Malaya Ketu |
[[100]]
{{bhagap101.png}}
(Ajânabhavas | Bhadrâsena, Indrasprik, Vidarbha, Kikata, |
called after him | Kavi, Havis, Antariksha, Prabuddha, |
Bhâratavarsha) | Pippalâyana, Avirhotra, Dravida, Chamasa, |
m. Panchajani | Karabhojana, and 81 more sons. |
| +----------------------------------------------+
| --+----+------+--------------+--------+------------+
| | | | |
Sumati Râshtrabhrit Sudars´ana Ábharana Dhûmraketu
m. Vriddhasenâ
|
Devatâjit
m. Âsuri
|
Devadyumna
m. Dhenumati
|
|
Paramesthin
m. Suvarchalâ
|
|
--+------+----------+-------------+
| | |
Pratihartri Pratistotri Udgâtri
m. Stuti
|
+-----+-----------------+---
| |
Ajâ Bhuman
m. Rishikúlyâ m. Devakulâ
| |
Udgitha Prastâva
m. Virutsâ
|
Vibhu
m. Rati
|
Prithusena
m. akriti
|
Nakta
m. Riti
|
Gaya
m. Gâyanti
|
-----+--------------+---------------+---------+-------
| | |
Chitraratha Sugati Abhirodhana
m. Urvâ
|
Samrât
m. Utkalâ
|
Marîchi
m. Vindumatî
|
Vindumat
m. Saraghâ
|
Madhu
m. Sumanas
|
Viravrata
m. Bhojâ
|
+----+--------------------------+
| |
[[101]]
{{bhagap102.png}}
Manthu Pramanthu
m. Satya
|
Bhauvava
|
Tvastri
m. Vitochanâ
|
Virajâ
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 Visvâkarma. By
her he had ten sons Ágnidhra etc., all names of Agni.
Of these ten, Kavi, Mahâvira and Savana were spiritually in-
clined and they became Parama Hansas (Parama Hansa is one who
gives up the world entirely and becomes fixed in Brahmâ). Priya-
vrata had by another wife three sons: Uttama, Tâmasa and Raivata.
They all became Manûs.
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 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 Âditya. Brahmâ appeared saying "Desist, O Son, this is
not thy assigned duty in the universe." The ruts caused by the wheel
[[102]]
{{bhagap103.png}}
of Priyavtata's chariot are the seven oceans, which gave rise to the
seven Dvipas--Jambu, Plaksha, Sâlmali, Kus´a Krauncha, S´âka 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) Súddha
(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 Ágnidhra, he gave Jambu Dvipa.
'' Idhmajihva, '' '' Plaksha Dvipa.
'' Yajnavâhu, '' '' Sâlmali Dvipa.
'' Hiranyaretas, '' '' Kus´a Dvipa.
'' Ghritapristha, '' '' Krauncha Dvipa.
'' Medhâtithî, '' '' S´âka Dvipa.
'' Vitihotra, '' '' Pushkar Dvipa.
He gave his daughter Ûrjasvati in marriage to S´ukra. 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, Ramyâk, Hiranmâyâ, 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,--Meru-
devi, Pratirûpâ, Ugradanstrî, Latâ, Ramyâ, S´yâmâ, Nari, Bhadrâ and
Devavîti.
***
SKANDHA V., CHAP. 4-6.
Nâbhi had for his son RISHABHA an Incarnation of Vishnu.
Rishabha knew his Varsha to be the field of Karmâ. He married
Jayantî and had by her one hundred sons. The eldest and most
qualified of his sons was Bhârata, Bhâratavarsha is named after
him.
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The chief amongst the remaining ninety-nine sons were Kus´a-
varta, Ilâvarta, Brahmâvarta, Malayaketu, Bhadrâsena, Indrasprik,
Vidarbha and Kikata. These nine were the immediate successors of
Bhârata and were attached to him.
Following them were Kavi, Hari, Antariksha, Prabuddha, Pip-
palayana, abirhotra, 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 Vidyâ and revealed to them his own nature as
the all pervading Purûsha, 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 Bhârata
willingly. By serving him you will do your duty by your subjects.
So saying, he made over the reins of government to Bhârata
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 Ajâgara life. (Ajâgara 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 Kâli
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 Bhârata married Panchajani, the daughter of Vlsva. He
had by her five sons--Sumati, Râshtrabhrit, Sudars´ana, Ábharana and
Dhûmraketu. This Varsha was formerly called Ajânabha. When
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Bhârata became king, it was named after him Bhârata Varsha. King
Bhârata 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.
Bhârata invoked the golden Purûsha in the rising sun by a
special Rik (Vedic Mantra) and addressed Him thus, "Let us attain
the spiritual rays of luminous Sâvitri that are beyond Râjâs 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 Bhârata had bathed in the Gandaka and
after performing the daily practices was meditating on Prânava 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. Bhârata 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, Bhârata 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
Karmâ 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
[[105]]
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wife and one daughter. This son was said to be an incarnation of
Bhârata. He was afraid of sanga (company), so much so that he
would not even speak to any one for fear of acquiring new Karmâ.
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 Bhârata 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 Bhadrâ
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 Bhârata 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 Râhugana King of Sindhu and Saubira
was travelling in a palanquin. The chief palanquin bearer on reaching
the river Ikshumati went in search of a bearer and on finding Bhârata
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
Bhârata into the service. Bhârata 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 Râhugana became angry and reproached
the bearers. They complained against the new recruit. The king
taunted Bhârata 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."
Bhârata 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]]
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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 Râhugana was proud of his learning and
his kingship. He was inflated with Râjâs and Tames. He had there-
fore no hesitation in reproaching that lord of Yoga, Bhârata.
Bhârata 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 Brahmâ. 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 Bhârata continued to carry the king. Râhugana
came down from the palanquin and fell at Bhârata'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 Bhârata of the Advaita phi-
losophy 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 Bhârata. Sumati was
the son of Bhârata. Ill guided men in the Kâli Yuga will call him a
God. In his line Pratiha was master of Âtmâ Vidyâ. Coming lower
down by far the most renowned king in the line of Bhârata was Gaya
[[107]]
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Virajâ was also well known. Of the hundred sons of Virajâ, the
eldest was S´atajit 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 be-
ginning 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
Prajâpati extends over the whole of Trilokî and he is the architect of
all systems and chains included in the Trilokî--Priya Vrata, as we
shall see later on, represents the earth chain only or the system
known as Bhûr.
What we generally call the Solar system is a misnomer. For
the sun stands between Bhûr Loka and Svar Loka and illumines both
the Lokas with its rays. The Solar System is therefore properly
speaking the whole of the Trilokî. In speaking of Priya Vrata,
therefore, the Bhâgavata restricts itself to the regions illumined by
the sun as well as by the moon (V-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 Bhûr Loka, its highest point
being the highest point of Bhûr 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.
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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.
Râjâs 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, intellectual.
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, Mahâvira and Savana, had nothing
to do with the creative process. They are highly spiritual entities
beyond the plane of the seven Globes.
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The daughter of Priyavrata was Ûrjasvati. The word means
full of Energy. She was wedded to S´ukra, the presiding god of the
planet Venus.
Her daughter is the renowned Devayâni, who was married to
King Yayâti. She stands for Devayâna, the Radiant Path of the
Upanishads, which transcends the Trilokî.
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 agnidhra on seeing the Apsarâs 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 Nâbhi. The word
Nâbhi means navel, which is at the centre of the body. The Nâbhi
Varsha is the pivot on which the other Varshas hang. The Nâbhi
Varsha is what we know as our Earth. The nine Varshas are also
placed layer over layer, as the Dvipas are.
When Nâbhi 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
Bhârata 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.
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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 sugges-
tive.
The sons of Rishabha are the countries of our Earth. Of
these Bhârata (India) was the first-born. The spiritual character of
this holy land is shewn by the story of Bhârata.
Bhârata was obeyed and imitated by nine brothers, of whom
Brahmâ-varta is well-known as described 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 Bhârata.
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 S´ridhara Svâmi here ex-
plains Niyuta as meaning one laksha or 100,000. So according to
S´ridhara 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 Ketumâla form exceptions, for they extend over 34,000
Yojanas. Some take nine thousand Yojanas to be the expanse be-
tween the Nîla and Nishadha ranges. The Vâyu Purâna describes
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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. S´ridhara. 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. S´ridhara. 16000 + 84000=100000.)
On the north of Ilâvrita are the three mountain ranges Nîla,
Sveta and S´ringavan in order. They are respectively the boundary
ranges of Râmâyâk, Hiranmâyâ 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, S´ridhara.)
So on the south of Ilâvrita are the three ranges Nishadha,
Hemakûta and Himâlaya 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 Bhârata. (This--
10,000 Yojanas--is also the height of Nîla, Sveta and Srîngavna.
The width of these ranges again is that of Nîla, and others. By
Bhârata we are to understand Nâbhi.
On the west of Ilâvrita is the Mâlyavat range and on the east
lies the Gandha Mâdana range, These ranges extend north up to the
Nîla 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 Bhadrâsva respectively. (East and west there is the Meru
surrounded by Ilâvrita, then there are the two ranges Mâlyavat and
Gandha Mâdana, and the two varshas Bhadrâsva and Ketumâla 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 to-
gether 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]]
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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.
S´ridhara.
This discussion of S´ridhara 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 Nîla and 9000 from Meru to Nishadha. We
understand also why Bhadrâsva and Ketumâla were said to be excep-
tions, their expanse being 34,000. A diagram will now best illustrate
what we say.
***
JAMBU DVIPA.
[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 Himâlâyas on the side of America to the highest point of the
Himâlâyas.
[[113]]
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Ktnpurusha Varsha, so called from its dwellers, extends from
the highest point of the Himâlâyas as its base to the highest point of
Hemakûta.
So with the other Varshas.
It will be seen, that we have no idea of any of the mountains,
besides the Himâlâyas.
Ilâvrita stands on the same level with Ketumâla and Bhadrâsva.
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 ex-
panse being east and west. Otherwise if these mountains were to
encircle Meru, Ilâvrita would not be in existence. S´ridhara.)
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. Nandâna, Chaitra-
ratha, 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
Mandâra.
(The Vâyu 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. S´ridhara)
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]]
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So the Jambu river is formed by the juice of the fruits that
drop down from the Jambolova tree in Meru Mandâra. It waters
the southern part of Ilâvrita.
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 be-
tween the tips of the fingers of either hand when the arms are extend-
ed.) These streams water the western part of Ilâvrita. The fra-
grant breath of those that use them spreads over one hundred
Yojanas all round.
The fig tree (Vâta) 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 Ilâvrita.
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 Sitivâsa, Kapila Sankha, Vai-
durya, 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 Kailâs´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 Purânas, they are
with reference to different Kalpas. S´ridhara.)
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]]
{{bhagap116.png}}
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 '' '' Vâyu.
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 Vishnupâda.
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, Alakâ-
nanda, 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]]
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So the Vankshu flows through the Mâlyavat range into Ketumâla
Varsha and falls on the west into the Salt ocean.
The Bhadrâ flows north from the Sumeru peak through several
mountain ranges down to Srîngavat range and passes through Kuru in
to the Salt ocean.
The Alakânanda 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 moun-
tains 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 Karmâ (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 Himâlâyas 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. S´ridhara.)
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 Tretâ Yuga.
Nârâyana--the Mahâ Purûsha pervades all the Varshas for
their good, in different forms of His Chatur Vyûha (Vâsudeva, 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 Marti of Mahâpurusha viz. Shankarshana. He
recites the following mantra and runs about:--
"Om Namo Bhâgavate Mahâ Purûshaya Sarva-guna Sankhay-
naya Anantâya Avyaktâya Namaha."
"Om, Salutations to Bhagavat Mahâ Purûsha, 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.
Bhadrâsravas is the lord of Bhadrâsva. He and his followers
dwell there, they meditate on the Hayas´irsha 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 Hayagrîva Harivarsha.
The renowned saintly Daitya Prahlâda with the dwellers of
this Varsha adore Him and recite the following mantra.
"Om Namo Bhâgavate Srî Nara Sinhâya Namastejastejase
Ávirâvir bhava vajranakha vajra-danstra Karmâ-Sayân randhaya
randhaya tamo grasa om Svâhâ Abhayam Abhoyam atmani
bhûyisthûh om kshroum."
Om salutations to Bhagavat Srî Hrisinha, Salutations to the
fire of all fires! Manifest Thyself! Manifest thyself O thunder-nailed!
O thunder-toothed! Burn up, burn up all desires! devour Tamas!
Om Svâhâ! Freedom from fear, freedom from fear be in us. Om!
Kohrâum!
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]]
{{bhagap119.png}}
Ramyâka.
Matsya (The Fish Incarnation) presides over Ramyâka. Manu
is the King.??
(Mantra and prayer follow)
Hiranmâyâ.
Kûrma (the Tortoise Incarnation) presides over Hiranmâyâ.
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 Âdipurusha Râma, 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 Gitâ) 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, Kûtaka,
Konva, Sahya, Rishyamûka, Srîsaila, Venkata, Mahendra, Vâridhâra,
Vindhya, Saktimân, Riksha, Pâripâtra, Drona, Chitrakûta, Gobar-
dhana, Raivatak, Kakubha, Nîla, Gokâmukha, Indrakila, Kâmagiri
and hundreds and thousands of other mountains are situated in this
Varsha.
The following are the principal rivers Chandvavâsa, Tamva-
parni, Avatoda, Kritamâla, Vaihâyasi, Kâveri, Venûâ, Payasvini,
Sarkarâvartâ, Krishnavenuâ, Bhimrathi, Godâbari, Nirvindhyâ, Pa-
yoshni, Tâpi, Revâ, Surâsa, Narmadâ, Charmanvati, Andha, Sona,
Mahânadi, Vedasmriti, Rishikúlyâ, Trisâmâ, Kousiki, Mandâkini,
Yamunâ, Sarasvati, Drishadvati, Gomati, Saraju, Aghavati, Shastha-
vati, Saptavati, Satadru, Sushoma, Chandrabhâgâ, Maruduridhâ,
Vitastâ, Asikini and Visvâ.
[[119]]
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Those that acquire birth in this Varsha have recourse to Svarga,
humanity and Naraka respectively, according as their Karmâ is White
(Sâtvic), Red (Râjâsic) or Black (Tâmasic). The People acquire Moksha
in this Varsha in accordance with their Varna (Caste). (This is
because Karmâ according to caste prevails in this Varsha, not that
Moksha is not otherwise attainable. S´ridhara.)
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, Indestruc-
tible, Causeless Paramâtma Vâsudeva.
Even the Devas say:--"How fortunate are these people of
Bhârat 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 Bhârat Varsha even with their short
lives acquire the state of Hari. If there be any Karmâ 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 Sâgara when they dug up this earth in search of the
sacrificial horse. They are Svarna Prastha, Chandra Sukla, Avar-
tana, Râmanaka, 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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Siva, Vayasa, Subhadra, Sânta, Kshema, Amrita and Abhoya
are the Varshas.
Manikuta, Vajrakiita, Indrasena, Jyotishmat, Subarna, Hira-
nyasthiva and Meghmala are the seven chief mountains.
Aruna, Nrimana, Ângirasi, Sâvitri, 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
Suryâ (Sun-god) of the Vedas.
(The Mantra is given)
In Plaksha, Salmall, Kus´a, Krouncha and aka, the inmates
have their age, Indriyas, strength, power and Budhi by their very
birth and not by Karmâ.
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: Sâlmali (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, Râmanaka, Devvarha Paribhadra, Apyayana and
Abhijhata.
Seven principal mountains: Surâsa, Sata Srînga, Vamadeva,
Kunda, Kumuda, Pushpa Varsha and Sahosra.
Seven great rivers: Anumatî, Sinivâti, Sarasvati, Kuhû,
Râjâni, Nandâ and Râkâ.
Divisions of people: Srutidhara, Viryadhara, Vasundhara,
and Ishundhara.
Presiding deity: The Moon.
Kus´a Dvipa: Twice as large as Sâlmali Dvipa surrounded by an
ocean of clarrified butter equally large.
[[121]]
{{bhagap122.png}}
Tree: Clusters of Kus´a grass glowing and glittering.
King: Hiranyaretas son of Priyavrata.
Seven Vats??ias:Va.su, Vasudana, Dridharuchi, Nâbhigupta,
Satyavrata, Bikranama, and Devanama.
Seven mountains: Babhra, Chatur-Srînga, Kapila Chitra Kuta,
Devanika, Urdharomau and Dravina.
Seven Rivers: Raaskulya, Madhukulya, Mitravinda, Sruta-
vinda, Deva Garbha, Ghutachynta, and Mantramala.
Divisions of People: Kus´ala, Kovida, Abhiyukta and Kulaka
Presiding Deity: Agni (Fire-god).
Krouncha Dvipa: Twice as large as Kus´a, 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: Âtmâ, Madhuruha, Meghapristha, Sudhawan,
Bhrajistha, Lohitarna, Vânaspati.
Seven Mountains: Sukla, Vardhaman, Bhajana, Upavarhaha,
Nauda, Nandâna and Sarvato-bhadra.
Seven Rivers: Abhoya, Amritougha Aryuka, Tirthavati,
Rûpavati, Pavitravati and Sukla.
Divisions of people: Purasha, Rishabha, Dravina and Devaka.
Presiding Deity: Âpas (Water-God.)
Sdka Dvipa: 32 laksha Yojanas. Surrounded by an ocean of curds
equally extensive.
Tree: S´âka (Teak wood tree) very fragrant.
King: Medhâtithî, son of Priyavrata.
Seven Varshas: Purojava, Manojava Vepamana Dhumranika,
Chitrarepha, Bahuropa and Visvâ-dhara.
Seven Mountains: Isana, Uru Srînga, Balabhadra, Sata
Kesara, Sahasra-srotas, Devapala and Môhanasa.
Seven Rivets: Anagha, Ayurda, Ubhayaspriti, Aparajita r
Punchapadl, Sahasra Sruti and Nijadhriti.
[[122]]
{{bhagap123.png}}
Division of people: Ritavrata, Satyavrata, Danavrata and
Anuvrata.
Presiding Deity: Vâyu (Wind-god).
Puskkara Dv'ipa: Twice as large as S´âka 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 Brahmâ.
Standing between two Varshas, eastern and western, is the
Mânasattara 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 Dakshinâ-
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 Râmanaka and Dhâtâka are the lords of two
Varshas named after them.
The people of those Varshas worship Brahmâ by Yajna per-
formances.
Beyond the Ocean of pure water is the Lokaloka (Loka and
Aloka) Mountain, dividing Loka, the regions lighted by the sun, from
Aloka or the regions not lighted by the sun.
As much land as there is between Manasottara and Meru, so
much golden land is there on the other side of the pure water ocean.
It is like the surface of the mirror. If any thing is thrown on that
land, it is not regained. It is therefore forsaken by all beings. The
land between Manasottara and Meru is one krore and a half 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. S´ridhara.)"
[[123]]
{{bhagap124.png}}
In order to understand the commentary of S´ridhara, 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 |
| Sâlmali Do. | 800,000 |
| Kus´a Do. | 1600,000 |
| Krouncha Do. | 3200,000 |
| S´âka 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 Ocea | 3200,000 |
| . | 15750,000 |
|
The distance between Meru and Manas6ttara is ??y z Krores
and lz lakhs.
According to S´ridhara, there is this much land on the other
side of the Pure Water Ocean.
Beyond that land is the Golden land which according to
|
| S´ridhara 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 S´ridhara. 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.png}}
Lokaloka.
The Golden Land
Land beyond Pure Water
Ocean
Pure Water Ocean
Manasottara
Milk Ocean
S´âka
Sour Milk Ocean
Krouncha
Clarified Butter Ocean
Kus´a
Wine Ocean
Sâlmali
Sugarcane Juice Ocean
Plaksha
Salt Ocean
* Meru, Jambu
[[125]]
{{bhagap126.png}}
The Lakaloka is the boundary of three Lokas, Bhûr, 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. S´ridhara).
The Bhu-Golaka or the Bhûr system measures 50 Krores.
And Lokaloka is one-fourth of that i.e. 12?? Krores (on one side of
Meru. Srîdhata).
Over this Lokaloka, Brahmâ placed 4 Elephant Kings in four
different directions viz: Rishabha, Pushkarachura, Vâmana and Apa-
rajita. This is for the preservation of the Lokas.
Bhagavân Mahâ Purûsha (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, Jnâna, Vairagya, Aisvarya etc., Vishvaksena and
His other Companions are with Him. His own weapons are in his
hands. He remains there for the good of all Lokas.
To the end of the Kalpa, Vishnu remains in this way perva-
ding 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. S´ridhara).
Beyond Aloka is Visúddha (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 Bhûr. 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 Bhûr, Bhuvar and Svar. The Sun
divides the regions of enjoyment and Moksha. He divides the Nara-
kas and Pâtâlas. He is the Âtmâ of Devas, men, animals, plants
and other Jivas. He is the manifester of sight.
[[126]]
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SVAR AND BHUVAR.
SKANDHA V., CHAP. 21.
The localisation, measure and other details of Bhûr have been
given above. (By expanse 50 Krores and by height 25 Krores
Stidhara.)
The measure of Svar is the same as that of Bhûr Just as
one cotyledon gives the measure of the other cotyledon in a flower.
Bhuvar is the connecting link of Bhûr 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). S´ridhara.]
[[127]]
{{bhagap128.png}}
A full diagram of the Bhûr system will now have to be given,
to explain the above figures. For the sake of convenience, the
Dvipa and its ocean are given as one.
[illustration??]
From Meru to Lokaloka on one side ... 12?? Krores
on both sides ... 25
Loka loka on both sides ... 25
Measure of Bhûr system ... 50
Distance from Meru to Manasottora 15,750,000
On both sides ... 31,500,000
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.png}}
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 etc. com-
mence 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.
S´ridhara)
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.
S´ridhara)
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 Âditya.
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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 Manomâyâ, Annamâyâ and Amritamâyâ. 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 Srâvana) attached to the wheel of time.
Two laksha of Yojanas over them is S´ukra 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 S´ukra is Budha or Mercury. He is
much like S´ukra 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 Brâhmanas.
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 Vâyu while Dhruva remains fixed.
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The planets and stars remain fixed in their relative positions,
under the union of Prakriti and Purûsha by the future made for them
by their Karmâ.
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 Sis´umâra (the Gangetic porpoise) The
Sis´umâra has its face downwards and its body is coiled.
Dhruva is at the end of its tail. Prajâpati, Agni, Indra and
Dharma are in the lower part of the tail. Dhâtâ and Vidhâtâ 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 Sis´umâra is the Universal manifestation of Mahâ Purûsha.
The following Geo-centric diagram is given, as illustrative of
the positions of the planets.
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THE PATALAS.
SKANDHA V., CHAP. 24.
Ten thousand Yojanas below the Sun is Râhu, son of Sinhika.
Though an Asura, by favour of Bhagavân he became a planet and
immortal too like the Devas.
Ten thousand Yojanas below Râhu is the abode of the Siddhas,
Châranas and Vaidyadharas.
Below that is the abode of the Yakshas, Râkshasas, Pisâchas,
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 Pâtâlas: Atala, Vitala,
Sutala, Talâtala, Mahâtala, Rasâtala and Pâtâla. They are ten
thousand Yojanas apart from each other.
In these nether Svargas, Daityas, Danavas and Nâgas 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.
Mâyâ, the Danava Magician, has built wonderful houses, gar-
dens etc. 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 Pâtâla 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 (i.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 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).
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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 Mâyâ because Mâyâ is perso-
nified 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 Bhûtas.
He remains there for the benefit of the Prajâpati creation. The
fluid of intercourse with Bhavani gives rise to a river called Hataki
(Golden). Agni kindled by Vâyu 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 Prajâpati 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. Vâmana, the Dwarf Incarnation of
Vishnu, took away the Trilokî from him and replaced him here. His
enjoyments even here are greater than those of Indra. He performs
Sva-dharma and worships Vishnu. His sins are all removed.
(A full account of Bali will be given below.)
Taldtala: Below Sutala is Talâtala. 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
Talâtala. He is the preceptor of all Mâyâvins. He is preserved by
Siva and he has no fear from Sudars´ana (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 Talâtala, the favour shown to them in those regions, the
correspondences of Sutala and Talâtala are worth careful consideration.
In the case of one, Vishnu or the Preservative aspect of the Second
Purûsha is the actor, and in the other, Siva, the Destructive aspect.)
Mahdtala: Below Talâtala is Mahâtala. Many headed
serpents, the progeny of Kadru, dwell there. The chief amongst them
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are Kuhâka, Takshaka, Kâliya, 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.
Rasâtala: Below Mahâtala is Rasâtala; Daityas, Danavas
and Panis, named Nivatakavachas, Kâlakeyas and Hiranyapuravasins
dwell there. They are the enemies of the Devas. They are powerful
from their very birth. They are subdued by the Sudars´ana of
Vishnu. They are like serpents. They fear even the threats of Saramâ,
the bitch of the gods who is Indra's messenger to them. They fear
Indra also.
Pâtâla: Below Rasâtala is Pâtâla. The Nâgas dwell there.
Vâsuki is their chief. The other principal Nâgas are Sankha, Kulika,
Mahâ Sankha, Sveta, Dhananjaya, Asvatara, and Devadatta. Their
hood is very large and they are very furious. Some of them are
fiveheaded, some 7 headed, some 10 headed, some a thousand headed.
The precious stones on their hoods dispel all darkness in Pâtâla.
***
ANANTA.
SKANDHA V., CHAP. 25.
At the root of Pâtâla, 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 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 Trilokî 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) Tâmisra (2) Andha Tamisara (3) Rourava (4) Mahâ-
rourava (5) Kumbhipaka (6) Kâla Sutra (7) Asipatravana (8) Sukara-
Mukha (9) Andha Kupa (10) Krimi bhajana (11) Sandansa (12)
Tapta Surmi (13) Vajra-Kantaka Sâlmali (14) Vaitarani (15) Puy5-
da (16) Prânarodha, (17) Vaisâsana (18) Lalabhaksha (19) Sara-
meyadana (20) Avichi and (21) Ayahpana.
There are seven other Narakas:
(i) Kshâra 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 Karmâ 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.
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Ajâmila was the son of a Brâhmana. He was dutiful, virtuous,
modest, truthful, and regular in the performance of Vedic injunctions.
One day in obedience to his father he went into the forests and there
collected fruits, flowers, sacrificial wood and Kus´a 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 Nârâyana. Ajâmila 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. Nârâyana was the favorite among his sons. He caressed
him always. At last his end approached. He thought even then of
his youngest son who was playing at a distance. Three fierce-looking
messengers of Yâma appeared, with ropes in hand. Terrified at the
sight Ajâmila cried out "Nârâyana, Nârâyana." Instantly the Mes-
sengers of Vishnu appeared. At the time when the servants of Yâma
were drawing out the Jiva from the heart of Ajâmila, the attendants of
Vishnu stopped them with a strong voice. "But who are you" said
they "to interfere with the just sway of Yâma." The bright attendants
of Vishnu only smiled and asked: "What is Dharma? Does your
lord Yâma hold the sceptre of punishment against all who perform
Karmâ? Is there no distinction made?"
The astral messengers replied: "The performance of Vedic
Injunctions is Dharma and their disregard is Adharma. This Ajâmila
in his earlier days duly respected the Vedas. But in company with
the slave-girl, he lost his Brahmânism, disregarded the Vedas and
did things which a Brâhmana should not do. He justly comes for
punishment to 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
Ajâmila 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 Ajâmila 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
Ajâmila. They went away and complained to their Master. "There
must be one law and one dispenser of that law. Otherwise some
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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 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 Bha-
gavata and no one else. These twelve are Brahmâ, Siva, Sanat
Kumâra, Nârada, Kapila, Manu, Prahlâda, Janaka, Bhishma, Bali,
Suka and myself.
Ajâmila heard the conversation between the messengers of
Yâma and Vishnu. He became sorely penitent (the repentance is
strongly described). He overcame his attachments, left the house and
went to 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 Uttânapâda with Daksha, the son of the
Prachetas brothers. We were told of his work of creation in the
Chakshasha Manvantarâ. But we have to take up the line just now,
to introduce the story of Visvâ Rgpa.]
Daksha first carried on the work of creation by Mânasic 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 Prajâpati
Panchajana. "Take her for your wife and have sexual intercourse
with her. By sexual reproduction, you shall have a large progeny
and that form of reproduction shall prevail among your sons too".
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 Mârga. He gave them
instructions for obtaining Moksha and they followed the path of its
attainment.
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Daksha heard that his sons were killed by Nârada 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.
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 Bhûta, Angirasa, and
Krisâsva and four to Tarksha.
***
THE PROGENY OF DHARMA.
(1) By Bhanu: 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 Visvâdevas (Vedic-gods).
(6) By Sddhyd: The Sâdhyas
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: Sankalpâ (Desire).
(10) By Vasu: The eight Vasus (Vedic-gods), via
(a) Drona=a??bhimatl
Harsha (Joy) Soka (Sorrow) etc.
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Prâna = Ûrjasvati
Saha (strength) Âyus (age) Purojava.
(c) Dhruva=Dhârâni
Different towns.
(d) Arka = Vâsanâ (tendency)
Tarsha (desire) etc.
(e) Agni (Fire) = Dhârâ
Skanda Dravinaka etc.
(otherwise known as (Gold, wealth)
Kartikeya, the son
of Siva by Krittikâ)
Visakha etc.
(??) Doshâ = Sarvarî (night)
Sis´umâra (Gangetic porpoise the symbol of Trilokî).
?? Vâstu (Dwelling place) = Ângirasi
Visvâkarmi (The cosmic manufacturer)
Châkshusha Manu
The Visvâdevas The Sâdhyas.
(K) Vibhâvasu = Ûshâ (Dawn)
Vyushta Rochisha Âtapa.
(Dawn) (Bright, shining) (Sun shine)
Panchayâma
(i Yâma= ?? part of day
= 3 hours. There are
8 yamas in day and night
Pancha yama=5 yamas
when men do their work.)
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The 8 Vasus are sub-manifestations of Brahmi or the creative
Purûsha. 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:
Purûsha
Creative or Brahmâ Preservative or Vishnu Destructive or Siva
8 Vasus. 12 Âdityas. II Rudras.
These are 31 gods. Then there are Prajâpati and Indra,
making the number 33. The Brihat Áranyaka 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, Vâyuna and Manu.
THE PROGENY OF TARKSHA.
(1) By Vinâtd: Garuda (the vehicle of Vishnu) and Aruna (the
charioteer of the Sun.)
(2) By Patangî: Birds.
(3) By Yâmint: 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 Timî; Aquatic animals.
(2) By Saramd: Wild beasts, such as Tigers.
(3) By Surâbki'. Cloven-footed animals.
(4) By Tdmrd: The Vultures.
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(5) By Muni: The Apsarâsas.
(6) By Krôdhavasa: Serpents such as Danda Suka and others.
(7) By lid: Plants.
(8) By Surâmd: 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, Aristhâ, Hayagrîva, Vibhâvasu, Ayo-
mukha, Sanku Siras, Svarbhânu, Kapila, Put5ma, Vrisha-
Prava, Eka-Chakra, Anutapana, Dhumra-Kesa, Virupak-
sha, Vipra-chitti and Durjaya.
Namuchi married Suprabha, the daughter of Svar-bhanu.
King Yayâti married Sarmisthâ, the daughter of Vrisha-parvan.
Vaisvânara was another son of Danu. He had four daughters.
Upâdanavi, Haya-siras, Puloma and Kâlaka. Puloma and Kâlaka
had 60,000 valiant sons named Poulama and Kâlakeya. Arjuna alone
killed all of them in Svarga. Bipra Chitti had by his wife Sinhika
101 sons. The eldest of them is Râhu. The other hundred are
Ketus. They all became planets.
By Âditi: The 12 Âdityas Vivasvat, Aryaman, Pûshan,
Tvastri, Sâvitri, Bhaga, Dhâtri, Vidhâtri, Varuna, Mitra, Indra, and
Vishnu. Vivasvat had by his wife Sanjnâ two sons Sraddhâdeva
Manu and Yâma (the death god), and one daughter the river Yamu-
na. This Sanjnâ became also a mare and produced the twin Asvini-
Kumâras. He had also by Chaya two sons Sanaischara (Saturn)
and Sâvarni Manu and one daughter Tapati. Tapatl had for her
husband Sanvarana. Mâtrikâ is the wife of Aryaman. He had by her
sons called Charshanî. (For Charshanî vide Suprd.) The human
race has been moulded after them. by Brahmâ. Pûshan is childless,
and broken toothed. He partakes only of powdered food. This has
been related in the story of Daksha. Rachan?? is the wife of Tvastri.
She is the daughter of a Daitya. Prajâpati Tvastri had by her one
son Visvârupa. Though connected on the mother's side with the
Asuras, Visvârupa was made a Purohita by the Devas, when Brihas-
pati (Jupiter) their former preceptor left them.
***
SKANDHA VI., CHAP. 18.
Sâvitri had, by his wife Prisni, three daughters, Sâvitri (Ga-
yatri), Vyâhriti (Bhûr, Bhuvar, Svar, Mahâr etc.) and the Trayî; (Rik,
Yajur, and Saman). His sons were Agnihotra, Pasu Yaga, Soma
Yaga, Châturmasya Yaga and the 5 Mahâ Yajnas.
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Bhaga had, by his wife Siddhi, three sons Mahimart, Vibhu
and Prabhu and one daughter Asîs.
Dhdtri had, by his wife Kuhû, one son Sâyam (evening), by
his wife Siniva??, Darsa (the new moon day), by his wife Râkâ, Prâtar
(morn) and by his wife Anumatî, Pflrnamasa (full Moonday).
Vidhdtri had, by his wife Kriyâ, five Agnis called Purishya.
Charshanî 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 Urvâsi. Agastya and Vasishtha were then
born of that Apsarâs.
Mitra had, by Revâti, Utsarga, Arishta and Pippala.
Indra had, by Paulomi, Jayanta, Rishabha and Midhusha.
Vishnu ,as son of Âditi, is known as the Vâmana incarnation.
He had by his wife Kîrti one son Brihat Sloka (great fame). His
sons were Sambhoga and others.
(13) By Did: Hiranyakasipu, Hiranyâksha and the Maruts.
***
THE STORY OF VISVARUPA.
SKANDHA VI., CHAP. 7-8.
Indra surrounded by the Devas, was seated on the throne of
Ttilok. 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 S´ukra. The Devas
were worsted in the fight and they went to Brahmâ for redress.
Brahmâ advised them to accept the guidance of Visvârupa, son of
Tvastri. They gladly went to Visvârupa and he consented to be their
preceptor. Visvârupa 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 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 Trilokî.
Visvârupa 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
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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 Visvârupa. 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
Visvâkarma would cut off the head of Vritra. The Devas went to
Dadhichi and got his body. Visvâkarma 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 Tretâ Yuga in the first Yuga cycle of Vaivas-
vata Manvantata?? on the banks of the Narmadâ. 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 Prânas by
means of Yoga and the other is by facing enemies foremost of all,
in the battle field."
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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
Brâhmana! Thou didst kill thy own Guru, my brother Visvârupa.
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 Karmâ, 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. Bhagavân 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 Mâyâ of Vishnu. The Asura nature has altogether left thee
and thou art fixed in devotion to Vishnu. Verily thou art a Mahâtma
now."
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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 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 re-
mained there concealed for one thousand years. King Nahusha
reigned in Svarga during that time. But as he became maddened in
pride, Sâchi 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 Surâsena 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 Nârada 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 Vidyâdharas.
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
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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 Vidyâdhara."
Chitraketu became Vritra by this curse, but his magnanimity
and devotion to Vishnu were not lost.
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THE DAITYAS.
SKANDHA VI., CHAP. 18.
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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 Vâyu air. Vâyu correspends to the sense
of touch and to vital energy.)
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THE MYSTERIES ABOUT THE SURAS AND THE ASURAS.
SKANDHA 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 mani-
festation, beyond Prakriti, Bhagavân pervades and permeates the Gunas
of His Mâyâ. Hence His seeming relations. Satva, Râjâs 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 Râjâs, which predo-
minated in the Prajâpatis, and the life-forms appeared on the globes.
There was Tamas again in the mineral kingdom, which had to be con-
quered by Râjâsic activity. And Râjâs 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, Bhagavân favours the Devas and Rishis.
When Râjâs prevails, He favours the Asuras. When Tamas prevails,
He favors the Yakshas and Râkshasas. He follows in fact the
periodic tendency.
It is Kâla (Periodicity) that now brings up Satva. So the Lord
seems to favour the hosts of Devas, in whom Satva prevails. He also
seems to put down the hosts of Asuras, who are opposed to the
D eva s being full of Râjâs 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 Kumâra brothers.
They had to become Asuras for three successive births. In the
second birth, they became Râvana and Kumbhakarna, when they
were killed by Râma. In their last b'irth, they became Shishupala and
Danta-vakra, when they were killed by Srî Krishna. Then they be-
came finally liberated and restored to their place in Vaikuntha.
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(The Spiritual ascent commenced finally on the appearance of Srî
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. ((150))
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.
Âditi 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 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. Pûshan 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.
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Our evolution is thus two-fold individual and non-individual.
When we work as individuals, we are under the influence of Daityas.
When we want to cast off separateness, we are under the influence
of the Âdityas.
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, (ânanda),
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 Prahlâda, He found out that the worldly joys were unreal, and that
the real joy could be had only from Him above, who was joy itself.
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, Prahlâda was an Asura,
because he worked from the stand point of individual life. The
foster-father of Srî Krishna was Nandâ, 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 Hiranyâksha and Hiranyakasipu.
II. The period of Râvana and Kumbhakarna.
III. The period of Shishupala and Dantavakra.
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 Tâmasic. Consciousness and
bliss are completely eclipsed by the Tâmasic 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 Râjâs also tries to manifest itself.
In the animals, Râjâs asserts itself by increasing activity, and
by the action of the senses. The animals exist, they are conscious and
they have blissful experiences.
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In men, Râjâs 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 Sâtvic in its character.
Vishnu preserves all beings in their Tâmasic, Râjâsic and
Sâtvic stages. For preservation means the maintenance as well as the
improvement of beings. Therefore preservation is Sâtvic, and Vishnu
is the Preserver. We live and move onwards in all stages of our
being. But in Râjâsic and Tâmasic stages, it is the attendants of
Vishnu, the door-keepers, that preserve us, and the Daityas are the
lower manifestations of Jaya and Vijaya. One is Tâmasic and the
other Râjâsic.
Hiranyâksha is Tâmasic. He represents the original inertia
of matter, its primary resistance to the onward process of evolution.
There was existence after Prâlayic sleep But it was homogeneous
existence, with little or no phenomenal change. Varâha got over this
homogeneal tenacity by the killing of Hiranyâksha, and he set going
the process of planetary and individual life.
Hiranyakasipu came next. He was the favoured son of
Brahmâ. 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 Prahlâda. But the ideal of Prahlâda was based upon the
conception of differences and of individualities. It is for this reason
that Varna and Ashrama Dharma, or the separate duties of life for
separate classes of men, is dealt with in the discourses with Prahlâda.
But though Prahlâda was a son of Hiranyakasipu, he was an
exception to the general run of material evolution which was fostered
by Hiranyakasipu. Hiranyakasipu hated the development of Sâtvic
virtues, he hated Hari, the embodiment of Satva. Nrisinha killed the
great Daitya, and Satva made its appearance in men.
Hiranya means gold.
Hiranyâksha 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.
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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 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 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 Con-
tinent was washed away by the sea. The sacred Gangâ came rushing
forward from the heights of the Himâlâyas, 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 Karmâ 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 Apûrva, 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
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 Sacrifices should be the monopoly of Brâhmanas, and
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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 Yajna-
valkya gave the finishing stroke to the Upanishad movement, and side
by side with Karmâ Kânda grew up the Jnâna Kânda of the Vedas.
Râma brought the two divisions of the Vedas into closer union, as he
was himself the resting place of both. And as Vishnu himself, He
became the object of Upâsanâ. The three Paths appeared, that of
Karmâ, Bhakti and Jnâna. Vedic Sacrifices held their own, and a
school grew up which accepted these as the highest Karmâ 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 Âtmâ. 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.
Jarâsandha 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.
Srî 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 Brahmân as forming the essence of Jiva and Ishvara.
He particularly emphasised the relations of man, fshvara and the uni
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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 Srî 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 Srî
Krishna at the Râjâsuya 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 Srî Krishna. What He has done for our universe,
we shall see later on.
Danta-vakra was the Tâmasic 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 Âsuric 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 Karmâ Kânda
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 Karmâ Kânda. 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.
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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 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 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 Ahankâra or Egoism. So by devotion
he became the king of the Vidyâdharas. This selfish devotion, the
worship of Gods for the gratification of selfish aspiration, which is
so universal, is Vritra.
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 Manvantarâ. 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 Avatâras, 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.
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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 Pâtâla. Who knows what purpose
the electric discharges serve in the economy of nature? Who knows
of the subtler currents of spiritual forces that silently bring about the
grandest revolutions in nature? Atharva Veda inculcates an intimate
acquaintance with the subtle forces of nature. It opens the door alike
to White as well as Black Magic. But at the present day, the Black
Magic only survives, making the Atharva a name of opprobrium
and reproach.
Marut is Vâyu. The Maruts are forms of Prânic energy.
They are 49 in number, corresponding to the 49 forms of Agni.
These 49 forms include all sorts of Prânic 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
Purûsha 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 Srî 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 Hiranyâksha, 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-
trary, he had taken the side of the Devas, under the pretence of
Upâsanâ.
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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 etc.)" 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 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 Prahlâda was great in
his virtues. He was respectful, well-behaved, truthful, self-controlled,
friendly to all beings, and great in his devotion. Even in his infancy,
he gave up play and constantly meditated on Vâsudeva. The things
of the world had no relish for him. In the exuberance of 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.
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Shanda and Amarka, sons of Shukra, had charge of the educa-
tion of Prahlâda. He heard and learned whatever they had to say,
but he inwardly did not like the teachings about mine and thine and
about the transitory things of the world.
Once Hiranya-kasipu placed Prahlâda on his lap and asked
him "What do you consider to be righteous, (Sâdhu)."
Prahlâda replied: "Human souls enshrined in bodies are
always distracted on account of false perceptions. O great Asura,
I therefore consider it righteous to leave the house, which like a dark
well causes the downfall of 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 Prahlâda: "I and
others, this is mere false perception caused by the Mâyâ of Bhagavân.
So salutations to Him. When Bhagavân becomes kind, it is then
only that the difference-making perception of men disappears. As
the iron moves of itself in the presence of a magnet, so the 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 Prahlâda in various ways and taught him
Dharma, Artha and Kâma, and the different devices to subdue one's
enemies. At last they thought Prahlâda had been well trained. So
they took him to the king.
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."
Prahlâda replied: "Hearing of Vishnu, recital of His glory,
constant remembrance of Him, attendance on Hari, His worship,
adoration, service, and friendship, and offering oneself entirely to
Him this is ninefold Bhakti. This Bhakti is to be offered to
Vishnu and acted upon. This I deem to be the best teaching."
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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."
Prahlâda 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 Prahlâda was deeply con-
centrated 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, 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 Prahlâda 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 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 Prahlâda to have
been always under the tuition of Shanda and Amarka.
Prahlcida informed them that when Hiranya Kasipu had gone
to the Mandâra mountain for prayer, the Devas attacked his kingdom,
and Indra carried away his wife. Prahlâda was then in her womb.
Nârada kept 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 Vidyâ.
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Prahlâda again continued the discourse and impressed on his
companions in the most eloquent words, full of wisdom, the utility
and nature of devotion. (The original discourse will repay perusal.)
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 Prahlâda. Prahlâda approached him with all respect and
humility. The king thundered forth thus: "What makes thee so
often disobey me, thou vile enemy of thy own race? Dost thou not
know that I will instantly put thee to death? All Trilokî dreads me
and trembles when I am enraged. But thou dost break my words
without the least fear in thy mind."
"Father," said Prahlâda, "Bhagavân is my only strength. He
is not only my strength, but also yours and that of the whole world.
Look upon all as your own self, father."
"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 Prahlâda, "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 Prahlâda to pacify Him
Prahlâda approached Him slowly and prostrated himself at
His feet; Nrisinha became full of tenderness and placed his hand
on the head of Prahlâda. That divine touch removed all evil from
Prahlâda and illumined his mind with Brahmâ Vidyâ. He then
broke forth into a prayer, (perhaps the most sublime in the Bhâgavata
Purâna).
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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 Purûsha 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 Karmâ, his wealth and even his Prâna to
Vishnu, purifies not only himself, but his whole line, while, the proud
Brâhmana does not even purify himself, (Without devotion, the vir-
tues only serve to increase pride. They do not purify the mind.
S´ridhara.)
(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 Îs´vara, 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 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.
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When Purûsha wishes, Mâyâ disturbed by Kâla creates the
Sûkshma Sharira, headed by Manas. That Manas is drawn into a
world of recurring births, characterised by the tranformations of Mâyâ:
(5 Jnanendriyas, 5 Karmendriyas, 5 Bh??tas 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 Kâli
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 Yâma) 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 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 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 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
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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 Samâdhi also lead to Moksha. But generally
it is seen that these are only means of livelihood for those that have
no control over their senses. And for proud people they are 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. Prahlâda was made the king of the Asuras.
***
VARNA AND ASHRAMA.
SKANDHA VII., CHAP. 11-15.
Nârada related the story of Prahlâda to King Yudhisthira
at the Râjâsuya 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 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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"The indications of each caste are given above (e. g. restraint
of the senses, contentment, etc., for Brâhmanas; courage, strength, etc.,
for Kshatriyas; reverence, energy, etc., for Vaishyas; and humanity,
service etc., 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 S´ridhara 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 Âs´rama 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 Pitriyâna and Devayâna are next described.
Hints on Yoga and the recital of Prânava are also given.
***
YAJNA.
SKANDHA VIII., CHAP. 1.
An account has been given above of the progeny of Devahûti
and Prasûti. Yajna is the son of Ákûti. In the First Manvantarâ,
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 Manvantarâ.
This brings us to the end of the 1st Manvantarâ. The
narration at several places took us to later Manvantarâs, and the
account of the Asuras especially took us to Vaivasvata Manvantarâ.
The account of the first Manvantarâ is illustrative of the succeeding
Manvantarâs. Details have therefore been given at times which might
not properly pertain to the 1st Manvantarâ, but which fit in with
other Manvantarâs at those stages of the narration. Necessarily the
account of the succeeding Manvantarâs is very meagre.
END OF THE FIRST MANVANTARA.
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THE SECOND MANVANTARA.
SKANDHA VIII., CHAP. 1.
Svarochisha is the 2nd Manu. (Svarochisha = Self refulgent).
He is the son of Agni; Dyumat, Sushena, Rochishmat and others
are the sons of this Manu. (Dyumat and Rochishmat also mean
bright, refulgent). Rochana was the Indra (Rochana = bright illu-
minating). Tushita and others were the Devas. Ûrjastambha and
others were the seven Rishis well versed in Brahmâ Vidyâ.
There was one Rishi named Veda Siras. His wife was Tus-
hita. He had by her Vibhu, the Avatâra of this Manvantarâ. 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
Manvantarâ 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. 1.
The third Manu is Uttama, son of Priya Vrata. Pavana,
Srtnjaya, Yajnahotra and others were his sons. The sons of Vas´isthâ,
Pramada and others, were the seven Rishis.
Satya, Veda Sruta, and Bhadrâ were the Devas. Satyajit was
Indra.
Dharma had by Sunrita one son named Satya-Sena. He was
the Avatâra of this Manvantarâ. He was born with others called
Satya-Vrata. He killed wicked Yakshas and Râkshasas given to
falsehood, and Bhûtas who injured others.
[The characteristic mark of this Manvantarâ 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 FOURTH MAXVAXTARA.
SKANDHA VIII., CHAP. 1-4.
The fourth Mann was Tâmasa, brother of Uttama. He had
ten sons, Prithu, Khyâti, 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 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 Purûsha. 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 Huhû. 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 Pândya. 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 Manvan-
tara. 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 repre-
sents the development of animal instincts.]
***
THE FIFTH MANVANTARA.
SKANDHA VIII., CHAP. 5.
Raivata was the fifth Manu. He was the brother of Tâmasa.
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 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 Châkshusha, son of Chakshus. Puru,
Purûsha, 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 form of Kûrma or the Tortoise, and helped in the
churning of the Milk Ocean.
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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 Durvâsas,
Indra and the three Lokas became shorn of Srî or Lakshmi (wife of
Vishnu in Vaikuntha: Preservative energy). Consequently there were
no performances such as Yajna. (Durvâsas once saw Indra on the
elephant Airavata. He gave him the garland of his own neck.
Indra proud of his own Srî or wealth, placed the garland on the head
of the elephant. The elephant threw it down and tore it to pieces
with his feet. Durvâsas got angry and cursed Indra that he and his
Trilokî were to lose Srî. Indra did not know what to do and the Devas
all went over to the seat of Brahmâ on the top of Meru. Brahmâ, saw
the Lokapâlas lifeless and lustreless, as it were, the Lokas beset with
evils and the Asuras full of life and energy. He meditated on
Parama Purasha with concentrated mind and then addressed the
Devas thus.
"Purûsha has resort to Râjâs, 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 Purûsha. Vishnu appear-
ed before the Devas and addressed them thus:
"The Asuras favored by S´ukra are now victorious. Make
peace with them so long as you are not strong yourselves. Lose no
time in churning the Milk Ocean for Amrita in concert with the
Asuras. By drinking Amrita even dead persons become immortal.
Throw all creepers and herbs into that ocean. Make Mandâra moun-
tain the churning rod and make Vâsuki 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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with the Devas. They then went together and uprooted the golden
mountain Mandâra and carried it towards the ocean. After going
a long way, they felt fatigued and dropped the mountain. Several
Devas and Asuras were crushed by its fall. Vishnu appeared on
Garuda and revived them all. He then easily placed the mountain
on the back of Garuda and went towards the ocean, followed by the
Devas and Asuras.
The Serpent King Vâsuki was assured of a share in Amrita
and he consented to become the rope. The Mountain was then
surrounded by Vâsuki. Vishnu followed by the Devas held the
mouth of the serpent. But the Asuras said:--"We have learned the
Vedas, we know the S´âstras, 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 Vâsuki.
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 Durgâ, he drank up the whole of the poison. It
made his throat blue.
The Churning recommenced. Out came Surâbhi (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 Apsarâs.
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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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 Mahâtma, 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 amongst them finding that they were going to be
deprived, cried out in jealousy "The Devas are also entitled to an
equal share. They have also toiled with us."
At this time Vishnu became a most beautiful young woman.
She filled the hearts of the Asura Chiefs with passion. They asked
the tempting girl to settle their differences and to make a proper
distribution of Amrita amongst them. "But how can you trust a
woman," said the girl. But the Asuras had fallen in love with her,
so they made over the Amrita pot to her without further thought.
She consented to distribute Amrita on the condition that the Asuras
should put up with whatever she did, right or wrong. The Asuras
consented. She then made the Devas and Asuras sit in two separate
rows. She distributed the whole of the Amrita amongst tha Devas.
Only one Asura named Râhu, sat with the Devas. The Sun and
the Moon pointed him out to the girl Vishnu. Vishnu then and
there severed the head from the body of the Asura, but as the head
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had touched Amrita, it became immortal. Brahmâ made it a planet
Râhu 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 Târaka,
Varuna with Heti, Mitra with Praheti, Yâma with Kâlanabha, Visvâ-
karma with Mâyâ, Tvastri with Sambara, Sâvitri with Virochana,
Aparajita with Namuchi. The Asvini Kumâras with Vrishaparvan,
Suryâ (Sun) with the hundred sons of Bali, Vâna and others,
Chandra (Moon) with Râhu, Vâyu with Puloman, Bhadrâ Kâli with
Sumbha and Nishumbha, Vrishâkapi with Jambha, Vibhâvasu with
Mahisha, the sons of Brahmâ with Ilvala and Vâtapi, Brihaspati
with S´ukra, Sani with Naraka, the Maruts with the ??Nivatakavachas
the Vasus with the Kaleyas, the Visvâdevas with the Poulamas
and the Rudras with the Kr??dhavasas. (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. ((172))
We have already seen that the ascent of spirit commenced in
the Vaivasvata Manvantarâ. If the fourteenth Manvantarâ or the
second half of the Seventh Round he left out of consideration, as
the Manvantarâ of Dissolution or Pralaya, the middle of the remain-
ing 13 Manvantarâs will be in the Vaivasvata Manvantarâ. But the
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ascent could not commence without preparation. That preparation
was made in the Châkshusha Manvantarâ or during the latter half
of the Third Round.
Srî or Lakshmi is the Sâtvic energy of preservation. This
energy was so much overpowered by Materiality, that she was not
to be found in Trilokî. The spiritual forces, the Devas, lost life and
energy. The Asuras were at the height of their power. But as the
ascending arc was near at hand, the Devas were promised Amrita 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 S´âka Dwipa. The seven oceans are transformations
of Prakriti, differing in the admixture of Satva, Râjâs and Tamas and
determining the character of the globe they surround. Vishnu, as the
Third Purûsha, 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 Âsuric forces, and the Devas
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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
Âsuric 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.
Kûrma comes to the help of humanity at this stage. He gives
a new power to men, the power of discrimination. With this power
men become free agents, and they become responsible for their
actions. They then generate new Karmâ for themselves, which takes
them through infinite births and becomes a most potent factor in
their future evolution.
The three Purûshas have three Oceans as their correspond-
ences. The first ocean (Kârana) gives the materials of the Jiva body.
The Second ocean (Garbhoda), gives the germs of all Jivas. The
third (Kshira) is the ocean of Jiva evolution. This ocean is churned
for the spiritual evolution of Jivas, and it yields all that is necessary
for that evolution. Vishnu himself appears as Kûrma and becomes
the sustaining force of that evolution.
It is a Kalpic revolution. Vâsuki sustains the earth and its
inhabitants for one Kalpic period. The thousand hoods represent
the thousand Mahâ yugas of every Kalpa. The Asuras held the
mouth end of the serpent king and the Devas held the tail end. And
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the Devas acted wisely. For as the Kalpa waned, they got the
supremacy.
The tortoise thrusts out its limbs and draws them in. Man is
drawn outside by his senses during material descent and he is drawn
in by his spiritual ascent. It is by the power of discrimination when
fully developed that a man returns to his higher nature.
Srî 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 Srî. This was the curse of Durvâsas, 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 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 Purûsha Sûkta 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, S´ridhara says, bliss in
our Trilokî is only transitory and the dwellers of Mahâr 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 Manvantarâ,
when men learned to discern between right and wrong.
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THE SEVENTH MAXVAXTARA.
SKANDHA VIII., CHAP. 13.
Sraddhâ Deva son of Vivasvat or Suryâ 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 Visvâdevas, the
Maruts, the Asvini-kumâras and the Ribhus are the Devas. Puran-
dara is their Indra. Kasyapa, Atrî, Vas´isthâ, Visvâmitra, Goutama,
Jamadagni and Bharadvaja are the seven Rishis.
The Avatâra of this Manvantarâ is Vâmana, the youngest son
of Âditi by Kasyapa.
(The Purâna will revert to this Manvantarâ after giving a
general account of the succeeding Manvantarâs.)
***
THE EIGHTH MANVANTARA.
SKANDHA VIII., CHAP. 13.
Sâvarni is the son of Vivasvat by his wife Chaya. He shall
be the eighth Manu Nirmoka, Virajâska (without Râjâs) and others
shall be his sons. Sutapas, Virajâ (without Râjâs) and Amrita Pra-
bha shall be the Devas. Bali, son of Virochana, shall be the Indra.
Galava, Diptiman, Parasurama, Asvathama, Kripa, Rishya
Srînga 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 Puran-
dara and make it over to Bali.
(The eighth Manvantarâ 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 Manvantarâ, restored to the
kingdom of Svarga.
Amongst the Rishis we find Parasurama who fought with
Râma 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 Virajâska. Moka is the cast
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off skin of an animal and may well represent the sthula body. Nir-
moka is one without Moka.
Virajâska is without Râjâs. So the course of evolution shews
a tendency in the first place to cast off the sthula body and to over-
come the Râjâs.
***
THE NINTH MANVANTARA.
SKANDHA VIII., CHAP. 13.
The ninth Manu is Daksha Sâvarni. He is the son of Varuna
Bhûtaketu, Diptaketu and others shall be his sons. Para, Marîchi
garbha and others shall be the Devas and Adbhuta their Indra. Dyu
timat and others shall be the Rishis.
Rishabha, son of Âyushmat by Ambudhara, shall be the
Avatâra.
***
THE TENTH MANVANTARA.
SKANDHA VIII., CHAP. 13.
Brahmâ Sâvarni is the tenth Manu. He is the son of Upa??loka.
Bhfirishena and others shall be his sons. Havishmat, Sukrita, Satya,
Jaya, Mûrti and others shall be the Rishis; Suvâsana, Aviruddha and
others shall be the Devas and Sambhu their Indra.
Vishvaksena, son of Visvâsrij by Vis??chi, shall be the Avat??ra.
***
THE ELEVENTH MANVANTARA.
SKANDHA VIII., CHAP. 13.
Dharma Sâvarni is the eleventh Manu. Satya-Dharma and
others shall be his ten sons. Vihangama, Kâlagama, Nirvâna-ruchi
and others shall be the Devas, Vaidhrita their king, and Aruna
and others the Rishis. Dharma-Setu, son of Aryaka by Vaidhrita
shall be the Avatâra.
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THE TWELFTH MANVANTARA.
SKANDHA VIII., CHAP. 13.
Rudra-Sâvarni is the twelfth Manu. Devavat, Upadeva, Deva-
srestha and others shall be his sons (men shall be evolved into Devas
In this Manvantarâ). Harita and others shall be the Devas, Rita-
dhaman their Indra. Tapomq??rti, Tapasvin, Ágnidhraka and others
the Rishis; Svadhâman, son of Satya-sahas by Stinrita, shall be the
Avatâra.
***
THIRTEENTH MANVANTARA.
SKANDHA VIII., CHAP. 13.
Deva Sâvarni 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 Sâvarni is the fourteenth Manu. Uru, Gambhira, Vra-
dhna and others shall be his sons;
Pavitra and Châkshusha the Devas, Suchi their Indra, Agni,
Vahu, Suchi, Súddha Magadha and others the Rishis.
Brihat-bhanu, son of Satrayanaby Vitana, shall be the Avatâra
(i.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 respec-
tive duties of Manu and others in the Manvantarâs.
Suka replied: The Avat??ra of each Manvantarâ guides the
Manu, the sons of Manu, the Rishis, the Indra and the Devas of that
Manvantarâ. (Each Manvantarâ has its own place in the history of
the Kalpa, and the general evolution has to be worked out in the way
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best adapted to that Manvantarâ. The administration of each Man-
vantara is in the hands of a separate set of kings and ministers.
Vishnu incarnates in each Manvantarâ, as the king of all who serve
as administrative officers of that Manvantarâ and he is as such called
the special Avatâra for that Manvantarâ. 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 Manvantarâ.)
Yajna and others are Avatâras of Purûsha. 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 Manûs 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 Manvantarâ.
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. S´ridhara.)
Hari appears as the Siddhas (Sanaka and others) and ex-
pounds divine wisdom (Jnâna) in every Yuga. He appears as Rishis
(Yajnavalkya and others) and expounds Karmâ. As Lords of Yoga
(Dattâtreya and others), He expounds Yoga.
[[179]]
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THE STORY OF BALI.
SKANDHA VIII., CHAP. 15-23.
Bali, son of Virochana and grandson of Prahlâda, was once
defeated by Indra. His Guru, S´ukra, advised him to perform the
Visvâjit 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. Prahlâda also gave him a fresh garland and S´ukra 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 Trilokî.
S´ukra advised Bali to perform one hundred Asvamedha
sacrifices.
Âditi became disconsolate at the down-fall of her sons. She
asked her husband Kasyapa what to do for her sons. The Prajâpati
advised her to observe 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.
Vâmana was born of Âditi at midday, on the I2th day of the
moon, during the white quarter in the month of Bhadrâ, while the
moon was in the first part cf Srâvana, in the Abhijit.
(Vâmana = Dwarf). Vâmana heard that Bali was performing
Asvamedha on the banks of the Narmadâ. He went there and Bali re-
ceived him duly and enquired what he wanted, expressing his willing-
ness to gratify him fully. Vâmana asked for only three paces of
ground. Bali laughed at this modest prayer and asked him to take
more land. But Vâmana excused himself, saying a Brâhmana should
be content with small things only. Bali laughed again and at once
said "Then accept." He then took the waterpot to make the formal
gift. S´ukra 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 Bhûr Loka and Bhuvar Loka. By the second pace, He will cover
Svar Loka and what then will become of the third pace? You will have
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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 Prahlâda shall never speak
an untruth. I will give to this Brâhmana boy what I have promised,
even if he be Vishnu and my enemy too."
S´ukra 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 Vâmana with that water, and sprinkled it over his head. Then
Vâmana wonderfully grew in size. The whole Universe became
visible in him. He seized the whole of Bhûr Loka with one pace the
whole of Bhuvar 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 Vâmana passed through Mahâr 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 Kâla 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.
Vâmana then addressing Bali said: "Where is your promised
ground for my third pace? You have told a lie. You do not carry
out your promise to a Brâhmana. For this you will have to go to
Naraka."
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
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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."
Prahlâda appeared at this time. He bowed down to Vâmana
and said: "It is thou that didst give the kingdom of Trilokî to Bali
and it is thou that hast taken it away and really thou hast shewn
him a favor by doing so. For power maddens a man and blinds him
as to his real self."
Vindhyavali said: "O Lord, Thou art the Creator, the Pre-
server, 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 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 Sâvarni Manvantarâ. 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 Mahâraj, go to Sutala with thy clan. Sutala is even
wished for by those that dwell in Svarga. Even the Lokapâlas shall
not be able to overpower thee. What of others? If any Daitya does
not follow thee, I will kill him by my Chakra. By all means I will
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{{bhagap183.png}}
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."
Prahlâda was also ordered by Bhagavân to accompany Bali
to Sutala. So they all went to Sutala.
***
THOUGHTS ON THE ABOVE. ((183))
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 Manvantarâ, 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 Prahlâda, and complete resignation in Bali. Hiranyâksha
and Hiranyakasipu went back to their old place in Vaikuntha.
Vritra became united with Sankarshana. Prahlâda is immortal in
his unselfish mission, and we have just heard the future of Bali. The
Maruts become Devas after their very birth.
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 Pâtâlas as
given in the text is the reverse of what they should be in point of
spirituality, for Atala is the most and Pâtâla the least removed from
spirituality.
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 Purûsha 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
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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 Manvantarâ.
***
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 Hayagrîva 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 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 Pra-
laya 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 Sraddhâdeva, our present Manu.
[[184]]
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THE VAIVASVATA MANVAXTARA.
SUDYUMNA.
SKANDHA IX., CHAP. 1.
Sraddhâdeva Manu had no child for sometime. Vas´isthâ per-
formed a sacrifice in honor of Mitra-varuna that he might obtain pro-
geny. Sraddhâ, wife of the Manu, went to the chief priest and asked for
a daughter. So Manu had a daughter named I la. He took Vas´isthâ
to task for having had a daughter. Vas´isthâ 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 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.
Vas´isthâ 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.
Utkalâ, 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 Karmâ." 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]]
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(10). KAVI.
Kavi attained wisdom in his youth. He did not marry.
(6). KARUSHA.
The sons of Karusha were the Karushas, a race of pious Ksha-
triyas, who guarded the north.
(5). DHRISHTA.
Dhclrshtas were the sons of Dhrishta. Though born as Kshatri-
yas, they became Brâhmanas on this earth.
(2). NRIGA.
Sumati
Bhûtajyoti
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 Brâhmanas,
Oghavati
m. Sudars´ana
(4) Dishta
N??bhsga (became a Vaisya by his karma)
Bhalandana
Vatsapriti
Pransu
Pramati
Khanitra
Châkshusha
Vivinsati
Rambhâ
Khaninetra (very pious)
Karandhama
Avikshit
Marutta
[[186]]
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Sambarta, Son of Angiras, officiated at the Yajna performed
by Marutta. The Devas took direct part in the Yajna.
Marutta
Dama
Râjâvardhana
Sudhriti
Nara
Kevala
Dhundhumat
Vegavat
Budha
Trinabindu
m. Apsarâs Alamvusha
Visala Gnyabandhu Dhomraketu Ilâvila
(founded the w. Rishi Visravas
town named j
Vai??ali) Kubera the
King of the
Hema Chandra Yakshas,
Dhfimraksha.
Sanyama
Devaja Krisâsva
Somadatta
Sumati
Janamejaya
[[187]]
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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 Âs´rama 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 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 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 |
Revâta
(He built a town called Kus´asthali in the
midst of the sea and from that town
ruled Anarta and other lands.)
Kakudmin 99 other Sons.
Revâti
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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 Bhûr-loka."
And so the king did. (The Present is the 28th. Yuga cycle. Bala-
deva is the brother of Srî Krishna.)
(9) NABHAGA.
SKANDHA IX., CHAP. 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 Sûktas. When they go to Svarga
after completion of their Yajna they will leave all their sacrificial
wealth to you." Nabhaga did as he was told. The Angirasas left all
the property remaining on the sacrificial ground to Nabhaga. As
he was going to take those things, a dark Purûsha 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 Purûsha.
"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."
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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 (Svadhârma), 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 Yamunâ and worship-
ped Vishnu at Mathurâ. He gave plenty of riches and cattle to the
Brâhmanas. He then fed the Brâhmanas and asked their permission
to eat himself. At the time Durvâsas appeared as his guest. The
king received him duly and requested him to take his meals. The
Rishi consented and went to bathe himself in the river and perform
his daily rites. The king waited long for him but he did not return.
There was only half a muhurta now remaining of 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. Durvâsas came back. By
spiritual vision, he knew what had happened and became highly
enraged. He tore up a hair tuft and charged it to kill Ambadsha.
The king remained unmoved. The chakra of Vishnu consumed the
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destructive force sent by Durvâsas and went even to destroy him.
The Rishi ran in every direction. The Chakra followed him wherever
he went. He went to Brahmâ and prayed to be saved. "It is not in
my power to save thee" said Brahmâ. "Thou hast offended a votary
of Vishnu." He went to Siva. "Child" said Siva "this weapon of
Vishnu is too much for me even. Go thou to Vishnu." Durvâsas
went to Vishnu and prayed to be pardoned and saved. Said Vishnu:
"O Brâhmana, I am dependent on my Bhaktas. I am not free. My
heart is in the possession of my Bhaktas. I am dear to them. 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, Sâlokya and others, though these come within
their easy reach. What perishable objects can they have desire for?
The Sâdhus are my heart I am the heart of the Sâdhus. They do
not know any one besides me nor do I know any one besides them.
O Brâhmana, hear what is thy only remedy. Without delay go to
him who has caused this fear in thee. When force is used against
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."
Durvâsas went back to Ambarisha and touched the feet of the king.
Ambarisha became non-plussed at this act of a Brâhmana and knowing
the object of the Rishi, he prayed to the Chakra to desist from its
course and to save the Brâhmana. The Chakra had just commenced
its work of destruction, but it withdrew its energies upon the prayer
of Ambarisha. Durvâsas was extremely thankful and he thus
praised the king. "I see this day the greatness of Vaishnavas, O
king. Thou didst pray for my welfare, though I had offended thee.
There is nothing strange for those that have conquered Vishnu 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 Durvâsas all this time. He now fell
at the feet of the Rishi and requested him to take his meals. The
Rishi gladly did so, and also made the king take his food.
Durvâsas then went to Brahmâ Loka. He did not return for
one year and the King lived upon water only all this time, being so
anxious to see the Rishi back. Such is the holy story of Ambarisha.
[[191]]
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Ambansha.
Vir??pa 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.
[Durvâsas had cursed Indra, and Indra lost all power. But
after the great churning, times were changed. The divine law
favoured the Devas and the worshippers of Vishnu. Those who
assumed a power, independently of Vishnu, were sure to find dis-
appointment, however eminent their position might be.]
(I) IKSHVAKU.
SKANDHA IX., CHAP. 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 Sraddhâ, 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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Ikshvaku.
Vikukshi Nimi 98 other sons
(Sa??ada)
Puranj-aya
(Indra vahu
Kakutstha)
Anena
Prithu
Visvâgandhi
Chandra
Yuvanasva
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 Bhadrâsva.
Kuvalayasva or Dhundhumara.
Dridhasva. Kapilasva. Bhadrâsva.
Haryasva
Nikumbha
Bahulasva
Krisâsva
Senajit
Yuvanasva
[[193]]
{{bhagap194.png}}
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 Yamunâ. 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 Rasâtala at the
request of Vâsuki. 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.
[[194]]
{{bhagap195.png}}
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
Visvâmitra lifted him up to Svarga in his own mortal body. Tri
Sanku is still visible in the heavens. The devas turned him with his
head downwards and attempted to throw him down. Visvâmitra
by his power has retained him there.
[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]]
{{bhagap196.png}}
fice, Visvâmitra was the Hota, Jamadagni was the Adhvaryu, Vas´isthâ
Brahm?? and Ayâsya was the Udgata. Indra being pleased gave
a golden chariot to the king. Visvâmitra taught Âtmâ Vidyâ 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 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 sepha?? 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. Visvâ-
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 (Bhâgavata IX-i6). Therefore Visvâmitra
took the principal part in this sacrifice and not Vas´isthâ, 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 Sâgara (Sa = with, gara = poison.) Sâgara 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, S´âkas, 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.
Sâgara had two wives Sumati and Kesinî. 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]]
{{bhagap197.png}}
Kesinî had one son Asamanjas by Sâgara. An??umat was son
of Asamanjas. He was attached to his grandfather Sâgara. 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 Sâgara 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 Sâgara 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 Gangâ.
Sâgara completed the sacrifice with the horse. He made over
the kingdom to Ansumat and attained Mukti.
Ansumat made Tapas for the downward flow of Gangâ but
without success. He was followed by his son Dilipa. He also did
not succeed. Bhagiratha was the son of Dilipa. He prayed hard
and 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 Rasâtala. Again if I
pass over earth, men will wash away their sins in my waters. Where
shall I wash away those sins, O King? Therefore do thou ponder well
what to do." Said Bhagiratha: "The touch of Sâdhus shall take
away thy sins. For Vishnu, the destroyer of sins, remains in them.
Thy downward course shall be arrested by Rudra." Siva was pleased
by the prayer of Bhagiratha, and he consented to hold Gangâ.
Gangâ came rushing down and she was taken by Bhagiratha
to where the ashes of his Pitris lay. The very touch of her waters
purified the sons of Sâgara and they went to Svarga.
[[197]]
{{bhagap198.png}}
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 entertain-
ed Vas´isthâ, 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 Vas´isthâ. 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. Vas´isthâ at the
request of Soudasa produced a son by his wife, Madayanti. The
conception lingered for 7 years. Vas´isthâ 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 Mûlaka
also (the root of a race).
Soudasa
As??maka
Balika or Mûlaka
Das??aratha
Aidavidi
Visvâsaha
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
Muhûrta only, he returned forthwith to his place and concentrated
his mind on Bhagavân. He attained Mukti.
[[198]]
{{bhagap199.png}}
Khatvanga
Dirgha-bahu
Raghu
Ajâ
Dasaratha
RAMA Lakshmana Bhârata Satrughna
(The story of Râma as told in the Râmâyâna is widely and
universally known. It is therefore unnecessary to repeat that story
from the Bhâgavata Purâna.)
Dasaratha
RAMA Lakshmana Bhârata Satrughna
Kus´a Lava Angada Chitraketu Taksha Pushkala Subahu Sruta
sena.
matured in Yoga. He now besides at Kâlapa,
Towards the end of Kâliyuga he shall restore the Solar dynasty.
[[199]]
{{bhagap200.png}}
Maru.
Prasusruta
Sandhi
Amarshana
Mahâsvat
Visvâbahu
Prasenajit
Takshaka
Brihadbala, killed at
the battle of Ku-
rukshetra by
Abhimanyu
(Time of Parikshit)
Brihat-rana
Vatsa-vriddha
Sumitra shall be Kâli Yuga.
Vatsa-Vriddha
Prativyoma
Bhanu Divaka
Sahadeva
Brihadasva
Bhanumat
Pratikagva
Supratika
Marudeva
Sunakshatra
Pushkara
Antariksha Sutapas
Sutapas
Amitrajit
Brihadrai
Barhi
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 Vas´isthâ 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. Vas´isthâ on returning became offended and
cursed Nimi with the loss of his body. Nimi gave the same curse to
Vas´isthâ. So both gave up their bodies. Vas´isthâ was reborn shortly
after as the son of Mitravaruna by Urvâsi. 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.png}}
name of Mithila (Manth = to churn). He built the town Milhila.
(Mithila is the modern Tirhut).
NIMI Marti
Janaka Pratipa
Udavasu Kritaratha
Nandivardhana Devamirha
Suketu Visruta
Devarata Mahâdhriti
Brihadratha Kritirata
Mahâvirya Mahâroman (large-haired)
Sudhn'ti Svarnaroman (gold-haired)
Dhrishtaketu Hrasvaroman (short-haired)
Haryasva Sira-Dhvaja
Maru
While ploughing the ground for sacrifice, Sira-Dhvaja got
Sitâ 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 Râmâyâna.)
Sira-Dhvaja
Kus´a-Dhvaja
Dharma-Dhvaja
Krita-Dhvaja Mita-Dhvaja
Kesi-Dhvaja Khandikya
Kesi Dhvaja was versed in Âtmâ-vidya, Khandikya was
versed in Vedic Karmâ, Kesi Dhvaja overpowered Khandikya and
he fled away.
[[201]]
{{bhagap202.png}}
Kesi-Dhvaja
Bhanumat
Sata-dyumna
Suchi
Sanadvaja
Ûrja-ketu
Purujit
Arishta nemi
Srutayu
Supârsva
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 Âtmâ-vidya.
***
THE LUNAR DYNASTY.
SKANDHA IX., CHAP. 14.
Soma (the Moon) was born out of the eyes of Atrî. He carri-
ed off Tara, the wife of Brihaspati (Jupiter). Brihaspati asked for
his wife several times, but Soma would not give her up. S´ukra (Venus)
was not on good terms with Brihaspati. So he took the side of Soma,
with his disciples, the Asuras. Siva with his Bhûtas took the side of
Brihaspati. Indra with the Devas also sided with their preceptor.
The two parties engaged in fight. After some days of fight, Angiras
informed Brahmâ about every thing that transpired. Brahmâ 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.png}}
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. Urvâsi 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 Apsarâs became
attached to each other and they lived as husband and wife. But
Urvâsi laid down two conditions of her company with the king (i)
that the king was to preserve two rams, which the Apsarâs 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
Urvâsi. 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 Urvâsi 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.
Urvâsi 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 Urvâsi and
roamed with it in the forest. (The Gandharvas gave him the fire for
the performance of sacrifice necessary for the attainment of Urvâsi).
The king found out his mistake at last. He then placed the fire in the
forest, went home and meditated every night on Urvâsi. On the ap-
proach of Tretâ, he was inspired with the three Vedas (Karmâ-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 Urvâsi and another piece to be himself and the space
between the two pieces to be his son. By friction, the fire called Jatâ-
vedas came out (Vedas is wealth, enjoyments in general. Jdta is
[[203]]
{{bhagap204.png}}
grown. Jatâ-vedas is that fire from which enjoyments proceed that
which gratifies all sense-desires. It is the chief fire of the Karmâ-
kanda 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
Urvâsi. Prior to this in Satya Yuga, Prânava 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 Tretâ 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 Tretâ Yuga, Râjâs
prevailed and by the division of the Vedas, Karmâ Mârga 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 Tretâ Yuga for the possession of heavenly things. This gives us
about two millions of years at the present day. The origin of the
Vedas must not be confounded however with their existence in the
present form. For that we must refer to the sacrifice of Haris
Chandra, the adoption of Sunah sepha by Visvâmitra and the division
amongst the Madhu Chandas brothers.]
Pururavas
m. Urvâsi
Âyus Srutayus Satyayus Raya Vijaya Jaya
Vasumat Srutanjaya Eka Bhîma Amita
Kanchana
Hotraka
[[204]]
{{bhagap205.png}}
Hotraka.
Jahnu (He swallowed up the
Gangâ in her downward
course and let her out
though his thighs.
Puru
Balaka
Ajâka
Kus´a
Kus´ambu Tanaya Vasu Kus´anabha
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 (S´yâmâ). 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 young-
est was Râma (Parsurama). He is said to be an Incarnation of
[[205]]
{{bhagap206.png}}
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 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 con-
stellation of the Seven Rishis.
Parasurama will become one of the Seven Rishis in the next
Manvantarâ. He bides his time, with axe in hand, on the Mahendra
mountain.
Gadhi had his son Visvâmitra. Though a Kshatriya, he be-
came a Brâhmana by his Tapas. He had one hundred sons. The
mid son was Madhuchhandas. But they were all called Madhu-
chhandas. Visvâmitra 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 Prajâpati 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
Visvâmitra 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 Visvâmitra were Ashtaka, Harita, Jaya,
Kratumat and others.
***
GADHI.
Satyavati
m. Richika
Jamadagni
Parasurama
Visvâmitra
(adopted)
Devarata
100 sons
including
Madhuchhandas
Ashtaka and others.
[[206]]
{{bhagap207.png}}
THE LUNAR DYNASTY.
SKANDHA IX., CHAP. 17.
Âyus was the eldest son of
Pururavas. His line is now given, Pururavas Âyus
Nahusha Kshatra-Vriddha Raji
Rabha Anena
Suhotra 500 Sons
Rabhas guddha
Gambhira Suchi
Kasya Kus´a Gritsamada
Akriya Chitraka
Kas??i Prati Sunaka
Brahmâvit Sântarajas
Rashtra Sanjaya Sounaka
Dirghatamas Jaya
Dhanvantari Harnabala
(promulgator | of Ayur Veda Sahadeva and a sub In- | carnation of Hina Vishnu.) |
| Jaya Sena
Ketumat |
Saukriti
Bhîmaratha |
Jaya.
Divodasa
Dyumat (also called Prâtardana
Satrujit and Ritadhvaja)
Dharmaketu
Alarka others
(reigned for 66000 years)
Sântati
Sunîthâ
Niketana
Dharmaketu
Satyaketu
Dhrishtaketu
Sukumara Vitihotra Bharga Bhargabhumi
[[207]]
{{bhagap208.png}}
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., CHAP. 18-19.
Ptiruravas
Âyus
Nahusha Kshatra-vridha Raji Rabha Anna
Yati Yayâti Saryati Ayati Viyati Kriti
Sarmisthâ was the daughter of the Danava king Vrishaparvan.
Devayâni was the daughter of S´ukra, the preceptor of the Danavas.
They quarrelled whilst playing with each other and Sarmisthâ threw
Devayâni into a well. King Yayâti happened to pass by the way
and he rescued her. She became attached to the king and married
him. S´ukra became displeased with the Danavas for the ill treatment
of his daughter by Sarmisthâ. And to please the preceptor and his
daughter, Vrishaparvan had to make over his daughter and her
companions to Devayâni as her constant attendants. So they ac-
companied Devayâni to the place of Yayâti. S´ukra warned Yayâti
however not to have any intercourse with Sarmisthâ. But the king
did not heed the warning. He had two sons Yadu and Turvasu by
Devayâni and three sons, Druhya, Anu and Puru by Sarmisthâ.
Devayâni complained to S´ukra 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. Yayâti called his sons one by one and they all
declined to comply with his request except the youngest son Puru.
So he exchanged his infirmities with Puru and lived as a young man,
At last he found that no amount of gratification of the senses 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]]
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SKANDHA IX., CHAP. 20.
YAYATI.
Yadu Turvasu Druhya Arm 1'uru
Janamejaya
Prachinvat
Pravira
Manasyu
Charupâda
Sudyu
Bahugava
Sanyati
Ahanyati
Raudrasva
by Apsarâs Ghritâchi
Riteyu Kaksheya Sthandileyua Kriteyu Jaleyu
Rantinabha Sateyu Dharmeyu Sannatyeyu Vrateyu Vaneyu
Sumati Dhruva Apratiratha
Rebhi Kanva
Dushmanta (the famous Medhâtithî
lover of Sakuntala daughter |
of Visvâmitra by Menakâ, Pras Kanna and other
hero of Kâli Dasa's drama.) Brâhmanas
Bhârata
(Sub-Incarnation of Vishnu)
Bhârata 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. Bhârata 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 Bhârata was called Vitatha.
[[209]]
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ATHA.
[[210]]
{{bhagap211.png}}
DYAJA OR MANYU.
[[211]]
{{bhagap212.png}}
(i) RIKSHA.
Samvarana
m. Tapati daughter of the Sun
Kuru Parikshi Sudhana
Jahnu Nishadha
Suhotra
Surâtha
Chyavana
Viduratha
Kriti
Sarvabhouma
Uparichara Vasu
Jaya Sena
Radhika
Uparichara Vasu
Ayutayu Ayutayu Akrodhana
Devatithi
Riksha
Dilipa
Pratipa
Brihadratlva
Kus??mba Matsya Pratyagra Chedipa Other
Kus´agra
Rishabha
Satyahita
Pushpavat
Jarâ Sandha
(was born in two parts. He was
therefore thrown away out side.
Jar?? a Rakshasa woman, united
the two parts and made the
child alive. Hence he was called
Jarâsandha).
Jahu
Sahadeva
Somapi
Sruta Sravas
Devapi Sântanu
(gave up the world and went to forest)
Vahlika Somadatta
Bh??ri
Bh??risravas Sala
Sântana had in his former life the power by pass of his hands
to make an old man young. He was therefore called Sântanu in this
[[212]]
{{bhagap213.png}}
life. When he became king, there was drought for 12 years. The
Brâhmanas ascribed this to Sântanu's overlooking the claims of his
eldest brother Devapi. Sântanu 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 Kâliyuga 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
daughters of Kasiraja
Satyavati was the daughter of Uparichara Vasu by Matsya-
gandha, Before her marriage with Sântanu, 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 Dhritarâshtra, Pandu, and Vidura.
Dhritarâshtra
m. Gandhari
m. Kunti
Duryodhana
99 Others
Pandu
Duhsald
Madri
(By Dharma) Yudhisthira
(By Indra) Arjuna
(By Vâyu) Bhîma
(By Asvini Kumârs) 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 Kâli Sarvagata
[[213]]
{{bhagap214.png}}
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 Karmân
(2) By Vijaya Suhotra
Sunîthâ
Nri Chakshu:
Sukhinala
Pariplava
Sunaya
Medhckvin
Nripanjaya
Brihadratha Satanika
Durdamana
Kshemaka shall he the last of tkis approved line in the Kâli Yuga.
[[214]]
{{bhagap215.png}}
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., CHAP. 23.
Yadu
Turvasu
Druhya
Puru
Sabhanara
Kâlanara
Janamejaya
Mahâ Sala
Mahâmanas
Chakshus Parekshu
Usinara
Titikshâ
Rushadratha
Homa
Sutapas Bali
Sivi Vara Krimi
Daksha
Vrishadarbha Subiua Madra
Kekaya
[[215]]
{{bhagap216.png}}
Dirghatamas Rishi produced on Bali's wife Six sons Anga,
Banga, Kâlinga, 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. Kâlinga is the country between Jagannatha and the Krishna
Odhra is part of modern Orissa.)
***
BALI.
Anga Banga Kâlinga Sambhu Pundra Odhra
Khalapana
Diviratha
Dharmaratha
Chitraratha.
Chitratha was also called Romapâda. He had no son. Dasa-
ratha (father of Râma) was his friend. He gave his daughter Sânta
to Romapâda. Sânta was married to Rishi Rishya Srînga. That
Rishi made a Yajna for Romapâda and he had a Son Chaturanga
born to him.
Chitraratha or Romapâda
Chaturanga
Prithulaksha
Brihadratha
Brihadratha Brihatkarman Brihatbhanu
Brihanmanas
Jayadratha
Vijaya
Dhriti
Dhritavrata
Satkarman
Adhiratha
(He adopted Kâma of the Mahâbhârata as his son, when he
had been left by Kunti.)
[[216]]
{{bhagap217.png}}
ADI II RATH A.
Kâma
Vrisha Sena
Yayâti
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.png}}
YAYATI.
Yadu
Sahasrajit,
Kroshta, Nala, Ripu,
S´atajit
Mahâhaya
Renuhaya Haihaya
Dharma
Netra
Kuoti
Sohanji
Mahishmat
Bhadrâ sen
Durmada
Dhanaka
Kritavirya Kritagni Kritavarman, Kritaujas
Arjuna
(Learned Yoga from Dattâtreya. Had one
thousand sons of whom only 5 survived.)
??dhvaic
Jayadhvaja Surâsena Vrishabha
Talajangha
Madhu
Urjita
Vitihotra and 99 other sons
called Tala Janghas. They
were killed by Sâgara.
Vrishni
99 other sons
***
YADU.
Kroshtu
Vrijinavat
Svahita
[[218]]
{{bhagap219.png}}
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 Kîrti, Punyayasas etc.,)
***
SASAVINDU.
Prithu-Sravas
Dharma
Usanas
Ruchaka
Others
Purujit Rukma Rukmesha Prithu Jyamagha
m. Saivy??
(The king carried away
from Indra's place one girl
Bhojya whom he married
to his future son Vidarbha)
Vidarbha
Kus´a
Krathu
Kunti
Vrishni
Nirvriti
Dasarha
Vyoma
Jim??ta
Romapâda
Babhru
Kriti
Usika
Chedi Damaghosha others
Bhîmaratha
Navaratha
[[219]]
{{bhagap220.png}}
Navaratha (Continued)
Dasaratha
Sakuni
Karambhi
Devarata
Devakshatra
Madhu
Kuruvasa
Anu
Puruhotra
Âyus
Satvata
Bhajamat Bhaji Divya Vrishni Devavridha Andhaka Môhabhoja
The Bhojâs
Nimlochi Kinkana Dhrishti
S´atajit 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.png}}
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) Dhritadev??. (6) Sdnttdeva. (7) Upadev??. (8) Srîdeva.
(9) Devarakshit??. (10) Sahadevd. (11) Devakt.
(Vâsudeva 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 Vâsudeva.
***
VIDURATHA.
Bhojâmat
[[221]]
{{bhagap222.png}}
Bhojâmat (Continued)
Sini
Bhojâ
Hridika
Devamirha Satadhanu Kritavarraan
Surâ
m. M??risha
Vâsudeva Devabhaga Devasravas Anaka Srînjaya Sy??maka
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 Kîrti, married to Dhrishtaketu
Sântardan 4 sons
(4) Sruta Sravas, married to Damaghosha of Chedi
Sisupala
(5) Râjâdhidevi, married to Jayasena
Vinda Anuvinda
The five sisters of Kansa were married to the 5 brothers of
Vâsudeva. They were:
(1) Kans??, married to Devabhaga.
Chittaketu Brihadbala.
(2) Kansavatt, married to Deva Sravas.
Suvira Ishumat
[[222]]
{{bhagap223.png}}
(3) Kankd, married to Kanka.
Vâka Satyajit Purujit.
(4) Rdshtrapdlt, married to Srînjaya.
Vrisha Durmarshana Others.
(5) Sdrabhtinti, married to S´yâmâka.
Harikesa Hiranyâksha.
As to the other brothers of Vâsudeva, Vatsaka had by Apsa-
ras Misrakesi, Vrika and other sons.
***
VATSAKA.
m. MISRAKESI
Vrika Others
m. Durvakshi
Taksha Pushkaras??a Others.
Samika
w. Sudamani
Sumitra Arjunapala Others.
Anaka
m. Karnika
Ritadhaman Jaya
Vâsudeva had several wives. Their names and the names of
their sons are given below:
I. Rohini
BALADEVA Gadâ Sarana Durmada Vipula Dhruva Krita Others
2. Pautavt
Subhadra Bhadrâbahu Durmada Bhadrâ Bhûta 7 Others.
3. Maditd
I T~ I ~T~ I
Nandâ Upânanda Kritaka Surâ Others.
[[223]]
{{bhagap224.png}}
4. Bjiadr??
Kesin.
5. Rochand
Hasta
Hemangada
6. Ilâ.
Others.
Uruvalka
Others.
7. Dhritadeva
Vipristha.
8. Sdntidevd
Prasama
Prathita
Others.
9. Upadev??
Raj any a
Kalpa-Varha
Others.
10. Srtdevd
Vasu Hansa Suvansa Others
11. Devarakshitd
Gadâ
12. Shakadevd
Others.
Pravara
Srutimukhya
13. Devaki
Others.
Kîrtimat Sushena Bhadrâsena Riju Sanmardana Bhadrâ Sankarshana
***
KRISHNA.
Subhadra.
(With the birth of Srî Krishna, we come to the end of the
Ninth Skandha of the Bhâgavata Purâna. But for the completion
of the racial account, we give here only the 1st Chapter of the 12th
Skandha.
[[224]]
{{bhagap225.png}}
SKANDHA XII., CHAP. 1.
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 Parikshit??
His minister Sunaka shall kill him and place his own son Pradyota
on the throne.
Pradyota
Palaka
Visakha
Râjâka
Nandivardhana
These 5 kings of the line of Pradyota shall reign for
138 years.
Nandi Vardhana Ajâta-Satru (Contd).
Sisunaga Darbhaka
Kakavarna Aj-aya
Kshemadharma Nandi Vardhana
Kshetrajna Mahânandi
Vidhisara Saisunaga
Ajâta-Satru
These ten shall reign for 360 years Mahânandi shall have a
son, Nandâ, by a Sudra woman. He shall be the next king. One
Brâhmana Chanakya shall kill Nandâ 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.png}}
PUSHPAMITRA.
Agnimitra
Sujyestha
Vasumitra Bhadrâka Pulinda
Utghosha
Vajramitra
Bhâgavata
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.
Bh??mitra
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.
Balin Krishna
Anishta Karmân
Gomati
Srîsantakarna
Haleya
Purimat
Pournamasa
Talaka
Medasiras
Lambodara
Purishabhiru
Sivaskanda
Chivilaka
Sunandana
Yajnasri
Meghasvati
Atamana
| ending
Anishta Karmân
Chakora
8 Bahus
in Sivasvati
Vijaya
Chandravijna
Salomadhi
[[226]]
{{bhagap227.png}}
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.
Bhûta-Nandâ, 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.
Visvâsphurji, otherwise called Puranjaya, shall be the king of the
Magadhas. He shall make havoc of the caste system. His chief town shall
be Pâdmavati (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 Manvantarâ 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 Manvantarâs. 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 Manvantarâ 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 120 years.
[[227]]
{{bhagap228.png}}
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, Râhu 18, Brihaspati 16, Saturn
19, Mercury 17, Ketu 7 and Venus 20. Thus if a man lives for 120
years, all the planets will in turn have influenced his life in the above
order, commencing from the planet of his birth. Again there will be
corresponding sub-runs of all the planets during each planetary run.
The races are also governed by such planetary influences.
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 Manvantarâ 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 S´ukra or
Venus, through his daughter Devayâni.
This planetary succession may be only a Sub-run of the
planets. We read, in the account of the previous Manvantarâs, of
the appearance of S´ukra as the guide of the Daityas, and of Brihas-
pati as the guide of the Devas. We have also read of the appearance
of Râhu in the sixth Manvantarâ. 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.png}}
Next in order was the Kdruslia race inhabiting the north.
The Djidrs??itas were also a spiritual race (Brâhmanas.)
The descent towards Materiality commenced with Xriga. He
is said to have been transformed into a lizard. His grandson was
Bh??tajyoti, Bhûtas being different forms of matter. Vasu is a God
of Material wealth. Pratika means the reverse or opposite (i.e.
the reverse of spirit.) Ogha means a current. The current of
materialism set in with the line of Nriga.
The next line, that of Narishyanta, shews further materiality.
Midhvat is that which wets (the root mih means to pass water).
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
f??tukarna (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, Châkshusha 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 Kus´as-
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 Surât.) But the site of Kus´asthali cannot be
ascertained. There were remnants of this race till the time of
Krishna, for Balaram married Revâti, 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 Tretâyuga.
Ikshvaku is called the eldest son of Manu. Perhaps this has reference
to the appearance of the Race in the previous Manvantarâs.
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.png}}
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 we find King Purukutsa forming an alliance
with the elemental serpents, and holding communion with the dwell-
ers of Rasâtala. The river Narvada is mentioned in connection with
Rasâtala.
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 Rasâtala, or the plane of Material ascendancy, affected the
destiny of this line. In Trisanku, the aspiration ran very high. He
became a Deva, but had his head turned downwards, i.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. Visvâmitra and
his disciples were the Vedic Rishis of this age. The Vedas tried to
curb the riotous course of materiality by prescribing a number of 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
Kâmic tendencies of the race and the cyclic law which now required
the spiritual evolution of humanity was continually disregarded by
the race. This was poison (gara} to the system of humanity and
king Sâgar 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.
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The extinction of Sâgara's sons was attended with great
changes on the earth's surface. It is said they dug the earth and
made the seas in their search for the sacrificial horse. Hence the sea
is called Sâgara. This may refer to the sinking down of Atlantis
when a large portion of that great continent became a sea-bed.
There was a corresponding upheaval of land and the Himâlayan
chain reared up its head, as we can easily infer from the first appear-
ance of the Ganges. The first flow of Gangâ indicated a many sided
revolution in the appearance of the earth's surface. A new continent
was formed to which India was attached as the prominent link. 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.
Gang?? 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 Karmâkanda of
the Vedas, which put restrictions on the wanton and reckless perfor-
mance of Karmâ 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
Kalmashapâda 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 Tâmasic forces in man and
he is unconscious of his higher nature. That sleep in time becomes a
permanent sleep, and the lower man becomes dead to his real Self.
This is the real death of man, when the ray sent forth by Îs´vara
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 Lilâ Avatâras 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
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as much Satva as 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 Lankâ, the remnant of the Atlantean
continent. Following the descent of Gangâ therefore, Vishnu incar-
nated himself as Râma, one of the greatest of his manifestations.
The Râkshasas of Lankâ were killed. Vibhishana only survived, but
he was allied to Râma and so became immortal in spirituality. The
Rakshasa survives in us but its energy of dissolution does not militate
against the evolution of man. It was Râma who first gave the idea
of Îs´vara to the degraded human races of the present Manvantarâ.
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 Srî Krishna as we shall see
later on.
After Râma, 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 Kâlapa, where he bides his time to revive the solar
dynasty towards the end of the Kâliyuga. 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.
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The son of Budha was Pururavas. He married Urvâsi, the
renowned Deva nymph.
Pururavas had six sons. But we are concerned with only two
of them, Âyus and Vijaya.
Vijaya gave the Adept line of the race and Âyus, the ordinary
humanity.
In the line of Vijaya, we find Jahnu, purified by the assimila-
tion of Gangâ, Visvâmitra, pre-eminently the Rishi of the Rig Veda
and one of the seven sages who watch over the destiny of the present
Manvantarâ, Jamadagni, another of the seven sages of our Manvantarâ
and Parasurama one of the coming sages of the next Manvantarâ.
We have already mentioned the part taken by Visvâmitra and his
sons in the composition of the Vedic Mantras.
Coming to the line of Âyus, 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 Yayâti.
King Yayâti married Devay??ni, the daughter of S´ukra, the
presiding Rishi of the planet Venus, and had by her two sons, Yadu
and Turvasu. S´ukra is the son of Bhrigu, the Rishi of Mahâr Loka.
Devayâna, 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 Yayâti 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,
Medhâtithî and Piaskanva. Dushmanta, the hero of Kâlidasa's re-
nowned drama also came of this line. Vishnu incarnated in part as
Bhârata, son of Dushmanta.
Then there was a revolution. Bhârata 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. Bhârata adopted Bharadvaja as
his son. Bharadvaja was begotten by Brihaspati ( Jupiter) on the
wife of his brother Utathya named Mamata (Egoism).
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Bharadvaja is one of the seven presiding Rishis of the present
Manvantarâ. 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 Mahâbhârata has called forth characters in the Drama of
the Kurukshetra battle, that stand out in all the details of real life
and find a permanent place in the genealogy of the Lunar dynasty.
The study of the racial account of the line of Bharadvaja becomes
therefore extremely difficult.
The Lunar dynasty will be revived by Devapi, a descendant of
Bharadvaja, who is biding his time at Kâlapa.
The early inhabitants of Bengal, Behar and Urishya were the
sons of Anu, the second son of Sarmisthâ. The famous Kâma, one
of the heroes of Kurukshetra, also belonged to this line.
The eldest son of Sarmisthâ by Yayâti 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 Yayâti by Devayâni. The early descendants of this
line were the Haihayas, killed by Parasurama, and the Talajanghas,
killed by Sâgar, both of the Solar Dynasty. The Mahâbhârata has
given an importance to the overthrow of these early Yadu classes
as a victory of the Brâhmanas over the Kshatriyas. Next to the
Brâhmanas in intelligence were the Kshatriyas. They eagerly accepted
the teachings of Râma, who incarnated as one of them. They knew
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 Râma and
Krishna incarnated themselves as Kshatriyas. We are to understand
that by Kshatriyas, during this period of Puranic history, is meant
seceders from Vedic Karmâ Kânda more or less.
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The early sececlers, the Haihayas and Talajanghas were put
down by the Brâhmana Parasurama and by the Kshatnya King
Sâgar, who espoused the cause of Vedic Karmâ Kânda and of the
Brâhmanas, represented by Rishi Aurva of this time.
Parasurama did not like any meddling with Vedic Karmâ
Kânda by persons not perfected in wisdom. Even Râma 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 Karmâ
had a strong supporter in Jarâsandha, there was hypocrisy in the
name of religion, and there were pretensions in various forms. On
the other hand great improvements had been made in the proper
understanding of the realities of life and of the laws of nature. 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 Srî
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. Manvantarâ after
Manvantarâ was taken up in developing the physiological (Prânic)
activities, the sense (Indriya) activities, and then the lower mental
activities of the Jivas. The personal man was fully developed in the
sixth Manvantarâ and the great churning only opened the door for
another line of development. The possibility of spiritual activity
was secured to men by Kûrma.
When the races of the Sixth Manvantarâ therefore became re-
born in the Seventh Manvantarâ, they were the most intellectual of
all races, but they had also the power given to them of developing
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spiritual faculties. They could not however shake off the Âsuric 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 Visvâ-
mitra, one of the seven sages of our Manvantarâ. Visvâmitra failed
in his attempt to send Trisanku to Svarga. He then tried with his
son Haris Chandra. It is said he advised the Râjâ to make a human
sacrifice to Varuna. But we find the victim Sunah-sepha living after
the sacrifice, under the name of Deva-rata, or one given up to the
gods, and some of the Riks even were revealed to him. Haris Chandra
succeeded in entering Svarga. That was a great victory for Rishi
Visvâmitra. The Vedas weie revealed to the Rishis and sacrifices
came to be known.
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Nârada also helped the cause in another away. He related the
beauty and the virtues of king Pur??iravas to the Devas in Svarga.
Urvâsi, 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 Karmâ. They even favoured the
belief, that there was to be immortal life in Svarga gained by the per-
formance of Vedic Karmâ. 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 Karmâ as they were unfriendly to the im-
mature Trisanku.
The Vedic Karmâ K^nda became thus fully revealed. The
revelation was made in the last Tretâ-yuga of the present Manvantarâ.
"At the beginning of the Tretâ Yuga, the three Vedas were revealed
through Pururavas." IX. 14-49. "The path of Karmâ was promul-
gated in Tretâ Yuga, by the division of the Vedas." S´ridhara.
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
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movement was Rishi Visvâmitra, (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 Karmâ Kânda
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 Karmâ, and often set themselves in opposition to them. They
were very troublesome to the Brâhmanas. King Sâgar 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 Gangâ 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 Râma 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 Karmâ Kânda. They were for further revelations At first, the
Brâhmanas did not look with favour upon these Kshatriyas. But
when it was found that the Kshatriyas got real light, they were soon
joined by the Brâhmanas. The foremost of these Kshatriyas was
Janaka, and the foremost of the Brâhmanas was Yajnavalkya. The
further revelations were called the Upanishads.
King Janaka found Sitâ, the consort of Râma, at the end of
his plough. Yajnavalkya defeated all the Brâhmanas of his time in
discussions held at the court of king Janaka.
When Râma incarnated, there existed the people of Lankâ, a
remnant of the Atlantean continent, who had inherited a mighty
material civilisation, but who were called Râkshasas, on account of
their gross iniquities. They reached the last point of material down-
fall, and lost all spirituality. They were called Râkshasas as final
extinction was their lot, and as the force of dissolution was strong in
them.
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Then there were the regenerate classes, who performed Vedic
sacrifices. There were a few again, who accepted the Upanishads as a
teaching, but they could not boldly declare themselves against the
performance of sacrifices.
Râma 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
Purûsha in us, the ray of the supreme Purûsha, 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 Purûsha. But when Râma
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.
Râma did something more. He married the daughter of
Janaka, and by this act openly espoused the cause of the Upanishads.
Lastly Râma offered Himself as an object of worship. This
was the beginning of Vishnu worship, which makes no distinction
between classes and castes. Râma openly made friendship with
Guhaka, belonging to the lowest class, whom it was an abomination to
touch, for Guhaka was devotedly attached to Him, as an Incarnation
of Vishnu.
The world admired Râma. No man could reach such eminence.
He must be something more than a man. In time men accepted
him as an Avatâra. At any rate, he was an example to others in
every respect. The ethical standard he laid down in his own life
was unimpeachable. The world had never seen such sacrifices in the
performance of the duties of life. A model king, a model son, a
model husband, a model brother, a model warrior, a model friend, the
model of models, Râma left an indelible mark as a religious and
moral teacher, on the age in which he lived, and on all succeeding
ages.
The example was not lost on the world. The many-sided
picture, that Râma presented, produced a spirit of enquiry, which has
never been rivalled in this Kalpa. Men thought on different lines.
They studied the Upanishads, which had been favoured by Râma.
They could not forget also that Râma taught salvation for the performers
of Vedic sacrifices. Then there was the teaching of his own life. The
light was manifold. Independent schools of thought grew up, notably
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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 Sânkhyas
said that the chief duty of a man was to discriminate between the
transformable and the non-transformable element in him, and when
that was done, nothing more was needed. The followers of Patanjali
said that mere discrimination was not sufficient, but a continued
practice was required. The Vaiseshikas studied the attributes and
properties of all objects and sought by differentiation to know the
truths. There were others who worshipped the Bhûtas, Pretas and
Pisâchas, so that they might easily acquire powers. Others wor-
shipped the dwellers of Svarga Loka. Some worshipped Îs´vara.
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, Srî Krishna, the greatest of all
Avatâras, 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 Bhûr Loka,
our Earth. While on Earth, we form fresh Karmâ, which gives
rise to other births. The performance of Vedic Karmâ 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 Mahâr
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
Purûsha, 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 Trilokî. It may be liberation from the bondage of
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Bvahmandas or solar systems. Those who worship only material
objects remain chained to this earth. Those who worship the dwellers
of Bhuvar Loka (Bhûtas, Pretas, Pisâchas 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 wor-
ship 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.
Karmâ or actions appertain to the perishable element. The perishable
element constantly changes, so it cannot be our real self or Âtmâ.
From the stand-point of our real self, we can dissociate ourselves
from our actions, which relate to our transitory nature. Here the
system of Sânkhya came into requisition.
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
Karmâ 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
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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 Karmâ. It includes the unself-
ish performance of Karmâ and, for the average humanity, renuncia-
tion of Karmâ is harmful as an expedient of Yoga. Though there
may be some who do not require Karmâ 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 Karmâ is all in all,
and the authority of the Vedas is supreme. Here Srî 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 Karmâ,
and one could not therefore avoid the recurrence of births by the
performance of Vedic Karmâ. So Srî Krishna said to Uddhava:
"If the Vedas say that men attain Svarga by the performance of
Vedic Karmâ, 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 Srî Krishna,
and the chief amongst them was Sisupala.
This was the teaching of Karmâ Yoga by Srî Krishna. But
the unselfish performance of Karmâ 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 Îs´vara.
So Srî 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
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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
Srî 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 Karmâ, so he owes a
duty to fsvara, and that duty is Upâsanâ. 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 Karmâ 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 Upâsanâ. Upâsanâ is the law of being for
all Jivas, when they reach the state of manhood. Surrender is the
essence of Upâsanâ, and this Srî 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 Srî Krishna gave that teaching at the
very last to Arjuna. He said that Jiva and Îs´vara were one in essence.
It is the difference in Prakriti that makes all the difference between
Jiva and Îs´vara. When all the bonds of Prakriti are broken through,
only Brahmân remains, the one reality, underlying both Îs´vara 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, Srî Krishna pointed
out the fallacy of the Vaiseshika system in attempting to know the
Attributeless, through the attributes.
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The highest wisdom of the Kalpa was revealed and the world
resounds with all glory to Srî 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 Mahâbhârata the relation of Srî 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 Karmâ, Upâsanâ and Jnâna, who were His own people,
who knew no other Dharma than Himself, who had followed Him
through ages, and who simply took births as He appeared on this
earth, what Srî Krishna did for these Bhaktas, what His relations
were with them, are not described in the Mahâbhârata at all. The
lordly side is given but not the sweet side. The picture of the Lord
edifies and overawes, that of the Lover enchants and enthrals. The
Bhâgavata sings what the Mahâbhârata left unsung. That is the
peculiar significance of the Tenth Skandha which follows, the
Skandha that maddens the hearts of all real devotees.
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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 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 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 Purûsha Himself shall be born in the family of Vâsudeva.
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.
Bhagavatî, 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.
Surâ Sena, the chief of the Yadus, ruled over the town of
Mathurâ. Hence it became the chief seat of the Yadu kings. It is
a sacred town, the constant seat of Hari.
Once upon a time, at Mathurâ. Vâsudeva drove in his chariot
with his newly married wife Devaki. The marriage presents were
innumerable. Kansa, the son of Ugrasena, held the reins of the
horses himself, so eager was he to please his sister Devaki.
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.
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Vâsudeva pacified 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 takes body after
body under the action of Karmâ, as he takes step after
step in walking, or even as the leech takes blade after
blade of grass, in moving.
As in dream there is a refled 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 Karmâ,
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 kill her."
But persnation?? was of no avail, as Kansa was under the influ-
ence 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 desist-
ed 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 Kîrtimat 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 Nandâ, 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.
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When the Rishi left Kansa, he took all the members of the
Yadu clan for Devas and every child of Devaki for Vishnu that was
to kill him. He now confined Vâsudeva and Devaki in his own
house and put them in fetters. He put to death every son that
was born to them.
He knew himself to be Kâlanemi who had been, in another
birth, killed by Vishnu. He fell out with the Yadus, deposed his own
father Ugra Sena and became himself the King.
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,
Vâna, Bhouma and other Asuras, Kansa tormented the Yadus. They
fled away to the kingdoms of Kuru, Panchâla, 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 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 Nandâ. Men shall worship thee as the giver of all desires
and boons, with incense, presents and sacrifices. They shall give thee
names and make places for thee on the Earth. Durgâ, Bhadrâkali,
Vijaya, Vaishnavi, Kâmada, Chandika, Krishna, Madhavi, Kanyaka,
Mâyâ, Narayani, fsani, Sarada and Ambikâ these shall be thy
names. For thy drawing out (Sankanshana) the child shall be called
Sankarshana, He shall be called Râma, from his attractiveness
(ramana) and Bala from his uncommon strength (bala)."
"So let it be, Om!" said Bhagavatî, and she carried out the
behests of the Lord. By inducing the sleep of Yoga, she removed
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the child from 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 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.
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, Râjâs 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 phy-
sical body (dhatus) form its skin, the five Bhûtas, Manas, Buddhi and
Ahankâra are its eight branches, the nine openings are its holes, the
ten Prânas, or physiological functions, are its leaves and Jivatma and
Paramâtma 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 May?? see manifold forms in place of Thy real
self, but not so the wise. Thou art consciousness itself. For the good
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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. S´ridhara.)
"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 Vinâyaka
hosts. (The Vinâyaka 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, Kriyâ Yoga, Tapas and Samâdhi."
(There could be no worship, if no body had been assumed. Hence
there could be no attainment of the fruits of Karmâ, Stidhara. This
is not intelligible, if ordinary Karmâ is meant.)
"If this Satva body of Thine had not existed, direct perception
would not be possible. For through Thy manifestations in (the
world of) the Gunas, thoughts can (at last) reach Thee. The Gunas
only relate to Thee and are themselves manifested by Thee." (By
devotion to the pure Satva body, the mind partakes of its character,
i.e. becomes purely Sâtvic. 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 Purûsha can not be known by these forms.
Hence the following Sloka, Srtdhara).
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"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 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 Purûsha 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, Srî Krishna was born under the influence of the Rohini
constellation. It was all dark at dead of night. He had four hands
bearing Sankha, Chakra, Gadâ, and Pâdma. The mark of Srîvatsa
the Koustubha gem, the yellow cloth, the crown on the head glittering
with stones, the brilliant ear-rings all marked Him out as the Purûsha,
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 Svâyambhuva Manvantarâ, thou wert called Prisni,
and this Vâsudeva, Prajâpati Sutapas. Commanded by Brahmâ to
beget progeny, thou didst make austere Tapas and prayed for a son
even like unto my own self. So I was born of thee as Prisni-Garbha.
This was my first Incarnation. When you two were Âditi and Ka-
syapa, I was born of you as Upendra, othenvised called Vâmana (the
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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 Brahmâ."
Then He assumed the form of an ordinary child.
Directed by Him, Vâsudeva took Him to Vraja, the Kingdom
of Nandâ. The fetters loosened. The gate opened wide. The gate
keepers fell into deep sleep. Though there was a heavy downpour of
rain, the serpent Sesha gave shelter under his thousand hoods. The
river Yamunâ, deep in flood, fretting and foaming under the storm,
made way for Vâsudeva. The Gopas were all fast asleep in Vraja.
Vâsudeva placed his own son by the side of 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) Ishâ (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, Châranas, Gandharvas, Apsarâses, Kinnaras and Nâgas 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 Mâyâ then became known by different names in
different parts of the earth.
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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 Bhojâ, 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. Brahmâ 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 (Sanâtana 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 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 Brahmâ."
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.
Nandâ performed the birth ceremony of his son with great
pomp. His gifts knew no bounds. Vishnu was worshipped and there
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was plenty in Vraja. The time came for payment of the year's dues
to Kansa. So Nandâ left Gokula (i.e. Vraja) in charge of the
Gopas and himself went with the dues to Mathurâ. Vâsudeva learned
of Nandâ's arrival and went to meet him. Nandâ 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 Karmâ, 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?"
Nandâ 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."
Nandâ left Mathurâ for Gokula.
***
PUTANA.
SKANDHA X., CHAP. 6.
With evil forebodings, Nandâ 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 pass-
age. She moved freely here and there and at last entered the house
of Nandâ. She looked like a kind mother and Yasod?? 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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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 (Bhûrja) and then to tie it round the hand.)
Yasoda then placed the child on her lap and gave him milk.
By this time Nandâ 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 Nandâ. 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]]
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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 Vâsudeva. Nandâ 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." Nandâ promised strict privacy, and the Rishi performed the
ceremony. Addressing Nandâ, he then said:
"This son of Rohini shall be called Râma or the charming
one, as he shall charm his friends by his virtues. He shall be called
Bala, from possessing excessive strength. From his bringing together
the Yadus, he shall be called Sankarshana.
"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 Srîmat 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
Nandâ is equal to Nârâyana by his virtues, powers and fame."
[[255]]
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PRANKS OF THE HOY.
SKANDHA X. Cii??r. 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 Râma 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 Nandâ
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 Nandâ 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 Dhârâ shewed
great obedience to Brahmâ. When born on Earth may we have the
highest devotion for Him." Such was their prayer to Brahmâ and it
was granted. Drona was born as Nandâ and Dhârâ as Yasoda.
[[256]]
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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. 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
Lokapâla 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 Srî 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
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words of Nârada. 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 Vâna (Vraja or Gokul) so
often, the elders put their heads together to devise the best course to
adopt. Upa Nandâ, 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."
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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.
Râma and Krishna saw Vrindavana, the hill Govardhana and
the banks of the Yamunâ and then became very much pleased. In
time they became keepers of calves (Vatsa). They tended the calves
in the company of Gopa boys on pasture lands near at hand. They
played with other boys as ordinary children.
***
VATSA OR THE CALF.
SKANDHA X., CHAP. 1.
One day Râma, 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.
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
Vâka." 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
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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 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 Râma what had happened. Brahmâ
appeared after a Truti (fraction of a moment) of his own measure.
He saw the boys, he saw the calves. He could not make any dis-
tinction 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 glow-
worm 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 Srî Krishna alone, searching for the calves and boys
[[261]]
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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 Karmâ 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 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 Kumâra Lilâ of Krishna. The Pouganda Lil??
is now to commence. (Kumâra is a boy below five, Pouganda is
boyhood from the 5th to the i6th year).
END OF KUMARA LILA.
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DHENUKA.
SKANDHA X., CHAP. 15.
On attaining the Pouganda age, Râma and Krishna were
placed in charge of cows. Vrindavana looked gay and Krishna
amused himself with his companions in the forests. One day Srî-
daman, Subala, Stoka and other companions spoke to Râma
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." Râma 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 Râma with its hind
feet. The Asura brayed and made a second rush, when Râma
held it by the hind feet and whirling it round in the skies threw
It dead on the trees. The kith and kin of the Asura then came
rushing forth, but they were one and all killed by Râma and
Krishna. When they returned to 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 Nâgas or serpents made offerings to Garuda on appointed
days. Kâliya, proud of his own valour, did not make any offering
himself and snatched away the offerings made by others. Garuda
attacked him and, being overpowered in the fight, Kâliya sought
shelter in a deep pool of water in the Yamunâ.
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.
Kâliya knew about this and he therefore sought protection in
that pool of water with his family. The water became deadly poison
and even the adjoining air breathed poisonous death.
[[263]]
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One day Krishna went with all his companions, other than
Râma, to the Yamunâ side. The Gopa boys and the cows being
very thirsty drank the water of that pool and met with 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. Kâliya fiercely attacked him and
stung him to the quick. The serpent then twined round Krishna.
The cows wept, the Gopa boys became senseless. There were evil
portents in Vrindavana. Nandâ 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 Nârâyana. 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 Râmanaka
Dvipa for fear of Garuda. But now as your heads bear the marks
of my feet, Garuda shall not touch you." Kâliya left the Yamunâ with
his wives and the water of that river has been pure ever since.
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 Râma, we are yours. Krishna!
Save us from this fire. We are not afraid of our lives, but it will
pain us to part from Thy feet."
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.
Râma 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 Râma that of the other. The
party of Krishna were routed near the Bhandiraka forest. Krishna
carried Srîdamana on his back, Bhadrâsena 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 Srî Krishna, they knew him to be a God.
The older Gopas and Gopis, hearing all the wonderful deeds of Râma
and Krishna, knew them to be Devas.
***
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
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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 Ásramas. 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
Prâna 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 Srî 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 Srî 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
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in hearing his music. They saw before their mind's eye the
dancing Krishna filling the holes of the flute with nectar flowing from
his lips, the peacock feather on his head, Karnikara flower on his
ears, his cloth yellow like gold and the Vaijayant! garland round his
neck.
Some exclaimed: "What better could the eyes feed upon than
the lovely faces of Râma and Krishna, with the flutes touching their
lips and their smiling glances."
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 Srî 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 (Tanmâyâ).
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THE STEALING OF CLOTHES.
SKANDHA X., CHAP. 22.
In the first month of the DEWY SEASON (Agrahâyana), the
girls of Vrindavana worshipped Katyayani (a name of the Goddess
Durgâ, 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
Yamunâ. One day they left their clothes on the bank and went
down into the river to bathe. Krishna took away their clothes.
He asked the girls to come up and take them. They did so and
the clothes were returned. Krishna then addressing the Gopis said:
"O virtuous girls, I know your resolve. It is to worship me. I
also approve of it and you must succeed. The desires of those that are
absorbed in me do not bear Karmic fruits. For fried or burnt paddy
does not germinate. Go back to Vraja. Your object in worshipping
Katyayani is gained. These nights (i.e. on nights to come. 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 Râma 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 were their desires which did not extend beyoud
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Svarga. But for these, they went through elaborate Karmâ. 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 Purûsha. 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 re-
turned unsuccessful to Krishna and Râma. Krishna smiled and asked
them to go to the wives of the Brâhmanas. This they did. The
Brâhmana women had heard of Krishna and they were eager to see
him. Notwithstanding the protests of their husbands, brothers, sons
and friends, they hastened to Krishna with dishes full of eatables of
all sorts. The ears had heard and the eyes now saw. And it did
not take the Brâhmana women long to embrace Krishna and forget
their grievances.
Knowing that the women had given up all desires for the sake
of seeing Âtmâ, Krishna said smilingly: "Welcome O you noble-
minded ones, take your seats. What can we do for you? It is meet
that you have come to see us. I am Âtmâ and therefore the most be-
loved. Those that care for their Âtmâ or self bear unconditional
and unremitting Bhakti towards me. The Prânas, Buddhi, Manas,
the relatives, the body, wife, children and riches all become dear for
the sake of self or Âtmâ. What can be therefore dearer, than Âtmâ?
Now that you have seen me, go back to your husbands. They have
to perform the sacrifices with your help."
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.' S´ridhara.)
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 etc. for which our husbands are striving. We want to
serve Thee. S´ridhara)."
Srî 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."
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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 Nandâ. "What
is the outcome of this sacrifice? In whose honor is it to be performed
and how?"
Nandâ 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 Karmâ. Happiness, misery, fear, well-being, these are
all the effects of Karmâ. If there be any god who dispenses the
fruits of Karmâ, he must also follow that Karmâ and not act inde-
pendently of it. When people are governed by their own Karmâ,
where does Indra come in? He can not undo what follows from
Svabhâva (Svabhâva is Karmic tendency). Karmâ is the Lord and
Karmâ is to be worshipped. It is Râjâs 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." Nandâ 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.
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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 Nandâ. 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." Nandâ related to them what he had
heard from Garga and they all ceased to wonder. Indra and Surâbhi
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, Iric??ra.
You are to keep to your own station and do your duties as enjoined
by me void of all pride." Surâbhi, 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, Surâbhi 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 Ákâsa Gangâ. They all called him
"GOVINDA." (He who attains (Vinda) as Indra the Cows or Svarga
(Go) S´ridhara.) The Rishis, Gandharvas, Vidyâdharas, Siddhas and
Châranas all joined the Inauguration ceremony. The Deva girls
danced and sang. The three Lokas became full of joy. The cows
wet the earth with their milk. The rivers bore streams of milk and
other drinks. The trees poured honey. The cereals bore grains
without culture. The hills brought forth their precious stones. Even
the wild animals became mild.
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KRISHNA AND VARUNA.
KRISHNA AND THE GOPAS.
SKANDHA X., CHAP. 28.
After observing the fast of the I ith Day of the Moon, Nandâ
went to bathe in the river Yamunâ, on the twelfth day of the Moon.
It was still dark. So the Asuras had possession of the hour. An
Asura servant of Varuna carried Nandâ to his master. The Gopas
called out to Râma and Krishna. Krishna entered the water and went
to Varuna. The Lokapâla worshipped him and gave back Nandâ,
excusing himself for the ignorance of his servant. Nandâ 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 Yamunâ 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 Yogamâyâ.
(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 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 Kâma 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.
S´ridhara.
"Those nights??" Go back to Vraja. These nights you shall
enjoy with me the nights promised by these words. S´ridhara.)
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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 Srî 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. S´ridhara.)
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. S´ridhara.)
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
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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 etc."
A thing is not dependent for its properties upon what another thinks
of it. Drink nectar without knowing it is so. The effects are there.
There is another difficulty. The Gopis had their Prârabdha Karmâ,
or Karmâ that brought about the present birth and its surroundings,
and Prârabdha is exhausted only after being worked out. So with
the bonds of Prârabdha, how could they give up their body? "With
their bonds completely severed at that very time." But Prârabdha
cannot be exhausted without suffering and enjoyment. Where were
the suffering and enjoyment in this case? "With sins all removed
etc." 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
Âtmâ was attained by intense meditation, the suffering and enjoy-
ment of the time completely eradicated Karmâ and the Gopis gave
up their bodies composed of the Gunas. S´ridhara.)
Asked Râjâ Parikshit t
"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? There-
fore this doubt. S´ridhara.)
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 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. S´ridhara). 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. S´ridhara.)
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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 Yamunâ, stand in all their beauty. Now go
back, O virtuous girls, speedily to your homes and look after your
husbands. The calves and your children are weeping. Go and let
them have their drink. Or if you have come here, forced by your
love for me, it Is only meet and proper, for all people have their love
for me. Devotion to husband is the one great religion for women.
They are to seek the well being of their friends and to bring up
their children. The husband may be wicked, old, diseased or poor.
But those who wish for higher Lokas should not give up their 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 Purûsha 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
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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 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 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 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).
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The Gopis all returned to the forest and searched for Krishna
as long as there was moonlight. They gave up their search when it
was dark. With thoughts all directed to Krishna, with conversations
all about Him, with gestures and movements all after Him, with
songs all about His deeds, the Gopis, all full of Krishna, they did
not think of their homes. They went to the banks of the Yamunâ,
and all sang in a chorus about Krishna, ardently praying for his return.
(I shall not touch with my profane hand the songs of the Gopis.
They are far too sacred for any rendering into English and they
baffle any attempt to do so. Sweet as nectar, the melody of those
songs is inseparable from their very essence, and he would be murdering
Bhâgavata who would attempt to translate those songs. For the
continuity of our study it is only necessary to translate the fourth
sloka.)
"Thou art not surely the son of Yasoda. Thou art the in-
most 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 Srî
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 Srî 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. S´ridhara. And do not the Utilitarians and the evolutionists do
so)? Those that seek the unseeking are either kind-hearted men or
they are guided by affection like the parents. It is pure virtue in the
former case and friendship in the latter.
"Those that do not seek the people that seek them and far less
those that do not seek them fall under one of the following four
classes:
"(1) Those that seek pleasure in self (and not in the outside
world), (2) those that are satiated, (3) the ungrateful and (4) the
treacherous. But I do not belong to any of these classes, I do not
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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 (i.e. to help the continuity and constancy of the devotional
feeling, I do not show open favor to a devotee. This is an act of
supreme kindness and friendship). You have given up for my sake
all worldly concerns, the Vedas and even your own relations. I seek
you from behind, being out of sight. Therefore you ought rightly
to be angry with me. Even with the life of a God, I cannot make
any return for your devotion to me, for you have burst asunder the
ever fresh chains of home life, in order to seek me. So let your own
goodness be the only recompense for your devotion."
***
THE RASA.
Govinda commenced Rasa with his devoted band. (Rasa is a
kind of dance in which many dancing girls take part.) The Gopis
formed a circle, and Krishna, the Lord of Yoga, was between every
two of them and he pressed them all unto his shoulders, and each of
them thought that Krishna was near to her. (How could one Krishna
stand between every two of them and how could each Gopi think
that he was near to her only, when he was near to them all? There-
fore "the Lord of Yoga", i. e, of unimaginable powers. S´ridhara.)
The sky became filled with hundreds of chariots of Devas and Deva
girls, eager to witness the scene. Drums beat and flowers rained.
The Gandharva kings with their wives sang the pure glory of Krishna.
Loud was the clash of the Gopis' ornaments. They danced and sang
in great excitement. The moon lingered on with amazed look and
the night became prolonged. So the dance continued till at last the
Gopis became fatigued. Krishna wiped off their sweat and went with
them to bathe in the Yamunâ. After the bath they most reluctantly
took leave of Krishna.
In these enjoyments Krishna was self-contained.
Asked Râjâ Parikshit:
"The Incarnation of fs??ara is for the spread of Dharma and the
putting down of Adharma. What is this enjoyment of others' wives,
contrary to all injunctions and hateful in itself, by one who is at once
the originator and preserver of all Dharma?"
Suka said: Even the great are seen to violate what we call
Dharma and the gods become over bold. But this does not bespeak
any evil of them, as they have got superior force, even as fire eats
everything but is ever pure. But he who is not capable (i.e. who is
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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, (i.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 Srîngara Rasa or love topics.
Hence the love matter of Srî Krishna. This is the purport. Srîdhata)
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. S´ridhara.)
When it was Brahmâ Muhûrta, (the part of the night immedi-
ately preceding the dawn), the Gopis, with the permission of Srî
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 con-
quest of Vidyâdhara. S´ridhara.)
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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 Sushumnâ in the human system at
this stage of spiritual development). They adored Pasupati (Siva)
and Ambikâ (Durgâ). They passed the night on the river bank. A
huge serpent swallowed Nandâ. The Gopas burnt the animal but it
would not let go its hold; Krishna then touched it with his feet and
out came a Vidyâdhara from the serpent body. This Vidyâdhara, by
name Sudars´ana, had been cursed by Rishi Angiras for having slighted
him and became a serpent.
***
SANKHA CHUDA.
SKANDHA X., CHAP. 34.
One day Râma 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 Râma for help. They ran after the Yaksha who
in terror left the Gopis and fled away. Râma remained in charge of
the Gopa girls. Krishna overtook Sankha 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.
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NÂRADA AND KAXSA.
SKANDHA X., CHAP. 36.
Nârada told Kansa: "The female child was the daughter of
Yasoda; Krishna and Râma are sons of Devaki. Vâsudeva kept them
with his friend Nandâ out of fear. Those two brothers have killed
your spies." In rage the king of Bhojâ 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 Râma
and Krishna. He called his ministers together in council. Address-
ing Chanur and Mushtika he said:--"Râma and Krishna are to kill
us. So Nârada told me." Those two Asuras came ready for
Vraja. But Kansa said: "No, you need not go. I shall send for
the two brothers and kill them in a wrestling match. So prepare the
playground. Place the elephant Kubalayapida at the entrance and
let him kill my enemies. On the fourteenth day of the Moon, let us
commence Dhanus Yajna, and let animals be killed in honor of
Siva."
Kansa then sent for Akrura, one of the chiefs of the Yadu
clan. "Akrura," said he, "Thou art my friend and do the work of a
friend. Please go to Vraja. Take this chariot and bring the two sons
of Vâsudeva. Tell them, they are to see the Dhanus Yajna and have
a sight of the town. Let Nandâ 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 Bhojâs and the Dasarhas. Then, O friend, the earth
will be left without a thorn. Jarâsandha is my guide. Dvivid is my
friend. Samvara, Naraka, and Vâna have made alliance with me.
With the help of these, I shall kill all kings that are on the side of
the Devas. Know this to be my plan." 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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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
Ákâsa), 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 Râma and Krishna. His devotion to Krishna knew no bounds
and he knew full well that, whatever his mission might be, the Lord
would find out his inward devotion. At sunset he reached Gokula
and, on seeing Râma and Krishna, fell down at their feet. They duly
honored him. Nandâ also shewed every respect to Akrura. At
night Akr??ra made a clean breast of everything to Râma and Krishna,
telling how Kansa oppressed the Yadus, how Nârada informed him
of their presence in Vraja and who they were, how he planned their
death, and the mission on which he sent him. Râma and Krishna
only laughed. The next morning they informed Nandâ about the
command of the king. Nandâ 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 Râma and Krishna. Krishna to
console them sent word that he would come back. At last the
chariot became invisible and the Gopis went back to their homes.
On reaching the banks of the Yamunâ the brothers took their
bath in the river and refreshed themselves with its water. They took
their seat again in the chariot. Akrura asked their permission and
went to bathe. He plunged himself in the waters and duly performed
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the ablution ceremonies. He made a j??apa (repeated recital) of
Veda Mantras. But lo! he found before him Râma and Krishna.
They were in the chariot. How could they appear then? He rose and
saw the boys were really seated in the chariot. He plunged himself
once more and saw in the waters the serpent king Ananta, with a
thousand heads and a thousand crowns, dressed in blue clothes, white
in body, adored by Siddhas, Châranas, Gandhavas, and Asuras.
Embraced by him was the dark Purûsha, dressed in yellow clothes,
with four hands, adored by the Rishis.
Akrura made salutations and adored the Purûsha 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 Mathurâ.
***
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.
Râma 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 Sârûpya (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
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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. Nandâ and
other Gopas made their presents and were shown over to another
platform.
Hearing the noise, Râma and Krishna also came to see the
match. At the entrance they were obstructed by the elephant
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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 Mathurâ 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 Bhojâ. 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 Nandâ. Kill that vile
Vâsudeva. My father Ugrasena is partial to my enemies. Kill him with
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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 Rûpa 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 Nandâ 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 Mathurâ
for fear of Kansa, now returned to that town. Vâsudeva 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-Brâhmanas, Kshatriyas and Vaisyas are
the twice-born classes. Krishna was a Kshatriya by birth). After
Upanayana, one has to practise Brahmâcharya i.e. he has to reside at
the house of his Guru, learn the Vedas from him and practise
asceticism at the same time. According to practice, Râma and Krishna
went to reside at the house of Rishi Sandipani of Avanti of the line of
Kasyapa. The brothers learned the Vedas, the Vedangas and all the
branches of learning in sixty four days. Then they requested their
Guru to name 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 Prabhâsa Kshetra. "All right," said the brothers.
They took their chariot and went to the sea-side. The sea brought
presents. But Krishna asked for the restoration of his Guru's son.
The sea replied: "I did not carry him off, but one Asura named
Panchajana, who lives in my waters in the form of a conch." Krishna
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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. He
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 Karmâ. 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 Nandâ and Yasod??,
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 Nandâ and Yasoda he said:
"Râma and Krishna are the efficient and the material cause of
the Universe Purûsha and Pradhâna. 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
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low. He has no father, no wife, no sons, no one near or dfstant, no
body, no birth, no Karmâ. For the protection of Sâdhus he mani-
fests himself in different births at his own pleasure. Though void of
all Gunas, he seeks them at pleasure for the purpose of creation. As
a stationary body appears to be moving, so Âtmâ appears to be 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 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 composi-
tion of all beings, so I underlie Manas, Prâna, the Bhûtas and the
Indriyas, as also the Gunas themselves. I create, preserve and des-
troy self in self by self. By my Mâyâ, I become the Bhûtas, the
Indriyas and the Gunas. But Âtmâ is pure, it is all consciousness
(Jnâna), separate, unconnected with the Gunas. It is only by the
mental states of wakefulness, dream and dreamless sleep that egois-
tic 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 Sânkhya, 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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words of Uddhava only reminded the Gopis of the doings of Krishna.
They loudly took his name. They were full of Krishna and would
not forget him. But they knew from His message that He was Atm
and their pain of separation was gone.
Uddhava remained for several days at Vraja, reminding all of
Srîkrishna. 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 Lilâ of Bhagavân Srîkrishna.)
***
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 Upâsanâ of Krishna. The second part gives a narra-
tion. The women of Vraja asked Krishna to name some Brâhmana
to whom they could make offerings of food. Krishna named
Durvâsas. "But how can we approach him without crossing the
Yamunâ?" asked the Gopis.
"Take my name, that of Krishna, a Brahmâcharin, and the
Yamunâ shall give you way" So it was. The Gopis crossed the
Yamunâ and went to the Âs´rama of Durvâsas, the incarnation of
Rudra. They offered the sweet things to the Rishi and when he
partook of these, he permitted the Gopis to retire. "But how can we
cross the Yamunâ?"
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 Durva
only? How can that be?" asked the chief Gopi and she asked a
number of other questions.
(According to the common exoteric notion Srî Krishna is the
lord of many women and Durvâsas is a voracious Rishi. This is the
cause of the wonder.)
Durvâsas first explained that Krishna was the all-pervading
Purûsha, 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 "S´âkamya," as regions where
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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 S´âkamya Puris (Ayodhya, Mathurâ and others.) Of
these Gopala Puri (Mathurâ) is the direct abode of Brahmâ.
As the lotus floats on the lake, Mathurâ rears itself up on the
earth, protected by Chakra, the disc of Vishnu. Hence it is called
Gopala Puri. This Puri is surrounded by twelve forests:
Brihat Vâna (from Brihat or great, large).
Madhu Vâna (From Madhu, a daitya).
Tala Vâna (Tala or palm tree).
Bahula Vâna (From Bahula, a kind of tree).
Kumud Vâna (From Kumud, flower).
Khadira Vâna (From Khadira or the catechu plant).
Bhadrâ Vâna (From Bhadrâ, a kind of tree).
Bhandira Vâna (From Bhandira, the name of a religious fig tree).
Srî Vâna (From Srî 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 Vinâya-
kas (Moda, Pramoda, Amoda, Sumukha and Durmukha), Viresvara,
Rudresvara, Visvesvara, Gopalesvara, Bhadresvara, and 24 other Siva
Lingas.
There are two chief forests, Krishnavana and Bhadrâ vana.
The 12 forests are included in these. They are all sacred, some of
them most sacred.
There are four forms of Vishnu (Mûrtis) in these forests, Râma
(Sankarshana??, Pradyumna, Aniruddha and Krishna (Vâsudeva).
There are twelve other Mûrtis in Mathurâ:
Roudri adored by the Rudras.
Brdhmi, by Brahmâ.
Devt, by the sons of Brahmâ.
Mdnavt, by the Maruts.
Vighna ndsint, by the Yinayakas.
Kdiny??, by the Vasus.
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Arsht, by the Rishis.
Gandliarvi, by the Gandharvas.
Go, by the Apsarâsas.
Antardhdnasth?? remains hidden.
Svapâdangatd is at the supreme abode of Vishnu.
Bhumisithd remains on the earth (Bhumi).
Those who worship Bh??misthd 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 Mathurâ. Mathurâ is the place for devotion.
The Lotus of the heart is Mathurâ with its eight petals. The
two feet of Nârâyana are there marked with the divine Symbols (flag,
umbrella etc.). The object of meditation there is either Krishna, with
Srîvafesa, with Koustubha, with four hands, bearing Sankha, Chakra,
Pâdma, and Gadâ, 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.
Mathurâ is from Math, to put down, because materiality is put
down there by divine wisdom. The eight Dikpalas (Indra, Agni,
Vâyu, 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.,
Suryâ, Agni, Vâk and Chandra.
The "four hands" are Satva, Râjâs, Tamas and Ahank??ra.
"Sankha," consisting of the five Bhûtas, is held by the hagd re-
presenting Râjâs.
"Chakra," consisting of Manas, is held by the hand representing
Satva.
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"Pâdma" is the universe, the primal Mâyâ. It is held by the
hand, representing Tamas.
"Gadâ" is primal Vidyâ or wisdom. It is held by the hand, re-
presenting Ahankâra.
"Garland" round the neck consists of the Mânasa Putras of
Brahmâ. The crown is Sat, absolute existence. The different life
forms and the underlying Jiva are the two "Kundalas" on the ear.
Then we come to MANTRA BHÂGAVATA or Bhâgavata 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 Kânda, Vrindavana Kânda,
Akrura Kânda and Mathur?? Kânda. The chief events of Krishna's
divine life (Lilâ) are narrated in this book, but in the order of narration.,
it follows Hari Vansa more than the Bhâgavata Purâna. I refer only
to those portions of the book, which to me appear important.
We take the following from the Gokula Kânda. The Gopas are
re-incarnations of Devas. They are the messengers of Krishna.
They are fond of 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 Nandâ,. 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 Ánanda. 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 (Sâvitri), being
guided by Krishna, goes his way on the golden chariot (VI)."
In the nth sloka, Krishna is called the Black ray.
Mother Âditi (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 fœtal
child. The six sons of Kâla-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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"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 Kâla-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 Ánanda) incarnated in Devakt's
womb.
Krishna is Antaryamin or inside all beings.
Balarama is Sutratma, the Ego. XIX.
The Cart Asura (S´âkata) is a messenger of the death God from
the South, ??.
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 non-
perception of "I am Brahmâ," VII.
Pralamba is said to be an aspect of the primal Daitya Madhu,
IX.
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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 Kânda. He makes
quotations from the Skanda Purâna, 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 Lilâ of Bhagavân. And if they concentrate their minds
on the holy deeds of Bhagavdn, they acquire the result of Samâdhi."
Krishna is Paramâtma. The intercourse of the Gopis was not
therefore adulterous. (XXXVII and XXXVIII.)
Akrura Kdnda.
In this Kânda, Akrura comes to Vraja and takes Râma and
Krishna to Mathurâ.
Mathuta Kânda.
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.
"Nandâ" is Supreme bliss.
"Yasoda" is Mukti.
Mâyâ is three-fold Sâtvika, Râjâsika and Tâmasika,
Sâtvika Mâyâ is in Rudra, Râjâsika in Brahmâ and Tâmasika
in the Daityas.
Devaki (Deva+ki or chanted by the Devas) is Brahmâ Vidyâ.
"Vâsudeva" 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 Vâna" 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. Râma 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).
"Vâka" is Garva (Arrogance).
"Rohini" is Dayâ (Tenderness).
"Satya bhama" is Ahinsa, (Non-Injury).
"Agha" is some fatal disease, such as consumption etc.
"Kansa" is Kâli(?) (The commentator Nârâyana says that
by Kâli we are here to understand Kâlaha or quarrel, for Kansa is the
incarnation of Kâlanemi and Duryodhana is the incarnation of
Kâli.).
"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 Srî Krishna is Âditi.
Chakra is Veda.
The garland Vaijayanti is Dharma.
The umbrella is Ákâsa.
Gadâ is the Goddess Kâlika.
The bow of horn (Sarnga) is the Mâyâ of Vishnu.
The Arrow is Kâla, the destroyer of all lives.
The Lotus is the seed of the universe. Garuda is the religious
fig tree named Bhandira.
The following is taken from GOPI CHANDANA 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 Kâlanemi.
"Kesin is Haya Grlva.
"Arishta is son of Bali, the Elephant is Rishta, son of Diti,
Chanura and Mushtika are the Asuras, Varâha and Kisora."
PADMA PURANA throws the greatest light on the Vrinda-
vana Llla of Srî Krishna. The chapters refer to the Pâtâla 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 Mathurâ. Mathur4
has the form of the thousand-petalled lotus, situated in the head.
Of the forests in Gokula, the twelve chief ones are: Bhadrâ,
Srî, Loha, Bhandira, Mahâvana, Tala, Khadir, Bakula, Kumud,
Kâmya, 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 Srî
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 Âdityas. It is as
good as the disc itself.
The north-west petal is the seat of Kâliya. On the western
petal, favor was shewn to the wives of the Vedic Rishis. Here the
Asura Agha was killed. Here is also the Lake called Brahmâ. On
the south-western petal, the Asuras Vyoma and Sankha-chuda were
killed.
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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 Nandâ), the sixth Nandâ, the seventh
Bakula, the eighth Tala (where the Asura Dhenuka was killed), the ninth
Kumuda, the tenth Kâmya (where Biahma knew Krishna as Vishnu),
the eleventh many forests, the twelfth Bhandlra, the thirteenth Bhadrâ,
the fourteenth Srî, the fifteenth Loha, and the sixteenth Mahâvana.
The deeds of Srî Krishna up to the age of five were all performed at
Mahâvana.
Vrindavana is the seed cavity of the thousand-petalled lotus.
By all means place Vrindavana in the heart cavity. Krishna is always
a Kisora (between ten and fifteen) at Vrindavana, (i.e. Vrindavana
proper, the particular forest of that name).
At the centre of Vrindavana is the eight-cornered Yoga seat
of Srî 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, S´yâmâld on the north-west, Srîmati
on the north, Haripriya on the north-east, Visakha on the east, Saivycl
on the south-east, Pâdma on the south, and Bhadrâ on the south-west.
Then there is another group of eight, Chandravali, Chitra-
rekha, Chandra, Mâdana Sundari, Srî, 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 Srî 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 Srî Krishna with the
greatest eagerness.
Outside this inner temple are the Gopa boys, who look like
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Krishna. Srîdaman 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 Bhadrâ and others, all
devoutly singing the glory of Srî 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
Revâti. On the south, under a Sântana 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 Srî 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 Bhadrâ.
Rishi Hari-dhama became a Gopi, named Raktaven!, at the
end of three Kalpas.
Rishi Javali became Chitra-gandha 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, be-
came daughter of Upânanda.
One son of Svetaketu became the daughter of Balavanf.
Chitra-dhvaja, son of Râjârshi 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 Nandâ's brother, by name
Labanga.
These are some of the favorite Gopis of Krishna.
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CHAP. 42. The form of Srî Krishna, as seen at Vrindavana, is
constant. Mathurâ, Vrindavana, Yamunâ, the Gopa girls, the Gopa
boys, Srî 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, Sâdhyas and Gandharvas are the Kokilas
(cuckoos) of Vrindavana.
Govardhana is the eternal servant of Hari.
CHAP. 43. Arjuna wanted to know the mysteries of Vrinda-
vana and of the Gopis.
Krishna said they were unknown to Brahm?? 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
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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
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 move-
ment of Chaitanya.
Such is the study of the Vrindavana Lilâ as authoritatively
given in standard religious books. It gives us a clue to the mysteries,
which should be worked out by each esoteric student for himself.
The mysteries are partly allegorical and partly historical. We shall
first take the allegoiical representation of the Lilâ, 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 Mathurâ is in every man, the kingdom of his own
mind, where the personal self is to be put down. Mathurâ 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 Râma, and Satrughna killed the demon.
But materialism regained its lost ground and the forces
of descent gathered strong round Kansa. Kansa was Kâla-nemi, or
the mark left by the wheel of time. Each one of us has inherited
through countless ages a strong element of materiality, which tries
to reign over each one of us. This is the Kansa in each of us.
There was also king Kansa of the period when Krishna appeared.
He was brought down from his high platform and killed by Krishna,
and the spiritual evolution of humanity became assured.
There are eight Prakritic principles in man, corresponding to
eight senses. Earth or smell, water or taste, fire or form, air or
touch, and âkása or sound, these enable Jivas to acquire experiences
from the outside. Ahankâra, or the sense of egoism, enables man
to assimilate those experiences to his personal self, and to make a
small world of his own self.
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Then there is Mahât 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, Mûla 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 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 Mahât. 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 Mahât. 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 Îs´vara, so long as they are not raised beyond
the limits of personality. Jivas streamed forth from the plane of
Mahât, 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 Srî Krishna and Yogamâyâ, both together. Srî
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 Mûla 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. Srî Krishna performed His mission with the help of Yoga
Mâyâ. The Gopis met Srî Krishna because they worshipped
Yoga Mâyâ (Katyayani). Srî Krishna had personal contact with
the Gopis at Rasa, because He invoked Yoga Mâyâ at the time and
got her help. Yoga Mâyâ is the highest sense of which Jiva is
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capable, and, when Durgâ 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.
Srî Krishna was born that men might come up to His ideal.
He is the first Purûsha. The limitations or Mâyâ 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 Brahmâ, Vishnu and Siva, the
triune aspect of the second Purûsha, are limited by the universe they
lord over. Siva is also called an aspect of the first Purûsha in
Saiva Purânas.
Srî 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 Purûsha. But
Krishna is Bhagavân Himself, i.e., the first Purûsha (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 Îs´vara. In
the perfected being, the aspects of sat (existence), chit (conscious-
ness) and ânanda (bliss) are not restricted by the conditions of
the universe in which those aspects are developed. When beings
are perfected in this way, they reach the plane of Krishna, which is
beyond the seven-fold plane of the Cosmic Egg. The Gopis are
such perfected beings.
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 inani
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mate sense into the most highly developed mind. It gives the wis-
dom side of man's evolution, which leads to the path of Jnâna.
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
Îs´vara, 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 Srî 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 Lilâ is addressed.
Nandâ 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,
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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.
Nandâ is located in the brain, in the thousand-petalled Lotus.
The spiritual seat in the head is Gokul, the first abode of Nandâ.
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 Putana 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-7). When this is done, the Asura of distraction,
Trinavarta or whirlwind, is easily killed (x-7). The Gopis were now
void of impurities and void of distraction; yet more they were being
attracted to Krishna. Krishna favored them by stealing the fruits of
their karma or action and accepting them for himself. Srî Krishna
said to Arjuna, "You have a right to the Karmâ 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
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 se-
parates the husk from the grains. When Krishna becomes fastened
to the discriminating faculty (not that any one can fasten him with
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any effort of his 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 Srîkrishna. The twelve forests are
twelve centres 4x3, the primary number being 4, the number of the
sacred Tetraktys. Within the heart, the only Purûsha is Srîkrishna.
All others have to make themselves passive to Him. The Gopis, the
ideal devotees of the Purûsha 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 Upâsanâ with the utmost solemnity possible. Those
who cannot bring themselves to an exalted appreciation of the
Vrindavana Lilâ had better not read the Bhâgavata at all.
The Gopas and Gopis went to Vrindavana. Râma 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 Adhyâtma, 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 Adhyâtma. The outside world is grass or Adhibh??ta. 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.
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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, Râma and Krishna first tended the calves.
The Gopa boys were the attendants of Râma and Krishna, the pan-
shads 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 Brahm??. 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 Srîkrishna 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 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 Brahmâ's creation had no meaning now in them.
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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 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 Srî 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 Srî Krishna which
prepares the way for the union of the human soul with the over-soul,
of??iva Âtmâ with Parama Âtmâ. 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.
Râma and Krishna were now in charge of the cows themselves,
the senses and the mind.
The Kâliya serpent.
Yâma is the Death-god. The river Yamunâ is his sister.
Kâliya is from kala or time. Kâliya with its one hundred hoods is
the lifetime of one birth, represented by one hundred years. The
serpent could not be killed but only sent away from 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 div-
ine. The purified mind did not go astray. It remained entirely
attached to Srî Krishna. Personality was now thoroughly con-
quered. The Jiva had acquired matter congenial to the plane
of the first Purûsha, 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.
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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 Srî 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 Srî Krishna.
The Rûpa of Krishna becomes manifest when all worldly
Rûpas lose their charm.
The Gopis even smelt the divine fragrance of Srî Krishna; they
felt his divine touch and they tasted the honey of Srîkrishna's
lips.
The charms of the world all dead and gone, there remains
only one attraction, that of Srî Krishna, the only Purûsha in
Vrindavana.
The Gopis now had a right to approach Srî 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 Srî 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 Srî Krishna. No
hiding, no half speaking. "Virtuous girls, I know your resolve. It is
to worship me. I also approve of it and so it must succeed." This
was the long and short of the whole affair. The Gopis saw they
were found out. So it was to be a matter of open love now.
We shall pass over a few digressions before we come back to
the Gopis and the consummation of their love (Rasa Lilâ).
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 Gitâ know very well that Srî
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
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compassion blended as it was with the path of devotion to the Lord
Srî 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 Gitâ. If men placed
themselves and their karma entirely at the service of the Lord, where
was room left for the Devas? Against such men the gods 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 Srî
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? Surâbhi, the
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heavenly mother of the cows, said: "Now that thou hast taken the
place of Indra, we shall call thee our Indra, or GOVINDA." Srî-
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 Brahmâ Sanhita and other
works.
The plane of the first Purûsha, 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 Purûsha, but not Brahmâ. Siva Loka or
Kailâs´a 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 dis-
solved at the end of the life period of Brahmân
Vaikuntha is the plane of Vishnu as the first Purûsha. 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 Purûsha.
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. Îs´vara gives us existence, consciousness and bliss,
so that we may develop new centres that approach the state
of Îs´vara, 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 Lilâ. The acts of
Srî Krishna that constitute the Vrindavana Lilâ are constant (nitya).
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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. Srî Krishna as
an Avatâra is different from Srî 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 Srî 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
Lilâ, or to apply the ordinary canons of morality to this most sacred,
most sublime, and most soul-enchanting act of Srî Krishna the
RASA LILA.
***
THE RASA. ((311))
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 Purûsha of
the Heart, when the signal music was heard, every Gopi threw aside
all Karmâ, 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 Prârabdha Karmâ was too much
for them. Their past Karmâ 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.
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The Vrindavana Lilâ is Nitya or constant. The Rasa Lilâ 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.
Purûsha is one. Jiva Prakritis or Para Prakritis are many.
To Purûsha Jiva must be always negative, however positive it may
be towards the forms of Apara Prakriti. Purûsha 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 Srîkrishna. 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 Srî 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 Srî 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 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 pro-
tection of the universe. Could they share with Him? It was then
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and then only that they could expect a continuity of the union, it
was not for themselves only that they had any further right. But
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 Lilâ, that men may
become gods on the Earth.
Sudars´ana, Sankha Ckuda, Arishta, Kesi and Vyoma.
The Vidyâdharas and Yakshas were controlled and other
obstacles overcome. Even the barrier of Ákâsa, 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 Mathurâ, men were guided
by Self in their thoughts and actions. Jarâsandha, who represented
the Brahmânism of self-seeking Yajnas, was the friend of Kansa.
Akrura was the messenger selected by Kansa to fetch Râma
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 Râma
and Krishna to Mathurâ. He was no doubt seemingly cruel to the
Gopis. But he was kind to the generality of mankind, who did not
live in 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 Karmâ. He performed
the Vedic Sandhyâ and recited Vedic Mantras; he was rewarded
with the vision of Râma and Krishna in meditation.
This votary of Karmâ Kânda was a fitting messenger from
Kansa. He united in himself the spirituality of Karmâ Kânda and
the unselfishness of the path of Devotion.
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From Vrindavana to Mathurâ we proceed from the inner man
to the outer man, from the everlasting companions of Srî Krishna
to His surroundings as an Avatâra.
In the Vrindavana Lilâ, we find Krishna in his relations to
the holy beings and to the Devas who incarnated with Him for the
good of the universe. Whenever a great Avatâra appears on the
Earth, his companions also appear with him. His relations to his
own companions serve as a living example to others. They afford a
lesson to all Bhaktas for all time. This part of the Lilâ is based
upon undying, eternal truths, upon the permanent relations between
Jiva and Îs´vara. The heart of man is the seat of this Lilâ, which
can be reproduced at all times, in the heart of every real Bhakta.
The Gopis are the same now as they were when Krishna sanctified
the Earth. They are the preservers of the universe, according to
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-
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kshetra, the Gopis said that, home-bred as they were, they could not
forget the lotus feet of Krishna in their heart. They were re-united
to Krishna, as the all-pervading Purûsha, the preserver uf the Uni-
verse. The veil may be lifted a little further. I've have already seen
that life in the higher Lokas is purely unselfish, for, as the Bhâgavata
says, the higher Lokas are transformations of Xishkâma Karmâ. We
are to abnegate ourselves before we can go to Mahâr 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
Mahâr 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 Srî 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 Srî 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 Srî 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 Lilâ of Krishna is
reproduced throughout the fourteen Manvantarâs over all parts of the
Brahmânda, just as days and nights are produced over all parts of
the earth. The Lilâ is constantly performed in Goloka, and it is
reproduced over parts of Brahmânda, according to the will of Krishna.
Vrindavana is only a reflection of Goloka.
When we go to Mathurâ, we find the Asura attendants of
Kansa representing all the predominating vices of the time. Pride,
arrogance, envy and malice, worldliness and anger, all that keep up
the materiality in man were to be found among the best of his
followers and advisers.
They were all subdued and Kansa himself brought down from
his high platform.
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When Krishna went to Mathurâ 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 LILA.
***
MATHURA LILA.
THE HUNCH-BACKED GIRL AND THE PANDAVAS.
SKANDHA X., CHAP. 48-49.
To keep his word, Srî Krishna went with Uddhava to the house
of the hunch-backed girl. He gratified her desire and gave her
what she wanted.
Srî Krishna then went with Râma 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."
Srî 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 Has-
tinapura and make enquiries about the Pandavas. They are still
young and they have lost their father. We hear they are living
with Dhritarâshtra. 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 Dhritarâshtra and his
sons. Dhritarâshtra confessed that he could not hold the balance even-
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ly between his sons and nephews, as his attachment for his sons was
too great.
Akrfjra returned to Mathurâ and in formed Râma 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 Jarâsandha, king of Magadha (modern Bihar). The latter
king 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 Mathurâ on all sides.
Krishna thought for a moment how he could best serve the
object of his Avatârship. 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 Jarâsandha, who might be instrumental in
raising such large armies over and over again. "For it is to remove
the weight now oppressing the Earth that I have incarnated. I have
to protect the good people and kill those that are not so." Two
chariots came from the Heavens fully equipped. Râma and Krishna
drove out on those chariots They killed the whole army in no time.
Râma fell upon Jarâsandha and well-nigh killed him when Krishna
caused him to be set free. Jarâsandha, in his disgrace, thought of
practising asceticism but he was kept off by other kings who 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 Mathurâ, 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, Kâla
Yavana appeared on the field of battle with three crores of Mlechha
troops. Krishna held counsel with Râma as to the course to be
adopted. The brothers might engage with Kâla Yavana in fight,
but Jarâsandha would make havoc in the meantime amongst their
clansmen at Mathurâ. So Krishna planned the erection of a fort,
within the seas, where he might harbour his clansmen in safety. So
the fort was built extending over twelve Yajanas. It was laid out
with a town of exquisite skill and workmanship. High buildings with
golden towers, extensive roads, large gardens enhanced the beauty
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of the town. The Devas offered their best things and the Loka-
palas surrendered their rulership to Srî Krishna. By Yogic powers
Krishna removed his kinsmen to this town. He then left the town in
charge of Balaram and himself went out to fight with Yavana. (Yavana,
is one altogether outside the pale of Hinduism, a Mlechha.)
Kâla Yavana recognized Krishna and pursued him. Krishna
drew him inside a mountain cave. There Kâla Yavana found a man
lying asleep. He thought Krishna was pretending sleep. So he
gave the man a kick. That man had been sleeping for a long time
but he gradually opened his eyes and in anger looked at Yavana
who became consumed by the fire proceeding from that look.
***
MUCHUKUNDA.
SKANDHA X., CHAP. 51.
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 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 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 Kâlanemi. 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 Kâli Yuga and
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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 Prânayama 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
Kâli 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 Mathurâ. He killed the Mlechha troops.
His men and cattle were carrying the booty to Dvaraka. When
on the way, Râma and Krishna were attacked by Jarâ Sandha with a
large army. The brothers feigned a flight. Jarâ Sandha chased
them with his army. They climbed up a mountain. Jarâ 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
Revâti.
Srî 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).
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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 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 Râma, and hold my hand
and let not others do so. The day after to-morrow is fixed for my
marriage. Come thou unnoticed. Defeat 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 Durgâ, and I as
bride shall be present there."
The message was thus delivered. Srî 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 re-
ceive him, and led him to his quarters. Salva, Jarâsandha, 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 Râma and they came well prepared for the
occasion. Râma heard that Krishna went all alone and he heard of
the preparations made by his enemies. So he lost no time in gather-
ing a large army and marching for Kundina.
Bhishmaka heard of the approach of Krishna and Râma. He
gladly received them and gave them quarters. Rukmini, guarded by
the army, went to the temple of Durgâ 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
Srî Krishna carried her off by force in his own chariot.
Jarâ 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) 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 re-
appearance of her husband in a body. She was employed by
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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 feel-
ings 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 Vidyâ known as Mahâmâyâ,
the destroyer of all other Mâyâs.
Pradyumna fought with Samvara and killed him with the
help of Mahâmâyâ. 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 Râma. Nârada
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 S´yâmântaka 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. Srî 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, Srî 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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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 Srî
Krishna as Vishnu, the primal Purûsha and prayed to Him. Srî 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
Srî 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 Srî 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,
Râma and Krishna went to Hastinâpura to offer their condolences.
Taking advantage of their absence, Akrura and Kritavarman said to
Satadhanu, "Satrajit promised the S´yâmântaka jewel also when
he made over his daughter to Srî 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. Sata-
dhanu sought the help of Kritavarman. But he knew too well the
might of Srî 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. Râma and Krishna followed
him to Mithila. He left the horse and ran away on foot. Srî
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." Râma 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." Râma remained at Mithila for a few years.
Duryodhana also came there. He learned the art of fighting with the
mall from Râma.
Srî 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 Srî Krishna
attributed all this to the absence of Akrura. But it was not possible
that such things should happen where Srî 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. Srî 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 S´yâmântaka 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 Srî
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.
Srî 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 Yamunâ.
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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 Yamunâ 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 Visvâkar-
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 Kâlindi.
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 Âditi, 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, Tâmrâ, Antariksha, Srâvana, Vibhâvasu, Vatu, Nabhasvat
and Varuna, under the lead of one Pithha also attacked Krishna, but
they were all killed. Naraka then himself fought with Krishna and
was killed by him. The Goddess Earth then approached Krishna
and, after adoring him, said: "This Bhagadatta, son of Naraka, takes
Thy shelter. Please pass Thy hand round his head."
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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 Âditi. 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, Jarâsandha, Danta Vâkra 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 Lilâ,
it is sufficient to mention here that Rukmini is the spiritual energy
of Mûla Prakriti, or rather the light of Purûsha, as reflected on
Prakriti. The gist of what Krishna says is that there is an essential
difference between Prakriti and Purûsha. Purûsha is void of Gunas,
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while the Gunas form the essence of Prakriti. Coming from Prakriti,
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 Manvantarâ, 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 ignor-
ance, but knowing that thou art the Âtmâ of the Universe, that
I have sought Thee. The flow of Time that arises from Thy eye-
brow 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, Bhârata, Yayâti, Gaya and other jewels of kings gave up
their kingdoms and sought thee in the forests. Did woe befall them
that thou talkest of woe to me? The Gunas have their resting place
in thee. Thou art the home of 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, con-
sisting of flesh, blood, bone, worms, excrement, phlegm, bile and gas,
covered over with skin, hair and nails. (Mûla Prakriti in the Universe,
or Budhi in man, is wedded to Âtmâ, represented by Srî 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, Bhadrâ Charu, Charu-
Chandra, Vicharu and Charu.
The ten sons of Satyabhdm?? were. Bhanu, Subhanu, Svarbhânu,
Prabhânu, Bhanumat, Chandra-bhanu, Vrihat-bhanu, Ati-bhanu, Srî-
bhanu and Prati-bhanu.
Jambavati had ten sons. -Samva, Sumitra, Purujit, S´atajit,
Sahasrajit, Vijaya, Chitraketu, Vasumat, Dravicla, and Kratu.
Nagnajiti had ten sons. Vira, Chandra, Asva-sen, Chitragu,
Vegavat, Vrisha, Ama, Sanku, Vasu and Kunti.
Kâlindi had ten sons. Sruta, Kavi, Vrisha, Vira, Suvahu, Bha-
dra, Sânti, Darsa, Puma Mâsa and Somaka.
Mddti-had ten sons. Praghosha, Gatravat, Sinha, Bala, Pra-
bala, Urdhaga, Mahâsakti, Saha, Ojas and Aparajita.
Mitravindd had ten Sons. Vrika, Harsha, Anila, Gridhra,
Vardhana, Annada, Mahânsa, Pavana, Vahni and Kshudhi.
Bhadrâ had ten Sons. Sangramajit, Brihat Sena, Surâ, Pra-
harana, Arijit, Jaya, Subhadra, Râma, Ayu and Satya.
Rohini (illustrative of the 16 thousand wives) had Tâmrâ-tapt??
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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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.
Râma, Krishna, Pradyumna, Rukmini and others went to Bhojâ
Kata, the seat of Rukmin, on the occasion of Aniruddha's marriage.
When the marriage was over, the assembled kings advised Rukmin to
challenge Râma to a game of dice. At first, the wager was laid by
Râma at one hundred, one thousand and ten thousand gold coins res-
pectively. Rukmin won all the games. The king of Kâlinga derided
Râma by shewing his teeth. Râma 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
it.
Râma then laid the wager at ten krores. Râma won the game
this time also. But Rukmin falsely said: "I have got it let the 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 Kâlinga. 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
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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 Ûshâ. 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. Ûshâ 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 Ûshâ's apartment. The men of
the guard found some significant change in Ûshâ. 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. Râma 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 Prahlâda that I
would not kill any of his line. His many hands caused grief to
Earth and I have lopped them off. Now four hands shall only remain.
With these hands, Bana shall be thy constant companion, without
fear of death or infirmity." Bana bowed down his head. He made
over his daughter and Aniruddha to Krishna.
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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, 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 Yamunâ.
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 Yamunâ 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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did not heed his words. He drew her by the ploughshare and said
in anger: "Wicked thou, I called thee. But thou didst not hear.
I shall tear thee asunder with this plough." Terrified, the river
goddess adored Balarama and sought his pardon. Balarama forgave
her. He then had a pleasure bath with the girls. Lakshmi made
presents to him of blue clothes, rich ornaments and an auspicious
garland.
***
POUNDRAKA AND THE KING OF KASI (BENARES).
SKANDHA X., CHAP. 66.
Poundraka, king of Karusha, thought, "I am 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 Srîvatsa, 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 Dvaraka to consume Krishna. Krishna sent
his Sudars´ana disc which overpowered the fire. The fire fell back
on Kasi and consumed Sudakshina and the Brâhmanas. Sudars´ana
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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take revenge for his friend's death, he began to do all sorts of mis-
chief, especially in the regions of Dvarak??.
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, Kâma, Salya, Bh??ri, Yajna Ketu and Duryo-
dhana united to defeat Samba and they brought him back as a pri-
soner. 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 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 Hastinâpura. The town be-
came topsy-turvy. The Kurus came and adored him. They brought
back Samba and Lakshan??. 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.
***
NÂRADA AND THE WIVES OF SRIKRISHNA.
SKANDHA X., CHAP. 69.
"What a wonder that Srîkrishna married 16 thousand girls,
all at one and the same time, with but one body!" So thought
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Nârada 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 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 minis-
ters, 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."
Srî 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 Râjâs who
had been imprisoned by Jarâsandha and confined fn a hill fort. The
Râjâs sought their delivery from Krishna, who had defeated Jarâsan-
dha 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 to-
wards Uddhava and asked for advice.
Uddhava gauged the feelings of Nârada, 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 Râjâs
that seek relief from thee. Kings all round will have to be conquered
at the Râjâ Suya sacrifice. The defeat of Jarâsandha will follow as
a matter of course. Thus shall we see the fulfilment of our great
desire and the liberation of the Râjâs shall redound to Thy glory.
Both ends will be served in this way. But Jarâsandha is very power-
ful. He should not be fought with while at the head of his large
army. Bhîma is equal to him in strength. Let him fight singly with
Jarâsandha. That king does not refuse any prayer of Brâhmanas.
Let Bhîma 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 Bhîma,
Arjuna, Nakula, Sahadeva and the allied kings, except Jarâsandha.
Bhimp, Arjuna and Krishna went to the seat of Jarâsandha In
the disguise of Brâhmanas.
They begged hospitality from the king. King Jarâsandha 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 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 S´ukra. 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 Bhîma, Jarâsandha 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 no-
thing else. This is Bhîma. This is his brother Arjuna. Know me
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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 Mathurâ and didst take shelter in the sea. This Arjuna is not
my equal in age. He is not very strong. He is unlike me in his
body. So he cannot be my rival. This Bhîma is my match in
strength." So saying he gave one club to Bhîma 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 Jarâsandha.
He thought in his mind about the joining together by the Rakshasa
woman Jarâ. (The legend is that Jarâsandha was born, divided in two
halves, which were put together by the Rakshasa woman Jarâ.)
Krishna took a branch in his hand and tore it asunder. Bhîma took
the hint. He put his foot on one of the legs of Jarâsandha and took
the other in his hand and tore asunder the body in two equal parts.
Krishna placed Sahadeva, the son of Jarâsandha, on the throne
of Magadha, He then liberated the kings who had been imprisoned
by Jarâsandha. They were twenty thousand and eight hundred in
number. They saw Krishna with four hands and with all the divine
attributes. Their eyes, tongues and noses all fed upon him, as it
were, and their hands were stretched forth to receive him. They all
fell at the feet of Krishna and began to adore him.
"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."
Srî 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
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and gave them princely treatment. Krishna sent them to their re-
spective kingdoms. Krishna, Bhîma 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, Dhritarâshtra 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 Râjâs??ya. 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:
"Srî 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, Sânkhya and Yoga;
all relate to him. He is the one without a second. Alone, He
creates, preserves and destroys. By His favor men make various
performances and from Him they attain the fruits of those 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.
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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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 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)? (S´ridhara explains this Sloka and the following ones as a
veiled adoration of Srîkrishna. Gopdla is the protector of Vedas, of
the Earth and of others. The word go means the Vedas and the
Earth, besides "cow." Kula pansana = Kulapa + ansana. 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 S´ridhara of the other Slokas, which is continued in the
same strain.) He has gone away from his Varna, Âs´rama 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 Yayâti cursed his line and it is not honored by good
people. His clansmen are addicted to unnecessary drinking. How
can he deserve to be worshipped? They left the the lands where the
Rishis dwell, and made their fort on the Sea; moreover they oppress
their subjects like robbers."
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 Srînjaya, 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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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 Srî 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 Râjâsuya sacrifice came to a close. Râjâ 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 Râjâsuya 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 assem-
bly ground, caused this delusion. Bhîma 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 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
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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, 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 Râma. The fight was then
going on. Krishna placed Râma 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 Râma 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-Vâkra was the friend of Sisupala, Salva and Paundraka.
He came to attack Srî 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." (S´ridhara gives a second mean-
ing to this Sloka. At the end of his third birth Danta Vâkra was to
regain his place in Vaikuntha. Sisupala and Danta Vâkra, as explain-
ed before, were Jaya and Vijaya, gate-keepers of Vaikuntha. By the
curse of the Kumâras, they
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last cycle of material ascendancy was to be ended. Jiya. ind
were not to incarnate any more. Therefore Danta-Vâkra 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-Vâkra, as from that of Sisupala, and it entered Srî
Krishna.
Viduratha, the brother of Danta-Vâkra 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 Prabhâsa and
performed the ablution ceremonies. He went to several other places
and at last reached the Naimisha forest. The Rishis all rose up to
receive him. Romaharshana, the disciple of Vyâsa, did not leave
his seat. He belonged to the Sota community, a mixed class, born
of Kshatriya father and Brâhmana mother, but he took his seat higher
than that of the Brâhmanas. Balarama thought that the Suta had
learned the Itihasas, Purânas and all Dharma S´âstras from Vyâsa 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
Kus´a 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 Brâhmana. 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 Brâhmana.
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 Purânas. He shall have long life and freedom
from fatigue. What am I to do, O Rishis, by which I may atone
for my deed?"
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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 Râma to travel all over Bhârata Varsha
for twelve months, and take his bath at the sacred places.
Râma killed Valvala and went out on pilgrimage. On his
return to Prabhâsa he heard about the death of the Kshatriya kings
in the war between the Kurus and the Pandavas. He went to Ku-
rukshetra. Bhîma 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 Srîdaman.
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
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 Sandipan??,
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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"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 Srî Krishna knew the object of the Brâhmana's com-
ing. He found that the Brâhmana 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 Brâhmana
saying, "What is this! O friend you have brought this highly gratify-
ing 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 Srî Krishna. He
controlled himself while enjoying this immense wealth and, medita-
ting on Srî 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. Nandâ,
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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 Bhâgavata Purâna carefully avoids the battle at Kurukshetra.
It barely mentions the duel between Bhîma and Duryodhana.
According to the Mahâbhârata, Bhishma, Drona and all the brothers of
Duryodhana had been killed before the fight took place between
Bhîma and Duryodhana. But we find here that they were all present
at the Kurukshetra meeting. A slight explanation will be necessary
to put the readers on the right line of thought. The ideal of
the Mahâbhârata was Tatva-masi, the unity of Jiva and Îs´vara.
Krishna and Arjuna looked alike. They were close companions.
This Advaita view struck at the root of Upâsanâ excepting as a
means to an end; it put into the shade altogether the Path of com-
passion, the Path of service of which Nârada is the guide for this
Kalpa. So we find even Bhishma being killed. Bhishma died
at Uttarayana and necessarily passed through the Devayâna Mârga,
as an Upasaka. Whatever might be the goal of Upâsanâ, the
Bhâgavata Purâna treats of Upasan?? as an end and not as a means.
The Bhâgavatas, the Satvatas, the Vaishnavas do not ask for Nirvâna
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 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.
Râma 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.
Nandâ 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 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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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,
(Ákâsa, 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 Adhyâtma teaching by Srî 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 Purûsha of the Heart. They now knew him as the
all-pervading Purûsha. They were drawn back into the bosom of
that Purûsha, their Linga (Sûkshma) Sarira destroyed. They now
entered the divine state, but even there they did not forget the lotus
feet of Krishna. They became centres of devotional love in the bosom
of the Universal Lord.)
Yudisthira and other friends of Krishna addressed him as all-
incarnating Purûsha. The wives of Krishna related to Droupadi how
they came to be married to him. The Rishis addressed Srî Krishna
as Îs´vara. They then took leave of him. Vâsudeva however detained
them, saying they should instruct him as to how he could exhaust his
Karmâ. Nârada 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 Vâsudeva, said:
"Karmâ is exhausted by Karmâ. 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
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your home. Vâsudeva then performed Yajna, and the Rishis officiat-
ed. The Yajna over, the Rishis went away. Dhritarâshtra, 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 Mathurâ.
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 Râma,
the people of Dvaraka, nay the whole universe are to be known as
Brahmâ. Âtmâ, 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 Bhûtas in the
Bhoutic objects."
Hearing these words of wisdom, Vâsudeva learned to see unity
in diversity.
Devaki had heard of the powers of Râma and Krishna in
bringing back to life the deceased son of their Guru. She asked them
to shew her the sons that had been killed by Kansa.
Râma and Krishna entered by Yogic power the regions of
Sutala. Bali shewed them every respect and worshipped them.
Krishna said: "In the Svayambhava Manvantarâ, Marîchi had
six sons by Urna. These sons of the Rishi laughed at Brahmâ,
because he grew passionate towards his daughter. For this they be-
came 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 Kîrtimat.)
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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.
Râjâ Parikshit enquired how Arjuna had married his grand-
mother Subhadra, the sister of Râma and Krishna.
Suka replied:
"Arjuna heard that Râma 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
Râma 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 Srî 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 Srî
Krishna and other friends appeased him.
***
SRUTADEVA AND BAHULASVA.
SKANDHA X., CHAP. 86.
Srutadeva, a Brâhmana of Mithila, was much devoted to
Srîkrishna. The prince of Mithila, Bahulasva, was also a favorite of
Srîkrishna. To favor them, Srîkrishna 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 Srî Krishna
and the Rishis with due respect. Srî 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 some-
time, Srî 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 (i.e. which treat of Devas and sacrifices which are full
of attributes), directly cognise Brahmân?"
Suka replied:
"The Lord created Buddhi, Indriya, Manas and Prâna in Jivas
that they might obtain their objects (Matra), their birth-producing
Karmâ (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-Ánanda the all-knowing, the all-powerful, the lord of
all, the guide of all, the all-object of Upâsanâ, the Dispenser of all
fruits of Karmâ, 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 Karmâ treat of things with attributes, as a means
to attain wisdom and thereby indirectly lead to Brahmân. This is
the purport. S´ridhara.}
"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 Nara-
yana. For the well-being of Bhâratavarsha, for the good of all men,
he remains in his Âs´rama, fixed in Tapas, since the beginning of this
Kalpa. The Rishis of Kâlapa sat round him. Nârada 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. Sânandan became the speaker. He said:
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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, S´ridhara) 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 S´ridhara} 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. S´ridhara). 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
S´ridhara. 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. S´ridhara.) 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, Mahât, Ahankâra and others lay their eggs (create collective
and individual bodies). Thou dost permeate the five sheaths (Anna-
mâyâ 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 Brahmâ in the navel. The
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ever, meditate on Brahmâ in the cavity of the Heart, which is the
seat of the nerves. Atlanta, from the Heart, the Sushumnâ (the nerve
which causes Thy perception) leads to Thy supreme place in the
Head. He who once attains that place does not fall into the mouth
of Death again. (The 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)
Purûsha 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 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 Brâhmana taunted Arjuna for making promises he
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had not the power to keep. Stung by these words, the I'andava
went to Yâma Loka. He went to Indra Loka. He went to the
regions of Agni, Nirriti, Chandra, Vâyu and Varuna. He went to
Rasâtala. He went to Svarga. But the Brâhmana boy was no
where to be found. He then made preparations for entering the fire.
Srî 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, 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
Purûsha, the Lord of the Lords. Krishna and Arjuna saluted Him.
The Purûsha 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 (Kâla.) 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 preserva-
tion 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.
Bhadrâ-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 Mathurâ
returned to it. Krishna fast developed Himself as Îs´vara. 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
Srî 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 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 Jarâsandha, Yavana and Muchukunda we
find the historical Krishna.
Jarâsandha 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 Brâhmanas, 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 Brahmânism Vaish-
nava 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 Muchukun-
da. But the Bhâgavata is silent about it.
***
THOUGHTS ON THE DVARAKA.
At Dvaraka, we find Srî Krishna as the Lord of the Universe,
a Kalpic Avatâra, and as such something more than the historical
Krishna.
Srî Ktishna as an Avatdra.
It is time that we should know something definitely of Srî
Krishna as an Avatâra.
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To restore the Brâhmana boys, Srî Krishna went with Arjuna
to the abode of Purûsha. Purûsha 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 (Kâla). Kill
the Asuras that oppress the Earth and come back soon to Ale. Sâtia-
ted are your own desires, O you Rishis, Nara and Nârâyana, but for
the preservation of the universe do that which others may follow."
The Purûsha is the Virât Purûsha of our universe, the Second
Purûsha or the Second Logos.
When the first Purûsha woke up, the process of transformation
went on and the material creation was completed. The materials
could not however unite to form individual bodies. Purûsha infused
the material creation and became known as the Second Purûsha or
Virât Purûsha, As regards this Virât Purûsha, the Bhâgavata Purâna
says as follows:
"He is the resting place and eternal seed of all Avatâras.
Btahma is His part, Marîchi 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 Purûsha, 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 Purûsha 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 Purûsha 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 Purûsha.
We have looked at Virât Purûsha from the standpoint of the
First Purûsha. Now let us proceed upwards from below.
The Brihat Aranayaka Upanishad thus speaks of Virât Puru-
sha, 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 Puru-
sha. He verily consumes him who, before this, strives to obtain the
state of Prajâpati, he, namely who, thus knows."
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The following is the commentary of Sankarâcharya.
"This was before the soul." The soul is here defined as Prajâ-
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 Prajâpati, "before" the
production of other bodies. He was "also bearing the shape of man",
which means that he was endowed with head, hands and other 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., Prajâpati, 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--Prajâpati in a former birth, which is the cause, as the
first of those who were desirous of obtaining the state of Praj??pati
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
Prajâpati, consumed by the perfect exercise of reflection on works
and knowledge of all the sins of contact which are obstacles to the
acquirement of the state of Prajâpati, because such was the case,
therefore he is called Purûsha, because he is Purvam Aushad, (first
burnt). As that Prajâpati, by consuming all opposite sins, became
this Purûsha Prajâpati, so also any other consumes, reduces all to ashes
by the fire of the practice of reflection on knowledge and works,
or only by the force of his knowledge, and He verily "consumes."
Whom? "Him who before this sage strives to obtain the state of
Prajâpati." The sage is pointed out as he who thus knows, who ac-
cording to his power manifests his reflection on knowledge. "But is
it not useless for any one to strive for the state of Prajâpati, if he is
consumed by one who thus knows?" There is no fault in this; for
consuming means here only that the highest state, that of Prajâpati,
is not obtained, because the eminence of reflection on knowledge is
wanting. Therefore by the words, 'He consumes him' is meant, that
the perfect performer obtains the highest state of Prajâpati; he who
is less perfect does not obtain it, and by no means that the less 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.
Âtmâ 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
Âtmâ.
The Upadhi, or vehicle of Âtmâ, or the body of its manifesta-
tion, 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 in-
dividual, and they live normally on the spiritual plane.
They at last reach the state of divinity. Then they may be-
come Avatâras. When these Avat??ras 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 Karmâ. They are liberated Âtmâs,
staying back for the liberation of other individuals in the universe.
Karmâ-less themselves, they bear the Karmâ 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 manifesta-
tion 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 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 Virât Purûsha. He is practically the Îs´vara of
our universe.
The body of this Purûsha, called the First Avatâra, the Second
or Virât Purûsha, and the Egg-born, is formed by the Tatvas, num-
bered twenty-four in the Sânkhya philosophy. These Tatvas collect
together to form an Egg and the Second Purûsha breaks forth from that
Egg and becomes the Thousand-headed Purûsha 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 Purûsha.
The Second Purûsha enters into all beings as their Âtmâ, be-
coming three-fold in his aspect viz. Adhi-Âtmâ, Adhi-bhûta and
Adhi-deva. Then He is called the Third Purûsha. Says the Satvata
Tantra, as quoted by Srî-dhara:
"There are three forms of Vishnu known as Purûsha the first
is the creator of Mahât, the Second is the permeator of the cosmic
Egg, and the third is the permeator of all beings." Virât Purûsha is
the seat af all Avatâras. Therefore all Avatâras are called parts of
the Virât Purûsha.
Speaking of other Lilel Avatâras, Bhâgavata calls them parts
and aspects of the Second Purûsha; "but Krishna is Bhagavat Him-
self."
Bhagavat is here the First Purûsha. 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 Purûsha, Bhagavat Himself, shall be born in the
house of Vâsudeva." X. i xxill.
The Devas said, addressing Devaki: "Rejoice mother, the
Supreme Purûsha, Bhagavat Himself, is in thy womb by His part"
X. 2 XII.
The Purûsha, seated on Ananta, addressed Arjuna and Krishna
as Nara and Nârâyana.
The Mahâbhârata also calls them Incarnations of Nara and
Nârâyana. These Rishis are invoked all throughout the Mahâ-
bharata. They were the sons of Dharma by Mûrti, daughter of
Daksha.
Nara and Nârâyana are looked upon as two in one and they
were adored by the Devas, as manifestations of Purûsha Himself.
(IV. I XLVI).
They went after their birth to Gandha Mâdana. (IV. i XLV in??.)
"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, S´ridhara 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
Srî 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."
Srî Krishna said to Devaki:
"At my first birth, in the Svayam-bhuva Manvantarâ, thou wert
born as Prisni and this Vâsudeva was named Prajâpati Sutapas
I was born as your son, Prisni-garbha. I was also born of you, when
you were Âditi and Vâsudeva was Kasyapa, as Upendra, also called
the Vâmana or Dwarf Avatâra. At this third birth, I am your son
again, with the same body." X. 3 xxxil. to XLIII.
These are the three Incarnations of Nara Nârâyana, mentioned
in the Bhâgavata. They are certainly not the many births to which
Srî Krishna alludes in the Gitâ. Those many births took place in
previous Kalpas of which we know nothing. In this Kalpa, however,
he appeared at the turning points in the Evolution of our universe.
He appeared in the First Manvantarâ, the Manvantarâ of manifesta-
tion, as Prisni-garbha. We do not know the good done by Him in
His first birth.
As Vâmana, 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.
Srî Krishna is therefore the greatest Avatâra of our Kalpa.
"For the good of those that seek Âtmâ, Nara Nârâyana shall per-
form Tapas in Bhârata Varsha, unknown to others, till the end of the
Kalpa." V. 19-9.
Srî Krishna as Bhagavat is greater than the Second Purûsha.
To the devotees, he is greater than the Purûsha manifestation.
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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 Srî 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 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 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 Sushumnâ
first to Agni Loka. Then they go to the farthest limit of Trilokî, the
Sis´umâra 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 Parârddhas, 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 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 Mûla 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 be-
comes liberated at the end of his life (extending over two Parârddhas).
"(3) Those that worship Bhagavat pierce the Brahmânda at
will, and rise to the abode of Vishnu. The Slokas XXVIII to XXXI
refer to the piercing of Brahmânda by the Bhâgavatas." S´ridhara.
The worshippers of Srî 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 Lilâ, we shall find Srî Krishna, as the greatest
Avatâra of the Kalpa, carrying out His work of Preservation.
The Purâna does not speak of the Nara aspect of Srî Krishna
as manifested in Arjuna. That is the subject matter of the Mahâ-
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 Gitâ. In one, we see the Evolution of Man, in the other we
see the work of Bhagavat. We see in both together the whole of
our Lord Srî Krishna.
***
THE WIVES.
As Lord of the Universe, Srî 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 Mûla Prakrit!, Buddhi.
2. Jamba-vati or Mahât, Universal mind.
3. Satya-b??uimd or Ahankâra.
4. Kdlindi or Ákâsa-Tanmfttra, sound, Ákâsa.
5. Mitta Vinda or Vâyu-Tanmâtra, Touch, Air.
6 Satya or Nagnajiti, Agni-Tanmâtra, Form Fire.
7. Bhadtd, Ap-Tanmâtra, Taste, Water.
8. Lakshan??, Kshiti-Tanmâtra, 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. Srî Krishna, by
His Avatârship, attracted to Himself the higher tendency of all the
energies of Prakriti. This is how he was wedded to all the aspects of
Prakriti.
Rukmini is the spiritual energy of Mûla Prakriti. Read the
talk between Krishna and Rukmini (X. 80).
The legend of the S´yâmântaka jewel is a mysterious one. It
was the gift of the Sun-God. It used to produce gold every day.
The Hiranya-Garbha Purûsha of Vedic Upâsanâ has its seat
inside the Sun-God. "The Purûsha inside Âditya." This Purûsha
is the Adhi-daiva of Bhagavat Gitâ, as explained by Sankarâcharya.
All the Devas proceed from Him. He is the one Deva, also called
Prâna. (Vide Yajnavalkya's answer to S´âkala Brihat Áranyaka
Upanishad III. 9.) Hiranya is gold. Hiranya-garbha is that which
has gold in its womb. The S´yâmântaka jewel gave protection
against diseases, accidents, and other dangers. These are all the re-
sults of Hiranya-garbha Upâsanâ.
S´yâmântaka represents Hiranyagarbha Upâsanâ.
Srî Krishna wanted that this Upâsanâ should be replaced by
the Upâsanâ of Îs´vara.
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 Vâmana stepped over the three Lokas, I made
a respectful circuit round Him." Râmâyâna Kishkindha Kânda.
Chap. 64-15.
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"When Vâmana became an Avatâra I moved round the earth
twenty one times. I threw plants into the Sea which yielded Amrita
by churning. Now I am old." Râmâyâna Kishkindha Kânda
Chap. 65-32.
While Râma 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 Kâli Uttara Kânda. Chapters 121-134.
Jambavat represents a very old religious movement, which was
out of date even in Râma's time.
Hiranyagarbha Upâsanâ 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 Avatârship To save His reputation, Krishna restored the jewel
from Jambavat, but it could not long remain in the hands of Satrajit.
Vedic Upâsanâ did survive. But it survived only in Vedic Sandhy??
and Gayatri, which were represented by Akrura.
Krishna was wedded to Jambavat?, the spiritual energy of
Mahâl.
Satya-bhama is the spiritual energy of Ahankark. She holds
the Vinâ, 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 Purâna writers place Naraka below
the Pâtâlas. Sixteen thousand girls representing all earthly and
material energies had been snatched away by Naraka. They all
became wedded to Srî Krishna.
Vasudcva, Sankarshana, Pradyumna, Anituddha.
The following correspondences were given by Kapila to his
mother Devahûti. (III. 26).
Up??sya
Adhibhûta,
Adhyatnia
Adhideva
Vâsudeva
Mahât
Chitta
Kshetrajna
Sankarsana
Ahankâra
Ahankâra
Rudra
Aniruddha
Manas
Manas
The Moon god
Pradyumna
Buddhi
Buddhi
Brahmâ
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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.
S´ridhara
Chitta is the abode of Bhagavat, i.e. Bhagavat is perceived by
Chitta. III. 26. XX.
Differences cause many-sidedness and distraction.
Ahankâra Tatva brings differences into manifestation.
Beyond the plane of Ahankâra Tatva, is the plane of Mahât.
Mahât literally means big, great, universal.
It is the plane of universal manifestation.
The mind is universal on this plane. As soon as the One
Purûsha wished to be many, Prakriti gave rise to the Mahât trans-
formation and Mahât 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 Mahât, and was the subject matter
of one thought, the thought of one who had the universe for his body.
During the period of creation, Mahât soon transformed itself into
Ahankâra, the Tatva of differences. Ahankâra gave rise to different
bodies, different minds and different faculties; individuals appeared
and they started on separate lines of manifestation and of evolution.
On their homeward journey, individuals again reach the plane
of Mahât, 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 Purûsha seated on Ananta.
SANKARSANA is Bhagavat as reflected on Ahankâra. He
is called Ananta or endless, as there is no end of individuals. He is
Bhagavat as manifested in every individual and may be called, in one
sense, the Purûsha 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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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 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 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 Prâlayic
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 S´âkâma. Pradyumna was then called Kâmadeva, the God of
Love, or desire.
When the course of descent was arrested, Kâmadeva 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 Karmâ 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).
ANIRUDDHA is the son of Pradyumna. According to Kapila,
he is reflected on Manas, the faculty of Sankalpâ and Vikalpa.
Sankalpâ in Sânkhya 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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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 Ûshâ or Dawn. He is Bhagavat
as perceived by Manas.
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THE ELEVENTH SKANDHA.
THE MUSHALA. XI. I.
Srî Krishna, with the help of Râma, 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, Srî 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."
Visvâ-mitra, Asita, Kanva, Durvâsas, Bhrigu, Angiras, Kasyapa,
Vamadeva, Atrî, Vas´isthâ, Nârada 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 BHÂGAVATA 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
Vidyâ. They were Kavi, Hari, Antariksha, Prabuddha, Pippalâyana
Avirhotra, Drumila, Chamasa, and Kara-bhajana.
The Rishis of Bhârata Varsha were performing Yajna at the
place of Nimi and these nine Rishis went there.
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Nimi asked the Rishis about the path of Bhagavat.
Kavi said:
The path of Bhagavat consists of such expedients as the Lord
mentioned Himself (for those that are not wise) for the speedy 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 Nârâyana.
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 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 Îs´vara.
Bahir Mukha Jiva is one with his face turned outwards i.e. y
one who withdraws himself from the self-within and therefore from
Îs´vara. He first loses sight of Îs´vara, forgets that he (the Jiva) is an
aspect of Îs´vara 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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because the mind brings it into existence. It is a creation of the mind,
not permanently attached to the Jiva. So desires are also creations of
the mind, not permanently attached to the Jiva, But they have got
a temporary existence. That existence, however, is an existence in
the mind of the man entertaining the dreams and desires and not
outside the mind. Therefore the existence is not a real one.
So the body of the Jiva and its surroundings are temporarily
attached to the Jiva. As the dream vanishes in the wakeful state, so
the body and its surroundings disappear with the transformation
called Death. Body after body, surroundings after surroundings, are
dreams, as it were, in the mind that bears all through the bubbles
arising in the ocean of Jivic existence.
The realisation of this temporary connection of the body and
its surroundings is a training for the Antarmukha Jiva, for it enables
him to turn towards Îs´vara and the permanent aspect of Jiva.
The non-existence of Dvaita has always to be understood with
reference to Jiva or Îs´vara, 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 Ákâsa, Vâyu, 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 Îs´vara (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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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 de-
pendents, 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 chan-
ges 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,
Karmâ, caste or Âs´rama.
"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 Mdy?? 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 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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upright. Be temperate. Be harmless to all beings. Bear good and
evil, pleasure and pain with equanimity. Find out Âtmâ and Îs´vara
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 Bhâgavata S´âstra, but do not blame any other S´âstra. 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?"
Pippalâyana 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 Karmâ Yoga, by the per-
formance of which Karmâ is speedily destroyed."
Avirhotra replied:
Vedic Karmâ does not directly lead to Moksha. Offer up
your Vedic Karmâ to Îs´vara, and perform it, without any worldly
attachment, however.
He who wants speedily to cut asunder the tie of Ahankâra
shall worship Vishnu in the way prescribed in the Tantras or Agama.
(Vedic Karmâ at first consisted of Vedic Yajna. The Gitâ gave a
death blow to the performance of Vedic Yajnas. Nishk??ma Karmâ
took the place of Kâmya Karmâ, The Vedic Karmâ however sur-
vived in the Sandhyâ Mantras, which conform themselves to the Path
of Upâsanâ.
The Vedic Sandhyâ is however meant only for Brâhmanas.
The Tantric Sandhyâ is an imitation of the Vedic Sandhyâ,
adapted to all classes of men, and it supplements the Vedic Sandhy??
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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 Upâsanâ and this Upâsanâ is enjoined
for all Bhâgavatas 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 Upâsanâ is strictly a Tantric
Upâsanâ.
I do not enter here into the details of that Upâsanâ, 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 Purûsha. 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?"
Karabhâjana 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.
Bhagavat is then known by the following names: Hansa,
Suparna, Vaikuntha, Dharma, Yogesvara, Amala, fsvara, Purûsha,
Avyakta, and Paramâtman.
In Tretâ, Bhagavat becomes Red. He has four hands and
golden hair. His form is that of Yajna. Men are pious at the time.
They worship Bhagavat by Vedic Yajna.
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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 Dvâpara, Bhagavat is S´yâmâ. (The word Syatna ordina-
rily means dark-blue. But S´ridhara 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 Visvâ are his names.
In Kâli, 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 Kâli because worship is so easily made by
mere Sankirtana. Even men in Satya Yuga wish to be born in Kâli
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.
Brahmâ and other Devas went to Dvaraka. Addressing Krish-
na; Brahmâ said: "All that we prayed for has been done. One
hundred and twenty-five years have passed away since thou didst
appear in the line of Yadus. That line is also well nigh extinguished.
Now go back to thy own abode, if it pleases thee."
Srî 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
at Dvaraka. The elders came to Krishna. He proposed a pilgrim-
age to Prabhâsa. So the Yadavas made preparations for going to
Prabhâsa. Uddhava saw the evil portents and he heard what Srî
Krishna said. "I see, O Lord," said he to Srî Krishna, "thou shalt
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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."
Srî 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,
Kâli 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 (Karmâ), the non-performance of
prescribed work (Akarma), and the performance of prohibited work
(Vikarma). (This has reference to Varna and Âs´rama duties. As
long as a man identifies himself with some Varna or Âs´rama he
looks upon others also as belonging to some Varna or Âs´rama. 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
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
(i.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 com-
plete renunciation of all worldly attachments It seems to me how-
ever that the giving up of desires is not possible for those that have
their mind filled with the object world, unless they are completely
devoted to Thee.
I have not yet got over the sense of "I" and "Mine." "Tell
me how I can easily follow out Thy teachings."
Srî 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 (Purûsha.) (Even in ani-
mals, preserving instincts proceed from self. So self is the instructor
S´ridhara.) "For it is self that finds out final bliss by direct percep-
tion and by inference. Wise men, well versed in Sânkhya and Yoga,
look upon Me as Purûsha pervading all beings, and possessing all
po.vers. (This is according to S´ridhara, the direct perception by
which final bliss is attained. The word Purûsha here has something'
like the sense of a Monad in Theosophical literature. The passage
quoted by S´ridhara from the (Jpanishads to illustrate the idea of
Purûsha 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 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, Ákâsa, 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.
Âtmâ is all pervading and it is not affected by the body and
bodily attributes. This I have learned from Ak??sa 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 Ajâgara 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 S´âstras big or small. Do not
store anything for the evening or for the morrow. Have only so much
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for your bhiksh?? (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 Îs´vara, 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 Kâla Sakti, the thread, Mahât, 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. S´ridhara.)
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 at-
tachments.
***
ATMA--A REFUTATION OF THE SCHOOL OF JAIMINI.
SKANDHA XL CHAP. 10.
Srî Krishna continued:
(Self-study is the first stage. It leads to the power of discri-
mination. Without self study no progress is possible. Therefore
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Srî 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; S´ridhara) and knowing me to be
the final resort, you should dispassionately follow the Varna-Âs´rama
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 Kâmya Karmâ, (2) those that are prohibit-
ed by the Scriptures or Nishiddha Karmâ, (3) those that are required
to be daily performed or Nitya Karmâ, (4) those that are required to
be performed on certain occasions or Naimittika.
The first two are Pravritta or selfish Karmâ. The last two
are Nivritta or unselfish Karmâ. The Smritis say that those who
want Moksha or liberation must not perform Pravritta Karmâ. But
they should perform Nitya and Naimittika Karmâ, as their non-perfor-
mance might give rise to obstacles.) Perform Nivritta Karmâ and
being devoted to Me, give up all Pravritta Karmâ. But when you
fully enter the path of wisdom, then you need not care much even for
Nivritta Karmâ. 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, S´ridhara) not
over-zealous, eager to know the truths and free from malice. Do not
indulge in idle talk. Be indifferent to wife, son, house, land, relations,
riches and all other things, for Âtmâ. is the same every where and its
working is the same in all bodies.
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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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. Vidyâ
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 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 attach-
ments 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, Âtmâ is known by the feeling of
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"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 en-
joyments are transitory, and so also that the time and place of enjoy-
ment, 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.
S´ridhara.)
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 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 Îs´vara. 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 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),
Âtmâ can not transform itself without the help of the senses etc.
And if Âtmâ 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.
S´ridhara. The above commentaries of S´ridhara 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
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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 Âtmâ be made fully conscious. But if Âtmâ be
left to itself, it will remain Jada or unconscious. There is nothing
to be gained by this. Therefore one should persistently follow the
path of desires as laid down in the Karmâ Kânda of the Vedas,
analysed by Jaimini in his Pqrva Mimansa. One should not give
up Vedic Karmâ and selfish desires as he is taught to do in the
Jnâna Kânda of the Vedas, the Upanishads, as analysed by Vyâsa
in his Uttara Mimansa, and as expounded by Srî Krishna in the
Bhagavat Gitâ. It must be remembered that this philosophy of
Karmâ, so effectually refuted by Srî Krishna, was suited to the mate-
rialistic cycle of evolution, when Râjâs had to be sought rather than
put down. The minerals and vegetables were unconscious. The
animals shewed a slight development in consciousness. But the full
development was in Man. And this was due to the pursuit of the
Path of Inclination or Pravritti Mârga up to a late period in the
past history of the Universe. Notwithstanding the attacks of Srî
Krishna, the school of Jaimini had its followers till the time of Srî
Sankarâcharya, when Mandana Misra the most learned Pandit of the
time, was its chief exponent. After his memorable defeat by Srî
Sankarâcharya the Mimansakas fell into disrepute and Vedic Karmâ
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 (i.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 transfor-
mation. S´ridhara says if Âtmâ is the doer and enjoyer, why should
it do wrong acts and suffer sorrows if it were independent. There-
fore Âtmâ 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 S´ridhara) even wise men sometimes
have no happiness and the ignorant have no misery. Therefore it is
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mere vanity (to speak about Karmâ). 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 Karmâ is properly performed with-
out any obstacle whatsoever, hear how the performer of Karmâ
loses the place acquired by his Karmâ. 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 Karmâ. He moves in white chariots
the acquisitions of his own merits, among Deva girls and is adored;
by the Gandharvas. The chariot moves at his will. It is adorned by
small bells. He whiles away his time with the Deva girls in the
gardens of Svarga and he does not know his own fall. But he
remains in Svarga only so long as his merit is not exhausted. And
when the merit is run out, down falls the man by the force of time,
even against his will. (The above is the course after death of those
who perform Kâmya Karmâ, according to Vedic rules. This is one
way of following Pravritti Mârga. There is another way the following
up of one's own inclinations, in disregard of the Vedic rules. The
next Sloka refers to the performers of prohibited Karmâ). And if
again a man indulges in the prohibited acts, through evil company,
if his senses are not controlled, and if in consequence, he is passionate
indiscriminate, greedy, excessively fond of women, and unkind to
other beings, if the man kills animals wantonly and worships Pretas
and Bhûtas, he goes, driven by the law, to the Narakas and finds
there intense Tamas.
Therefore karma (selfish actions) ends in unhappiness. By
performing karma with the body, men seek the body again. What
happiness is there in the possession of this transitory body? The Lokas
and Lokapâlas have to fear me, they who live for one full day of
Brahmâ. Even Brahmâ who lives for 2 Parârdhas has fear of me.
(Therefore Pravritti Mârga leads to evil. It should be shunned and
Nivritti Mârga should be adopted. This is the purport. S´ridhara).
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(Now Srî Krishna goes on to refute the first two 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, Râjâs and Tamas. These primal attributes of Prakriti
give rise to all her manifestations. The Indriyas, the senses, and the
mind are Sâtvic and Râjâsic transformations of the Ahankâra 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 Âtmâ. So Âtmâ is not the doer. It may be said
however that the senses and the mind are guided by Âtmâ. But it
is not so. The primal attributes (Gunas) lead the senses and the mind
(Gunas). If Satva prevails in a man his actions are Sâtvic and so on.
It is the nature of the Prakritic transformations of a man that deter-
mines his actions. This is only an elaboration of S´ridhara's notes.)
The Jiva enjoys the fruits of Karmâ, being connected with the
Gunas (The enjoyment by Jiva is also due to its phenomenal basis.
"Connected with the Gunas", i.e. connected with the senses and other
Prakritic elements. Jivatma dwells in the body. When the house
falls down, he occupies another house. When the houses are merely
halting stations in his long journey, he does not care much for the
house itself, he does not identify himself with the house. So when
Jivatma becomes indifferent to the body, it is not affected by the
changes of the body. When a house burns, the dweller in the house
feels pain. When the house is comfortable, the dweller in the house
feels pleasure. His connection with the house is however temporary.)
As long as there is difference in the Gunas (i. e, Guna trans-
formations, Ahankâra etc.), so long there is plurality in Âtmâ. 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 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 Îs´vara.
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 Ákâsa) why should it be at all in bondage? What are the in
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dications of Âtmâ in bondage and of liberated Âtmâ? Is Âtmâ ever
in bondage (for connection with the Gunas is eternal, S´ridhara) or
ever in liberation (for if liberation is a state to be acquired, Âtmâ can
not be permanent. S´ridhara)
Srî 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, Râjâs and Tamas that are subordinate to me, Srî-
dhara). 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. Vidyâ 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 Avidy?? and its liberation by Vidyâ. 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. S´ridhara?) 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 Avidyâ is always imprisoned. He (Îs´vara) who is joined
with Vidyâ is always liberated. (Mâyâ of Îs´vara or Vidyâ 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 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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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 Karmâ, 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 Ákâsa, the sun and the air. (Space is in all things, but the things
form no part of space. The sun becomes reflected in water, but is
not attached to water. The air moves about all around, but does
not become attached to any thing). By the force of dispassion, the
vision becomes clear. All doubts are removed. And the wise (Jiva)
rises as it were from sleep, and withdraws himself from the diversities
(of body and other material objects).
The Jiva whose Prânas, 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 Sâdhu? What sort of Bhakti
(devotion) may be offered to Thee?
Srî 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 Sâdhu. He who
knowing my injunctions and prohibitions in the performance of one's
own Dharma or duties of life, even gives them all up for my sake is
the best of all Sâdhus. Those who seek me and nothing else, whether
they know or not what I am, are the best of My Bhaktas.
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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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 Brâhmana, the Cow, the Vaishnava, Ákâsa, 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 Ákâsa of the heart cavity by meditation, in the air by the con-
templation of Prâna, 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, Sânkhya, Dharma, the reading of Scriptures,
Tapas, gifts, charitable acts, fasts, Yajnas, the Vedas, resort to pilgri-
mage, Niyamas or Yâmas as by the company of Sâdhus. Even those
that are the lowest by birth, those that have Râjâs and Tamas predo-
minant 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:
1. Study of Nature and self instruction.
2. Self discrimination, resuting in the separation of the cons-
cious 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 (Îs´vara.)
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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-Îs´vara becomes manifest in the cavities (nerve-
plexuses). He enters the cavity (called Adhara or prostatic plexus)
with the Prâna (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 etc.), Svara (accents known
as Udatta or high, Anudatta or low and Svarita or mixed; and Varna
the (letters of the alphabet, ka, kha etc.)
(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 Para Voice, become Pasyanti in the plane of causes, of
germ thoughts, of root ideas, the Kârana 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,
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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 Sûkshma 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 Ákâsa, 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 Pradhâna, the transformations of Satva,
Râjâs and Tamas are all my manifestations, (i.e. I am manifested
through all of them).
Primally, this Jiva Îs´vara 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 (Karmâ) and fruits (the fruits of Karmâ). Two are
its seeds (Merit and de merit). Hundreds are its roots (the desires).
Three are its stems (the Three Gunas). Five are its trunks (the five
Bhûtas, Ákâsa etc.). 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 Paramâtma) make
their nest on it. Wind, bile and phlegm are its dermal layers. Joy
and sorrow are the two fruits of this tree. It extends up to the solar
regions (for beyond the Solar system, the Trilokî, there are no re-
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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 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 Paramâtma,
do thou let go of the instrument itself.
***
THE GUNAS.
SKANDHA XI., CHAP. 13.
Satva, Râjâs and Tamas they are the Gunas of Buddhi
(Prakriti), not of Atmd control Râjâs and Tamas by means of Satva
and control Satva by Satva itself. When Satva grows in Man, he
acquires Dharma, which is Devotion to Me. By worshipping Sâtvic
objects Satva increases and Dharma is the outcome. That Dharma
kills Râjâs and Tamas and it increases Satva. When Râjâs and
Tamas are killed, Adharma which is an outcome of Râjâs 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 Sâtvic, what they
blame are Tâmasic, what they neither praise nor blame are Râjâsic.
Have resort to only those of them that are Sâtvic, for then Satva
will increase. Dharma follows that increase and wisdom follows
Dharma. But wisdom has its field only so long as memory lasts
and the (Gunas) are not exhausted. Fire that is produced by the
friction of bamboo pieces, burns up the forest and is then extinguished
of itself even so the body caused by disturbance of the Gunas is
extinguished of itself, (at that final stage).
(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
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rise is preferable for meditation not night fall or night. Nitya Karmâ
is to be performed, not Kâmya Karmâ. Initiation causes a second
birth. Vaishnava or Saiva initiation is Sâtvic and not Sakta initia-
tion. Meditation upon Vishnu is Sâtvic and not the meditation upon
wo nen or upon those that are hostile to Vishnu. The Prânava Mantra
is Sâtvic and not the lower Kâmya Mantras. The cleansing must
be purification of self, not the mere cleansing of Deva houses.
S´ridhara, By these Sâtvic pursuits, Satva Guna prevails in man. When
Satva prevails the whole nature becomes Sâtvic. The tendencies are
all such as to lead to calmness, which is the essence of Satva. This
is Dharma Adharma is the opposite of this. It is identified with
such a nature as leads to distractions. Dharma is followed by 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, i. e, as long as Dvaita perception exists.
But when the Gunas themselves die out, wisdom vanishes of itself, for
when there is direct perception of 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?
Srî Krishna replied:
When in the heart of the undiscriminating man, the false per-
ception of "I" arises (with regard to body etc.), the terrible Râjâs
takes posession of the Manas, which by its origin is Sâtvic. Doubts
and desires arise in the mind. The mind then dwells upon attributes
(oh! how beautiful, what a nice thing!) and acquires a strong liking
for it. Guided by the passions, with the senses uncontrolled, deluded
by the strong current of Râjâs, the helpless man knowingly does
things that bear evil fruits. The mind of the wise man is also dis-
tracted by Râjâs 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?
Srî Krishna replied:
Sanaka and other Manas-born sons of Brahmâ asked their
father as follows: The mind enters the Gunas (objects z'. e. the
mind naturally becomes attached to objects) and the Gunas (i.e. the
objects when experienced) enter the mind (as desires). How can
those that want to cross over (the objects) and to become liberated
cause a separation between the two?
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 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 Âtmâ 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. 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 (Jâgrat), Dream (Svapna) and Dreamless sleep
(Sushupti) | are states of mind, caused by the Gunas, Jiva is
beyond all these states. For it is the witness of all these states. The
bondage caused by mind imparts the actions of the 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 Ahankâra (the sense of 'I-ness'.)
Know this to be the cause of all evils. Knowing this, be fixed in the
Fourth, and give up all thoughts of 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 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 Karmâ (action) itself are unreal, so
far as Âtmâ 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. Âtmâ, 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 wis-
dom 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 three-
fold Guna transformations is but Mâyâ, a dream.
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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
the necessaries of life). But what you have once thrown aside as
unreal shall not be able to cause delusion in you. Till the fall of
your body, the objects will haunt you like things of the past, stored
as it were in memory alone. This frail body, through which he has
known his real self, may rise or sit, may move away from its place or
come back, just as chance will have it, but the Siddha sees it not,
even as an inebriate person does not see the cloth he puts on.
"The body waits with the Prânas and Indriyas till the Com-
menced Karmâ exhausts itself. But being fixed in Samâdhi, the
knower of the truth does not care for the body and the object world,
which are all visionary to him.
"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?
Srî-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, Bhûr or Pâtâla, they do not long for
Siddhis, they do not even ask for Mukti. Surrendering Self to Me
they wish for nothing else but Myself. Brahmâ, 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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consumes the fuel. Yoga, Sânkhya, Dharma, study of the scriptures,
asceticism, or relinquishment nothing wins me so much as powerful
Bhakti does. I am attained only by faithful Devotion. Bhakti 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.
Âtmâ (Jiva Âtmâ) shakes off its impurities under Bhakti Yoga and
regains its own form. As Âtmâ becomes more and more purified, by
hearing and meditating on the sacred sayings about Me, it sees more
and more of subtle objects, as the eye touched with collyrium does.
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?
Srî-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 Prâna by Puraka,
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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 Prânayama
gradually with your senses controlled.
"Aum" with the sound of a bell, extends all over, from Mûla-
dhara upwards. Raise the "Aum" in the heart, by means of Prâna
(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 Prânayama accompanied by the Prânava 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
S´ridhara), 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
Ákâsa. 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.
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 Dhârânas. Of these, eight belong to me
(ei??jht of them are normally the powers of Îs´vara and they exist in a
some what lesser degree in those that approach the state of Îs´vara
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Sruthara). The remaining ten cause the appearance of Guna (i.e.
they cause an excellence of Satva. S´ridhara.)
1. Anim??, the power of becoming as small as an atom.
2. Mahitnd, the power of increasing size.
3. Laghim??, the power of becoming light.
These three Siddhis relate to the body.
4. Pr??fiti, to be in the relation of presiding Devas to the
corresponding senses of all beings.
5. Pr??k??mya, power of enjoying and perceiving all objects
seen or unseen.
6. Isita, controll over the energies of Mâyâ in fsvara, over
the lower energies in other beings.
7. Vastt??, Non-attachment to objects.
8. Katn??vasdyit??) the power of attaining all desires.
These are My eight Siddhis and they normally exist in Me.
1. The cessation of hunger and thirst.
2. The hearing from a distance.
3. Seeing from a distance.
4. Motion of the body with the velocity of the mind.
5. Assumption of any form at will.
6. The entering into another's body.
7. Death at one's own will.
8. Play with Deva girls.
9. The attainment of desired for objects.
10. Irresistible command.
These are the ten Siddhis that relate to the Gunas.
There are also five smaller Siddhis.
1. Knowledge of the present, past and future.
2. Control over the Pairs, such as heat and cold. etc.
3. Knowledge of other's minds.
4. Suspending the actions of fire, sun, water, poison etc.
5. Invincibility.
These are only illustrative of the Siddhis.
Now about Dhârâna or the modes of concentration of the
mind.
Those that fix their mind on Me as pervading the Tanmâtras
acquire the power of becoming an atom.
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Those that concentrate their mind on Me as pervading Mahât
Tatva acquire Mahima.
The object of Dhârâna...The power acquired
The Lord pervading the atoms...Laghima.
Do. Do. Sâtvic Ahankâra...Pr??pti.
Do. Do. Sutra or Mahât...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 thirst.
Ákâsa...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 Vibhûtis 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
Âs´rama rules.
***
WHAT ONE IS TO DO FOR MOKSHA.
SKANDHA XI., CHAP. 19.
Jnâna (knowledge), Vairagya (dispassion), Vijnana (direct
knowledge), Sraddhâ (faith) Bhakti (Devotion), these are the requi-
sites of Moksha. The nine (Prakriti, Purûsha, Mahât. Ahankâra
and the five Tanmâtras), the eleven (five Jn??nendriyas, five Karmen-
driyas and Manas), the five Bhûtas, the three (Gunas), that knowledge
by which one knows that these constitute all beings and that the One
underlies all these is Jn??na.
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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 we get the
Tatvas or the ultimate principles of the Sânkhya philosophy. Then
the next step is to realise the one Purûsha as underlying all the
Prakritic principles.)
Vijnana is the direct knowledge of the One by itself and not as
pervading all Prakritic forms. (Jnâna 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 (i.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 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. Sraddhâ 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.
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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. Kshant?? 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. Sraddhâ--faith
7. Atithya hospitality.
8. Archan?? daily worship.
9. Tirthatana Wandering on pilgrimage.
10. Parartheh?? desire for the Supreme object.
11. Tushti Contentment.
12. Ach??rya Sevâna 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).
Titiksh?? 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 Ty??ga is its
complete renunciation.
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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.)
Srî 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:
Karmâ is to be performed and Karmâ is not to be performed
both are Thy injunctions in the Vedas. The Vedas speak of merits
and demerits in connection with Karmâ. They speak of Varna and
Âs´rama, 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 Jnâna, Karmâ and Bhakti Yogas. There is no
other means what so ever of attaining Moksha. Jnâna Yoga is for
those that are disgusted with the performance of Karmâ and so give
it up.
Karmâ Yoga is for those that are not disgusted with the per-
formance of Karmâ but are attached to it.
He who perchance becomes fond of what is said or spoken of
Me, but has no aversion for Karmâ nor has any undue attachment to
it is fit for Bhakti Yoga.
Perform Karmâ 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 Karmâ. 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 (Jnâna) 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 Jn??na 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.
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Jn??na: 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 Prânas and senses all controlled. With the help of Sâtvic
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 Sânkhya 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 Srîdkara.)
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 Karmâ (acts ordained to be daily performed) and Naimittika
Karmâ (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 Doshâ (wrong) by injunc-
tions and prohibitions, is only a regulation of acts. The purport is
this. The impurities of a man are not the outcome of his own
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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. S´ridhara.)
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 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 Doshâ.
***
SKANDHA XI., CHAP. 21.
Those who do not follow the Paths of Bhakti, Jnâna and
Karmâ, but who only seek paltry desires become subject to rebirths.
For those that are matured in Jnâna and Bhakti, there is neither
Guna (right) nor Doshâ (wrong). For those that practise Disinclina-
tion, the performance of Nitya and Naimittika Karmâ is Guna, for it
leads to the purification of the mind. The non-performance of such
Karmâ and the performance of prohibited Karmâ are Doshâ, for they
give rise to impurities of the mind. Prayaschitta counteracts such
Doshâ, and therefore it is Guna. For those pure men that are fixed
in the Path of Jnâna, the practice of Jnâna is Guna; Bhakti is Guna
to them that are fixed in the path of Bhakti. What is opposed to
Jnâna and Bhakti is Doshâ to the followers of those two Paths. All
this has been said before. Now Guna and Doshâ are detailed for
those that do not follow the Paths, but seek their selfish
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ends S´ridhara). Devotion to the path of one's following is Guna. The
reverse is Doshâ. This is the proper definition of Gnna and Doshâ
(Guna and Doshâ are relative terms. They do not appertain to the
thing itself. Srîdhata).
Purity (Suddhi) or Impurity (Asuddhi), Right (Guna) or
Wrong (Doshâ), 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 etc.). 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 S´ridhara). Similarly classification is
made of time, space and other things, solely with the object of regu-
lating actions (Karmâ.) 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 (i.e.
they are drawn to rebirths on the Earth after temporary enjoyment
of Svarga). They do not know their own abode, which am I as 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. Par??, Pasyanti and
Madhyama remain deep and unfathomable like the ocean and only
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Vaikhari becomes manifest in the Vedas originating in Prânava 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 Îs´vara. That sound has four divisions.
Pard, which finds manifestation only in Prâna, 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."
Srîkrishna 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 Purûsha though different by themselves are inter-
dependent. 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.
Srîkrishna replied:
Prakriti and Purûsha 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, Adhy??tma.
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Adhi-bhûta and Adhi-daiva.
(5). It is not self manifest.
Âtmâ is one, immutable and self manifest.
Ahankâra 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.
Srîkrishna 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 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.
Srîdhta.
The Deva-body is the phenomenal basis of the Jiva in Svarga
Loka. The body of inflications is the astral or Kâmic body, in
Bhûta, Preta and Pisâcha Loka, where the Jiva 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.)
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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 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 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 Karmâ 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, fœtal 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 Râjâs and Bhûta or animal by the action of Tamas.
As a man seeing the performance of singers and dancers involuntarily
imitates them (in the mind) even so 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.
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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.
Srî 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 con-
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, Karmâ and Kâla (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.
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 Âtmâ that is so but their bodily transformations. And the
Devas (who guide the senses) are the same in all beings. If one
limb causes pain to another limb, who should be the object
of anger?
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
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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 joy or grief.
If the planets by their position at birth bring about joys and
sorrows, then no body is to blame for that. And the planetary
Purûsha is separate from the bodies of the planets. There is none
to be angry at. Karmâ can not be the cause of Joy and sorrow.
Karmâ 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 Purûsha (or Self)
in man is absolutely conscious. There is no root of Karmâ either
in body or in Purûsha.
Kdla is part of Âtmâ, for Kâla is an aspect of Îs´vara. 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. Purûsha has no connection with the pairs of opposites. (Cold
and heat, happiness and misery etc.)
***
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
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
Purûsha.
Following the Karmic record of Jivas, I disturbed Prakriti,
and Satva, Râjâs and Tamas became manifest. The Gunas gave rise
to Sutra or Thread (which represents Kriyâ Sakti). Mahât (Jnâna
Sakti) is not separate from Sutra (Sutra and Mahât form one Tatva.
It is two-fold, on account of its double aspect of Jnâna and Kriyâ or
knowledge and action).
Ahankâra is the transformation of Mahât. It is three-fold,
Sâtvic or Vaikâric, Râjâsic or Taijasa and Tâmasic.
The Adhi-daivas and Manas came from Sâtvic Ahankâra, and
the 5 Tanmâtras from Tâmasic Ahankâra.. The five Mahâ bhutas
came from the five Tanmâtras.
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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 (Prâlayic) water (as Srî Xfir??yana or Virât
Purûsha).
Out of my navel grew the Lotus called the Universe. Brahmâ
was manifested in that Lotus.
He brought into manifestation the Lokas (Bh??r, Bhuvar etc.,)
and the Lokapâlas.
Svar was the abode of the Devas, Bhuvar of the Bhûtas, Bhiir
ofmen, the higher Lokas of the Siddhas and the Lower Lokas of the
Asuras and Nâgas.
All actions (Karmâ) bear fruits in the Trilokî. Mahâr, 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 Kâlaam 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 Purûsha.
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, Purûsha that pervades Prakriti and Kâla or
periodicity which causes disturbance in the Gunas these are three in
one and I am that three-fold Brahmâ. The creative process flows on
in order of succession without a break. The multifarious creation
unfolds itself to serve the purposes of the jivas and it lasts so long as
the period of Preservation continues and so long as Îs´vara 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
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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 Ákâsa and Ákâsa
into sound.
The Indriyas merge into the Adhi-daivas. The Adhi-daivas
merge into the Manas. Manas merges into Ahankâra.
Ahankâra merges into Mahât (i.e. gives up the unconscious
portion and becomes Jiva Sakti and Kriyâ Sakti itself. Stidhara.)
Mahât merges into the Gunas.
The Gunas merge into unmanifested Prakriti. Prakriti merges
into Kâla. Kâla 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, 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 Râjâs.
Anger, greed, untruthfulness, cruelty, begging, parading of
religion, languor, quarrel, repentance, delusion, grief, dejection, sleep,
helplessness, fear and indolence are the attributes proper of Tamas.
The sense of I-ness and My-ness is produced by the mixture
of the three Gunas (I have Sama, selfish desire and anger. My
Sama, selfish desire and anger. Thus I and My are common to all
the three Gunas. S´ridhara) All our dealings having the elements
of Manas (Sâtvic), the Tanmâtras (Tâmasic), the Indriyas and the
Prânas (Râjâsic) in them, proceed from a mixture of the three
Gunas. Devotion to Dharma (Sâtvic), Kima (Râjâsic) and Artha
(Tâmasic), that bears the fruits of faith (Sâtvic), attachment
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(Râjâsic) and wealth (Tâmasic) is also based on a mixture of the
Gunas.
The performance of religion for the gratification of desires
(Kâmya Dharma which is Râjâsic), the performance of the duties
of married life (Grihasta Dharma which is Tâmasic) and the perfor-
mance of the daily and occasional duties assigned to one's position
in life (Svadhârma which is Sâtvic) are based on a union of the
three Gunas. Man is Sâtvic, when he has got the Sâtvic attributes.
He is Râjâsic when he has got the Râjâsic attributes. He is Tâmasic
when he has got the Tâmasic attributes.
When a man or woman worships Me with unselfish devotion
and by the performance of duties, he or she is Sâtvic.
The person who worships Me, for the attainment of desires is
Râjâsic.
The person who worships Me with a view to do injury to
others is Tâmasic.
Satva, Râjâs 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
Râjâs 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, Râjâs 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 Râjâs, the Asura
element prevails and with Tamas, the Rakshas element prevails.
The waking is from Satva, dream from Râjâs and deep sleep
from Tamas.
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By Satva, people go higher and higher up, by Râjâs they
move about in the middle, and by Tamas they move lower down.
Satva takes one to Svarga Loka, Râjâs 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 Sâtvic.
Selfish action is Râjâsa. Heartless action is Tâmasa.
Sâtvic wisdom is that which relates to Âtmâ, as separate from
the body.
Râjâsic is half perceived wisdom. Tâmasic is wisdom relating
to the material universe.
Wisdom centred in Me is Nirguna or without Gunas.
Sâtvics like to reside in the forest. Râjâsics in human habita-
tions and Tâmasics in gambling houses. Houses where I am worship-
ped are beyond all the Gunas
Births are
caused by Guna and Karmâ. Those who conquer these become
devoted to Me and attain my state.
***
COMPANY.
SKANDHA XI., CHAP. 26.
King Pururavas was forsaken by Urvâsi. 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).
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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
Purûsha. 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 Âtmâ. The Indriyas, their
guiding Devas, Manas, Buddhi, Chitta and Ahankâra are not Âtmâ.
The Bhûtas, the Tanmâtras and Prakriti are not Âtmâ. These do
not affect the seer. Whether the clouds gather or disperse, what is
that to the Sun.
Ákâsa 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,
Râjâs 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 Karmâ 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
Srîdhard") 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
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concentration (by concentration on the Moon, the Sun and others he
should overcome heat cold etc., S´ridhara), 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. ((416))
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 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 Ákâsa. With the eye of pure wisdom, look upon all beings
as my existence and respect them as such. Brâhmana or Chandala,
stealer or giver, big as the sun or small as his ray, tender hearted or
cruel, the sage must look upon all alike. Then he shall have neither
rivalry, nor jealousy nor reproach for others. His egoism shall also
be gone. Mind not the ridicule of friends, mind not the bodily
differences that may cause a feeling of shame, but salute even horses,
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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 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 Brahmâ
Now that you have learned all this give it unto those that are
deserving.
Go Uddhava now to Badari Âs´rama and follow what I have
said.
THE END.
***
SKANDHA XI., CHAP. 30.
Uddhava went to Badari. Srîkrishna advised the Yadus to
leave Dvaraka. Let the females, children, and the aged go to
Sankha-Uddhara and let us go to Prabhâsa. The Yadu chiefs went to
Prabhâsa. They drank the wine called Maireya and got intoxicated
They quarreled and fought with one another. They snatched the
fatal reeds and killed one another. Râma went to the Sea-side and
by practicing Samâdhi, left this world. All was now over. Srî Krishna
sat under an Asvatha tree (religious figl A huntsman named Jarâ
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 Srî Krishna "you shall go to heaven."
The chariot came down from the heaven and took up the huntsman.
Daruka, the charioteer of Srîkrishna traced Him to the spot.
Srî Krishna asked him to inform all friends at Dvaraka of the
death of the Yadu chiefs, the disappearance of Râma 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 Srîkrishna came from high
above. Brahmâ 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.
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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.
END OF THE ELEVENTH SKANDHA.
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THE TWELVTH SKANDHA.
SKANDHA XII., CHAP. 2.
When the present Kâli 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. S´ridhara.)
One thousand one hundred and fifteen years will expire from
the birth of Râjâ Parikshit to the beginning of King Nandâ's reign.
(But in the detailed account given in the Bhâgavata Purâna, the
period comes up to 1448 years, as shewn by S´ridhara.)
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 Mâgha.
The form of the Great Bear or the constellation of the Seven
Rishis is given below.
??
S´ridhara gives the following names:
No. 1 is Marîchi.
No. 2 is Vasishtha with Arundhati.
No. 3 is Angiras.
No. 4 is Atrî.
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
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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" S´ridhara.)
So soon as the Krishna named divine body of Vishnu ascended
the heavens, Kâli entered this Loka. As long as the Lord of
Lakshmi touched this Earth with His lotus feet, Kâli could not over-
take the planet. (While Srî Krishna was sti?? on this Earth, Kâli
appeared in its Sandhyâ or Dawn. When Srî Krishna disappeared,
the Sandhyâ period was over, and the period proper of Kâli set in
S´ridhara).
The Yuga shall become darker and darker, as the Seven Rishis
will pass on from Mâgha 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 Nandâ. S´ridhara.
This gives us a cycle of 1,000 years. The line of the
Ecliptic is divided into 27 constellations, which form the 12 signs
of the Zodiac. Each sign of the Zodiac contains 9 parts of these
constellations, if each constellation be divided into four parts.
Thus Aries contains Asvini, Bharani and 1/4 Krittikâ;
Taurus contains 3/4 Krittikâ, Rohini and 1/2 Mrigasiras;
Gemini contains 1/2 Mrigasiras, Ardr and 3/4 Punarvasu;
Cancer contains 1/4 Punarvasu, Pushya and Ashlesha;
Leo contains Mâgha, Purva Falguni and ?? Uttar Falguni;
Virgo contains ?? Uttara Falguni, Hasta, and y 2 Chitra;
Libra contains Chitra, Svâti and ?? Visakha.;
Scorpio contains ?? Visakha, Anuraclha and Jyeshth??;
Sagittarius contains Mûla, Purva Aahadha and l ?? Uttara
Ashadha;
Capricornus contains ?? Uttara Ashadha, Sravan??, and ??
Dhanishtha;
Aquarius contains ?? Dhanishtha, Sata-bhisha, and ?? Purva
Bhadrâpâda;
Pisces contains 1/4 Purva Bhadrâpâda, Uttara Bhadrâpâda and
Revâti.
Abhijit is included in Uttarashadha and Srâvana. From
Mâgha to Purva Ashadha there are eleven constellations. This gives
a cycle of 1,000 years.
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The reference to king Nandâ'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 Sântanu and Maru of the line of Ikshvaku
are now waiting at Kâlapa. They will appear towards the end of
Kâli Yuga and will agair, teach Varna and Âs´rama Dharma. (They
will start again the lines of divine kings which came to an end in the
Kâli 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 Manûs appear. The
night of Brahmâ follows for an equally long period. The three
worlds Bhûr, Bhuvar and Svar then come to an end. This is
called Naimittika Pralaya. Drawing the universe within self, Nara-
yana sleeps at the time over Ananta and Brahmâ sleeps too. (Nt-
mitta is cause. Naimittika is proceeding frome some cause. This Pra-
laya proceedes from the sleep of Brahmâ as a cause).
When two Parârddhas of years expire, the seven subdivisions of
Prakriti (Mahât, Ahankâra, and the five Tanmâtras) become subject
to dissolution. (The life period of Brahmâ is two Parârdhas). 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 Pâtâlas. Winds will blow for one hundred years,
followed by rain for another hundred years. The universe will be
covered by one sheet of water. Water will draw in earth, fire will
draw in water, and so on till Pradhâna in due time will devour all
the Gunas. Pradhâna is not measured by time, and it does not
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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.
Jnâna 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 Jnâna alone that appears in this threefold form. That
which is subject to perception, which in its nature is not separate
from its cause, and which has both beginning and end is no real
substance. The lamp, the eye and the object seen are not different
from light itself. So Buddhi, the senses and the objects are not
separate from the one Truth (Brahmân, for they all proceed from
Brahmân), but Brahmân is quite separate from all others. 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 Brahmân. 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 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 Âtmâ 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 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 Ahankâra, 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
Ahankâra, the upddhi of Âtmâ, disappears by discrimination, then
the Jiva perceives "I am Brahmân."
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When by discrimination, such as this, the tie of unreal
Ahankâra is cut as under, and the unfailing perception of Âtmâ 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 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, Prâkritika 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 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
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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 Ahankâra and Mahât. When the mind is capable of
thinking only from the standpoint of one life and one birth only, it
is limited by Ahankâra matter. When that limit is overcome,
mind is on the plane of Mahât. Individuality is not lost, but the
individual has consciousness of all births, i.e. consciousness on
the plane of the universe. Such consciousness does not normally
exist in Trilokî. When a man becomes normally conscious on the
plane of Mahât, he is carried to Mahâr 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 Mânasic consciousness that alone
survives. The three Lokas Bh??r, 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 Mânasic evolu-
tion, which is the only harvest reaped by means of one solar system
is stored in Mahâr Loka. But when the three lower Lokas are des-
troyed, the flames of dissolution reach even Mahâr 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 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 Sankar-
shana, afflicted by the heat, Bhrigu and others go to Jana Loka"
I1I-II-XXX. The Lord of Yoga goes by means of Sushumnâ
through the radiant path in his subtle body and at last reaches
Mahâr Loka, where Bhrigu and other Rishis who live for one Kalpa
remain. "Then seeing the Trilokî consumed by fire from the mouth
of Ananta he goes towards that supreme abode, which is adorned by
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the chariots of great Siddhas, and which lasts for the whole life
period of Brahmâ." (II-2-XXVI).
Those who did not reach the Mânasic 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 Mânasic 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 Mânasic 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 Âjyapa are Pitris with fire; the others are without fire.
They were all wedded to Svadhâ, 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 Bhûr,
Bhuvar and Svar are the transformations of "Tejobanna" i.e. of
fire, water and earth. The other two elements do not enter into the
constitution of forms. The element earth predominates on the plane
of Bhûr or the material plane. Water is supreme on Bhuvar or the
Astral plane. Our Kâmic 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, S´ridhara 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 Mukhyâ 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 Mukhyâ creation has reference to chapter 10,
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Skandha III. It is the same as Urdha Srotas (p. 25). S´ridhara
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 Îs´vara 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, i.e. no abode. The body separates
Jiva from Îs´vara. Without the impediment, the obstacle of the body,
without any obscuring agency, the Jiva meets Îs´vara face to face in
Jana Loka, and being both essentially alike become friends. Nârada
says, esoterically the Mânasa Laka is the heart and Hansa means
the pure. But in Pralaya, the heart of the Jiva is in Jana Loka,
which is the Mânasa or mental Lake. This friendly union of Jiva
and Îs´vara 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 Brahm??. 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 succeed-
ing 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 Mahâr 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. Îs´vara
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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There is the Îs´vara of our system or Brahmânda and there is
the Îs´vara of many systems.
The Jsvara of many systems, "Bhagavân Himself" is the
First Purûsha. 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 Brahmândas. 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 Îs´vara, the Second Purûsha. That Second
Purûsha becomes three fold Brahmâ, Vishnu and Siva, for the
Creation, Preservation and Dissolution of His own Universe. He
is Virât Purûsha or the universe bodied, Nârâyana seated on the
waters of Kârana Samudra, and Sahasra Sirsha Purûsha or the
thousand headed Purûsha of the Upanishads. "All this, the past,
present and future is this Purûsha. The universe is pervaded by Him
As Prâna (i.e. the sun, for Prâna is the solar deity accor-
ding to the Sruti S´ridhara) by illumining his own circle illumines the
outside as well, so Purûsha 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 Purûsha for the creation
of the Lokas form made by Mahât and others, having 16 parts.
(Mahât and others Mahât, Ahankâra, and the Tanmâtras. 16 parts
the eleven Indriyas and the 5 elements. Though this is not the form
of Bhagavân meaning the First Purûsha still for the Upasan?? in
Virât form of the Virât Purûsha who indwells all Jivas, this is given
Srîdhata). (In the Pâdma Kalpa), Brahmâ, the Lord of Prajâpatis,
appeared in the lotus that rose out of the navel of (this Purûsha),
who while lying down on the ocean, spread the sleep of Samâdhi all
round. The Lokas are but parts of His body. His form is pure and
intensified Satva. The Yogins perceive Him by their vision of 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 (Virât Purûsha) is the
immutable seed and final resort of the many Avatâras. Brahmâ is
His part. Marîchi and other Prajâpatis are parts of Brahmâ. So
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through parts of His part, Devas, animals and men are created. (He
does not appear and disappear like other Avatâras. He is the end
not only of the Avatâras, but of all beings. S´ridhara.)" 1-3.??
Brahmâa, appeared in the lotus, it is said, in the last Kalpa,
which from this event is named Pâdma Kalpa. How Brahmâ
appeared out of Nârâyana in the previous Kalpas is not given. That
he appeared in our Kalpa in the same way as in the last Kalpa is
evident, as no difference is noted. Brahmâ took up the creation, which
was two- fold direct or Mânasa and indirect or through Prajâ-
patis and Manu. The creation or bringing into manifestation of those
that had been preserved at Pralaya is direct or Mânasa. The mind
born sons of Brahmâ took up positions in the universe of duty and 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 Purûsha. But the particles combine, and the power of
combination proceeds from the life of the second Purûsha, the Îs´vara
of our system. Every combination however large has the life of
Îs´vara 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
Îs´vara, 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 Îs´vara Himself and
that is the goal of evolution in this universe.
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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 Monâdic flow first appears on the plane of Svarga,
it comes down to Bhnvar and then to Bhûr, to appear finally in the
mineral Kingdom of our Earth. This process of coming down does
not require separate guidance for separate combinations. The down-
ward 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 mine-
ral Kingdom appeared and the Himâlayan chain reared up its
head. The legend says the sons of Himâlaya 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 fœtal 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 Durgâ appeared as the
daughter of Himâlaya.
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
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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 Mânasa
Laka (P. 89). They find the abode ready made and leaving their
friend and companion they enter their chosen abodes. There are
nine gate ways in that abode, and every enjoyment reaches Puranjana
through those gate ways. He becomes mad in the pursuit of 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
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 Âsuric 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 Manvantarâ steps in, the Manvan-
tara teeming with the fate of man and of the universe.
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Îs´vara, the eternal friend of Puranjana, is most busy in the
Vaivasvata Manvantarâ. 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 Urvâsi, the nymph of Svarga.
Later on, the heavenly cow, Surâbhi, attracts Visvâmitra. And he
becomes the chief actor in the promulgation of Vedic sacrifice. In
the firmness of resolve, in the bold and determined pursuit of objects,
and in the in to lerance of inferiority, Visvâmitra stands prominently
out as an example to humanity, for all ages to come and it is meet
and proper that in the next Manvantarâ, he will act as one of the
seven sages guiding the affairs of the universe.
The Karmâ Kânda of the Vedas is a monument of Visvâ-
mitara's gigantic efforts for the good of humanity. Îs´vara made
revelations. He prompted the sages.
If the Karmâ Kânda holds out the allurements of Svarga
life, it lays down rules and restrictions at the same time, that regulate
life and beget temperance and moderation. Meritorious acts are 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.
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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
Vâmana. The Asura had become so great both in intellect and in
spirituality, that there was no question of killing him or of his being
overpowered by the Devas. The Asuras and Devas both combined
to make 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 Manvantarâ, Bali is to become the Indra of the Devas.
Vâmana was the same as Lord Srî 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 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 mani-
festations 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 Âsuric movements in this Kalpa,
caused by the three successive incarnations of Jaya and Vijaya. And
these gave our four great Avatâras.
Hiranyâksha was killed by Varâha, Hiranyakasipu was killed
by Nrisinha. Râvana and Kumbhakarna were killed by Râma. Sisu-
pala and Dantavakra were killed by Srî Krishna. Kûrma was a great
Avatâra as He prepared the way for the spiritual regeneration of the
universe, by the Churning of the ocean of Milk.
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Vâmana 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 Âsuric element in us.
Matsya is important with reference to our own Manvantarâ.
Every Manvantarâ is followed by a deluge, which destroys the
existing continents and swallows up all living beings. When the
last Manvantarâ 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 Manvantarâ. The Bhâgavata Purâna says when
there was deluge (sanplava) following the Châkshusha Manvantarâ,
Vishnu assumed the form of Matsya. Commenting on this, S´ridhara
says there is no Pralaya at the end of a Manvantarâ. There may
not be such a Pralaya at the end of a Manvantarâ as happens at the
end of a Kalpa. But other Purânas speak of some sort of Pralaya
on the expiry of every Manvantarâ. Suryâ 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 Manvantarâ. There is deluge by
water then."
The Avatâras of Vishnu infuse more and more of Satva into
men, that they may become Sâtvika. Increasing Satva put down
Râjâs 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 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 Îs´vara, 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. Srî
Krishna laid down the triple path of Karmâ, Bhakti and Jnâna, and
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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 Îs´vara. 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 Îs´vara Himself or the liberation may lead to the
great Îs´vara 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 Îs´vara 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 Purûsha,
They do not care to leave the life of sacrifice, as long as their Îs´vara
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,
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by knowing these mtirtis in the niftrtiless, whose only mttrti is mantra
makes offerings to Yajna Purûsha, 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 Karmâ, 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 Vibhûtis,
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 Kâla can not destroy them."
Again, "The devoted spurn Sâlokya, Sârshti, Samipj'a, Sârûpya
and Sâyujya, 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 Parârddhas i.e.
for the life time cf Brahmâ and upon the final dissolution of the
Brahmânda, they enter with Hiranya-garbha, the Eternal Supreme
Purûsha, who is supreme Bliss and their sense of individuality be-
comes then lost.
3. "Brahmâ with Marîchi 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 Purûsha, who is the Îs´vara of our system. And when
Kâla, as an aspect of Îs´vara, 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
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their non-attachment and their unselfishness S´ridhara). As long as the
Trilokî lasts, they enjoy all the divine things of Satya Loka, according
to their Karmâ. (And when the Trilokî is destroyed, they attain
the Saguna Purûsha, who is First Avatâra. S´ridhara). When the
Gunas are disturbed again they come back (i.e. they revert to their
former posts respectively. S´ridhara)" III 32 xii xv.
4. Those who unselfishly perform their duties and give them-
selves up entirely to the Supreme Purûsha 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 Purûsha, the Lord of all, the
material and efficient cause of all this.
Commenting on II 2 xxviii, S´ridhara 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 Bhaga-
van, pierce the Brahmânda at will and reach the State of Vishnu."
The classification is the same as made by Kapila.
Hiranya-garbha Upâsanâ, which was prevalent at one time is
now out of use. It was the worship of the Life aspect of Îs´vara, 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 Îs´vara of that big uni-
verse 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 Lilâ is the consummation on
this earth of the relation of a Bhâgavata with Bhagavân. This to all
Bhaktas is the highest form of ??Mukti.
To the Bhakta, there is no Mukti, without the universe and the
lord of ??universe.
Forget the universe, forget everything, 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.
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A STUDY
OF THE
BHÂGAVATA PURANA
OR
ESOTERIC HINDUISM
BY PURNENDU NARAYANA SINHA, M.A., B.L.
[Illustration]
***
BENARES:
PRINTED BY FREEMAN AND CO., LTD.,
AT THE TARA PRINTING WORKS.
1901.
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table of contents
abbreviated table of contents will go here...
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dedication
ANNIE BESANT.
THE BHÂGAVATA OF BHÂGAVATAS.
THESE PAGES ARE RESPECTFULLY DEDICATED
BY
HER MOST DEVOTED BROTHER.
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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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good luck
good luck.
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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 Pâdma 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 Pâdma
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 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 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 understood by foreigners, unacquainted
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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 Mahâmmedans 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 Îs´vara. 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 Îs´vara 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 S´ridhara Svâmi which is by
common consent the most authoritative of all the commentaries on
the Bhâgavata Purâna. Once a Pandita prided himself before Srî
Chaitanya on his having put an interpretation upon a certain sloka of
the Purâna different from that of S´ridhara Svâmi. Now "Svâmi"
is the designation of a learned Sanyasi, such as S´ridhara Svâmi
was and it also means a husband. Srî Chaitanya remarked "one that
does not follow the Svâmi is unchaste." Such was the high opinion
which the great Teacher held regarding S´ridhara's commentary.
I have purposely avoided making any reference to the com-
mentaries made by the followers of Srî 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 Purûsha, 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
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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 Purâna
to Rishi Sounaka and others as 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
?? has been rendered as s, ??, s and sh. Though I would prefer ??,
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.
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INDEX
Discourse between Vyâsa and Nârada.........1
SKANDHA I.
Account of Nârada.........3
SKANDHA II.
Virât Purûsha.........6
Purûsha in all Hearts.........8
Death of the Yogi and After.........9
What men should do.........12
BHÂGAVATA PURANA AS RELATED BY BRAHMA TO NÂRADA.
I. The Creation.........12
II. Preservation by Lilâ Avatâras.........14
The Parts of a Purâna.........19
SKANDHA III.
BHÂGAVATA AS RELATED BY MAITREYA TO VIDURA.
I. The Creation.........20
II. Vâsudeva and Sankarshana.........23
III. Creation by Brahmâ.........24
IV. Divisions of Kâla.........29
V. Creation by Brahmâ (continued).........33
The First Manvantata.
VI. Varâha.........36
VII. Hirnyaksha.........37
VIII. Deva and Deva-Yoni creation.........40
IX. Kardama and his progeny.........41
X. Kapila's Instructions to Devahûti.........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.........75
Story of Dhruva.........83
Story of Prithu.........85
Story of Prâchina Barhish or Barhishad.........88
Allegory of Puranjana.........89
The Prachetasa Brothers.........91
SKANDHA V.
Priyavrata.........102
Ágnidhra.........103
Rishabha.........103
Bhârata.........104
The Earth Chain.........111
Gangâ.........116
Varshas.........117
Dvipas.........120
Svar and Bhuvar.........127
The Sun.........127
The Planets and Stars.........130
The Pâtâlas.........132
Ananta.........134
Narakas.........134
SKANDHA VI.
Ajâmila.........135
Progeny of Daksha.........137
Visvârupa.........142
Vritra.........143
Chitraketu.........145
Daityas.........147
Maruts.........149
SKANDHA VII.
Surâs 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 Manvantarâ.........166
The Third Manvantarâ.........166
The Fourth Manvantarâ.........167
The Elephant and the Crocodile.........167
The Fifth Manvantarâ.........168
The Sixth Manvantarâ.........168
The Churning of the Ocean.........169
The Seventh Manvantarâ.........176
The Eighth Manvantarâ.........176
The Ninth Manvantarâ.........177
The Tenth Manvantarâ.........177
The Eleventh Manvan tara.........177
The Twelfth Manvantarâ.........178
The Thirteenth Manvantarâ.........178
The Fourteenth Manvantarâ.........178
The System of Administration in a Manvantarâ.........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 Manvantarâ.........227
SKANDHA X.
VRINDAVANA LILA.
Birth of Srî-Krishna.........245
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Counsel with the Daityas.........251
Nandâ and Vâsudeva.........252
Putana.........253
The Cart.........254
Trinavarta.........255
"Krishna" and "Râma".........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
Brahmâ and Krishna.........260
Dhenuka.........263
Kâliya Serpent.........263
Pralamba.........265
Forest Conflagration.........265
Rainy Season.........265
Autumn.........266
Srî 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
Sudars´ana.........279
Sankha Chuda.........280
Separation Song.........280
Arishta.........280
Nârada and Kansa.........281
Kesi.........281
Vyoma.........282
Akrura.........282
Mathurâ.........283
The Wrestling.........284
Death of Kansa.........285
The Thread Ceremony and Brahmâcharya.........286
Uddhava and Vraja.........287
Thoughts on the Vrindavana Lilâ.........289
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MATHURA LILA.
The Hunch-backed Girl and the Pandavas.........316
Jarâsandha, Yavana and Dvaraka.........317
Muchukunda.........318
DVARAKA LILA.
Rukmini.........319
Pradyumna.........321
S´yâmântaka, Jambavati and Satyabhama.........322
S´yâmântaka, Akrur, Kritavarman and Sata Dhanu.........323
The Other Wives of Srî Krishna.........324
Krishna and Rukmini.........326
The Sons of Krishna.........326
Death of Rukmin.........329
Bana.........329
Nriga.........331
Balarama and the Yamunâ.........331
Paundraka and the King of Kasi.........332
Dvivid.........332
Samba, Lakshana and Balarama.........333
Nârada and the Wives of Srî Krishna.........333
The Râjâ Suya and Jarâsandha.........334
Sisupala.........337
Duryodhana.........339
Salva.........339
Dantavakra and Viduratha.........340
Balarama and Romaharshana.........341
Srîdaman.........342
Meeting at Kurukshetra.........343
Vâsudeva, Devaki and their dead sons.........343
Arjuna and Subhadra.........346
Srutadeva and Bahulasva.........347
Prayer of the Srutis.........347
Brâhmana Boys restored to life.........350
The Line of Krishna.........351
Thoughts on the Dvaraka Lilâ.........352
SKANDHA XI.
The Mushala.........365
The Bhâgavata Path.........365
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Krishna and Uddhava.........371
Self-Instruction.........374
Âtmâ a Refutation of the School of Jaimini.........377
Bondage and Liberation.........383
Sâdhu and Bhakti.........386
Why give up all Karmâ.........388
The Gunas.........390
How to withdraw from the objects of the Senses.........391
Bhakti Yoga.........394
Meditation.........395
The Siddhis.........396
The Vibhûtis.........398
Varna and Âs´rama 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 Purûsha.........406
Re-Incarnation.........407
Sânkhya.........410
Satva, Râjâs and Tamas.........412
Company.........414
Kriyâ Yoga and Idol Worship.........414
Jnâna Yoga.........415
Bhakti Yoga.........416
The End.........417
SKANDHA XII.
End of Kâli.........419
Pralaya.........421
Thoughts on Pralaya.........423
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