A Study of the Bhâgavata Purâna; or, Esoteric Hinduism
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Title: A Study of the Bhâgavata Purâna; or, Esoteric Hinduism
Editor: Pürnendu Narayana Sinha
Release date: April 12, 2012 [eBook #39442]
Language: English
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Transcriber's Note
The original book was very badly proofread and was filled with errors,
inconsistent accents, improper punctuation, etc. Also the typesetters
were unable to properly accent the book. As an example, the letter a is
represented as A when capitalized. The author probably wanted to use a
macron instead of a circumflex or an accent to indicate a long syllable
and was forced to settle for this mixture of circumflexes and accents
instead. This etext will use the circumflex throughout and will attempt
to accent words as consistently as possible.
In the original book some family tree tables were turned sideways. For
reading as an e-book, these trees have been modified to read left to
right rather than top-down. All family trees have been done as ASCII
art. I have included the original page images containing the family
trees as well.
The family tree tables in the book put female names in italics, but not
consistently. Where possible I have followed this practice in the ASCII
art version, but in many cases I have omitted the italics because it
would throw off the alignment of the trees in the text version of the
book. When in doubt consult the page images in the HTML version.
A STUDY
OF THE
BHAGAVATA PURANA
OR
ESOTERIC HINDUISM
BY PURNENDU NARAYANA SINHA, M. A., B. L.
BENARES:
PRINTED BY FREEMAN & Co., LTD.,
AT THE TARA PRINTING WORKS. 1901.
To
*ANNIE BESANT*
THE BHAGAVATA OF BHAGAVATAS
THESE PAGES ARE RESPECTFULLY DEDICATED
BY
HER MOST DEVOTED BROTHER.
"Let him kiss me with the kisses of his mouth: for thy love is better
than wine.
"Because of the savour of thy good ointments thy name is as ointment
poured forth, therefore do the virgins love thee.
"Tell me, O thou whom my soul loveth, where thou feedest, where thou
makest thy flock to rest at noon; for why should I be as one that
turneth aside by the flocks of thy companions?
"If thou know not, O thou fairest among women, go thy way forth by the
footsteps of the flock, and feed thy kids beside the shepherds' tents."
THE SONG OF SOLOMON.
PREFACE.
The Bhagavata is the most popular of all Puranas and it is held in the
highest esteem by Vaishnavas in all parts of India. It was the most
authoritative book with such religious teachers as Shri Chaitanya.
Several commentaries have been written on this great work. It is however
strange that there has been so much discussion about the authoritative
character of the work. The readers are all familiar with that discussion
and I need not refer to it further than to say that the discussion does
not in any way affect the intrinsic merit of the book, and the verdict
of the public is so certain in this respect that the book will continue
to be the most popular of all Puranas, despite any thing that may be
said as to its authorship or the period of its appearance.
The Padma Purana devotes a chapter to the worship of this Purana and
calls it the most exalted of all the Puranas and the book is actually
worshipped in many Hindu houses. The Purana is recited all over India by
learned Pandits and Sadhus and its subject matter is familiar to every
Hindu.
PROFESSOR WILSON SAYS: -- "Bhagavata is a work of great celebrity in
India and exercises a more direct and powerful influence upon the
opinions and feelings of the people than perhaps any other of the
Puranas. It is placed fifth in all the lists but the Padma Purana ranks
it as the eighteenth, as the extracted substance of all the rest.
According to the usual specification it consists of eighteen thousand
slokas, distributed amongst three hundred and thirty-two chapters
divided into twelve Skandhas or books. It is named Bhagavata from its
being dedicated to the glorification of Bhagavat or Vishnu."
Referring to the Tenth Skandha, Professor Wilson says "The tenth book is
the characteristic part of the Purana, and the portion upon which its
popularity is founded. It has been translated into, perhaps, all the
languages in India, and is a favourite work with all descriptions of
people."
Much as the book commands the respect of the Hindus, it has brought upon
itself the ridicule and sarcasm of those that attack Hinduism. It is the
Tenth Skandha which has given the greatest handle to all adverse
criticism and it is the one Skandha in the whole book which is so little
understood by foreigners, unacquainted with the genius of the Hindu
religion, particularly with its love aspect which is the peculium of all
real devotees in every great religion. But the modern professors of
great religions, being lost in their material surroundings, have
entirely lost sight of that aspect. The songs of Solomon will stand out
in all ages as an expression of enthusiastic and rapturous love of the
human soul for the Divine Lord, whether the Christians of the modern day
understand them or not. The Divvans and Sufis bore the highest love to
their divine Lover, whether or not the Mohammedans of the present day
follow the outpourings of their heart.
Love in religion is a Science. It is the natural outcome of the human
soul, when it is freed from impurities and cured of distractions.
All religions speak of the purity of the mind, and they speak also of
devotion to God or Ishvara. But no religion other than Hinduism treats
of the gradual development of the mind as a Science, treats of its
purification and then of its natural attraction for Ishvara and the
final assimilation of human life to Isvaric life as the law of the
Universe. And no book in Hinduism deals with the subject so
systematically specially with reference to the history of the Universe,
as the Bhagavata Purana does. I have tried to understand the book myself
as an earnest student, with the light afforded by the book itself. I
have been greatly helped in the understanding of of the book by the
commentary of Sridhara Svami which is by common consent the most
authoritative of all the commentaries on the Bhagavata Purana. Once a
Pandita prided himself before Sri Chaitanya on his having put an
interpretation upon a certain sloka of the Purana different from that of
Sridhara Svami. Now "Svami" is the designation of a learned Sanyassi,
such as Sridhara Svami was and it also means a husband. Sri Chaitanya
remarked "one that does not follow the Svami is unchaste." Such was the
high opinion which the great Teacher held regarding Sridhara's
commentary.
I have purposely avoided making any reference to the commentaries made
by the followers of Sri Chaitanya as I intend to study them separately
along with the teachings of his school.
The method of treatment followed in this study will speak for itself. I
have separated the text from my own observations except in the
introductory chapter and in the reference to Sukadeva in the chapter on
Virat Purusha, and one can follow the text itself, without accepting any
of my own views. I believe I have faithfully reproduced the text in its
essential features, I have omitted unimportant details, poetical
descriptions, prayers and adorations some of them most beautiful and
sublime -- and I have also omitted the introduction by Suta and his
concluding words. Suta related the Purana to Rishi Sounaka and others as
he heard it from Sukadeva.
The proofs have passed through different hands and the transliteration
of Sanskrit words has been differently made. For instance [Sanskrit
Letter] has been rendered as s, s, _s_ and sh. Though I would prefer s,
the dash has been generally omitted, for the convenience of the printer.
There have been also several mistakes in names.
My best thanks are due to the several gentlemen, who have gone through
the proofs and specially to my friend Mr. Bertram Keightley M, A., who
has gone through nearly the whole of the manuscripts.
Table of Contents
PREFACE.
SKANDHA I.
THE IDEAL OF BHAGAVATA PURANA: A DISCOURSE BETWEEN VYASA AND
NARADA.
ACCOUNT OF NARADA.
VIRAT PURUSHA.
SKANDHA II.
THE PURUSHA IN ALL HEARTS.
THE DEATH OF THE YOGI AND AFTER.
WHAT MEN ARE TO DO AND WHAT THEY ARE NOT TO DO.
THE BHAGAVATA PURANA AS RELATED BY BRAHMA TO NARADA.
I. THE CREATION.
II. PRESERVATION BY LILA AVATARAS.
THOUGHTS ON THE ABOVE.
THE BHAGAVATA PURANA AND ITS PARTS.
SKANDHA III.
BHAGAVATA AS RELATED BY MAITREYA TO VIDURA.
I.--THE CREATION
THOUGHTS ON THE ABOVE
II. -- VASUDEVA AND SANKARSHANA.
III. -- THE CREATION BY BRAHMA.
THOUGHTS ON THE ABOVE.
IV. DIVISIONS OF KALA.
V.-THE CREATION BY BRAHMA (_Continued_) III. 12.
PRE-MANVANTARIC CREATION.
THE FIRST OR THE SVAYAMBHUVA MANVANTARA.
VI. BHUR AND VARAHA
THOUGHTS ON THE ABOVE.
VII. THE STORY OF HIRANYAKSHA.
THOUGHTS ON HIRANYAKSHA.
VIII. DEVA AND DEVA-YONI CREATION.
IX. THE PROGENY OF KARDAMA.
THOUGHTS ON KARDAMA.
X. KAPILA'S INSTRUCTION TO HIS MOTHER DEVAHUTI.
SKANDHA IV.
THE GENEALOGY OF MANU AND THE RISHIS.
GENERAL REMARKS ON THE TABLES.
TABLE A.
TABLE B.
TABLE C.
TABLE D.
TABLE E.
TABLE F.
TABLE G.
TABLE H.
TABLE I.
TABLE J.
TABLE K.
TABLE L.
THE QUARREL BETWEEN SIVA AND DAKSHA.
THOUGHTS ON THE ABOVE.
TABLE M.
TABLE N.
I. THE STORY OF DHRUVA.
THOUGHTS ON THE ABOVE.
II. THE STORY OF PRITHU.
THOUGHT ON THE ABOVE.
III. THE STORY OF THE PRACHINA BARHIS OR BARHISHAD.
IV. THE ALLEGORY OF PURANJANA.
V. THE STORY OF THE PRACHETAS BROTHERS.
THOUGHTS ON THE ABOVE.
SKANDHA V.
TABLE V. PRIYAVRATA.
THOUGHTS ON THE LINE OF PRIYA VRATA.
THE EARTH CHAIN, BHUVANA KOSHA.
ILAVRITA IS THE CENTRAL VARSHA.
THE GANGES.
THE MYSTERIES OF THE VARSHAS.
THE DVIPAS.
SVAR AND BHUVAR.
THE SUN.
THE PLANETS AND STARS.
THE PATALAS
ANANTA.
THE NARAKAS.
SKANDHA VI.
THE STORY OF AJAMILA
THE PROGENY OF DAKSHA.
THE PROGENY OF DHARMA.
THE PROGENY OF BHUTA.
THE PROGENY OF ANGIRASA.
THE PROGENY OF KRISASVA.
THE PROGENY OF TARKSHA.
THE PROGENY OF KASYAPA
THE STORY OF VIVSVARUPA.
THE STORY OF VRITRU.
THE STORY OF CHITRAKETU.
THE DAITYAS.
THE MARUTS.
SKANDHA VII.
THE MYSTERIES ABOUT THE SURAS AND THE ASURAS.
THOUGHTS ON THE ABOVE.
I. _Hiranyaksha and Hiranyakasipu._
II. _Ravana and Kumbhakarna._
THE STORY OF HIRANYAKASIPU.
HIRANYAKASIPU AND PRAHLADA.
THE PRAYER OF PRAHLADA
VARNA AND ASHRAMA.
SKANDHA VIII.
YAJNA.
THE SECOND MANVANTARA.
THE THIRD MANVANTARA.
THE FOURTH MANVANTARA.
THE STORY OF THE ELEPHANT KING.
THE FIFTH MANVANTARA.
THE SIXTH MANVANTARA.
THE CHURNING OF THE OCEAN.
THOUGHTS ON THE ABOVE.
THE SEVENTH MANVANTARA.
THE EIGHTH MANVANTARA.
THE NINTH MANVANTARA.
THE TENTH MANVANTARA.
THE ELEVENTH MANVANTARA.
THE TWELFTH MANVANTARA.
THE THIRTEENTH MANVANTARA.
THE FOURTEENTH MANVANTARA.
THE ADMINISTRATION OF A MANVANTARA
THE STORY OF BALI.
THOUGHTS ON THE ABOVE.
THE MATSYA AVATARA.
SKANDHA IX.
THE VAIVASVATA MANVANTARA.
SUDYUMNA.
IKSHVAKU BROTHERS.
THE LUNAR DYNASTY.
THE LUNAR DYNASTY (Continued).
THOUGHTS ON THE VAIVASVATA MANVANTARA.
THE TENTH SKANDHA.
VRINDAVANA LILA
THE BIRTH OF SRI KRISHNA.
COUNSEL WITH THE DAITYAS.
NANDA AND VASUDEVA.
PUTANA
THE UPTURNING OF THE CART.
TRINAVARTA OR THE WHIRLWIND.
THE NAMES "KRISHNA" AND "RAMA."
PRANKS OF THE BOY.
THE TYING.
THE ARJUNA TREES.
THE FRUIT SELLER.
VRINDAVANA.
VATSA OR THE CALF.
BAKA OR THE CRANE.
AGHA OR THE SERPENT.
BRAHMA AND KRISHNA.
DHENUKA.
THE KALIYA SERPENT AND THE FIRE.
PRALAMBA.
THE FOREST CONFLAGRATION.
THE RAINY SEASON.
THE AUTUMN.
SRI KRISHNA AND THE GOPIS.
THE STEALING OF CLOTHES.
KRISHNA AND VEDIC YAJNA (SUMMER AGAIN.)
INDRA AND THE RAISING OF GO-VARDHANA. THE INSTALLATION.
KRISHNA AND VARUNA, KRISHNA AND THE GOPAS.
THE FIVE CHAPTERS ON RASA
THE RASA.
SUDARSANA.
SANKHA CHUDA.
THE SEPARATION SONG OF THE GOPIS.
ARISHTA.
NARADA AND KANSA.
KESI.
VYOMA.
AKRURA.
MATHURA.
THE WRESTLING.
THE DEATH OF KANSA.
THE THREAD CEREMONY AND BRAHMACHARYA.
UDDHAVA AND VRAJA.
THOUGHTS ON THE VRINDAVANA LILA.
THE RASA.
MATHURA LILA
THE HUNCH-BACKED GIRL AND THE PANDAVAS.
JARA SANDHA, YAVANA AND DVARAKA.
MUCHUKUNDA
DVARAKA LILA.
RUKMINI.
PRADYUMNA.
THE JEWEL SYAMANTAKA, JAMBAVATI AND SATYABHAMA.
SYAMANTAKA, AKRURA, KRITAVARMAN AND SATA DHANU:
THE OTHER WIVES OF SRI KRISHNA.
KRISHNA AND RUKMINI.
THE SONS OF KRISHNA.
THE DEATH OF RUKMIN.
BANA.
NRIGA.
BALARAMA AND THE DRAWING OF THE YAMUNA.
POUNDRAKA AND THE KING OF KASI (BENARES).
DVI-VID (MONKEY).
SAMBA, LAKSHANA AND BALARAMA.
NARADA AND THE WIVES OF SRI KRISHNA.
THE RAJA SUYA AND JARASANDHA.
SISUPALA.
THE SLIGHT OF DURYODHANA.
SALVA.
DANTA VAKRA AND VIDURATHA.
BALARAMA AND THE DEATH OF ROMAHARSHANA.
SRIDAMAN.
THE MEETING AT KURUKSHETRA.
VASUDEVA, DEVAKI, AND THEIR DEAD SONS.
ARJUNA AND SUBHADRA
SRUTADEVA AND BAHULASVA.
THE PRAYER TO BRAHMAN BY THE SRUTIS.
THE RESTORATION OF BRAHMAN BOYS TO LIFE.
THE LINE OF KRISHNA.
THOUGHTS ON THE MATHURA LILA.
THOUGHTS ON THE DVARAKA
THE WIVES.
THE ELEVENTH SKANDHA
THE MUSHALA. XI. I.
THE BHAGAVATA PATH.
KRISHNA AND UDDHAVA.
SELF-INSTRUCTION.
ATMA A REFUTATION OF THE SCHOOL OF JAIMINI.
BONDAGE AND LIBERATION.
SADHU AND BHAKTI.
WHY GIVE UP ALL KARMA
THE GUNAS.
HOW TO WITHDRAW FROM THE OBJECTS OF THE SENSES.
BHAKTI YOGA.
MEDITATION.
THE SIDDHIS
THE VIBHUTIS OR POWERS OF THE LORD.
VARNA AND ASRAMA RULES.
WHAT ONE IS TO DO FOR MOKSHA.
THE SADHANAS OR EXPEDIENTS.
THE THREE PATHS: KARMA, JNANA AND BHAKTI.
GUNA AND DOSHA OR RIGHT AND WRONG
THE TATVAS.
PRAKRITI AND PURUSHA.
RE-INCARNATION.
FORBEARANCE.
SANKHYA.
SATVA RAJAS AND TAMAS.
COMPANY.
KRIYA YOGA AND IDOL WORSHIP.
JNANA YOGA.
BHAKTI YOGA.
THE END.
THE TWELFTH SKANDHA.
PRALAYA.
SKANDHA I.
THE IDEAL OF BHAGAVATA PURANA: A DISCOURSE BETWEEN VYASA AND NARADA.
"I have duly respected the Vedas, the teachers and the sacrificial fire,
I have put the sense of all the Vedas into the Mahabharata and have made
their sacred lore accessible to all classes of men. I have done all
this, nay, much more. Still I think my work is not fully done." So
thought Veda Vyasa, the adept author of the Kali Yuga, while meditating
on the sacred banks of the Sarasvati, and his heart became heavy with
something, he knew not what. At this time Narada appeared before him --
Narada, who knew all that transpired in the Triloki and who could enter
into the hearts of all beings. "Thou hast fully known," said Narada,
"all that is knowable, for thou hast written the excellent Mahabharata,
which leaves nothing unsaid. How is it then thou feelest dispirited as
if thy object were not gained?" What could Vyasa say in reply; he only
inquired from the seer Narada the cause of his uneasiness.
Narada entered into a free criticism of the Bhagavat Gita, the
philosophical portion of the Mahabharata, pointed out its shortcomings
and suggested to Vyasa what next to do. A few remarks will be necessary
to understand all this.
There are seven planes Bhur, Bhuvar, Svar, Mahar, Jana, Tapas and Satya.
Bhur is the terrestrial plane.
Bhuvar is the astral plane.
Svar is the plane of Kama and desires.
These three planes, collectively known as Triloki, are the planes of
personality. Kama is the guiding principle of existence in Triloki, and
a recurrence of births and re-births its main characteristic. With every
Night of Brahma, this triple plane comes to an end, transferring its
energies to the next higher plane, and is re-born with every Day of
Brahma. Mahar is intermediate between Triloki and the three higher Lokas
of Universality.
The Vedic school laid great stress on communion with the Devas of Svar
Loka or Svarga or Indra Loka, and this was pre-eminently known as Vedic
Yajna. The performance of Vedic Yajna led only to a prolonged
gratification of kama in Svar Loka. But however long the period might
be, it was limited by the magnitude of the force (Apurva) which buoyed
up the individuality in the Svar Loka. As the Gita says, when the merits
are exhausted the observer of Vedic Dharma enters again into the
transitory plane. The course of births and re-births is then set up
anew, with constant transformations and with all the miseries of
existence conditioned by personality.
This was not Mukti or liberation. The followers of the post-vedic or
Upanishad school contended that liberation lay in crossing the triple
plane of individuality to the higher cosmic planes of universality. When
an individual reaches the higher planes, he does not again become
subject to transformations, and to the constant recurrence of births and
re-births. There is one continued life, one continued existence in the
higher planes, till the end of cosmos or the Life of Brahma. This life
is not measured by personalities but is the cosmical life, and the
individuality becomes a cosmical entity. Further there is life also
beyond the cosmos, in the highest plane, the abode of the Supreme.
The Gita only incidentally describes the highest plane in the following
sloka:
"That is my supreme abode, by reaching which (Jivas) do not recur (to
fresh births). Not the Sun, not the Moon, not even fire illumines that."
-- XV. 6.
Krishna also refers to that plane in VIII. 20 and XV. 4. 5.
The Gita lays down Nishkama Karma, or the unselfish performance of the
duties of life (Sva-dharma) as the first step towards reaching the
higher planes. The sense of separateness is killed by Nishkama Karma.
Then the Gita takes the disciple to Upasana or communion with the
Purusha of the highest plane, but scarcely a glimpse is given of that
plane and its surroundings. The Mahabharata does not throw any light on
the dwellers of the higher planes, nor does it give any details of those
planes. Without any distinct prospect of trans-Triloki life, one is
asked to adhere to the duties appertaining to one's own sphere of life
(Sva-dharma) and to perform those duties unselfishly. However transitory
the things of Triloki may be, there are attractions enough for the frail
sons of Manu, abounding in passions and desires. What can then bind a
man to the higher planes and the highest Purusha of those planes or
Bhagavan? It is only a description of the grandeur and the glory of
those planes and of Bhagavan. Such description begets Bhakti or holy
attachment, and it is this Bhakti which sets up a real communion with
Bhagavan. Frail as man is, the mere performance of duties makes him
attached to them, unless he is bound to the higher planes by the tie of
holy attachment. The Gita is however silent as to the attractions of the
higher planes and of Bhagavan. This was the defect pointed out by
Narada.
"O thou great Muni, as thou hast treated of Dharma and of other things,
so thou hast not recited the glory of Vasudeva". -- I. 5. 9.
"This universe is also an aspect of Bhagavan, for its creation,
preservation and end proceed from Him. Thou knowest all this thyself.
But thou hast shown to others only a portion of this truth." -- I. 5.
20.
"Salutations to Thee, Bhagavan, let me meditate on Vasudeva. Salutations
to Pradyumna, Aniruddha and to Sankarshana. He who, by naming these
_murtis_ in the _murtiless_, whose only _murti_ is mantra, makes
offerings to Yajna Purusha, is the complete seer." -- I. 5. 37-38. A
mystery lies veiled in this Sloka.
But who is this Narada? Why should we accept his authority? Narada was
therefore careful to give his own account, elaborated by the enquiries
of Vyasa. All students of occultism will do well to read carefully this
account which forms a fitting preliminary to the Bhagavata.
ACCOUNT OF NARADA.
*SKANDHA I. CHAP. 5 & 6.*
"In the previous Kalpa, in my former birth, I was born of a certain
maid-servant of Vedic Rishis. Certain Yogis had collected at a place to
pass the rainy season and I was engaged as a boy to serve them. Seeing
me void of all fickleness as a boy and self-controlled, the Munis, who
looked on all with equal eyes, were kind to me, especially as I gave up
play, followed them, served them and talked little. With the permission
of the regenerated I at one time partook of the remnants of their meal
and the impurities of my mind were all removed. When thus my mind became
pure, my inclination grew towards their Dharma. By their favor I heard
them sing the beautiful stories of Krishna. Hearing those stories every
day with faith, I gained holy love for Krishna. Through that love my
mind became fixed in Him and I came to perceive my Sthula and Sukshma
bodies as only false reflections of the real Self or Brahma. The Bhakti
that grew up in me destroyed my Rajas and Tamas. Then when the kind
Rishis were about to leave the place, they imparted to me the most
occult knowledge which had been given to them by Bhagavan himself.
Through that knowledge I have known the Maya of Bhagavan. It is by that
knowledge that one reaches the plane of Bhagavan. As I cultivated this
occult knowledge, Bhagavan appeared Himself and gave me knowledge and
powers direct."
[Sridhara Svami, the commentator of Bhagavata Purana notes the following
points in the above story (1) Seva, _i.e._, service of and attendance on
Mahatmas, (2) their kripa or favor, (3) trust in their Dharma, (4)
hearing the stories of Bhagavan, (5) attachment to Bhagavan, (6)
knowledge of Self by the discrimination of the Sthula and the Sukshma
body, (7) firm Bhakti, (8) knowledge of the reality of Bhagavan, (9) at
the last the appearance of omniscience and other powers through the
favor of Bhagavan.]
What followed then, inquired Vyasa? Narada continued:
"Sometime after my teachers, the Bhikshus, had gone away, my mother died
of snake-bite. I deemed that an act of God and went towards the North.
After crossing several forests, rivers and mountains, I at last reached
a solitary forest and there sat under a pipal tree. As directed by my
teachers, I meditated on self in self through self. My mind had been
completely conquered by Bhakti. As I was devotedly meditating on the
lotus feet of Bhagavan with tear-drops in my eyes, Hari gradually
appeared in my heart. O Muni, the hairs of my body stood on end through
exuberance of holy love, I was completely lost in joy and knew not
either self or any other. The indescribable Ishvara spoke thus in solemn
words:
"O thou that dost not deserve to see me in this life, I am difficult to
be seen by imperfect Yogis, whose likes and dislikes have not been
completely burnt up. I have shown myself to thee that thy Kama may all
be centred in me. When I am the object of Kama, the Sadhu gives up all
other desires. By prolonged service of Mahatmas, thy mind is firmly
fixed in me. Therefore shalt thou give up this faulty body and acquire
my companionship. The mind fixed in me is never destroyed in creation or
in pralaya, nor does the memory fail.'"
"So saying Ishvara disappeared. In time, when I was drawn towards the
pure body with which I was favored by Bhagavan, the body of my five
Bhutas fell down on the extinction of my Prarabdha Karma. When the Kalpa
came to an end my new body was indrawn by the breath of Brahma who was
going to sleep. After one thousand Yuga Cycles, when Brahma awoke and
desired to create, I, Marichi, and other Rishis came out. Since then I
have invariably observed Brahmacharya and through the favor of Vishnu
have been travelling all over Triloki, both inside and outside, my
passage being wholly unobstructed. The Devas gave me this Vina which is
adorned with Svara-Brahma. By playing upon this Vina I send forth songs
of Hari all round. These songs are the only means of crossing the ocean
of recurring lives."
[This is the mystery of Narada as related in the Puranas. Narada is the
repository of occult knowledge from the previous Kalpa. The first and
foremost adept of this Kalpa, his mission is to spread occult knowledge,
by unceasingly playing on the seven musical notes. He is ever watchful
and always bides his time in all cyclic changes. He is the only Rishi of
whom the Vina is a constant accompaniment, as it is of the goddess
Sarasvati. His sphere of action is Triloki, and the dwellers of Bhur,
Bhuvar, and Svar alike respect him. He is the universal counsellor, even
of the highest Devas and of the highest Rishis. His constant mission is
the good of the Universe. One thing is said of him, that he sometimes
serves his purpose by setting one against another and amongst the
ignorant his name is a bye-word for quarrel. However that be, the
greatest good of the Universe in this Kalpa has been always done by him.
It is under his inspiration, that Valmiki and Vyasa wrote their most
occult works, and his benign influence is observed in all universal
changes for good. The Bhagavata recites his constant endeavours to do
good and we shall consider them in detail hereafter.]
VIRAT PURUSHA.
*SK. I. CH. 18 & SK. II. CH. I.*
Vyasa drew upon his inspiration and wrote the Bhagavata. He taught this
Purana to his son, the wonderful Suka. Suka did not marry, as Rishis in
his time did. He left his home and roamed about the world at large,
stark naked. The separation was painful to Vyasa and he went out in
search of his son. While he passed near a tank, the Apsarasas, who were
freely indulging in play, hastily drew up their clothes, feeling
ashamed. "Strange!" exclaimed Vyasa, "I am old and covered. But when my
young son, wholly uncovered, went this way, you remained unmoved." And
the Deva-ladies replied, "Thy son knows not man and woman, but thou
knowest." This exalted Suka was the worthy propounder of the Bhagavata
Purana.
Raja Parikshit, son of Abhimanyu and grandson of Arjuna, the successor
of Raja Yudisthira on the throne of Hastinapura, forgot himself in a fit
of anger and placed a dead serpent round the neck of a Rishi. For this
he was cursed by the Rishi's son to meet with untimely death at the end
of a week. The Raja became penitent and deemed the curse an act of God.
He prepared himself for death and took up his abode on the sacred banks
of the Ganges in company with all the Rishis. The Raja asked what a man
on the point of death should do. The Rishis present could not give any
satisfactory answer. At this time Suka appeared, followed by a host of
boys, who took him to be a mad man. Suka was then only sixteen with long
flowing hairs and well-built body, blooming with nature's beauty. All
rose up as they saw the very young Rishi, and gave him the first seat.
He related the Bhagavata Purana to Parikshit in seven days.
The Raja repeated his question to Suka -- "What is a dying man,
specially one who desires to attain Moksha, to do? What are the duties
of men and what are they not to do?"
Suka replied: -- "A man on the approach of death is to give up all
fear of death and is to cut off all likes and dislikes by dispassion. He
is to leave his house, bathe in pure water and duly make his asana in
some solitary place. He is then to meditate on the three lettered
Pranava with mind concentrated by Dharana and Dhyana till he attains
_samadhi_. If, however, his mind gets distracted by Rajas and Tamas, he
is again and again to practise Dharana."
"What Dharana is it that speedily brings on concentration and purity of
mind?" was the next question.
Suka replied: -- "Dharana of the Sthula aspect of Bhagavana, by a
fully controlled mind." He then went on dilating on the Sthula or
Universe aspect, called Virat Purusha or Mahapurusha. The present, the
past, the future is manifest in that aspect. The Virata Purusha is the
soul of an Egg-like body with a seven-fold cover of earth, water, fire,
air, akasa, Ahankara, and Mahat, respectively.
Patala is His feet, Rasatala His heels, Mahatala His ankles, Talatala
His legs, Sutala His knees, Vitala the lower portion of His thighs, and
Atala the upper portion.
Bhur Loka is His loins, Bhuvar Loka His navel, Svar Loka His breast,
Mahar Loka His throat, Jana Loka His mouth, Tapas Loka His forehead, and
Satya Loka is the head of the thousand-headed Virat Purusha. Indra and
other Usra Devas (the world Usra meaning, literally, a ray of light) are
his hands.
The Dik or space gods are his ears. The twin gods Asvini Kumara are his
nose.
Agni is His mouth.
The firmament is His eyes and the Sun-god His sight.
Day and night are His eye-lashes.
The graceful movement of His eye-brows is the abode of the Supreme.
Water is His palate, taste His tongue.
The Vedas are known as His Brahma-randhra.
Yama is His tusk.
The objects of affection are His teeth.
His enchanting smile is Maya.
The endless creation is His side-glance.
His lower lip is shame, and the upper greed.
Dharma is His breast. Adharma His back.
Prajapati is His generative organ.
The Mitra-Varuna gods are His sense of taste.
The seas are His belly, the mountains His bony system and the rivers His
veins and arteries.
The trees are the hairs of the Universe-bodied.
The powerful wind-god is His breath.
Time is His movement.
His play is the flow of Gunas.
The clouds are His hairs.
Twilight is His clothing.
Prakriti is His heart.
His manas is the moon, which is the source of all transformations.
Mahat is His Chitta.
Rudra is His Ahankara.
Horses, mules, camels and elephants are His nails.
All the other animals are His loins.
The birds are His wonderful art.
He is the abode of Manu, Buddhi and Man.
Gandharva, Vidyadhara, Charana and Apsaras are His musical notes.
The Asuras are His strength.
The Brahmana is His mouth, the Kshatriya His hands, the Vaisya His
thighs, and the black Sudra His feet.
The Devas severally and collectively are His _havis_ or sacrificial
ghee, and yajna is His karma.
This is Virat Purusha. This is how the Universe-aspect of Purusha is
realised in meditation, more as a means of concentration, than as the
end. When the mind is sufficiently fixed by Dharana or contemplation of
Virat Purusha, it has next to meditate on the Purusha in the heart.
SKANDHA II.
THE PURUSHA IN ALL HEARTS.
*SKANDHA II., CHAP. 2.*
Some meditate within their own body on the Purusha of the size of
_pradesa_ (the space of the thumb and forefinger) in the space covered
by the heart, who dwells there. He has four hands containing Sankha
(conch), chakra (a sharp circular missile), Gada (club) and Padma
(lotus). His face is smiling, His eyes are as wide as lotus petals, and
His cloth is yellow as the filament of the Kadamba flower. His armlets
glitter with gems and gold. His crown and earrings sparkle with
brilliant stones. Adepts in Yoga place His feet on the pericarp of the
full blown lotus in the heart. With Him is Sri (Lakshmi). The Kaustubha
gem is on His neck. He is adorned with a garland of ever blooming wild
flowers. His hair is curling and deep blue. His very look is full of
kindness to all.
As long as the mind is not fixed by Dharana, meditate on this form of
Ishvara, with the help of thy imagination. Concentrate your mind on one
limb after another, beginning with the feet of Vishnu and ending with
His smiling face. Try to grasp every limb in thought and then proceed to
the next-higher. But as long as Bhakti or Devotion is not developed, do
not fail to contemplate also on the Universe aspect of Purusha.
THE DEATH OF THE YOGI AND AFTER.
*SKANDHA II., CHAP. 2.*
When all desires are controlled by meditation, and the Yogi is lost in
the contemplation of Vishnu, he sits in proper posture, pressing his
feet against the anus and perseveringly draws the vital air upwards to
the six centres. He draws the air in the navel centre (Manipur) to the
cardiac plexus, thence to the plexus beneath the throat (Visuddha),
thence gradually by intuition to the root of the palate. (Sridhara Svami
calls this last the higher part of Visuddha chakra, and remarks that the
vital air is not displaced from that position. This may be called the
pharyngeal plexus.) Thence he takes the vital air to Ajna chakra, which
is situated between the two eye-brows. Then he controls the seven holes
(the ears, the eyes, the nostrils and the mouth). He then looks steadily
for half a Muhurta, and if he has not a trace of desire left in him
gives up the body and the Indriyas, passes out through the
Brahma-randhra and attains the state of Vishnu.
[It will be noticed above that six plexuses are mentioned other than the
Sacral and the prostatic.
In the death of the desireless Yogi, there is no record of thereafter,
for nothing is known beyond our cosmos.]
"But, O king," said Suka, "if the Yogi seeks for the highest cosmic
state or for the roamings of aerial Siddhas over the whole of cosmos, in
full control of the eight Siddhis, he will then take his Manas and
Indriyas with him. It is said that these Masters of Yoga can move both
inside and outside Triloki, for their Linga Sarira consists of the atoms
of air. The state attained by those that acquire Samadhi by Upasana,
Tapas and Yoga cannot be reached by Vedic Karma. In space when the Yogi
moves towards the Brahma Loka or Satya Loka, he first goes by means of
his Sushumna Nadi to Vaisvanara or the fire-god for the Sushumna by its
light extends beyond the body. His impurities being all washed away, he
goes upwards to the Sisumara Chakra of Hari (_i.e._, up to the highest
point of Triloki, as will be explained afterwards). Then crossing that
Chakra of Vishnu, which is the navel of the Universe, he reaches the
Mahar Loka with his pure Linga Sarira. There the dwellers of Svarga
cannot go. Mahar Loka is the abode of Brahmavids, where Bhrigu and other
adepts who live for a whole Kalpa dwell.
"The Yogi remains in Mahar Loka till the end of the Kalpa, when, seeing
the Triloki burnt up by fire from the mouth of Ananta or Sankarshana,
the fires reaching even Mahar Loka's he moves towards the abode of
Paramesthi (Satya Loka or Brahma Loka). This highest Loka lasts for two
Pararddhas and is adorned by the chariots of the kings of Siddhas. There
is no sorrow in Brahma Loka, no infirmity, no death, no misery, no fear
of any kind. But the Yogi suffers from mental pain caused by sympathy
with those that suffer for their ignorance of the supreme state in the
recurrence of births with their endless miseries.
"There are three courses for those that go to Brahma Loka. Some by the
excellence of their merits get responsible cosmical positions at the
next Kalpa. Others remain in the Brahma Loka till the end of the cosmos
or Brahmanda. The Upasakas of Bhagavan however may at their will pierce
through the cosmos or Brahmanda and reach the trans-cosmic plane of
Vishnu. The text goes on to say how this is done. The cosmos consists of
seven Patalas and seven Lokas, together forming the fourteen-fold
Bhuvana, which extends over 50 Krores of Yojanas (1 Yojana = 8 miles).
Surrounding this is a covering of the earthy principle, such as was not
used up in the formation of the cosmos, extending over one krore of
yojanas. (According to some this covering extends over 50 krores of
yojanas.) The second cover is of water, extending over ten times as much
space as earth, the third of fire, the fourth of air, the fifth of
akasa, the sixth of Ahankara, the seventh of Mahat, each covering ten
times as much space as the one preceding. The eighth cover is Prakriti,
which is all pervading. The Linga Sarira of the Yogi in passing through
the earthy cover, becomes earthy, through water becomes watery, and
through fire, fiery. With the fiery body he goes to the air cover and
with the airy cover to the akasa cover. He passes also through the
Tanmatras and senses them. He passes through Prana itself and becomes
all action. Having thus crossed the Sthula and Sukshma coverings, the
Yogi reaches the sixth covering that of the Transformable or Ahankara
Tatva, which is the absorber of the Tanmatras and of the Indriyas.
Thence he goes to Mahat Tatva and thence to Pradhana, where all the
Gunas find their resting place. Then becoming all Pradhana himself full
of bliss, he attains with the exhaustion of all _upadhis_ the
trans-cosmic Atma, which is Peace and Bliss.
"These are the two ways to Mukti, the one prompt and the other deferred
as sung in the Vedas."
The following Diagram may be of some help in understanding the above:
--
[Illustration: A diagram of concentric circles with P at the center and
M' the outermost, with the Key below working inwards.]
KEY TO THE CIRCLE.
M' = Mahat cover 1,000,000 Krores or 50,000,000 Krores Yojanas.
A" = Ahankara cover 100,000 or 5,000,000 Krores Yojanas.
A' = Akas cover 10,000 or 500,000 Krores Yojanas.
V = Vayu cover 1000 or 50.000 Krores Yojanas.
T' = Tejas cover 100 or 5000 Krores Yojanas.
A = Apas cover 10 or 500 Krores Yojanas.
E = Earth cover 1 or 50 Krores Yojanas.
S'= Satya Loka
T = Tapas Loka
J = Jana Loka
M = Mahar Loka
S = Svar Loka
B' = Bhuvar Loka
B = Bhur Loka
P = Seven Patalas
S' to P = 50 Krores Yojanas.
A' to E = Includes Tanmatras, Indriyas and Prana.
Prakriti surrounds the whole circle.
WHAT MEN ARE TO DO AND WHAT THEY ARE NOT TO DO.
*SKANDHA II. CHAP. 3.*
This was the second part of Parikshit's question, and to this general
question, the answer is also general. Those that want divine glory
worship Brahma. Those that want their Indriyas to be powerful worship
Indra and so on. But those that are desirous of Moksha must practise
Bhakti Yoga towards the supreme Purusha. Of all Upasakas, this is the
only means of attaining supreme bliss, unswerving Bhakti or devotion to
Bhagavan and the company of Bhagavatas.
THE BHAGAVATA PURANA AS RELATED BY BRAHMA TO NARADA.
*SKANDHA II. CHAP. 4-6.*
I. THE CREATION.
Parikshit next asked "How did Bhagavan create this Universe, how does He
preserve it, how will He draw it in? What are the Saktis by which He
manifests Himself directly and indirectly? What are His actions?"
Suka replied, these were the very questions asked by Narada of his
father Brahma.
Brahma replied: -- "Wishing to become manifold, the Lord of Maya,
influenced Kala, Karma and Svabhava, by his own Maya". (Kala is the flow
of Time and is, according to the Bhagavata Purana, the Sakti of Purusha.
Karma is the _adrishta_ of Jiva or the Jiva record of the previous
Kalpa. Svabhava is the essence of Prakriti). Under the influence of
Purusha, the first disturbance in the equilibrium of the Gunas follows
from Kala, transformation follows from Svabhava and the development of
Mahat Tatva follows from Karma. When Rajas and Tamas manifest themselves
in Mahat Tatva, it is transformed into Ahankara Tatva, with predominant
Tamas. Ahankara Tatva by transformation becomes threefold. -- Satvika,
Rajasika and Tamasika, i.e., Jnana Sakti (potency to produce the Devas),
Kriya Sakti (potency to produce the Indriyas), and Dravya Sakti (potency
to produce the Bhutas), respectively.
Tamasa Ahankara was first transformed into Akasa, Akasa into Vayu, Vayu
into Agni, Agni into Apas, and Apas into Prithivi, Satvika Ahankara was
transformed into Manas and the ten Vaikarika Devas.
[The Vaikarika Devas are the Adhidevas or the Energy-giving gods of the
ten Indriyas. Sensing is _in_ Man or Adhi-Atma, it is of the object or
Adhi-bhuta and is _caused by_ Vaikarika Deva or Adhi-Deva. Thus the
object seen is Adhi-bhuta, the sight is Adhyatma and the manifesting
Energy of sight is Adhideva.]
The Vaikarika Devas are --
Dik for Hearing;
Vayu for Touch;
Sun for Sight;
Varuna for Taste;
Asvini Kumaras for Smell;
Agni for Speech;
Indra for Pani or action of the hand;
Upendra or Vishnu for Pada or action of the foot;
Mitra or Yama for Payu or excretion;
and Prajapati for Upastha or generation.
Rajasika Ahankara was transformed into the ten Indriyas.
The foregoing can be shown in the following table: --
[Illustration: There is a pendulum-like drawing between the word Purusha
and the phrase starting with Kala which is the pendulum swinging left
and Karma which is the pendulum swinging right.]
PURUSHA.
Kala causing
disturbance
in the equilibrium of Karma
Gunas.
Svabhava.
Transformation
Details of transformation from
Mahat downwards.
Mahat.
|
Ahankara.
|
+---------------------+------------------+
| | |
Satvika or Rajasika Tamasika
Vaikarika, = Kriya Sakti. = Dravya Sakti.
= Jnana Sakti | |
| | |
| The 10 Indriyas Akasa
| |
| Vayu (air).
+--------+ |
| | Agni (fire).
Manas The 10 Vaikarika |
Devas or Adhidevas Apas (water).
|
Prithivi (earth).
This is the Karana creation or the creation of the materials of the
Individual creation. They could not, however, unite and proceed further
with the work of creation. The Sakti of Bhagavan then permeated them and
the cosmic Egg or Brahmanda was formed. The Egg remained for a thousand
years unconsciously submerged in the primal waters. Purusha then
influenced Kala, Karma and Svabhava to send forth vitality into it. It
is this Purusha that emerged from the Egg with thousands of heads and
thousands of limbs and is known as Virat Purusha. The seven Lokas and
the seven Patalas are parts of His body. This is the first Avatara, the
Adi Purusha that creates, preserves and destroys. All the objects of
creation are His Avataras, or Saktis or Vibhutis. The Lila Avatars of
Virat Purusha or special Incarnations for the preservation of the
Universe are detailed below.
II. PRESERVATION BY LILA AVATARAS.
*SKANDHA II. CHAP. 7.*
1. _Varaha_ -- In order to raise the Earth from the waters, the
Purusha adopted the body of Varaha or Boar and killed with His
tusks the first Daitya Hiranyaksha.
2. _Yajna_ -- was born of Ruchi and Akuti. The Suyama Devas were
born of Yajna. He dispelled the fears of Triloki.
3. _Kapila_ -- was born of Kardama Prajapati and his wife Devahuti.
He taught Brahma Vidya to his mother.
4. _Dattatreya_ -- He preached Yoga to his disciples, who acquired
powers and became liberated.
5. _The Kumaras._ -- Sanat Kumara, Sanaka, Sanandana and Sanatana.
They completely promulgated the Atma Vidya, which had been lost in
Pralaya.
6. _Nara Narayana._ -- They were born of Dharma and his wife Murti,
daughter of Daksha. Their Tapas was so great that the Deva ladies
could not shake it.
7. _Dhruva._ -- Though a boy, he could not bear the words of his
step-mother. He went into the forests and made Tapas. He was
rewarded with ascent to Dhruva Loka or the region of the polar
star.
8. _Prithu._ -- He milked out riches and edibles from the earth.
9. _Rishabha._ -- Rishabha was the son of Nabhi by Sudevi or Meru
Devi. He roamed about as Parama Hansa.
10. _Hayagriva._ -- This horse-headed Avatara appeared in the Vedic
Yajna and promulgated the Vedas.
11. _Matsya._ -- Vaivasvata Mann found out this Avatara at the end
of a cycle of Yugas. He preserved all beings and the Vedas from
the waters of the Deluge.
12. _Kurma._ -- At the great churning of the Ocean, the Tortoise
Avatara supported the Mandara mountain.
13. _Nrisinha._ -- The Man-Lion Avatara killed Hiranyakasipu.
14. _Hari_ -- saved the Elephant King of the famous story of Gajendra
Moksha.
15. _Vamana_ -- measured the Triloki by His two steps.
16. _Hansa_ -- related Bhakti Yoga, Gnana and Bhagavata Purana to
Narada.
17. The presiding deity of each Manvantara.
18. _Dhanvantari_ -- promulgated the science of medicine.
19. _Parasu Rama_ -- suppressed the Kshatriyas who became disregardful
of the Brahmanas and the Sastras.
20. _Rama_ -- destroyed Lanka and killed Ravana.
21. _Rama_ and _Krishna_. -- The tenth Canto of Bhagavata is entirely
devoted to their deeds.
22. _Vyasa._ -- He divided the trunk of the Veda tree into several
branches.
23. _Buddha._ -- When the Asuras came to know the Vedic mysteries and
to oppress people, Buddha incarnated Himself in order to confound
them by preaching a variety of by-religions.
24. _Kalki_ -- will appear before the end of Kali Yuga, to set things
right.
Besides these Lila Avataras, there are Maya Guna Avataras and Vibhutis
or Saktis.
In _creation_ these are:
Tapas, Brahma, the Rishis, and the Nine Prajapatis.
In _preservation_ they are:
Dharma, Vishnu, Manu, Devas and Kings.
In _Pralaya_ they are:
Adharma, Siva, Serpents and Asuras.
O Narada, this is, in brief, the Bhagavata Purana. You relate it to
others in a much more expanded form, so that people may have Bhakti or
Divine attachment to Bhagavan.
THOUGHTS ON THE ABOVE.
The above account of creation relates to Triloki and to the dwellers of
Triloki. After creation, some come down from the higher planes and hold
responsible positions as we have already seen. The Vaikarika Devas, who
may be identified with the Vedic Devas, are created or rather manifested
in the Triloki before the Individual creation. They appertain to what
the Purana calls Karana or causal Creation. The Vaikritika Devas and
Deva Yonis, known as Elemental in Theosophical language, are created
according to their Karma in the previous Kalpa and are subject to
gradual evolution during the Kalpa. The Vaikarika Devas, however, remain
as they are during the whole of the Kalpa. Similarly the Devas of the
higher planes, e. g., Kumudas, Ribhus, Pratardanas, Anjanabhas and
Pratitabhas of Mahar Loka, Brahma Purohitas, Brahma Kayikas, Brahma Maha
Kayikas and Amaras of Jana Loka, Abhasvaras, Mahabhasvaras, and Satya
Mahabhasvaras of Tapas Loka and Achyutas, Suddha Nibasas, Satyabhas and
Sanjna Sanjnins of Satya Loka these are not affected by creation in
Triloki. The dwellers of those Lokas other than Devas are also similarly
not affected. The story of creation is a simple one. As the Linga Purana
says, when Earth is scorched up in the summer season, it becomes fallow
and the roots of vegetation remain underground. They, however, wait for
the rainy season to germinate again and grow in all the varieties of the
previous vegetation. Similarly when the previous creation is burnt up by
the fires of Pralaya, the roots remain imbedded in Prakriti, which
becomes fallow. The fallowness is removed on the approach of the
creative period or Kala. Kala, according to Bhagavata, is a Sakti of
Purush or the Unmanifested Logos. Then transformation follows in
Prakriti according to Svabhava or the inherent nature of Prakriti and
Karma, or the root-record of the previous Kalpa gives shape to the
transformation.
Sridhara Svami quotes a sloka, which says that there are three Purusha
manifestations. The first Purusha is the creator of Mahat and other
elemental principles (Tatvas). The Second Purusha is the dweller of the
Cosmic Egg. The Third Purusha is the pervader of all beings.
Creation is divided into two stages. First the creation of the
principles themselves or Tatvas, which unite to form globes and
individuals. This is called Karana creation. Secondly the creation of
individuals and of globes. This is called Karya or resultant creation.
Following the law of periodicity, the First Purusha energises the latent
Karma or Jiva-record of the previous Kalpa, and prepares the ground for
the development of that Karma, by setting Prakriti into active
transformation. This is the First Life Wave which caused the principles
to appear by themselves. The First Purusha permeated these principles as
pure Atma.
But the principles could not unite to make the forms, and to make
individuals and globes. Purusha, as pure Atma could not guide them
further, as the gulf between Purusha and Prakriti was too wide. So
Purusha had to limit Himself further, by uniting with Mula Prakriti, as
one undivided whole, and so becoming the guiding principle of all
individual workings in our universe, the pervader of all individuals and
globes as Atma-Buddhi. The Universe as a whole is represented as an Egg,
and the Second Purusha or Virat Purusha is the soul of that Egg.
Individuals and globes appear as germs in that Egg, and are all brought
into manifestation in time by the Third Purusha Brahma.
The Second Purusha is called the First Avatara and the seed and resting
place of all other Avataras. An Avatara is a highly evolved Jiva, that
has attained the Logoic state and that _comes down_ from his exalted
position, to serve the universe. Why is the second Purusha called an
Avatara? The Brihad Aranyaka Upanishad raises the veil a little on this
point.
"This was before Atma, bearing the shape of man (the first born from the
Egg, the embodied soul, the Virat with heads and other members of the
body) Looking round, he beheld nothing, but himself. He said first:
'This am I'. Hence the name of I was produced.
"_And because he, as the first of all of them consumed by fire all the
sins, therefore he is called Purusha. He verily consumes him, who
strives to obtain the state of Prajapati, prior to him."_ Sankaracharya
explains the under-lined portion as follows: -- "And because he,
"Prajapati in a former birth, which is the cause, as the first of those
who were desirous to obtain the state of Prajapati by the exercise of
reflection on works and knowledge, viz, "as the first of all of them,"
of all those desirous of obtaining the state of Prajapati, consumed by
the perfect exercise of reflection in works and knowledge all the sins
of contact, which are obstacles to the acquirement of the state 'of
Prajapati' because such was the case, therefore he is called Purusha,
because, he, _pur_ (first) (did) _ush_ (burn)
Therefore by the words: "He consumes him," it is meant, that the perfect
performer obtains the highest state of Prajapati, he, who is less
perfect, does not obtain it, and by no means, that the less perfect
performer is actually consumed by the perfect.
Here the word Prajapati refers to the Second Purusha.
The state of the Second Purusha is the highest achievement of Jiva. It
is the meeting ground of Jiva and the Supreme Purusha. The Second
Purusha may be different for each Kalpa, it may be for each Brahmanda.
He is the Ishvara, the Lord of our Universe. He holds the whole creation
unto His bosom, and is the sustaining force of all. In the three aspects
of Brahma, Vishnu and Siva, he guides the creation, the preservation and
the dissolution of the Universe. Those that could not attain His state,
though they strove for it equally as eminent as the Second Purusha, that
are to become the Second Purusha in perhaps another Kalpa or Brahmanda,
are the Lila Avataras. They remain merged in the Second Purusha or
Ishvara and they manifest themselves in the Universe, only when a
necessity arises for their manifestation. The Bhagavata contends that of
all Lila Avataras, only Krishna is Purusha Himself the others being only
partial manifestations of Purusha.
"These are the parts and aspects of Purusha. Krishna is Bhagavan
Himself." -- I-3-28.
Tamas is dark, opaque and heavy on the physical plane, indolent and
ignorant on the mental plane, non-perceptive on the spiritual plane.
Rajas is translucent, and constantly moving on the physical plane;
distracted constantly, acquiring likes and dislikes, and exercising
intellection on the mental plane; and partially perceptive on the
spiritual plane.
Satva is light and transparent on the physical plane, cheerful and
buoyant on the mental plane, and fully perceptive on the spiritual
plane. True perception and real knowledge follow from Satva. By partial
understanding and semblance of knowledge, the results of Rajas, people
become distracted and led astray.
Tamas keeps down all beings and enchains them to materiality in the
course of evolution, and there is a point in the downfall of beings as
well as of globes, beyond which there is a complete break-down. Satva
counter-acts Tamas and the preservation and improvement of the Universe,
rather of Triloki, there fore mean the infusion of Satva. Vishnu
represents Satva and so Vishnu is the Preservative aspect of Virata
Purusha. When Rajas and Tamas predominate in Triloki, when the lowest
plane Bhur becomes heavy with Tamas, the Lila Avataras appear and infuse
Satva into the Lokas.
*SKANDHA I., CHAP. 2-34.*
This Preserver of Lokas preserves the Lokas by means of Satva, by
incarnating in Deva, Animal, Human and other kingdoms as Lila Avataras.
The Third Purusha is Brahma in Creation, Vishnu in Preservation and Siva
in dissolution. Vishnu as the Atma in each being manifests Himself in
action consciousness and will. Brahma is the propelling power in the
Involution of beings, which gives them their physical body. Vishnu is
the propelling force in the evolution of beings through physiological
action (Prana), sensation, intellect, and lastly the development of the
spiritual faculties.
THE BHAGAVATA PURANA AND ITS PARTS.
*SKANDHA II., CHAP. 10.*
The next question of Raja Parikshit was most comprehensive. It related
to all knowledge of the Universe in all details. In answering the
question, Suka related the whole of the Purana, from beginning to end.
In doing so, the Muni gave a short introduction as to the history of the
Purana. When Brahma regained his drowsy consciousness at the dawn of the
present Kalpa, he knew not how to bring back the former state of things.
He practised Tapas. Then Bhagavan appeared and related to him the
Bhagavata Purana. Brahma taught the Purana to his son Narada. Narada
gave it to Vyasa, and Vyasa to his son Suka.
The Purana has ten parts: --
1. _Sarga_ -- the creation of the Bhutas, Tanmatras, Indriyas,
Ahankara and Mahat, or of the materials that form individuals, and
the appearance of Virat Purusha.
2. _Visarga_ -- the Individual creation by Brahma or the creation of
the individual life forms.
3. _Sthana_ -- the preservation of the created beings in their own
states by Bhagavan.
4. _Poshana_ -- the divine favor to those that properly remain in
their own states.
5. _Manvantara_ -- the duties of the Rulers of Manvantaras.
6. _Uti_ -- desires that bind one to Triloki.
7. _Isanukatha_ -- stories of the Avataras and of the followers of
Hari.
8. _Nirodha_ -- the sleep of Hari and of all individual souls a
Pralaya.
9. _Mukti_ -- the continued perception of the identity of self and of
Brahma.
10. _Asraya_ -- The Final Resort, Para Brahma or Paramatma from whom
Creation and Dissolution both proceed.
This brings us to the end of the Second Skandha.
SKANDHA III.
BHAGAVATA AS RELATED BY MAITREYA TO VIDURA.
The Third and Fourth Branches of the Bhagavata are related by Maitreya
to Vidura. Maitreya was the disciple of Parasara, father of Vyasa.
Parasara learned the Purana from Sankhyayana, Sankhyayana from Sanat
Kumara and Sanat Kumara from Atlanta Deva.
I.--THE CREATION
*SKANDHA III., CHAP. 5-6.*
At Pralaya, the Sakti of Bhagavan was asleep. That Sakti is Maya, which
is Sat-asat or Existing-nonexisting Existing eternally as root, and not
so existing as forms. Following the law of Periodicity (Kala), Purusha
fecundated Maya. Mahat and other principles appeared by transformation.
All these principles were Devas, having in them germs of consciousness,
action and transformation. They could not unite to form the Universe,
being divergent in character. They prayed to Ishvara for power to unite.
Taking Prakriti as a part (Sakti) of Him, Ishvara entered into the 23
Tatvas or root principles. He awakened the Karma that remained latent in
them. By Kriya Sakti, He then united then. The 23 Tatvas, acting under
Divine Energy and the impulse of Karma that had remained latent in them,
formed the Virat body, each bearing its own share in the work. The
Purusha within this body -- Virat Purusha or Hiranya Purusha -- with all
beings and globes included in Him, dwelt for one thousand years in the
waters (like the embryo in the waters of the uterus.) This Embryonic
Purusha divided self by self, onefold by Daiva Sakti, tenfold by Kriya
Sakti and threefold by Atma Sakti. The onefold division is in the Heart.
The tenfold division is in the Pranas (Prana, Apana, Samana, Udana,
Vyana, Naga, Kurma, Krikara, Devadatta and Dhananjaya,) for the Pranas
are not Tatvas or principles, but they form an aspect of Purusha. The
threefold division is Atma in every being which is triune with its three
sides -- Adhyatma, Adhibhuta and Adhidaiva. The Purusha infused His
Sakti into the Virat body, for the development of powers in the Tatvas.
The Adhyatma mouth appeared with its Adhibhuta speech and Adhidaiva
Agni. Similarly the following appeared: --
-----------------------------------------------------------------
Adhyatma. Adhibhuta. Adhidaiva.
-----------------------------------------------------------------
Tongue Rasa (taste) Varuna.
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Nose Gandha(smell) Asvini Kumaras.
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Eye Rupa(sight) Aditya.
-----------------------------------------------------------------
Skin Sparsa (touch) Vayu.
-----------------------------------------------------------------
Ear Sabda (sound) Dik.
-----------------------------------------------------------------
Epidermis Sting Gods of
vegetation
-----------------------------------------------------------------
Upastha
-----------------------------------------------------------------
(generative organ) Generation Prajapati.
-----------------------------------------------------------------
Payu Secretion Mitra
-----------------------------------------------------------------
Hand Actions of hand Indra.
-----------------------------------------------------------------
Pada (foot) Movements of foot Vishnu.
-----------------------------------------------------------------
Buddhi Bodh (deliberation) Brahma.
-----------------------------------------------------------------
Manas Sankalpa and Vikalpa Moon.
(true and false
perception)
-----------------------------------------------------------------
Ahankara Aham perception Rudra.
-----------------------------------------------------------------
Chitta Thought Brahma
-----------------------------------------------------------------
The Triloki also appeared, Svar from the head, Bhuvar from the navel and
Bhur from the feet. With these Lokas appeared the Devas and other
beings, who are the transformations of the Gunas. From the predominance
of Satva, the Devas went to Svar Loka. Men and the lower Kingdoms
entered Bhur Loka from the predominance of Rajas in them. By the
predominance of Tamas, the different classes of Bhutas remained in
Bhuvar Loka. The Brahmana appeared from the mouth, the Kshatriya from
the hands, the Vaisya from the thighs and the Sudra from the feet.
THOUGHTS ON THE ABOVE
We have considered the manifested Logos in the Universe. We shall now
consider His manifestation in Man, the microcosm. The teachings are all
collected from the Upanishads.
(i.) -- _The manifestation in the heart._ -- A detailed knowledge of
this manifestation is called Dahara Vidya in Chandogya. The Upanishads
speaks of Atma in the cavity of the heart.
"Guhahitam Gahvarestham Puranam" is a well-known passage from the
Upanishads. The Purusha in the heart is also called Pradesa or the
span-sized Purusha and is the favourite object of meditation in
Pauranika Upasana. The Upanishads call Him thumb-sized and there is an
interesting discussion as to the size in Sariraka Sutras I-3-24 to 26
and the Bhashya thereupon.
(ii.) -- _The Manifestation in the Pranas._ -- The Upanishads say: --
"It is this Prana that is consciousness itself, Bliss, without
infirmities and death."
"They are these five Brahma Purushas."
Again --
_"Brahma Purusha in the openings of the heart."_ The heart is called the
abode of Brahma. There are five openings of this abode of Brahma and
there are five gate-keepers. These gate-keepers or _dvara-palas_ are the
five Pranas. They are called Brahma Purushas as they pertain to Brahma.
As long as the king is in the heart, the doorkeepers remain in the body.
These door-keepers being inevitable accompaniments of Brahma in the
heart, are also themselves the outer aspects of Brahma.
(iii.) -- _The manifestation as Atma which is triune._ What is a man but
a bundle of experiences on the planes of Jagrat, Svapna and Sushupti.
Each of these experiences has a threefold aspect or in Vedantic
expression is a Triputi. These aspects are:
1) the object experienced or Adhibhuta,
2) the experience itself or Adhyatma,
3) and the Deva which gives the consciousness of that experience or
Adhidaiva.
In material expression, the object outside is Adhibhuta. The reception
of its image is Adhyatma. The light that shews the image to be what it
is, is Adhidaiva. As we have said, each experience is a three-sided
triangle. All the triangles in the Jagrat state, analysed by the
Vedantins into fourteen, are represented by the first letter _a_ in
Pranava. All the triangles or Triputis in the dream state are
represented by the second letter _u_. In Taraka Brahma Yoga, _a_ is
merged in contemplation into _u_, and _u_ is merged into _ma_. In _ma_
there is only one triangle, which is the primary triangle to which all
other triangles in _a_ and _u_ may be reduced. The Adhibhuta side of
this triangle is _ananda_ by the _vritti_ of Avidya. The Adhyatma side
is the _vritti_ of Avidya. The Adhidaiva side is Ishvara. Life in
Triloki is conditioned by this triangle. The object of Taraka Brahma
Yoga is to cross the Triptiti, to cross the three letters of Pranava. It
is only in the fourth _pada_ of Pranava that he finds his resting place,
that pada being situated beyond the Triloki.
The three manifestations of the Third Purusha in Jivas or individuals,
may be said to relate to their different stages of evolution. Thus Prana
manifests itself only in the lower life kingdoms, the minerals and
vegetables. The Prana or life process is more elaborate in the
vegetables than in the minerals. Purusha then manifests itself in the
senses and emotions in the Animal kingdom and in intellect in the lower
human kingdom the manifestation being three fold.
The last manifestation of Purusha, the one-fold manifestation in the
heart, is in higher man.
II. -- VASUDEVA AND SANKARSHANA.
*SKANDHA III., CHAP. 8.*
When this universe remained submerged in the waters of Pralaya, the eyes
of Vasudeva remained closed in sleep. He opened His eyes, lying down on
the Serpent King Ananta or Sankarshana. He indulged in self and was
without action. Inside His body was Bhuta-Sukshma or all beings in a
subtle state of latency. Only Kala-Sakti manifested itself and He dwelt
in those waters in self, as fire remains in wood, with powers
controlled. Having slept for one thousand Yuga cycles in the waters,
with only Kala-Sakti manifesting His work, He found the lotuses of the
Lokas in His body. He then looked at the Sukshma, that was within Him.
That Sukshma became pierced with Kala -- propelled Rajas, and small as
it was, it came out of his navel region. By the action of Kala, which
awakens Karma, it suddenly grew up into a lotus bud. Vishnu entered this
Loka Padma or the Lotus of Lokas. Brahma then appeared in that Lotus. He
looked on all sides and became four-faced, but he could not find out the
Lokas. Though he was in the Lotus himself, confused as he was, he knew
not the whole Lotus. Whence am I? Whence is this Lotus? So thought
Brahma. And he searched below to feel the lotus-stalk. The search was
vain for one hundred years.
For another hundred years he meditated within self, and lo! there
appeared within his heart one _Purusha_ lying down on the body of Sesha
(the serpent king). (The description of the Purusha is much the same as
we have read of the _Pradesa Purusha_. So it is not given here.) Brahma
prayed to that Purusha and was told to practise Tapas for acquiring the
power of creation.
III. -- THE CREATION BY BRAHMA.
*SKANDHA III., CHAP. 10.*
When Bhagavan disappeared, Brahma, as directed, practised meditation for
one hundred Deva-years. He found his lotus abode moved by air. With all
the power acquired by _Atma Vidya_ and _Tapas_, he drank up all the
waters and the air. He found the _Lokas_ attached to the overspreading
Lotus and he had only to divide them. He entered into the Lotus bud and
divided it into three parts -- the _Triloki_. This is the creation of
the _Triloki_. The higher Lokas (Mahar, Jana, Tapas and Satya) are the
transformations of _Nishkama Karma_ or unselfish action. So they are not
destroyed in each Kalpa, but they last for two Parardhas.
"What is Kala", asked Vidura, "that has been described as a _Sakti of
Hari?_"
"_Kala_ is the disturber of _Gunas_", replied Maitreya, "causing
transformations. In itself it is without any particularity and is
without beginning or end.
"With Kala as the Nimitta or efficient cause, Bhagavan only manifested
Himself. The Universe has no separate existence from that of Brahma. It
is only Kala that makes the Universe manifest."
The Creation of Brahma is ninefold, Prakrita and Vaikrita,
Prakrita-Vaikrita being the tenth. The Pralaya is of three kinds:
1) By Kala or Nitya. Flow of time is the only cause of this Pralaya.
2) By Dravya or Naimittika. Dravya is the fire from the mouth of
Sankarshana, at the end of one Kalpa.
3) By Guna or Prakritika, the Gunas devouring their own actions. The
forms of Pralaya will be considered in the study of the Twelfth
Branch.
_A. -- Prakrita Creation, *i.e._ the Creation of Principles or Tatvas.*
I. _Mahat_ -- Which is the out-come of the first disturbance of
the equilibrium of the Gunas.
II. _Ahankara_ -- Dravya + Jnana + Kriya.
III. _Tanmatra_ -- Result of Dravya Sakti.
IV. _Indriyas_ -- Result of Jnana and Kriya Sakti.
V. _Vaikarika_ -- Devas and Manas.
VI. The five-fold Tamasika creation.
_B. -- Vaikrita or Individual Creation._
VII. _Urdha Srotas_ -- or with upward current of the food taken, the
Sthavara or Immobile kingdom with six divisions.
1) _Vanaspati_ -- Plants that fructify without flowers.
2) _Oshadhi_ -- Creepers that last till the ripening of fruits.
3) _Lata_ -- Ascending creepers.
4) _Tvaksara_ -- Those of which the growth is not in the
centre, but in the dermal regions, as bamboos.
5) _Virudh_ -- Non-ascending woody creepers.
6) _Druma_ -- Flowering plants.
The consciousness of all the six classes is almost obscured by Tamas.
They are sensitive only to internal touch. They have many peculiarities.
VIII. _Tiryak-Srotas._ -- With slanting food current. The position of
the animal stomach as regards the animal mouth is such that
food is not taken in vertically, but either horizontally or
slantingly. The animal kingdom has 28 divisions. The animals
are ignorant, with predominating Tamas, with the sense of smell
largely developed in them so much that they mostly perceive by
that sense, and with the faculties of the heart entirely
undeveloped. The 28 classes are:
1. _Living on the ground._
i. -- _The cloven-footed._
(1) Cow, (2) goat, (3) buffalo (4)
krishnasara, the spotted antelope, (5) hog,
(6) gavaya, a species of ox, (7) ruru, a kind
of deer, (8) sheep, (9) camel.
ii. -- _The whole hoofed._
(10) Ass, (n) horse, (12) mule, (13) goura, a
kind of deer, (14) sarabha, a kind of deer,
(15) chamari, a kind of deer.
iii. -- _The five-nailed._
(16) Dog, (17) jackal, (18) wolf, (19) tiger,
(20) cat, (21) hare, rabbit, (22) porcupine,
(23) lion, (24) monkey, (25) elephant, (26)
tortoise, (27) alligator.
2. (28) Aquatic animals and birds.
IX. _Arvak-Srotas_ or with downward food current, the Human kingdom
with predominant Rajas, given to Karma, mistaking misery for
happiness.
_C. -- Prakrita- Vaikrita._
X. The Kumaras. The Kumara creation is partly Prakrita and partly
Vaikrita.
Besides these, there is
_D. -- Vaikrita Dev Creation._
There are eight divisions of Vaikrita Devas:
1) Vivudha,
2) Pitri,
3) Asura,
4) Gandharva and Apsara,
5) Siddha, Charana and Vidyadhara,
6) Yaksha and Raksha,
7) Bhuta, Preta and Pisacha,
8) Kinnara, Kimpurusha, Asvamukha and others.
The Vaikarika and Vaikrita Devas form one class.
THOUGHTS ON THE ABOVE.
_Prakrita_ creation is that which gives rise to and is connected with
all individuals. Excepting the Tamasic or Avidya creation, which we
shall consider later on, the other divisions of this creation were
caused by the first life impulse, given by the First Purusha. The
Tamasic creation was brought into manifestation by the Third Purusha
Brahma.
The division of the life-kingdoms according to the movements of the food
taken is peculiar to the Pauranic system. It will be interesting to know
from the physiological stand-point whether it is necessary for the
development of the brain that the spinal column should be erect, whether
it is necessary for the formation of the spinal column, that the stomach
should retain a certain position, and to know also how far the fixture
of the plants is an impediment to the development of any nervous system
in them.
It is remarkable that the mineral kingdom is not mentioned as a distinct
life-kingdom. The reason appears to be that the creative process is
divided into two periods. In the first period formless Jivas take form
after form, till the lowest material form is reached. This is elemental
creation or the creation of Devas, as described in detail in Ch. XXI.
Sk. IV. The Purana goes on to say: -- "Then Brahma created the Manus."
III.-24-49. The Manu creation shews, how mind was gradually developed
through Vegetable, Animal and Human creations, out of the Mineral
Kingdom, represented by the Mountain Chief Himalaya. The giving up by
Sati, of the body acquired from Daksha and her rebirth as the daughter
of the Mountain King show how the elemental creation gave way to a fresh
creative process, which took its start from the Mineral Kingdom.
The Kumaras form a peculiar creation. "They are Prakrita in as much as
they partake of the character of Devas and they are Vaikrita, as they
partake of the character of men." _Sridhara._ -- The great commentator
also says: -- "Sanaka and other Kumaras are not created in every kalpa.
The account of their creation is only given in the first Kalpa, called
Brahma. In reality, the Vegetable and other life kingdoms are created in
every Kalpa. Sanaka and others being created in Brahma Kalpa only follow
the creations in other Kalpas."
Upon death, men go to Bhuvar Loka, where they become Bhutas, Pretas and
Pisachas. Then they go to Svar Loka, where they become Devas, not the
Devas of Deva creations but only temporary Devas. When their merits are
exhausted, they come down upon earth, to begin life as men again. But if
by unselfish Karma and devotion, men pass across the limits of the
triple plane, they go first to Mahar Loka. Here they are called
Prajapatis. Bhrigu and other Prajapatis who are the ordinary dwellers of
Mahar Loka, are described in one sloka of Bhagavata, as bearing the life
period of one Kalpa. (II. 2. 25). In the next sloka it is said that the
Yogins who go to Mahar Loka, remain there till the end of the Kalpa,
when at last they go to Satya Loka.
But in another sloka, the Purana says: -- "When the night of Pralaya
follows, the three Lokas, Bhur, Bhuvar and Svar, are burnt by the fire
from the mouth of Sankarshana. Troubled by the excessive heat of that
fire, Bhrigu and others proceed from Mahar Loka to Jana Loka."
III-11-30.
This shews that the dwellers of Mahar Loka live for the life time of
Brahma or two Parardhas.
This is also made clear by the following commentary of Sridhara on
III-10-9: --
"Why did Brahma make the three Lokas into one division? This Triloki
consisting of Bhur, Bhuvar and Svar -- is the place that is to be made
in every Kalpa or day of Brahma for the enjoyment of Jivas (or
individuals). But Jivas dwell in the higher Lokas as well. Why are not
those Lokas created then in every Kalpa? This is because they are the
transformations of unselfish (Nishkama) action or Dharma -- the Lokas
themselves and the dwellers thereof. The Triloki and the dwellers
thereof are the transformations of selfish (Kamya) action. Therefore
they have birth and death in every Kalpa. But Mahar and other Lokas are
begotten by unselfish action heightened by Upasana (or devotion), and
they last for two Parardhas, which is the life time of Brahma. And the
dwellers of those Lokas generally attain mukti (or liberation) after
that period."
The ordinary dwellers of Jana Loka are the Kumaras. When men in course
of evolution reach Jana Loka, they become Kumaras.
We have already seen that the essence of life in the higher Lokas is
unselfishness. It is for this reason that the Gita speaks of unselfish
action in the first instance as an essential requisite of spiritual
life. But it is not unselfish action alone which enables us to get rid
of our personal desires and to assimilate ourselves with that one life
which pervades all. Devotional love is another equally essential
requisite.
It is impossible for us to realise the different experiences in the four
higher Lokas.
The famous Brahma Sukta has the following line: -- "The three feet of
Isvara, bearing eternal happiness in the higher Lokas." The eighteenth
Sloka in Chapter VI. of the Second Skandha is an exposition of this
line. Sridhara has the following commentary on that line:
"Happiness in Triloki is fleeting and temporary. Though Mahar Loka is on
the path of liberation, the dwellers of that Loka have to leave it at
the end of every Kalpa. The happiness there is therefore not
ever-lasting. In Jana Loka, the happiness is ever-lasting, as long as
the dwellers do not leave the place. But they have to witness the
miseries of the dwellers of Mahar Loka, when they come to Jana Loka, at
the end of the Kalpa. In Tapas, there is absolute want of evil. In
Satya, there is freedom from fear or liberation."
We have left the Devas (not the elementals that pass through the life
kingdoms of this earth) out of consideration. Their evolution is worked
out in all the seven Lokas. Their names and characteristics in each Loka
are given by Vyasa in his commentaries on Patanjali's Sutras. Those who
are ordinarily known as Devas are the dwellers of Svar Loka. The Deva
Yonis or lower Devas are dwellers of Bhuvar Loka and Bhur Loka. Men have
nothing to do with the Devas of the higher Lokas. The Devas of Triloki
are indifferent, friendly or inimical to men. Left alone, they do not
interfere with men. But when men try to gain superiority over them, by
the acquisition of Brahma Vidya, they try to throw obstacles in their
way.
The Brihad Aranyak Upanishad says: -- "Even the gods verily are not able
to prevent him from the possession of the state of all." I.-4-10
Again, "As verily many beasts maintain a man, so every man maintains the
gods. It is not pleasant, even if one beast is taken away, how then, if
many? Therefore it is not pleasant to them, that men should know this
_i.e._ the truth of the nature of Brahma." Commenting on this,
Sankaracharyya quotes a Sloka from Anugrta: "The world of the gods is
surrounded by performers of works. But the gods do not wish that mortals
should abide above."
Sankaracharyya goes on to say: -- "Therefore the gods try to exclude,
like cattle from tigers, men from the knowledge of Brahma, as it is
their desire, that they should not be elevated above the sphere of their
use. Whom they wish to liberate, to him they impart belief &c., and
unbelief to him whom they wish not to liberate."
Ananda Giri, the commentator of Sankaracharyya, quotes the following
Sloka: --
"Devas do not protect men, rod in hand, like cattle-keepers. When they
wish to protect a man, they impart the necessary intelligence to him."
Nothing is said in the Puranas, as to Devas of the higher Lokas.
The Prakrita Devas are intimately connected with our senses and
intellect. It is through their direct help, that we are able to perceive
and to conceive. Hence they are called Adhi-devas or Vaikaric Devas.
They are not individuals and the remarks made above as to Devas, do not
apply to them.
IV. DIVISIONS OF KALA.
*SKANDHA III. CHAP. 11.*
The unit of Kala at the Sukshma pole is Paramanu, which is the minutest
part of the created thing, not united to form a body. At the Sthula pole
is the whole Sthula creation known in its entirety as Parama Mahan. The
time during which the Sun crosses in his orbit one paramanu is the Kala
unit paramanu. The time during which he crosses the whole system in his
orbit, _i.e._, crosses all the twelve signs of the Zodiac, is Parama
Mahan or one Samvatsara. The units of time and space are thus the same.
1 Dvyanuka = 2 Paramanus.
1 Trasarenu = 3 Paramanus.
1 Truti = 3 Trasarenus.
1 Vedha = 100 Trutis.
1 Lava = 3 Vedhas.
1 Nimesha or wink = 3 Lavas.
1 Kshana = 3 Nimesha.
1 Kastha = 5 Kshanas.
1 Laghu = 15 Kasthas.
1 Nadika = 15 Laghus.
1 Muhurta = 2 Nadikas.
1 Yama or Prahara = 6 or 7 Nadikas.
1 Ahoratra (of the Mortals) = 8 Yamas.
1 Paksha (Sukla or Krishna) = 15 Ahoratras.
1 Masa (Month) = 1 Sukla + 1 Krishna Paksha.
1 Ritu = 2 Masas.
1 Ayana = 6 Masas (Uttara or Dakshina.)
1 Vatsara = 2 Ayanas.
1 Vatsara = 12 Masas
1 Vatsara = 1 Ahoratra of Devas.
1 Samvatsara = 1 year of Solar months.
1 Parivatsara = 1 year of Jupiter months.
1 Idavatsara = 1 year of Savana months.
1 Svanuvatsara = 1 year of Lunar months.
1 Vatsara = 1 year of Stellar months.
One hundred Samvatsaras is the maximum age of men.
Satya, Treta, Dvapara and Kali a cycle of these 4 Yugas and their
Sandhyas and Sandhyansas consist of 12 thousand divine years.
The beginning of a Yuga is its Sandhya. Tho end of a Yuga is its
Sandhyansa. Sandhya and Sandhyansa are not included in a Yuga and Yuga
Dharma is not to be performed while they last.
Sandhya of Satya Yuga = 400 Deva years.
Satya Yuga = 4,000 " "
Sandhyansa of Satya Yuga 400 " "
Sandhya of Treta Yuga 300 " "
Treta Yuga 3,000 " "
Sandhyansa of Treta Yuga 300 " "
Sandhya of Dvapara Yuga 200 " "
Dvapara Yuga 2,000 " "
Sandhyansa of Dvapara Yuga 200 " "
Sandhya of Kali Yuga 100 " "
Kali Yuga 1,000 " "
Sandhyansa of Kali Yuga 100 " "
-------
12,000 Deva years.
Dharma is enjoined for the period between Sandhya and Sandhyansa, which
is called Yuga.
Dharma has all the 4 padas or feet in Satya,
" " only 3 padas in Treta,
" " only 2 padas in Dvapara,
" " only 1 pada in Kali.
1,000 Yuga cycles is one Day of Brahma or one Kalpa,
*i.e.*, 1 Day of Brahma = 1,000 x 12,000 Deva years,
= 1,20,00,000 Deva years.
An equal period of time is also reckoned as one Night of Brahma. 14
Manus reign during the Day of Brahma, each Manu reigning for:
1,000
-------- = 71 3/4
14
_i.e._, a little over 71 Yuga Cycles. Converted into Deva years: --
1 Manvantara = 12,000 x 1,000
-------------- = 8,57,142 6/7 Deva years.
14
1 Deva year = 360 Lunar years.
12,000,000 x 360
1 Manvantara = ---------------- = 3,37,142,657 1/2 Lunar years.
14
The Manvantaras have their Manus, successors of Manus, Rishis and Devas.
The Rishis, Indras, and Devas appear together.
In the daily creation of Brahma, Animals, Men, Pitris and Devas are born
according to their own Karma.
During the Manvantara, Bhagavan preserves this universe by His own
Satva, directly as Manvantara Avataras and indirectly as Manus and
others. When Pralaya approaches, Bhagavan withdraws His Saktis (or
powers). Triloki is then burnt up by fires from the mouth of
Sankarshana. Bhrigu and other dwellers of Mahar Loka proceed to Jana
Loka. The waters of Pralaya sweep away everything before them. In that
watery expanse, Hari remains seated upon the coils of Ananta, with His
eyes closed.
With every Day and Night, the age of Brahma declines. He lives for one
hundred years only. Half of Brahma's age is called Pararddha. The first
Pararddha has expired, the second has commenced with our Kalpa. Every
day of Brahma is called one Kalpa.
At the beginning of the first Pararddha was Brahma Kalpa, when Brahma or
the present Kosmos was born.
At the end of the first Pararddha was Padma Kalpa, when the Loka-Padma
(the lotus of Lokas) appeared at the navel of Hari.
The first Kalpa of the second Pararddha, which is the present Kalpa, is
called Varaha Kalpa. Hari incarnated as Varaha or Boar during this
Kalpa.
The two Pararddhas are but a wink of Bhagavan. Kala cannot measure him.
[1 Day of Brahma = 12,000,000 Deva years,
1 Night of Brahma = 12,000,000 Do.
-------------
24,000,000 Do.
Multiplying by 360
---------------
1 year of Brahma = 8,640,000,000 Deva years.
Multiplying by 100
------------------
Age of Brahma = 864,000,000,000 Deva years.
Multiplying by 360
-----------------------
31,10,40,00,00,00,000 Lunar years.
1 Kali Yuga, including Twilight (Sandhya and Sandhyansa)
= 1,200 X 360 = 4,32,000 Lunar years.
Varaha Kalpa = 50 X 360 + 1 = 180001st Kalpa.
The present is the seventh Manvantara of that Kalpa.
The present Kali Yuga is the 28th Yuga of that Manvantara and 4,994
years of that Yuga have expired in the present year of Christ 1894.
THEOSOPHICAL CORRESPONDENCES. The words Kalpa and Manvantara are
carelessly used in Theosophical literature. But I shall use those terms,
specially with reference to page 309 of the second volume of the _Secret
Doctrine_ (first edition.)
1 Kalpa = 7 Rounds.
1 Round = 2 Manvantaras.
The Pralaya at the end of seven Rounds therefore means the Pralaya of
Triloki.
The last Globe Chain of which the Moon formed a living planet belonged
to Padma Kalpa. Our Globe D is the 18001st since the birth of the
Kosmos. There will be 17999 more such Globes, one after each Pralaya of
Globe Chains. There will be 18000 more Pralayas of the Globe Chain. Then
there will be a general dissolution or Prakritika Pralaya, not only of
the Globe Chain, but of the whole Kosmic system.
V.-THE CREATION BY BRAHMA (_Continued_) III. 12.
The first creation of Brahma was the five-fold Avidya, _viz_: --
1) Tamas or ignorance of Self (Avidya in Patanjali.)
2) Moha or egoism (Asmita.)
3) Maha Moha or desire for enjoyment (Raga).
4) Tamisra or mental disturbance on the non-fulfilment of desires
(Dvesha).
5) Andha Tamisra or false perception of death (Abhinivesa).
Brahma was not pleased with this dark creation. He purified his soul by
meditation on Bhagavan and created Sanaka, Sananda, Sanatana and
Sanatkumara. These Munis had no performances (for their own evolution).
They were Urdha-retas. Brahma, addressing them, said -- "Sons, go and
multiply yourselves." But they sought Moksha, and heeded him not. Brahma
got enraged at the disobedience of his sons, and, though he tried to put
down his anger, it burst forth from between his eye-brows and appeared
as Kumara Nila-Lohita or Blue-Red. The boy, the first born of Devas,
wept and cried out to Brahma -- "Give me names and give me abodes."
"That shall be done," replied Brahma, "and, as thou wept like a boy,
thou shalt be called Rudra or the Weeper. The heart, the Indriyas,
Prana, Akasa, Vayu, Agni, Apas, Prithvi, the Sun, the Moon and Tapas are
your abodes. Manyu, Manu, Mahinasa, Mahan, Siva, Ritadhvaja, Ugra-retas,
Bhava, Kala, Bamadeva and Dhrita-vrata these are thy eleven names; Dhi,
Dhriti, Rasaloma, Nijut, Sarpi, Ila, Ambika, Iravati, Svadha, Diksha and
Rudrani, these are thy wives. Beget sons, as thou art Prajapati." Thus
ordered, Nila-Lohita begot sons like unto himself in might, form and
habits. The Rudras became numerous, and they spread all round the
Universe ready almost to devour it. Brahma became afraid of his
creation, and, addressing himself to Rudra, said -- "O Chief of Devas,
desist from such creation. Thy progeny with their fiery eyes are
consuming all and even consuming me. Take to Tapas for the joy of all
beings. By Tapas thou shalt create the Universe as it was of yore. By
Tapas thou shalt gain that Bhagavan who dwells in all hearts." "Amen,"
said Rudra, and he went into the forests to make Tapas.
Brahma then begot ten sons: -- Marichi, Atri, Angirasa, Pulastya,
Pulaha, Kratu, Bhrigu, Vasishtha, Daksha and Narada. Narada came from
Brahma's bosom, Daksha from his thumb, Vasishtha from his Prana, Bhrigu
from his skin, Kratu from his hands, Pulaha from his navel, Pulastya
from his ears, Angirasa from his mouth, Atri from his eyes and Marichi
from his Manas.
Dharma came from Brahma's right breast, where Narayana himself dwells.
Adharma, the parent of Mrityu (or Death) came from his back. Kama came
from his heart, Anger from his eye-brows, Greed from the lower lip. Vak
or speech came from his mouth, the Seas from his generative organ and
Death from his anus.
Kardama, the husband of Devahuti, was born of Brahma's Chhaya or shadow.
So there was creation out of the body and the mind of Brahma. Brahma
took a fancy to his daughter Vak (or speech). Marichi and his other sons
dissuaded him from the incestuous connection. And the Creator in shame
gave up his body which was taken up by Space and which is known as dewy
darkness. "How shall I bring back all the previous Creation?" So thought
Brahma at one time, and the four Vedas appeared from his four mouths.
The Yajnas, the Upavedas, the Philosophies, the four parts of Dharma,
and the duties of Asramas also appeared.
Brahma had another body void of incestuous impulses and he thought of
enlarging the Creation. But he found himself and the Rishis, powerful
though they were, unsuccessful in this respect. He thought there was
some unforeseen impediment, so he divided his body into two. A pair was
formed by that division. The male was Svayambhuva Manu and the female
was his wife Satarupa. Since then creation multiplied by sexual
intercourse. Svayambhuva Manu begot five children in Satarapa -- two
sons, Priyavrata and Uttanapada, and three daughters, Akuti, Devahuti
and Prasuti. He gave Akuti in marriage to Ruchi, Devahuti to Kardama and
Prasuti to Daksha. This changing universe is filled with their progeny.
PRE-MANVANTARIC CREATION.
The descent of Spirit into Matter is indicated by the overshadowing
Tamas creation, The individuals reach the spiritual plane at the time of
Pralaya and lose all sense of I-ness. Their memory becomes perfectly
dead to all previous connections and experiences and even as to self as
a distinct unit. The child starts with a body of his own, and faculties
limited to that body. The Jiva children that came into existence at the
beginning of the Universe had however nothing peculiar to themselves,
and they had even to acquire the sense of I-ness.
First, the Jiva identifies himself with his body and mind, his own
phenomenal basis. For, if he identifies himself with the universal
spirit, there is no action for him, no working out of his own Karma.
Though from the standpoint of the highest wisdom individuality is a
delusion, for the one unchangeable ever-lasting element in Jiva is Atma,
and at the final stage of development man has to separate himself from
his phenomenal basis and to identify himself with Atma, which is the
real self, still the sense of separateness is necessary for the process
of creation and for the gaining of experiences. This sense is
two-fold,--
1) The non-perception of Atma as Self, called Avidya by Patanjali and
Tamas in the Puranas, and
2) The perception of the _upadhi_ as self, called Asmita by Patanjali
and Moha in the Puranas.
Attachment and aversion, likes and dislikes, are equally necessary for
continued individual action. The Jiva eats what he likes and does not
eat what he dislikes. He associates himself with certain objects, ideas
and thoughts and shuns others. His likes and dislikes form the guiding
principle of his actions. These affinities are called Raga and Dvesha by
Patanjali and Maha Moha and Tamisra in the Puranas.
The tenacious desire to live in the present body is called Abhinivesha
by Patanjali. This desire becomes an instinct in the Jiva, so necessary
is it for his preservation. The Puranas call it Andha-Tamisra. Sridhara
explains it as the shock we receive from a separation from all our
present enjoyments. For, according to him, the idea of death is nothing
but a sense of separation from our present enjoyments.
These forms of Avidya were called into being that the forms of the
previous Kalpa might be brought into existence, or that the work of
creation might be undertaken. These faculties are the very essence of
life manifestation. But the process has now been reversed. The work of
creation is over. We have acquired the experiences of earth-life, and we
are now destined to take a journey back to our home, the bosom of
Ishvara, from which we all came. We have now to undo our sense of
separateness. The five forms of Avidya are therefore called miseries
(klesha) by Patanjali and he lays down rules for getting rid of them.
After invoking Avidya, Brahma created the Kumaras, who were the most
spiritual of the beings to be created. They were so spiritual, that they
could not take any part in the work of creation. They had to bide their
time, till there was spiritual ascent in the Universe.
The Rudras, called the Blue-Red Kumaras, come next. Though highly
spiritual themselves they did not object to take part in the work of
creation. But as real factors in the work of dissolution, they were
entirely out of place in the work of creation. We owe our idea of
separateness or individuality to the Rudras. In the scale of universal
life the agencies of dissolution carve out individual lives and their
mission ends there.
The ten Rishis form the next Creation. Further descent of life in the
Universe brought forth ten distinct types of Intelligence. We shall
consider these types later on. Then comes the story of Brahma's incest.
Brahma could not directly take part in the Creation. His task was simply
to bring back the former state of things through a graduated series of
intermediaries. First appeared those that had to hold cosmic positions
of responsibility, some throughout the Kalpa and others throughout the
Manvantara. With the powers invoked, the temptation to evolve an
independent Creation with the help of Vach, the potency of Mantras had
to be got over. This done, Brahma thought of the Monads of the previous
Kalpa, and the first Manu appeared with his wife Sata-rupa or
Hundred-formed. All forms of Creation existed in Idea before further
manifestation, and Sata-rupa was the collective aspect of all such
Ideas.
THE FIRST OR THE SVAYAMBHUVA MANVANTARA.
VI. BHUR AND VARAHA
*SKANDHA III., CHAP. 13.*
Said Manu to Brahma -- "I shall do thy behests, O Lord. But tell me
where my Praja (progeny) and myself are to be located. The Bhur of the
previous Kalpa where all beings found shelter is lost in the great ocean
of Pralaya. Bestir thyself and raise it up, O Deva."
Brahma thought within Himself what was to be done, when lo! out from His
nostril came a Boar, no bigger than a thumb. In a moment the Boar
assumed gigantic proportions and all space resounded with his roar. The
dwellers of the Jana, Tapas and Satya Lokas worshipped Him by chanting
the Mantras of the three Vedas. He roared once more for the good of the
Devas and instantly plunged into the waters. Though an incarnation of
Yajna, He tried to discover the Bhur by smelling like an ordinary
animal. He dived down as far as Rasatala and there found the Bhur Loka.
He then raised it up on His tusks. The Daitya King Hiranyaksha resisted
and in rage the Boar killed him. The Rishis then worshipped Him knowing
His true form to be Yajna.
THOUGHTS ON THE ABOVE.
[Bhur is the main system of Triloki. The Varaha Avatara restored the
system after the Kalpa Pralaya. Bhur being the lowest of the Seven Lokas
corresponds to Prithvi Tatva and hence to the sense of smell. The boar
is pre-eminently the animal of smell. The materialisation of the Prithvi
principle for the purpose of globe formation was an effort of the energy
of the Logos and the _smelling_ out of Bhur by the Varaha is suggestive.
The Globe evolution is preparatory to Monadic evolution. The pent up
Karma of the previous Kalpa develops itself on the Globes. All beings
are mutually interdependent for their evolution. They help one another
in the work of evolution, and one makes sacrifices that the others may
grow. Some have to wait, till others come forward. Then they become
united in the further race for progress. This great cosmic process, this
mutual sacrifice is Yajna itself, which is typified in the Boar
Incarnation. The Vedic Yajna gives prominence to the Communion of men
with Devas, as at the early stages this is an all important fact of
evolution. The Varaha is called the first Yajna Avatara and all the
parts of His body are named with reference to Vedic Yajna, as He by
raising Bhur prepared the field for Karma.]
VII. THE STORY OF HIRANYAKSHA.
*SKANDHA III., CHAP. 14.*
Diti, the daughter of Daksha, approached one evening her husband
Kasyapa, son of Marichi. She was overpowered with the passion of love
and became importunate. Kasyapa asked her to wait. Rudra was presiding
over sunset. His astral attendants, the Bhutas and Pishachas, were
roaming over the Universe. With His three eyes representing the Sun,
Moon and fire he could see every thing. His hesitation to yield to Diti
was of no avail, and the Muni had to yield. There Diti became ashamed of
her weakness. She was afraid she had offended Rudra and she helplessly
prostrated herself at the feet of Kasyapa praying for his forgiveness.
"Thou hast disobeyed me," said Kasyapa, "and hast shown disrespect to
the companions of Rudra, thy mind is impure and so is the time of
Evening (Sandhya). These four evils will cause the birth of two wicked
sons from thee. They will oppress the Triloki and the Lokapalas
(Preservers of the three Lokas). When their inequities exceed all
bounds, Vishnu will Himself incarnate to kill them."
For one hundred years Diti conceived her twin sons. Even from within the
womb they shed lustre all round, which even overpowered the Lokapalas.
The Devas went to Brahma to ascertain the cause of this disaster. He
related to them the following story.
"My Manasa-putras, Sanaka and others were once in Vaikuntha, the abode
of Bhagavan. Impatient to see Bhagavan the Kumaras hurriedly passed
through the six portals (Kaksha). At the seventh portal, they found two
doorkeepers of equal age with clubs in their hands, richly adorned with
golden crowns and other ornaments. They had four hands and looked
beautiful in their blue colour. The Kumaras heeded them not, but opened
the gate with their own hands as they had opened the other gates. The
door keepers stopped them with their clubs. The Kumaras were put out by
this unforeseen obstruction and addressing the doorkeepers gave vent to
their feelings thus: -- 'What mean you by making this distinction? In
Him the Lord of Vaikuntha, there is no difference whatsoever. The whole
of this Universe is in Him. Do you dread any danger to Him, as to a
common being, and why will you admit some and not others? But you are
His servants. So we do not intend to be very hard on you. But you must
descend from this elevated plane and take your birth where passion,
anger and greed prevail'."
"The door-keepers became terrified at this curse and fell at the feet of
the Kumaras. All that they prayed for was that while passing through the
lowest births, they might not have Moha, beclouding their recollection
of Bhagavan. Bhagavan knew what had transpired outside. He hastened on
foot with Lakshmi by His side to where the Munis stood. The Kumaras
prostrated themselves before Him Whom they had so long meditated upon in
their hearts. With intent eyes they looked steadily on Him and longed to
see Him again and again. The Kumaras lauded Him with words full of
import. Bhagavan addressing them said: -- 'These my door-keepers are by
name Jaya and Vijaya. They have slighted you, and it is right that you
have cursed them. I sanction that curse. For they are my servants, and I
am indirectly responsible for their deeds. I always respect Brahmanas,
as my glory is derived from them. These door-keepers did not know my
regard for you, and they therefore unintentionally slighted you. But
they shall instantly reap the fruit of their evil deeds and come back to
Me when their punishment is over. Please therefore decide where they are
to go.' The Kumaras knew not what to say. They thought they had not done
right and they asked to be excused. 'It is all right for Thee to extol
the Brahmanas in this way, for Thou art the Preserver of Dharma and Thou
teachest others what to do. But if, really, we have done wrong, let us
be punished and let not our curse visit these innocent door-keepers.'
Bhagavan replied: -- 'It is I who have uttered the curse through your
mouths. My will shall be done. These door-keepers shall be born as
Asuras, but they shall come back to Me speedily.' These two
door-keepers, O Devas, have now appeared in Diti's womb. I have no power
to overcome them. But when the time comes for the prevalence of Satva,
Bhagavan Himself will do what is needed."
The Devas went away and waited for events. The two Daityas Hiranyaksha
and Hiranyakasipu were born of Diti, after a conception of one hundred
years. Hiranyaksha though elder by birth was younger by conception.
THOUGHTS ON HIRANYAKSHA.
[Diti is literally 'Cutting,' 'Splitting,' or 'dividing.' Jaya and
Vijaya mean victory. Hiranya is gold. Hiranyaksha means gold-eyed.
Hiranyakasipu means gold-bedded. The key to the mystery lies in the fact
that Jaya and Vijaya were the door-keepers of Vishnu and their external
form was that of Vishnu. The Purusha in the Heart is the Counterpart in
microcosm of the Purusha in the Universe. And we have found above that
the five or ten door-keepers or Brahma-Purushas in the Heart are the
five or ten Pranas in man. By analogy, therefore, which is a potent
factor in the solution of mysteries, we find that Jaya and Vijaya are
the two-fold manifestations of Prana in Vaikuntha, the in-going and
out-going energies of Purusha. The life principle is an aspect of
Bhagavan and stands at His very gate. It is this outer aspect of Purusha
that is the mainspring of all material activities, of all
life-manifestations and of the material development of the universe. The
duality represents Tamasic inaction and Rajasic activity. Hiranyaksha
would have no life-manifestation, no appearance of globes, he would
continue a state of things verging on Pralayic sleep. Hiranyakasipu was
the very ideal of material greatness and material grandeur. Kumbhakarna
slept and Ravana worked. The brothers Jaya and Vijaya passed through the
dividing energy of Diti, to cause the material manifoldness of the
Universe. The Varaha as representing the awakened Jivic Karma fought
with the Asura that opposed the development of that Karma, which could
only fructify on the Bhur system.]
VIII. DEVA AND DEVA-YONI CREATION.
*SKANDHA III., CHAP. 20.*
Vidura asked Maitreya: How did Marichi and other Rishis and also
Svayambhuva Manu carry out Brahma's orders to create.
Maitreya continued the story of Creation in reply to Vidura.
We have heard of the primal dark creation of Brahma, consisting of
five-fold Avidya. Referring to that, Maitreya said, it was a creation of
shadows. Brahma was not pleased with this shadowy creation. He gave up
the dark body and it became night, At that time Yakshas and Rakshasas
were born and they took it up. The body was not only dark, but it was
the seat of hunger and thirst. The new-born therefore in their hunger
and thirst ran after Brahma to devour Him. Some of them said: "Have no
mercy on Him as father." Others said "Devour him." Brahma became afraid
of them and said -- "Save me. You are my sons. You should not devour
me." Those that said "Devour" are Yakshas and those that said "Do not
save him" are Rakshasas. Brahma then created the Devas, with His radiant
Satvika body.
This body when given up became day and the playing Devas took it up.
Brahma then created the Asuras out of His thigh. They became extremely
passionate and ran after Brahma void of all shame. In great distress
Brahma prayed to Vishnu and the Creator was told to give up His body of
passion. The body was given up and it became Sandhya, or evening. The
Asuras accepted Sandhya as their wife. Evening is the time for lust and
passion. Brahma then created the Gandharvas and Apsaras with His body of
beauty, which when given up became Moon-light. With his indolence,
Brahma created the Bhutas and Pisachas. They were stark naked and had
long loose hair. Brahma closed his eyes on seeing them. After a time he
gave up his yawning body and the Bhutas and Pishachas took it up. The
body that causes secretion is called "Sleep."
That which causes delusion is "Madness." Indolence, yawning, sleep and
madness all these four were taken up by Bhutas and Pisachas for their
body. Brahma knew His powers and He created with His invisible body the
Sadhyas and Pitris. By His power of becoming invisible, He created
Siddhas and Vidhyadharas and gave them His body with that power. By His
reflected image He created the Kinnaras and Kimpurushas, who took up
that image for their body. At dawn, they sing in pairs the praise of
Brahma. Brahma did not find any progress in creation with all these
Bhoga (expansive) bodies. He threw away His body and from His hair the
elemental serpents or Nagas were born. After all, Brahma created the
Manus and Rishis.
IX. THE PROGENY OF KARDAMA.
*SKANDHA III. CHAP. 21-24.*
Kardama Rishi was ordered by Brahma to create. This led him to pray to
Vishnu on the sacred banks of the Sarasvati, near Vindu Sarovara. Vishnu
appeared before him with Lakshmi by His side. He revealed to Kardama a
happy future. The Rishi was to marry Manu's daughter, to have by her
nine daughters and one son, an Incarnation of Vishnu Himself, who was to
promulgate the Tatva Vidya. Shortly after, Svayambhuva Manu came to
Kardama's hermitage, with his wife Sata-rupa and offered to the Rishi
his daughter Devahuti in marriage. Kardama accepted her as his wife. He
had by her nine daughters and the Avatara Kapila. Brahma with his sons
the Rishis came to Kardama and congratulated him and his wife Devahuti
upon having Bhagavan Vishnu for their son. He then asked Kardama to give
his daughters in marriage to the Rishis. Kardama followed his father's
behests and gave his daughters duly in marriage to the Rishis. Kala, he
gave to Marichi, Anasuya to Atri, Sraddha to Angirasa, Havirbhu to
Pulastya, Gati to Pulaha, Kriya to Kratu, Khyati to Bhrigu, Arundhati to
Vasishtha and Santi to Atharvan. The Rishi then went to the forest for
yoga and left his wife in charge of Kapila.
THOUGHTS ON KARDAMA.
[Devahuti means offering to Devas, which is universal service. She is
the progenitor of those forms of life which have a spiritual influence
over the whole Trailokya.
"Kala" is part, a digit of the Moon.
"Anasuya" means absence of envy. From the proverbial chastity of Atri's
wife the word also means the highest type of chastity and wifely
devotion.
"Sraddha" means faith.
"Havirbhu" means born of sacrificial oblation.
"Gati" means course, path.
"Kriya" means performance (of Yajna) and action.
"Khyati" means fame, praise and also proper discrimination.
"Arundhati" would perhaps mean one that does not stop or hinder.
Probably the word means a wife who helps her husband in the performance
of duties and does not stop or prevent him.
It is for this reason that the Star Arundhati is pointed out to the
bride at the nuptial ceremony.
"Santi" is peace, the well known invocation of the Vedas at the end of a
Mantra.
"Kardama" means clay. He was born of Brahma's Chhaya or shadow.
Devahuti, being wedded to the materialised shadow of the whole Universe,
gave rise to certain female types which in their turn on being wedded to
the Rishis, the highest Planetary Intelligences, became the progenitors
of all the life forms of the Universe. Kapila was one of the earliest
Rishis. The word -- Kapila means tawny or brown coloured.]
X. KAPILA'S INSTRUCTION TO HIS MOTHER DEVAHUTI.
*SKANDHA III., CHAP. 25-33.*
We now come to an important part of the Bhagavata Purana, the teachings
of Kapila to his mother in the Yoga philosophy of the Bhagavat Purana.
They adapt the Sankhya and the Yoga systems to Bhakti or devotion. For a
full knowledge of the teachings I refer my readers to the Purana itself,
I shall only give the salient points and avoid details as much as
possible, without breaking the continuity of the discourses. "Yoga
directed towards Atma brings about Mukti. Chitta attached to the
transformations of Gunas causes Bondage; attached to Purusha, it causes
Mukti. When the mind is pure and free from distractions, man perceives
Atma in himself, by Wisdom, Dispassion and Devotion. There is no path so
friendly to the Yogins as constant devotion to Bhagavan. Company of
Sadhus opens wide the door to Mukti. They are Sadhus who have
forbearance and compassion, who are friendly to all beings, who have no
enemies, who are free from passions, and above all who have firm and
undivided Bhakti in Me. They give up all for My sake and they hear and
speak no words that do not relate to Me. Their company removes the
impurities of worldliness. Men first hear about Me from the Sadhus. By
faith their heart is drawn towards Me, and they have devotion for Me.
Devotion causes Dispassion and makes easy the path of Yoga. By
indifference to the Guna transformations of Prakriti, by wisdom fostered
by Dispassion, by Yoga and by Bhakti (devotion) offered to Me, the Jiva
attains Me even while in this body."
"When the Indriyas (the senses and the mind), that manifest the objects
of external and internal perception, become trained by the performance
of Vedic Karma, their spontaneous Vritti (or function) in a man of
concentrated mind is in Satva which is the same as Vishnu. This Vritti
which is void of all selfishness is Bhakti in Bhagavan. It is superior
to Mukti. It instantly destroys the Kosha (Astral body) as the digestive
fire consumes food. The devoted have no yearning for that Mukti (Sayujya
or Nirvana) which makes the Jiva one with Me. But they prefer ever to
talk with each other about Me, to exert themselves for My sake and ever
to meditate on Me. Mukti comes to them unasked. My Vibhutis, the eight
Siddhis (_anima &c._) and all the glory of the highest Lokas are theirs,
though they want them not. I am their Teacher, their Friend, their
Companion, their all. So even Kala cannot destroy them."
"Purusha is Atma. He is eternal, void of Gunas, beyond Prakriti, all
pervading, self luminous and all manifestating."
"Prakriti is Pradhana, one in itself, but is also the source of all
differences (_visesha_), possessed of three Gunas, unmanifested
(_avyakta_) and eternal."
"The twenty four transformations of Prakriti called Pradhanika or Saguna
Brahma are: --
"5 Maha Bhutas -- Earth, Water, Fire, Air and Akasa.
"5 Tanmatras -- Smell, Taste, Rupa, Touch and Sound.
"10 Indriyas -- Ear, Skin, Eye, Tongue, Nose, Speech, Hand, Foot,
Upastha and Payu.
"4 Divisions of Antahkarana -- Manas, Buddhi, Chitta and Ahankara."
"Kala is the twenty-fifth. But according to some, Kala is Prabhava or
Sakti of Purusha. Those who identify themselves with Prakriti are afraid
of Kala. Kala as the outer aspect of Purusha disturbs the equilibrium of
Gunas in Prakriti."
"Purusha energised Prakriti and the Gunas led to transformations
following the action of Daiva or Karma, (Jivic record of the previous
Kalpa). Prakriti brought forth the refulgent Mahat Tatva. The seed of
the Universe was in the bosom of Mahat, and it manifested the Universe
and destroyed the darkness of Pralaya by its own light."
"Chitta which is Vasudeva and Mahat, is Satva, transparent and pure, and
the perception of Bhagavan is achieved by this division of Antahkarana."
"Transparence (fitness for the full reflection of Brahma) immutability
and tranquility are the characteristics of Chitta, as of water in its
primal state."
"Mahat Tatva was transformed into Ahankara Tatva, with its Kriya Sakti.
Ahankara became three-fold -- Satvika (Manas), Rajasika (Indriyas) and
Tamasika (Bhutas) _i.e._ Kartri or Cause, Karana or Instrument and
Karyya or effect."
"Sankarshana is the Purusha of Ahankara. He is the Thousand-Headed and
Ananta (endless.)"
"Manas is Sankalpa and Vikalpa. It is the generator of Kama (or desire.)
So Aniruddha, the king of Indriyas, blue as the blue-lotus of autumn,
the Purusha of Manas, has with patience to be got over by yogins."
"Buddhi is Rajasa transformation of Ahankara. The perception of objects,
dependence on the Indriyas, doubt, wrong-knowledge, right-knowledge,
memory and sleep these are the functions of Buddhi. (Pradyumna is the
Purusha of Buddhi.)"
[The terminology here adopted will appear strange to the Vedantin
scholar. The divisions of Antahkarana are here adopted to the sacred
Tetractys or Chatur-vyuha, consisting of Vasudeva, Sankarshana,
Aniruddha and Pradyumna. In Devotional practice, Antahkarana should be
made the channel for higher communion and its divisions are the
divisions of spiritual perception.
Chitta is the highest aspect of Antahkarana corresponding to Mahat Tatva
in the Universe, with the Purusha always reflected in it. This aspect
corresponds to Vasudeva, the highest Purusha in the Tetraktys.
Ahankara is the bare individuality, transformable into peculiarities,
but not so transformed. Sankarshana is the corresponding Purusha.
Manas is Kama or desire brought on by likes and dislikes. It consists of
the mental tendencies of attachment, repulsion and indifference.
Aniruddha is the corresponding Purusha.
Buddhi is in one word the Chitta of Patanjali, -- that which functions
through the physical brain.
Pradyumna is the corresponding Purusha.]
"The Indriyas are also the Rajasika transformations of Ahankara."
Prana through its Kriya Sakti gave rise to the Karma Indriyas. Buddhi
through its Jnana Sakti gave rise to the Jnana Indriyas. The Tanmatras
and the Maha Bhutas then came out in order of transformation. All these
principles could not, however, unite to bring forth the creation.
Purusha then permeated them, and the Cosmic Egg with its covers was
formed. Details are given as to how the Indriyas and Antahkarana with
their Adhyatma, Adhibhuta and Adhidaiva appearing in the Virata Purusha,
rose up from sleep as it were only when Chitta finally appeared.
Kapila then dilated on the relations between Purusha and Prakriti, using
the illustration of the sun reflected on water and re-reflected on the
wall. He showed how Mukti could be attained by discrimination of
Prakriti and Purusha -- the seer and the seen.
Devahuti asked how Mukti was possible when Prakriti and Purusha were
eternally co-existent, and inter-dependent in manifestation. A man might
for a time realize that the Purusha was free from the fears of
relativity, but his Karma had connected him with the Gunas and the fears
would recur as the ultimate cause could not be removed. Kapila replied,
"By unselfish performance of duties, by purification of mind, by intense
Bhakti in Bhagavan fostered by the recital of His glory, by wisdom based
on the knowledge of the Tatvas, by strong dispassion, by austere yoga,
by intense concentration on Atma, Prakriti becomes daily subdued and it
is finally consumed, even as the wood is consumed by its own fire,
caused by constant friction. Given up as already enjoyed and constantly
found fault with, Prakriti does no harm to the Purusha centred in Self.
Dreams do harm in sleep. But when a man wakes up, they lose all power to
injure, as they are then found to be dreams only."
Kapila then explained the Ashtanga Yoga of Patanjali, as adapted to
Bhakti and gave a graphic description of Vishnu as the object of
meditation.
He then explained Bhakti Yoga. Bhakti Yoga is either Saguna or Nirguna.
As Saguna it is either Satvika, Rajasika or Tamasika.
Nirguna Bhakti Yoga is that in which the mind runs towards Bhagavan,
even as the Ganges runs towards the Sea, with a constant spontaneous
flow. The Devoted spurn Salokya, Sarshti, Samipya, Sarupya and Sayujya
union[1] even when offered to them and they prefer to serve Bhagavan
ever and ever. Compassion and friendliness to all beings are the
essential qualifications of the Devoted. They must be humble, respectful
and self controlled. They must pass their days in hearing and reciting
the glory of Bhagavan.
Kapila then described in vivid terms the life and death of a man of the
world and his passage after death to Yama Loka. He described the rebirth
and went through every detail of foetal existence. The foetus acquires
consciousness in the seventh month and gets a recollection of previous
births. This recollection is lost on being born.
Those who selfishly perform their Dharma and worship Devas and Pitris go
to Soma Loka, and after partaking of Soma, they are again re-born. And
even their Lokas are destroyed with the daily Pralaya of Brahma.
Those who unselfishly perform their duties and give themselves up
entirely to the Supreme Purusha go through Surya (Sun) to the
transcosmic Loka of Parama Purusha. The worshippers of Hiranyagarbha
(Brahma) reach Brahma Loka or Satya Loka and there wait for two
Pararddhas _i.e._ for the life time of Brahma and upon the final
dissolution of the Brahmanda go to the trans-cosmic plane of Parama
Purusha.
Brahma, Marichi and other Rishis, the Kumaras and Siddhas do their
assigned work unselfishly, but their Upasana admits of distinction. So
they are absorbed in the Second or the First Manifested Purusha at
Pralaya and become re-born at creation.
Devahuti heard all this from Kapila. Her doubts were all removed and she
found the light within herself. She remained fixed in meditation as long
as her Prarabdha was not exhausted. She then attained Mukti.
Kapila first went towards the North. The sea then gave Him place, where
He still lies in deep Samadhi, for the peace of Triloki. (Ganga Sagar or
Saugor is said to be the seat of Kapila).
[1] These are the five kinds of Mukti. Salokya is residence in the
same Loka with the Supreme Being. Sarshti is equality with the
Supreme Being in all the divine attributes. Samipya is
assimilation to the deity. Saynjya is absorption into the Supreme
Being.
SKANDHA IV.
THE GENEALOGY OF MANU AND THE RISHIS.
*SKANDHA IV. CHAP. 1.*
In every Manvantara, there are one Manu, sons of Manu, Devas, Indra or
king of the Devas, seven Rishis and one Avatara of Vishnu. The Avataras
of Purusha propel Manu and others to their work. At the end of every
cycle of 4 Yugas, the Rishis by their Tapas find out the lost Srutis and
revive the old Dharma. The Manus propound the Dharma. The sons of Manu
including their descendants and others preserve the Dharma, in their
respective times, to the end of the Manvantara. The Devas help them in
their work. Indra preserves the Triloki and sends down rains" VIII. --
14.
In the Svayambhuva Manvantara, Svayambhuva was Manu, the Tushita Devas
were the Devatas, Marichi and others were the seven Rishis, Yajna was
both Avatara and Indra. Priyavrata and Uttanpada were the two sons of
Manu.
A number of genealogical tables are given below:
(N. B. The female names are given in italics)
TABLE A.
SVAYAMBHUVA MANU m.
SATARUPA -----+---Priyavrata
|
+---Uttanpada
|
+---Akuti
| m. Ruchi +--- KAPILA
| |
+---Devahuti |
| m. Kardama -----+--- _Kala_
| | m. Marichi
+---Prasuti |
m. Daksha +--- _Anasuya_
| m. Atri
|
+--- _Sraddha_
| m. Angirasa
|
+--- _Havirbhu_
| m. Pulastya
|
+--- _Gati_
| m. Pulaha
|
+--- _Kriya_
| m. Kratu
|
+--- _Khyati_
| m. Bhrigu
|
+--- _Arundhati_
| m. Vasistha
|
+--- _Sauti_
m. Atharvan
TABLE B.
RUCHI m.
AKUTI --- YAJNA --------------+
(married his +--+--- Tosha
sister) Dakshina. --+ |
|
+--- Pratosha
|
|
+--- Santosha
|
|
+--- Bhadra
|
|
+--- Sauti
|
|
+--- Idampati
|
|
+--- Idhma
|
|
+--- Kavi
|
|
+--- Vibhu
|
|
+--- Svahra
|
|
+--- Sudiva
|
|
+--- Rochana
N.B. The sons of Yajna are the Sushita Devas of the 1st. Manvantara.
TABLE C.
Marichi
_m. Kala_
|
|
--+--+-----------------+-----
| |
Kasyapa Purnima
|
+--------------+------------+--------
| | |
Viraja Visvaga _Devakulya_
(River Ganges in
subsequent incarnation).
TABLE D.
Atri
_m. Anasuyaa_
|
+----------------+--+------------------------+
| | |
Datta Durvasas Soma
(Rudra) (Brahma)
TABLE E.
Angirasa
_m. Sraddha_
|
---+----------+-------+-+--------+----------+--------+-----
| | | | | |
Sinivali Kuhu Raka Anumati Utathya Vrihaspati
TABLE F.
Pulastya
_m. Havirbhu_
|
-------------+------------+----------------+
| |
Agastya Visvaras
m. (1) Ilavila m. (2) Kesini
| |
Kuvera +------+------+-------------+
| | |
Ravana Kumbhakarna Vibhisana
TABLE G.
Pulaha
_m. Gati_
|
-----+---------------+-+---------------+---
| | |
Karma Sreshtha Bariyas Sahishnu
TABLE H.
Kratu
_m. Kriya_
|
60,000 Balakhilya Rishis
TABLE I.
Vasishtha
_m. Aruudhati (Urja)_
|
-----+---------+--------+---+--+-------+----------+-----------+--
| | | | | | |
Chitraketu, Surochi, Viraja, Mitra, Ulvana, Vasubhirdyana, Duyuman,
TABLE J.
Atharvan
_m. Chitti_
|
Dadhichi ( Asvasiras )
TABLE K.
Bhrigu
_m. Khyati_
|
+---------------+-------+---------+-----------+
| | | |
Dhata Vidhata Sri Kavi
m. Ayati m. Niyati |
| | |
Mrikundu Vedasiras Usanas
|
Markandeya
TABLE L.
Daksha
m. Prasuti ---+-- m. Dharma
|
|
+-- _Sraddha_, --- Satya
|
|
+-- _Maitri_, --- Prasada
|
|
+-- _Daya_, --- Abhaya
|
|
+-- _Santi_, --- Sama
|
|
+-- _Tushti_, --- Harsha
|
|
+-- _Pushti_, --- Garva
|
|
+-- _Kriya_, --- Yoga
|
|
+-- _Unnati_, --- Darpa
|
|
+-- _Buddhi_, --- Artha
|
|
+-- _Medha_, --- Smriti
|
|
+-- _Titksha_, --- Kshema
|
|
+-- _Lajja_, --- Vinaya
|
|
+-- _Murti_
| m. Dharma --+-- Nara
| |
| +-- Narayana
|
+-- _Svaha_
| m. Agni ---+-- Pavaka--+
| | |
| +-- Pavaman-+-- 45 Fires
| | | (Agni).
| +-- Suchi---+
|
|
+-- _Svadha_,
| m. Pitris --+-- Vayuna
| |
| +-- Dhurini
|
+-- _Sati_
| m. Siva
|
|
TABLE M.
Adharma
_m. Mithya_
|
+-------------+--------------+
| |
Damba Married _Maya_
|
+-------------+--------------+
| |
Lobha Married _Sathata_
|
+-------------+--------------+
| |
Krodha Married _Hinsa_
|
+-------------+--------------+
| |
Kali Married _Durukti_
|
+-------------+--------------+
| |
Mrityu Married _Bhiti_
|
+-------------+--------------+
| |
Niraya _Yatana_
TABLE N.
Uttanapada
_m. Suruchi_
|
Uttama
(killed by Yaksha) _m. Suniti_
|
+-------------------------+
|
Dhruva
m. Ila m. Bharami
| +-------------+
+------+--------+ | |
| | Kalpa Vatsara
Utkala (Daughter) _m. Suvithi_
|
m. Prabha --+-------------+---------+-----+-+---+----+---
| | | | | | |
| Pushparna, Tigmaketu, Isha, Urja, Vasu, Jaya
|
+--+---+------------+
| | |
Pratar Madhyandina Sayam m. Dosha
|
|
+-------------+---------------+
| | |
Pradosha, Nisitha, Vyushta
_m. Pushkarini_
|
Sarvatejas
or
Chakshus
_m. Akuti_
|
Manu
_m. Nadvala_
|
+-------+-------+-----+---------+-------+--+---------+--------+------+--
| | | | | | | | |
Puru, Kritasna, Rita, Vrata, Agnishtoma, Atiratra, Pradyumna, Sivi, Ulmuka
|
+-------+--------+-------+--------+--------+--------+
| | | | | |
Anga, Sumanas, Svati, Kratu, Angiras, Gaya.
Table N.--(_Contd._)
_M. Sunitha_
|
Vena
(By Churning)
|
PRITHU
_M. Archi_
|
---+-------------+---+---------+----------+---------+----
| | | | |
Vijitasva, Haryaksha, Dhumrakesha, Vrika, Dravina.
or
Antardhana
_M. Skihandini_ _M. Nabhasvati_
| |
--+---+-----+--------+-- -----+--------
| | | |
Pavaka, Pavaman, Suchi Habirdhana
_M. Habirdhani_
|
----+----------+------+--------+--------+---------+---
| | | | | |
Barhishad, Gaya, Sukla, Krishna, Satya, Jitabrata
or
Pra-china Barhi
_M. Satadruti_ (Daughter of Ocean God)
|
10 Prachetas
M. The Vegetable daughter of Kaudu and Pramlocha
|
Daksha (of Chakshusha Manvantara)
_M. Asikni_ (Daughter of Panchajana)
|
+--+-------------------+----------------+
| | |
10,000 Haryasva, 1,000 Sabalasva, 60 Daughters
10 Married to Dharma
2 " " Bhuta
2 " " Angiras
2 " " Krisasva
4 " " Tarksha
27 " " Moon
13 " " Kasyapa
------
60
TABLE O.
Dharma
m.
_1. Bhanu,_ ---- Devarshava ---- Indra Sena
m.
_2. Lamba,_ ---- Vidyota ---- The Clouds
m.
_3. Kakua,_ ---- Sankata ---- Kikata (The Presiding-Gods
of earth cavities.)
m.
_4. Yami,_ ---- Svarga ---- Nandi
m.
_5. Visva,_ ---- The Visvadevas
m.
_6. Sadhya,_ --- The Sadhyas ---- Arthasidhi
m.
7. Maruvati, --+-- Marutvat
|
+-- Jayanta or Upendra
m.
_8. Muhurta,_ --- The Muhurta-Gods
m.
_9. Sankalpa._ --- Sankalpa ---- Kama
m.
10. Vasu ----+--- Drona,
| m. Anumati ----+-- Harsha
| |
| +-- Soka &c.
|
+--- Prana,
| m. Urjasvati --+-- Saha,
| |
| +-- Ayus,
| |
| +-- Purojava.
|
+--- Dhruva
| m. Dharani ----- The different
| Localities (Pura).
|
+--- Arka
| _m. Vasana_ ------ Tarsha &c.
|
+--- Agni
| m. Dhara -----+-- Skanda ---- _Visakhu &c._
| | (Kartikeya)
| |
| +-- Dravinaka & c.
|
+--- Dosha
| _m. Sarvari_ ----- Sisumara
|
+--- Vastu
| m. Angirasi ---- Visvakarma --+-- Chakshush Manu
| |
| +-- Visvadevas
| |
| +-- Sadhyas
|
+--- Vibhavasu
m. Usha -------+-- Vyustha,
|
+-- Rochisha,
|
+-- Atapa ----- Panchayama
TABLE P.
Bhuta
m. 11. Svarupa ----+-- Raivata,
|
+-- Aja,
|
+-- Bhava,
|
+-- Bhima,
|
+-- Bama,
|
+-- Ugra,
|
+-- Vrishakapi,
|
+-- Ajaikpada,
|
+-- Bahurupa,
|
+-- Mahanand
Millions
of such
Rudras.
12. Married another
wife ------------- Pretas
TABLE Q.
Angirasa
_m. 13 Svadha_ _m. 14. Sati_
| |
| |
Pitris Aharvangiras
TABLE R.
Krisasva
_m. 15. Archi_ _m. 16. Dhishana_
| |
| +-----------++--------+--------+
| | | | |
Dhumaketu Vedasiras Devala Vayuna Manu.
TABLE S.
Tarksha
m. 17. Vinata m. 18. Kadru m. 19. Patangi m. 20. Yamini
| | | |
+-+---+ | | |
| | | | |
Garuda Aruna Serpents Flying birds Salabha (Moths
and locusts)
TABLE T.
Chandra (Moon)
_m._ 21 to 47. Krittika &c
(Stars in the lunar path on the Ecliptic.)
TABLE U.
Kasyapa
_m. 48. Timi_ -------- Aquatic animals,
_m. 49. Sarama_ ------ Quadrupeds,
(Tigers &c.)
_m. 50. Suravi_ ------ Cloven footed
animals.
m. 51. Tamra ----+-- Syena (falcon)
|
+-- Gridhra &c. (vulture)
_m. 52. Muni_ ------- Apsarasas
_m. 53. Krodhivasa_ --- Dvandasuka &c. (serpents)
_m. 54. Ila_ ---------- Udvid (Plants)
_m. 55. Surama_ ------- Rakshasas
_m. 56. Aristha_ ------ Gandharvas
_m. 57. Kashtha_ ------ Animals other than
cloven-footed.
m. 58. Danu------+-- Dvimurdha,
|
+-- Samvara,
|
+-- Aristha,
|
+-- Hayagriva,
|
+-- Bibhavasu,
|
+-- Ayomukha,
|
+-- Sankusiras,
|
+-- Svarbhanu, ---- _Suprabha_
| _m._ Namuchi
|
+-- Kapila,
|
+-- Puloman,
|
+-- Vrishaparva, ---- _Sarmistha_
| _m._ Yayati
|
+-- Ekachakra,
|
+-- Anutapana,
|
+-- Dhumrakesha,
|
+-- Virupaksha,
|
+-- Biprachitti ----+-- Rahu
| m. Sinhaka |
| +-- 100 Ketus.
|
+-- Durjaya,
Kasyapa
m. Aditi --+-- Vivasvat
| m. Sanjna ----+-- Sradhadeva
| | Manu
| | (The present
| | Vaivasvata Manu)
| |
| +-- Yama
| |
| +-- Yamuna
| |
| +-- Ashvini kumaras
|
| m. Chhaya -----+-- Sanaischara,
| |
| +-- Savarni,
| |
| +-- _Tapati_
| _m._ Samvarana
|
+-- Aryaman
| _m. Matrika_ ---- Charshanis
|
+-- Pushan
|
+-- Tvastri
| _m. Rachana_ ---- Visvarupa
|
+-- Tvastri
| m. Prisni ---+-- _Savitri,_
| |
| +-- _Vyahriti,_
| |
| +-- _Trayi,_
| |
| +-- Agnihotra,
| |
| +-- Pasuyaga,
| |
| +-- Somayaga,
| |
| +-- Chaturmasya,
| |
| +-- Panchamahayajna.
|
+-- Bhaga
| m. Sidhi -----+-- Mahiman,
| |
| +-- Bibhu,
| |
| +-- Prabhu,
| |
| +-- Asis
|
+-- Dhatri
| _m. Kuhu_ ------ Sayam
| _m. Sinivati_, --- Darsa
|
| _m. Raka_, ------- Pratar
|
| _m. Anumati_ --- Purnamasa
|
+-- Vidhatri
| _m. Kriya_, ------ Purishya
| (Five Fires)
|
+-- Varuna
| m. Charshani --+-- Bhrigu
| |
| +-- Valmila
|
| m. Urvasi -----+-- Agastya
| |
| +-- Vasistha
|
+-- Mitra
| m. Revati -----+-- Utsarga
| |
| +-- Aristha
| |
| +-- Pippala
|
+-- Vishnu
| _m. Kirti_ ----- Vrihat slocac --- Soubhaga
| &c.
|
+-- Hiranyakasipu
| _m. Kayadhu_
| |
| +--+-- Samhrada,
| | _m. Mati_ -- Panchajana
| |
| +-- Anuhrada,
| | m. Surya,--+-- Vaskala
| | |
| | +-- Mahisha
| |
| +-- Hlada,
| | m. Dhamani +-- Vatapi
| | |
| | +-- Ilvala
| |
| +-- Prahlada
| _m. Drarbi,_
| |
| Virochana
| |
| Bali
| _m. Asana_
| |
| +----------+
| | |
| Vana 100 Sons
|
+-- Hiranyaksha
|
+-- 49 Maruts
GENERAL REMARKS ON THE TABLES.
These Tables must not be mistaken for human genealogies. The reader will
have to carry himself in imagination to a time when there was a vast
sheet of nebulous mass, when the globes and planets had not been formed,
and the phenomena now known as day, night, year, month and season were
still unknown.
The process known as Pralaya had absorbed the life energies of Triloki,
which remained latent in that intermediate plane between the higher and
the lower Lokas known as Mahar Loka. When the creative process set in,
and the ground was prepared for the manifestation of life, life energies
streamed forth from the Mahar Loka, more as types than as individuals.
These types are called Prajapatis or the Lords of life kingdoms. They
carry back to Triloki all the life energies of the previous Kalpa. At
Pralaya, they draw back unto themselves all the life energies of the
dying Triloki, and take a lasting sleep in the archetypal plane ( Mahar
Loka ) to which they properly belong. The Prajapatis of the First
Manvantara become the Rishis of other Manvantaras. As the first Lords of
creation bring back the life energies as well as the lost experiences of
the previous Kalpa, so the Rishis bring back the lost knowledge of each
Manvantara. This is fully explained in the fourteenth Chapter of the
Eighth Skandha. The Kumars are not Prajapatis, as they come from a plane
higher than Mahar Loka. In the first Manvantara, Marichi, Atri Angirasa,
Pulastya, Pulaha, Kratu, Bhrigu, Vasistha, Daksha, and Narada are
mentioned as the chief Prajapatis. Of these, Narada is not strictly
speaking a Prajapati, or Lord of creation, as he took no part in the
work of creation, though he is called so having proceeded from Mahar
Loka. Kardama, Ruchi and Visvakarma are some of the other Prajapatis.
Of the Prajapatis, seven form distinct types by themselves. They preside
over the seven stars, which form the constellation of Great Bear. They
send forth their energies from the plane of the Seven Sages, and guide
the course of life evolution that takes place in Triloki. The sages are
relieved every Manvantara by others who take up their place. The seven
sages of our Manvantara, are different from the Prajapatis of the first
Manvantara. It is by great sacrifices and by great efforts that the
highest Rishis of a Manvantara attain the position of the Seven Sages.
The Sages may become Prajapatis, and Prajapatis may become Kumaras. And
men may become sages, if they follow the true path. The grades that
divide men from sages or Rishis proper are many, and human evolution
proceeds on the line of those grades.
Energies of another kind proceeded from Mahar Loka, energies known as
Devas and Asuras. They work out, or rather they are intimately connected
with, the tendency of life-evolution. There is a tendency in the
Spiritual Jiva to acquire experience of the lower planes, through senses
which they develop. The Asuras are connected with this tendency. There
is the opposite tendency in the Jiva to get rid of the material taint
and the material restriction earned in the efforts to acquire manifold
experiences and to gain back the original state of purity after the
acquisition of fresh spiritual treasures though the experiences of
matter. The Devas are connected with this tendency.
These are the forms of life which then come into existence and work out
their evolution in this Triloki.
Life evolution proceeds on two different lines -- that of globes and
that of individuals. They are represented by the two sons of Manu --
Priyavrata and Uttanapada.
In the line of Priyavrata we find how the globes were formed in the
solar system, through various cosmic fires originating from Visvakarma,
how this earth was formed, its continents and countries. The different
divisions of the Bhur Loka are presided over by different forms of
intelligence, who are the sons of Priyavrata.
In the line of Uttanapada we find the different life kingdoms passing
through different stages of evolution.
First of all, we find a limit is put to life existence in Triloki by
Dhruva. Dhruva, son of Uttanapada, presides over the Polar Star. That
Star forms the farthest limit of Triloki. Matter is so attenuated there
that it can last for one Kalpa. We are speaking of a period when infant
souls merged out to commence the race of life in the present Kalpa. They
were spiritual and highly spiritual too. But they were carried away by
the general current of creative tendencies. They were to limit
themselves by sheath after sheath, so that they might acquire the
experiences of Svar Loka, of Bhuvar Loka and of Bhur Loka in succession.
Dhruva, the infant soul, a child only five years old, however, resisted
the common temptation. He would not go down, for he had an important
service to render to the Universe. Who would advise him in this noble
mission but Narada. Narada was out of element when the creative process
was in full swing, and it was a necessity of life evolution. But there
were instances of exception, instances of noble souls who would not go
in with the general current, but would like to remain fixed in spiritual
life, and Narada was always to be found helping them with his advice.
Dhruva remained fixed in his early spirituality. That was a sacrifice,
for he could not enrich himself with further spiritual experiences,
through the senses, of the lower planes of life. But he had to keep up
an abode which was to be resorted to by evolved souls in later days,
souls that in due course would reach that high spiritual plane.
From that Kalpic plane and the dweller thereof, we come to lower planes
and their dwellers, to the divisions of time that rule the lives of
individuals and of lives adapted to these divisions of time. We come
from the elementals of the Svarga plane, or the Devas, to the elementals
of the Astral or Bhuvar plane, the Pitris, Bhutas, Pretas and Pisachas,
till we reach the mineral kingdom, represented by Himalya, the Mountain
king. At this point a turning point was reached in life evolution, and
the goddess of life-evolution became the daughter of the Mountain king.
Of this we shall know more hereafter.
We know of Daksha, first as the son of Brahma, the creative Prajapati
when the life-process rapidly worked itself out in Elemental forms. Then
there was no sexual procreation. Creation meant the materialisation of
the Jiva. Sati, the daughter of Daksha, was the guiding energy of
life-evolution. She became wedded to Siva, the Lord of Bhutas, Pretas
and Pisachas who by the infusion of their Tamasic energies could bring
down Jivas from their high spiritual plane.
When the process of materialisation was over, when the Jivas or Monads
reached the lowest limits of materiality, the mission of Daksha came to
an end.
Life evolution had now to pass through mineral, vegetable and animal
stages, until at last the human stage was reached.
Sati now appeared as the daughter of the mineral king Himalaya. She gave
the upward bent to life evolution and by the energy she imparted
minerals were able to shake off the rigidity and stability of gross
matter, to develop the sense of touch and to become vegetable at last.
In like manner vegetable became animal, and animals at last became men.
Siva, the husband of Bhagavati or Durga, as Sati was now called, is the
Purusha of Dissolution. Bhagavati is His Energy, Who guides the Monadic
or Jiva Evolution of the Kalpa. It is the wear and tear, the process of
destruction, that counteracts the cohesive strength of the particles
forming mineral matter, which by its action becomes flexible and so
receptive of outside influences.
Cells by division and death become capable of the life process in
themselves. Vegetables grow by the rejection of cells, which
necessitates a number of physiological processes. Death brings on life,
waste, repair.
If animals exist in one and the same body, progress will be limited,
further evolution will be impossible. It is by death that we evolve.
Bhagavati works out the evolution of life in different kingdoms till the
stage of humanity is reached.
At this point Aryaman, one of the Adityas, comes to the help of
humanity. Through his influence the sons of humanity become endowed with
the power of reasoning, -- the faculty of discrimination.
The sons of Aryaman are called Charshanis. The word Charshani literally
means a cultivator. Its secondary sense given in the Vedic lexicon is
one endowed with the discriminative faculty. The word Charshani is used
in the Vedas for man. It is the equivalent of Arya or Aryan, the
ploughman. But it is not as ploughmen or cultivators, that the Aryans
had their high place in humanity, but as men endowed with the power of
discrimination. And this we owe to Aryaman. This is why, though an
Aditya, he is called the chief of Pitris by Sri Krishna.
"I am Aryaman of the Pitris." -- Bhagavat Gita.
We have thus the first stage in life evolution, when the spiritual Jiva
had to descend from the elemental to the mineral form. Next we have the
second stage, when minerals passed through higher forms of life till the
Human Kingdom was reached.
Then we have the third stage, when men became endowed with the power of
discrimination.
In the exercise of the discriminative faculty men were helped by their
elder brothers, the Rishis and Mahatmas of every period, and by Avataras
Who apeared from time to time.
Then the ground was prepared for further evolution. The Sacred
Injunctions or the Vedas were revealed to men to give them a sense of
right and wrong, of duties and prohibitions. The Vedas also held out to
the developed sense of men the charming prospect of life in Svarga Loka
with its lasting and alluring enjoyments. This may be called the stage
of Karma Kanda. In following the stages of human evolution we have come
down to Vaivasvatu Manvantara.
Side by side with the efforts made to raise humanity in the scale of
evolution, sin was accumulating in the great Atlantean continent which
spread over the whole of what we now know as the Bay of Bengal. The
Atlanteans had acquired a mastery over the five forces of nature, which
they used for selfish objects and against the cause and current of
evolution.
Then there was a great revolution in Nature. The great Atlantean
Continent went down with its load of sins. The sons of Sagar, the
Atlantean king, became buried under the great ocean, which overtook the
doomed continent, and to this day the sea is called in India, "Sagar" or
relating to Sagar.
There was a corresponding upheaval in the Himalayas, and the sacred
river Ganga streamed forth from their sides, inaugurating the spiritual
regeneration of the Universe. Much of what we now know as India must
have been raised up at the time, and on its sacred soil appeared the
great Avatara Rama, Who put an end to the disorganising, chaos-loving
sons of Lanka. The people of Lanka were called Rakshasas as they were
working towards the destruction of all order, all progress in the
Universe, and rendered everything topsy-turvy in Nature.
Now it was time for Sri Krishna to appear, the greatest of all Avataras
in our Kalpa, Who gave the last bent to the progress of humanity. He
wedded Himself with all the principles that enter into the constitution
of man, so that man may come up to Him. He taught the basic unity of all
beings, and laid down the path of Service and Devotion. He established
the reign of spiritual life, and ever since His lotus feet sanctified
the soil of India, the Scriptures only re-iterate His teachings, and
they all sing His glory for ever and ever. We shall find in its true
place the Service done by Lord Sri Krishna, and how by His Avatarship
humanity has made one more advance in the scale of human evolution. When
the Lord appeared, Bhagavati made her appearance too as the daughter of
Nanda. It is with Her energy that Sri Krishna performed the mission of
His Avatarship.
This is a bare outline of what the Tables teach us, We shall consider
them each in its own place. We shall find a detailed account as to how
the Universe is preserved. We shall hear of great Rishis, of many
Avataras, of the part played by Devas and Asurus. We shall see how the
Monads pass through different stages of evolution, till the idea of
perfect humanity is presented by Lord Krishna.
The Tables sometimes speak of life Kingdoms, sometimes of human races,
sometimes of types and principles, and sometimes of individuals.
Sometimes, the names used convey a good deal of hidden meaning,
sometimes they are used at random.
In the line of Priyavratra, we find how globes are formed, how
continents and countries appear. The solidification of earth is
indicated by the muteness of Bharata. Bharata Varsa or India is called
the first born of all countries, and other lands are enjoined to follow
and to obey their eldest brother.
TABLE A.
*SKANDHA IV. CHAP. 1.*
The names of the first table have been considered before.
TABLE B.
*SKANDHA IV. CHAP. 1.*
Ruchi and Akuti both mean Wish, Desire. Yajna is sacrifice, Dakshina
means ordinarily the present made to a Brahmana for officiating at a
ceremony. It is also the present made for the performance of a Vedic
sacrifice. No Vedic sacrifice is complete without the present of
Dakshina to the officiating priest. Dakshina was married to Yajna, for
they are inseparable. Possibly Yajna has reference to the elemental or
Devic character of life forms in the first Manvantara. That also
explains why there was no Indra separate from the Avatara of the
Manvantara.
The first Manvantara was one of Pravritti or Descent, Spirit could
descend into matters only with the help of Desire. Desire is the father
of Kama -- Kama is the characteristic of Vedic Yajna. Yajna therefore
guided the First Manvantara. He was the Avatara of Vishnu as well as the
Indra of the Devas.
The sons of Yajna were the Devas of the First Manvantara. The Bhagavata
calls them Sushita or Bliss gods. The Vishnu Purana calls them Yama
Devas. The Manvantara Devas have for their mission the carrying out of
the cyclic work of the Manvantara.
TABLE C.
*SKANDHA IV. CHAP. 1.*
Marichi means literally a ray of light. The word is frequently applied
to the sun's ray. As the sun's ray breaks up into the component colours,
so the line of Marichi broke up into the life kingdoms. Kala means a
digit of the moon. Kasyapa was the son of Marichi and Kala. He married
the 13 daughters of Daksha, in the line Uttanapada. By his wives,
Kasyapa was the father of Suras and Asuras, of elementals, vegetables,
animals and men. He is directly connected with the Monads. Marichi and
Kala have a special significance in reference to Jivic evolution. Does
the pair symbolise the sun's ray reflected on the Moon or the Atmic ray
reflected on Buddhi? Any how Marichi and Kala imply the divine ray in
the Jivas or Atma-Buddhi.
The monads of individuals are limited by the shells or bodies of
Kasyapa's line. (The word Kasyapa means primarily bed, seat). They come
through Purnima, daughter of Marichi. The sons of Purnima are Viraja and
Visvaga.
Viraja is free from Rajas. Visvaga means one who goes all over the
Universe. Viraja and Visvaga are Universal aspects of Jivic
Intelligence.
(Viraja is the father of Vairajas). Devakulya is the daughter of
Purnima. She flowed from the washings of the feet of Vishnu and became
the divine river Ganga.
TABLE D.
*SKANDHA IV. CHAP. 1.*
Atri = _a_ (not ) + _tri_ (three). Not three, but three in one. Anasuya
= (not)+*asuya* (envy, intolerance, jealousy).
Atri made severe Tapas for one hundred years for a son like unto the
Lord of the Universe. The ascetic fire at last broke forth from his head
and instantly Brahma, Vishnu and Siva appeared before him.
"Lords!" said Atri, "I had only one of you in my mind, but you have all
Three come to me!"
The Trinity replied: -- "We are three in one. You shall have three sons,
one after each of us."
Anasuya begot Soma or the Moon after Brahma, Datta or Dattatreya after
Vishnu and Durvasas after Siva.
[The Moon is thus a sort of Brahma or creator to the present Kalpa.]
Atri represents the Creative, the Preservative and the Destructive
Intelligence in the individual, all united to carry out the complex
process of evolution.
The Brihat Aranyaka certainly refers to one of his aspects in the
following passage: --
"Speech is Attri; for by speech food is consumed; for Attri is verily
derived from the root Attih (to eat, consume); he is the consumer of
all." II-2-4.
TABLE E.
"Where was he, who thus established us? He Is within the mouth; hence is
Ayasya. He is Angirasa, because he is the essence of the members."
Brihat Aranyaka I-3-8.
Commenting on this passage Sankaracharya says: "Life is also called
Angirasa, the essence of causes and effects. Angirasa is a compound of
Anga and Rasa -- Anga meaning members, causes, and effects, and Rasa
essence, substance; the whole meaning therefore is the substance, upon
which causes and effects depend -- It is the essence of every thing,
because unless it were present, all would become without effect."
"He who abides in the mouth is Angirasa, for he is the essence (Rasa) of
the members (Anga). Life is the essence of the members. This is also
Brihaspati. Speech is Brihati. Life is the preserver (_pati_) of
Brihati, therefore it is Brihaspati."
B.A. I-3-19 and 20.
Brihaspati or the presiding deity of the planet Jupiter is called
Angirasa _i.e._ the son of Angiras. The wife of Angiras is, according to
the Bhagavata, Sraddha or Faith, and, according to Vishnu Purina, Smriti
or Memory. The latter is a more suggestive name. Brihaspati or Jupiter
is the essence of all beings and of the Universe and is connected with
the memory of the past.
Angirasa is the Rishi of the 5th Mandala of the Rig Veda. The Mantras of
that Mandala are composed in the Brihati or big Metre. This accounts for
the name Brihaspati (Brihati+pati).
Brihaspati or Jupiter, as the guide of the Devas, has to play a most
important part in bringing about the life evolution of the present Kalpa
according to the records of the past and the essence or Rasa of all
beings. The Aranyaka therefore calls him life itself.
Utathya, another son of Angiras, is _u+tathya_. _U_ is an interjection,
used as an expletive -- _Tathya_ means reality, truth -- Utathya is said
to be an incarnation of Vishnu. Both the brothers are said to have
distinguished themselves in the Second Manvantara. _Sinivali_ is the day
preceding that of new moon or that day on which the moon rises with a
scarcely visible crescent. Kuha is new moon day when the moon is
altogether invisible.
_Raka_ is the full moon day.
_Anumati_ is the 15th day of the moon's age on which she rises one digit
less than full.
The full moon and new moon days have thus a mysterious connection with
the essence of all beings. On those days the herbs have their medicinal
properties in full and even men have mysterious potencies, which have
formed the subject of occult study.
TABLE F.
Pulastya = Pula + Stya.
_Pula_ is large, wide. It also means a thrill of joy or fear.
_Stya_ is he who collects, is connected with, remains in. Agastya = Aga
+ Stya.
_Aga_ is mountain, unable to walk, fixed.
According to a Pauranik legend, the Vindhya mountain began to rise
higher and higher so as to obstruct the path of the sun and moon. The
gods being alarmed sought the aid of Agastya who was the teacher of
Vindhya. The Rishi approached the mountain and asked it to bend down and
give him an easy passage to the south and to retain the same position
till his return. Vindhya obeyed the order of his teacher, but Agastya
never returned from the south and Vindhya never attained the height of
Meru.
According to the Bhagavata, Agastya is the digestive fire of the
stomach.
Visravas = Vi (signifying intensity) + Sravas (ear).
Kubera is literally deformed. He is the god of riches and Regent of the
North. He is the king of the Yakshas and Kinnaras and a friend of Rudra.
His abode is Kailasa. He is represented as having three legs, only eight
teeth and a yellow mark in place of one eye.
Ravana, Kumbhakarna and Vibhishana are Rakshasas made famous by the
Ramayana.
Ravana is one who makes a loud noise. The Rakshasas reached the height
of their power in his time. The Yakshas, before his time, had occupied
Lanka or Atlantis under Kubera, but Ravana propitiated Siva by his loud
hymns, and acquired easy mastery over his kindred elementals. He ousted
the Yakshas from Lanka and made it his own capital. Ravana also
controlled the higher Devas of Triloki.
Kumbha karna = Kumbha (pitcher) + Karna (ear). This pitcher-eared
brother of Ravana is said to have devoured thousands of beings including
sages and heavenly nymphs. He slept for six months at a time. He was
ultimately slain by Rama.
Vibhisana, meaning the Terrible, left his brother Ravana and joined
Rama. After the death of Ravana, Rama installed him on the throne of
Lanka. He is said to be still living.
The Rakshasas are said to have possessed Kama Rupa _i.e._ they could
assume any body at will.
In the line of Pulastya we have this strange combination -- the
digestive fire of stomach, ears, Yakshas and lastly the Rakshasas who
could change their body at will. Altogether we may say, Pulastya is
Intelligence which governs animal passions and Kama.
TABLE G.
Pulaha = Pula + ha. _Ha_ is one who gives up.
_Gati_ is motion.
_Karma-Srestha_ is one most skilled in karma or work.
_Variyas_ is excellent, preferable.
_Sahishnu_ is patient, enduring.
Pulaha seems to be the higher aspect of Kama -- the impulses pure and
simple, apart from their Kamic generator, or perhaps Pulaha may
represent Pranic activity.
TABLE H.
Kratu is a Vedic sacrifice, intelligence, power, ability. Kriya is
action.
Balakhilyas -- are a class of Rishis 60,000 in number, of the size of
the thumb, and are said to precede the sun's chariot. The word literally
implies stunted in growth like infants. These Rishis are said to burn
brightly with the spiritual fire of asceticism. The number 60,000 is
significant. It indicates a correspondence.
Perhaps the Rishis represent the sense perceptions which are guided by
the Adhidevas who have their abode in the heart of the sun. The
Balakhilya Rishis are therefore said to accompany the sun's chariot.
Their connection with Vedic sacrifices is also intelligible, as they are
generally directed to the Adhidevas.
TABLE I.
Vasistha is the Controller. He is the spiritual teacher of the Solar
Race and represents spiritual Intelligence or Higher Manas. He is the
controller of the senses and the lower mind.
Urja is Energy. She is also called Arundhati.
TABLE J.
_Atharvan_ -- The Veda called by that name.
_Dadhichi_ -- The name of a Rishi who accepted death In order to serve
the Devas. Visvakarman forged the thunderbolt with his bones and Indra
defeated Vritra, the Asura King, with that weapon.
The line of Atharvan represents self sacrifice for universal good as
well as magic or occult wisdom.
TABLE K.
_Bhrigu_ -- is the Dweller of Mahar Loka, or the Archetypal plane. Upon
the Pralaya of Triloki, the essence of that triple plane and its Karma
become embedded in Mahar Loka. The creative process sets in again in
strict conformity to the Karma of the past. Bhrigu is therefore father
of:
_Dhata_ -- or Universal Karma
_Vidhata_ -- or Individual Karma, and
_Sri_ or _Lakshmi_ -- the wife of Vishnu, the Energy of Preservation.
_Ayati_ -- or potency is the wife of Dhata, Mrikandu and Markandeya, are
in this line.
_Niyati_ -- or fate, is the wife of Vidhata. Prana and Vedasiras are in
this line.
_Kavi_ -- is another son of Bhrigu and _Usanas_ or _Sukra_ is Kavi's
son. But according to some authorities Kavi is the same as Usanas. It is
a matter for reflection how Sukra or the presiding Rishi of the planet
Venus is connected with Mahar Loka or the trans-personal plane. Mahar
Loka is the first approach to universality and therefore may correspond
to Higher Manas. However that be, Venus corresponds to the first plane
of universality.
The consideration of Tables C to K has proved to be an interesting one.
But readers are requested to remember that this is a mere study by an
inquiring student and they are left to think for themselves. I might
have dwelt at some length on this portion of the subject, but that would
be going beyond the scope of the present work.
Briefly speaking then,
_Marichi_ -- is Monadic ray or Atma-Buddhi,
_Atri_ -- is the adjustment of the creative, preservative and
destructive tendencies in a Jiva,
_Angiras_ -- is the Essence of Creation, the auric repository of the
Jiva,
_Pulastya_ -- is Kamic Intelligence,
_Pulaha_ -- is higher Kamic Intelligence, or it may be Pranic also,
_Kratu_ -- is lower Manasic Intelligence,
_Vasishtha_ -- is Higher Manasic Intelligence.
TABLE L.
_Daksha_ -- is the Able.
_Prasuti_ -- is the Mother, the Procreative Energy. During the First
Manvantara Daksha had nothing to do with sexual procreation. He was the
father of 16 primal energies. These energies were wedded to Dharma,
Agni, the Pitris and Siva -- 13 to Dharma and one to each of the others.
_Dharma_ -- is that which binds the creation. Man and man, man and
animal, animal and animal, all forms of creation are kept together by
Dharma. The binding forces of creation are the wives of Dharma.
_Sraddha_ or Faith is the first wife of Dharma. Her son is _Satya_ or
Truth.
_Maitri_ or Friendliness is the second wife. Her son is _Prasada_ or
complacence.
_Daya_ or compassion is the third wife. Her son is _Abhaya_ or Freedom
from fear.
_Santi_ or Peace is the fourth wife. Her son is _Sama_ or Tranquility.
The fifth wife is _Tushti_ or contentment. Her son is _Harsha_ or joy.
The sixth wife is _Pushti_ or Fullness. Her son is _Garva_ or Pride.
The seventh wife is _Kriya_. Her son is _Yoga_.
The eighth wife is _Unnati_ or Advancement. Her son is _Darpa_ or
Vanity.
The ninth wife is _Buddhi_. Her son is _Artha_.
The tenth wife is _Medha_ or Intellect. Her son is _Smriti_ or Memory.
The eleventh wife is _Titiksha_ or Forbearance. Her son is _Kshema_ or
Well-being.
The twelfth wife is _Lajja_ or Shame. Her son is _Vinaya_ or Modesty.
The thirteenth and last wife of Dharma is _Murti_ or Form. Her sons are
Nara and Narayana, _i.e._ Humanity and Divinity. The Human Form
constitute a Duality. It is in this dual form that Sri Krishna
incarnated Himself.
From Dharma we pass to Agni.
[Agni is used in many senses. It means the channel of communication
between different kingdoms in nature, specially between Man and Deva, as
also a vehicle of consciousness, and sometimes consciousness itself. It
also means the Rupa or form-giving principle in the Universe. It is
frequently used in the Puranas in the last sense.]
Agni was wedded to _Svaha_, the 14th. daughter of Daksha. His three sons
are _Pavaka_ or the Purifier, _Pavaman_ or that which is being purified
and _Sachi_ or Pure. They have 45 sons who with their fathers and
grandfather form the Forty-nine Fires. They are separately mentioned in
the Vedic Sacrifices in honour of Agni.
_Svadha_ is the 15th. daughter of Daksha. She was married to the Pitris.
Agnishvatva, Barhishad, Somapa and Ajyapa are the names of the Pitris.
They are with fire (Sagni) or without fire (Niragini). Svadha bore two
daughters to the Pitris, Vayuna and Dharini. Both of them were
well-versed in the Supreme wisdom.
[_Vayana_ is knowledge, wisdom, faculty of perception. _Dharini_ means
that which bears, holds, carries, supports. Sometimes the word is used
to mean the earth.
This two-fold classification means that some of the Pitris give the
_body_, which is the receptacle or carrier, with its sub-divisions, and
others give knowledge, wisdom and the faculties of perception].
_Sati_ is the last daughter of Daksha. She was wedded to Siva. We shall
specially notice her in the succeeding chapter.
THE QUARREL BETWEEN SIVA AND DAKSHA.
*SKANDHA IV., CHAP. 2.*
Of old the Prajapaties performed a Yajna, and the Devas and Rishis all
graced the occasion with their presence. Prajapati Daksha entered the
assembly, when all stood up to receive him, except Brahma and Siva.
Daksha saluted his father Brahma and with His permission took a seat.
But he was so mortified by the conduct of Siva that he could not contain
himself, and indignantly broke forth thus: -- "O you, Rishis, Devas and
Agni! Witness this disgraceful conduct of Siva my own son-in-law, rather
my disciple. This senseless being would not do so much as rise up and
receive me. He has no sense of respect and dis-respect, of purity and
impurity. He is mindless of all injunctions and observances. Do you
know, what he does? He roves like a mad man in the crematories, with his
host of Bhutas, Pretas and Pisachas, sometimes laughing, sometimes
weeping, his body covered over with the ashes of dead bodies, their
bones serving for his ornaments. His name is Siva (auspicious). But he
is really A-Siva (inauspicious). He is fond of intoxication, and his
companions are the impure and senseless Bhutas. Oh! that I have given my
daughter Sati in marriage to him. That was simply to obey the orders of
Brahma."
Siva remained unmoved. Daksha went on abusing Him and at last he cursed
Siva saying "This vilest of Devas shall not participate in the
sacrificial offerings to Indra, Upendra and others." He then left the
place in a rage.
Nandisvara, the chief companion of Siva, could not bear the gross and
wanton insult done to his master. He retorted in angry tones the unkind
words of Daksha and the approbation of some of the councillors. "Siva
bears malice to none. It is Daksha who makes differences, where there
are none. Ignorant people follow him and blame Siva. The Vedas deal with
transitory objects. Worldly attachments receive an impetus from the
Karma Kanda of the Vedas and they beget vices and evil deeds. This
Daksha looks upon the body as the soul. He shall be as fond of women as
a beast and his face shall he that of an Aja (goat). Verily he deserves
this, as he looks upon Avidya as Tatvavidya. He publicly insults Siva.
The Brahmanas who follow him shall go through the repeated course of
births and deaths and shall resort to the apparently pleasing Karma
Kanda of the Vedas. These Brahmanas shall have no scruples to eat
anything and they shall make a profession of their learning, their Tapas
and their austerities (Vrata). They shall consider their riches, their
body and their Indriyas to be all in all. They shall beg about from door
to door."
Bhrigu, the leader of the Brahmanas, thus returned the curses of Nandi
on the followers of Siva: -- "Those that will follow Siva, shall be
disregardful of the Sat (real) Sastras and shall be irreligious. With
braids of hair on their head, and ashes and bones round their body, they
shall frequent places where wine is indulged in. The Vedas have at all
times laid down the approved path. The Rishis of old followed their
injunctions and Narayana is at their very root. Those that forget all
this shall only attain the Tamasic Siva, the Lord of Bhutas and
Pishachas."
Siva with his followers then left the place. The Prajapatis performed
the Yajna for 1,000 years.
Sometime after, Brahma made Daksha the head of the Prajapatis, and his
pride knew no bounds. He commenced a sacrifice called Vrihaspati Yajna
and to it he invited all except Siva and his own daughter Sati. Sati
heard of the grand preparations made by her father and became impatient
to witness the Yajna herself. Siva at last yielded to her expostulations
much against His own will. She left for Daksha's house accompanied by
the attendants of Siva. At last she reached her father's house and went
to the place of sacrifice. But her father would not receive her. She did
not find any offering to Siva. She could easily make out that Daksha had
disregarded her husband. No attention was also paid to her. She grew
furious with rage and addressing her father said: -- "With Siva, all are
equal. He has enmity with none. Who else but thee could be envious of
his virtues? Thou hast attributed evil things to Siva. But do not the
Devas know all that and knowingly worship Him? If the devoted wife
cannot kill her husband's calumniators, she must leave the place with
ears closed with her hands. But if she is strong enough, she must in the
first place sever the tongue of the calumniator from his body by force
and then put an end to herself. Thou art the calumniator of Siva. This
my body is from thee, so I shall not keep it any longer. If prohibited
food is taken, the best thing is to throw it out. True, there are the
two Paths of Inclination (Pravritti) and of Renunciation (Nivritti). But
one cannot adopt both the Paths at one and the same time. What action is
there for Siva? He is Brahma Himself. Thou speakest of His ashes and
bones. But hast thou any idea of His Yogic powers, in comparison with
which thy powers as a performer of Vedic sacrifices are nothing? But
there is no use wrangling with thee. I am ashamed of this body which has
connection with thee. The sooner I get rid of it the better."
So saying Sati gave up her body, and there was great uproar. Her
attendants made ready for an attack, when Bhirgu, who acted as Adhvaryu,
invoked the Ribhus. They appeared and beat the attendants of Siva, who
ran away on all sides.
Narada informed Siva of what had happened. Siva bit His lips in anger
and tore up a Jata (matted hairtuft) from his head. The Jata glowed with
electric fire.
He threw it down on the earth and the terrible Virabhadra sprang from
it. His tall body reached the high heavens. He was dark as the clouds.
He had one thousand hands, three eyes burning like the sun, teeth
terrible to look at, and tufts of hair bright as fire. He had a garland
of human skulls round his neck and there were various weapons in his
hands.
"What are thy behests, O Lord?" exclaimed Virabhadra. "Thou art clever
in fight, child, thou hast nothing to fear from the Brahmanas, for
verily thou art part of myself. Go forth at the head of my army. Put an
end to Daksha and his Yajna." Such was the command of Siva. Virabhadra
rushed forth with trident in hand, and the attendants of Siva followed
him with enthusiasm and noise. The priests, the Brahmanas and their
wives present at Daksha's sacrifice saw a huge dust storm, as it were,
coming from the north. "Can it be the hurricane?" thought they, "but the
wind is not strong. Can this be the march of robbers? But King
Prachinabarhi is still alive. In his reign there is no fear from
robbers. No one is driving cattle. What can be the cause of this
approaching volume of dust?" The attendants of Siva arrived in no time.
Some of them were brown coloured, some yellow. Some had their belly,
some their face, like Makara. They broke the implements of sacrifice and
scattered them around. They pulled down the buildings and put out the
fires. They made all sorts of sacrilege, ran after the Rishis and Devas
and frightened the women. Maniman caught hold of Bhrigu and tied him up.
Virabhadra captured Daksha; Chandesa captured Suryya and Nandisvara
captured Bhaga. Seeing this, the other Brahmanas and Devas took to
flight, but they were grievously hurt by the stones cast at them by the
followers of Siva. Virabhadra began to uproot the beard of Bhrigu, for
while scoffing Siva he made his beard prominent. Nandishvara pulled out
the two eye-balls of Bhaga, for he had encouraged Daksha by side
glances. Virabhadra did not also spare Pushan, and pulled out all his
teeth. Pushan had showed his teeth while smiling in approval of Daksha's
abuse. But the crowning act of Virabhadra was still to come. He sprang
upon Daksha and made several attempts to cut off his head. But the head
resisted all his strokes. Wonder-struck, he took at last the weapons of
sacrifice and easily severed the head of Daksha even as it were the head
of a beast of sacrifice. Loud were the lamentations at the place of
sacrifice when Virbhadra with his followers left it for Kailasa.
The Devas after this signal defeat went to Brahma. Brahma and Vishnu
knew what was to happen at Daksha's sacrifice, so they had kept
themselves aloof. When the Devas had related their mishap, Brahma
explained to them that they had done wrong in not allowing Siva to
participate in the Yajna offering. There was no help now but to appease
the Astral Lord, Who could destroy the Universe at His will. So saying
Brahma himself went with the Devas to Kailasa the abode of Siva. He
found there higher beings than men perfected by birth, herbs, Tapas,
Mantra or Yoga and Yakshas, Kinnaras, Gandharvas and Apsarasas. The
river Nanda (Ganga) traced its course round Kailasa. High up on the
mount was the abode called Alaka and the garden called Saugandhika
(sweet-scented). On two sides of Alaka were the two rivers Nanda and
Alakananda, sanctified by the dust of Vishnu's feet. Alaka is the abode
of Kubera, the Yaksha king. The Kinnaras occupied the Saugandhika
garden. Near it was a large fig tree (Vata) 800 miles (100 Yojanas)
high, the branches spreading over 600 miles. Below that tree, the Devas
found Siva in deep meditation for the good of the Universe. Brahma asked
Him to pardon Daksha and his followers who had slighted Him by
withholding Yajna offerings. "Through thy favour let the Yajna be
completed now. Let Daksha get back his life. Let the eyes of Bhagadeva,
the head of Bhrigu, the teeth of Pushan, be restored. Let the Devas and
the sacrificial Rishis be relieved of all pain in their broken limbs.
Since now, the remnants of Yajna offerings are all Thine. Take Thy
offerings, and let the sacrifice be completed this day."
Siva replied with a smile thus: -- "Daksha is a mere child. I do not
even think of him as an offender. But I have to set right those that are
led astray by Maya. Daksha's head is burnt up. So let him have the head
of a goat. Bhagadeva shall find his Yajna offerings through the eyes of
Mitra. Pushan shall have _pishta_ (crushed or ground up things) for his
offerings. In company with other Devas, however, he shall have the use
of the sacrificer's teeth. Let the broken limbs of the Devas be
rehabilitated. But those that have lost their limbs shall use the arms
of Asvinikumara and the hands of Pushan. So let it be with the Rishis
too. Bhrigu shall have the beard of a goat."
The Devas thanked Siva for His great kindness and invited Him to the
sacrifice. Brahma accompanied Siva. Daksha regained life and looked on
Siva with reverence. He acquired wisdom and became purified in mind. The
sacrifice was duly performed. Daksha sat in meditation and, lo! Vishnu
appeared on the back of Garuda.
All rose up and saluted Him. Spontaneous prayers broke forth from one
and all. Vishnu participated in the Yajna offerings. Addressing Daksha
He said: -- "Only ignorant people see the difference between Me and
Siva. I, Siva and Brahma are Three in One. For the creation,
preservation and dissolution of the Universe, We assume three different
Names. We, as the triune Atma, pervade all beings. Wise men therefore
look upon all others as their own selves."
Such is the story of Sati's death. She took birth again as the daughter
of Himalaya and became wedded once more -- the union with Siva this time
was permanent.
THOUGHTS ON THE ABOVE.
Brahma, Vishnu and Siva are the three aspects of the Second Purusha.
Brahma brings into manifestation the Prajapatis, and the Prajapatis
bring into manifestation the individuals and life forms. The other
Prajapatis mostly represent the principles that enter into the
constitution of life-forms, while Daksha represents the combination of
principles forming a life unit.
Daksha had sixteen daughters -- thirteen he gave in marriage to Dharma,
one to Agni, one to the Pitris and one to Siva.
Agni or the god of Fire is the Rupa or form-giving Deva. Fire is used in
sacrifice, because it changes the form of things offered and makes them
acceptable to the gods by change of form.
If Agni represents Rupa Devas or Devas with forms, Dharma might
represent Arupa Devas or Devas without forms.
The Pitris, of whom four classes are only mentioned (Agnishvatvas,
Barhishads, Saumyas and Ajyapas), are also divided into two classes, --
one with fire and one without fire.
The attendants of Siva were dwellers of the astral or Bhuvar plane.
For the sake of convenient reference we shall call the dwellers of
Svarga Loka Devas and the dwellers of Bhuvar Loka, Astrals. The
different classes of Devas and Astrals are described in the 20th.
chapter of the 4th. Skandha. The Devas and Astrals were brought into
manifestation by Daksha, whose position in creation was next to that of
Brahma. Therefore all stood up to receive him at the sacrifice except
Brahma.
Siva first appeared as Kumara Nila Lohita or Rudra. And all beings
thereafter got the potentiality of dissolution, phenomenal change, death
and decay. But in the first stage of life process, phenomenal change,
decay or dissolution was not in requisition, as Monads went on in their
downward journey, not by dissolution, but by evolution. They remained
what they were, and they acquired in addition a more material form. As
the material form became prominent the Deva form and the astral form
became suppressed.
Consciousness in Deva form manifests itself as mind, in the astral form
as animal desire and sense perception. In the mineral form it can hardly
shew itself.
Siva works out the decay and dissolution of mineral matter, so that the
astral element may once more assert itself and there may be sense
perception in the mineral metamorphosed into the vegetable. The process
is carried further in the animal kingdom, and the animals get a
constitution in which Kama or animal desire can manifest itself. The
animals evolve themselves by death. Death frees them from the trammels
of one set of experience, and carries them onwards till the human body
is reached.
The work of dissolution proceeds in various ways. Our sleep is partial
dissolution. It is brought on by the astral attendants of Siva.
Dissolution is caused by Tamas. Tamas begets inaction, and inaction
causes death and decay. There is no phenomenal change without
dissolution, death or decay.
There are so many material tendencies in us that they require rejection.
Siva gives us the power of rejection, as Vishnu, the power of
preservation -- preservation of all that is good in us. Death makes the
man, where moral teachings fail, The Consort of Siva is the Energy
through Whom He guides the life process of Monads or Jivas. In the first
stage of life process She is called Sati or the Lasting. For the body of
the Jiva was lasting during the period of evolution. But Her mission was
to act on the Monad itself, to cause the material tendency in it by
means of Tamas.
In the second stage, She is the Energy of dissolution, death and
phenomenal change. In the third stage, she is over and above that the
Energy of rejection (of all that is evil in us.) She is the kind mother,
who has been nourishing all Jivas in their course of evolution.
When the Mineral form was reached by the primal elemental Jiva, the
creative process had done its work and the process of dissolution was to
assert itself. There was to be a revolution in the life process. Sati
gave up her own nature and became re-born in another character in the
Mineral Kingdom. The creative process was materially changed. Daksha
lost his original head, and he acquired the head of a goat. The goat
symbolises sexual connection. All this happened during the reign of
Prachina-Barhis. The Prachetas brothers were his sons. Daksha reappeared
as the son of the Prachetas brothers.
The Adityas or gods of preservation who formed Daksha were Pushava and
Bhaga. They were the preserving deities of the first stage of life
process. When the next stage came in, they lost their activity. This
explains the breaking of teeth and the uprooting of eyes of two of the
Adityas. The subjoined Table of correspondences taken from the 11th.
Chapter of the Twelfth Skandha shews that Pushana and Bhaga correspond
to the months of Pausha (December) and Magha (January) when the rays of
the sun are the least powerful. These Adityas preserve Jivas in their
downward course. Pushana was a favorite god of the Aryan shepherd.
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NO MONTH ADITYA RISHI YAKSHA RAKSHAS NAGA GANDHARVA APSARAS
------------------------------------------------------------------------------------------------------------------------
1. Chaitra Dhatri Pulastya Rathravit Heti. Vasuki. Tumburu. Kritusthali.
------------------------------------------------------------------------------------------------------------------------
2. Baisaka Aryaman Pulaha Athaujas. Praheti. Kachnira Narada Punjikasthali.
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3. Jyaistha Mitra. Atri Rathasvana Paurusheya Takshaka Haha. Menaka.
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4. Asarha Varuna. Vasistha. Chitrasvana Sahajayna Sukra. Huhu. Rambha.
(Sahajanya)
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5. Sravana Indra. Angiras. Sroti. Varya Elaptara Visvavasu Pramlocha.
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6. Bhadra Vivasvat Bhrigu. Asarana. Vyaghra. Sankhahala Ugrasena. Anumlocha.
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7. Magha Pushan. Gautama. Suruchi. Vata. Dhanjaya. Sushena. Ghritachi.
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8. Falguna Parjanya Bharadhvaja Ritu. Vorcha. Airavatra Visva. Senajit.
(Savitri)
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9. Agrahayana Ansu. Kasyapa. Ritusena. Vidyatsatru Mahasankha Ritusena. Urvasi.
(Vidhatri)
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10. Pausha. Bhaga. Kratu. Urna. Sphurja. Karkotaka. Arishtanemi Purvachitti
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11. Asvina Tvastri. Jamadagni. Satajit. Brahmapeta. Kambala. Dhritarashtra Tilottama.
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12. Kartika Vishnu. Visvamitra. Satyajit. Makhapeta. Asvatara. Suryyavarcha. Rambha.
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TABLE M.
There is not much to detain us in this Table. It will be enough if
readers will please note the meanings of the names used.
TABLE N.
We must divide this Table into the following heads: -- I. The story of
Dhruva, II. The story of Pirthu, III. The story of Prachina Barhis, IV.
The allegory of Puranjana, and V. The story of the Prachetasas.
I. THE STORY OF DHRUVA.
*SKANDHA IV. CHAP. 8-12.*
Uttanapada is one of the sons of the First Manu. Uttanapada means "with
uplifted foot". This perhaps refers to the period when the Jiva, having
still the spiritual element strong in him, was not fixed in the course
of material descent, but had one foot towards Mahar-Loka. Uttanapada had
two wives Suruchi (with good graces) and Suniti (of good morals). Uttama
or the Highest was the son of Suruchi. Dhruva or the fixed was the son
of Suniti. Once upon a time, Dhruva found Uttama on his father's lap and
he wished to be there himself. For fear of Suruchi, Uttanapada did not
dare stretch forth his hands towards Dhruva, while Suruchi herself
taunted the boy for his impudent aspiration. Stung to the quick by the
bitter words of his stepmother Dhruva forthwith left the place and went
straight to his mother and related to her his grievances. Suniti advised
her son who was only five years old to make Tapas. Dhruva did not lose
time but left home to make Tapas as directed by his mother. Narada met
him on the way. "Thou art a child Dhruva" said the great Rishi. "How is
it possible for thee to find out Him by Tapas, Who is attainable by
intense Yoga concentration and freedom from passion practised for
several births. Desist my boy, for the present. Try, when thou hast
enjoyed all the things of the world and hast grown old". But Dhruva was
fixed in resolve and he importuned Narada to teach him how to meditate.
Narada initiated Dhruva into the mysteries of the Mantra "Om Namo
Bhagavate Vasudevaya", told him how to meditate on Vasudeva and asked
him to make Tapas at Mathura where Bhagavan permanently resides. Dhruva
passed his days in austere asceticism, standing on one foot and living
on air. The prince at last controlled his breath and with deep
concentration saw the Divine Light in the heart. Bhagavan withdrew that
Light from the heart, and on the break of Samadhi, Dhruva found the same
Divinity outside, standing before him. Words he had none for a time.
Bhagavan addressing him said: -- "O Thou Kshatriya boy! I know thy
resolve. Do thou ever prosper. I give thee a place which is ever bright
and where Nirvana is constant. The planets and stars are all attached to
that place. Those that live for a Kalpa will die, but that place shall
never be destroyed. Dharma, Agni, Kasyapa, Indra and the seven Rishis
with all the luminaries of the sky are constantly revolving round the
place. Thou shalt succeed thy father on the throne and reign for 36,000
years. Thy brother Uttama shall disappear in a forest. Thy stepmother
Suruchi shall die in pursuit of her son. The place where thou shalt
finally go is my own abode, higher than that of the Rishis, and there is
no return from it."
Dhruva returned to his parents and was placed by his father on the
throne. He married Bhrami, the daughter of Sisumara, and had two sons by
her, Kalpa and Vatsara. He had another son Utkala by Ila. Uttama was
killed by a powerful Yaksha while out on a hunt. Dhruva went out to the
north to take revenge on the Yakshas for his brother's death. He killed
several thousands of innocent Yakshas, Rakshasas and Kinnaras in battle.
Manu took pity on them and asked his grandson to desist from fight.
Dhruva bowed in obedience to Manu and so Kubera the king of Yakshas
became much pleased with him and blest him too. After thirty six
thousand years, Sananda and Nanda, two companions of Vishnu came with a
chariot and took Dhruva to the promised abode.
Utkala was the eldest son of Dhruva and he was entitled to succeed his
father. But he was a sage and had united himself with Brahma. He
declined the throne. Bhrami's son Vatsara became the king. Vatsara
married Subithi and had six sons by her, -- Pushparna, Tigmaketu, Isha,
Urja, Vasu and Jaya. Pushparna had two wives, -- Pravha and Dosha.
Prabha had three sons, -- Pratar, Madhyandina and Sayam, Dosha had three
sons, -- Pradosha, Nisitha and Vyushta. Vyushta married Pushkarini. His
Son was Sarvatejas, afterwards called Chakshus. Chakshus had one son, --
Nadvala Manu.
THOUGHTS ON THE ABOVE.
[The line of Uttanapada, as I have said above, represents the appearance
of individual life-forms. Limitation had to be put to the life-periods
of individuals. We commence with Dhruva, who presides over the polar
star, and lives for one Kalpa. His sons are Kalpa and Vatsara. "Vatsara"
means year. The sons of Vatsara are the six seasons. "Pushparna" is the
flower season or spring. "Tigmaketu" means fierce-rayed. The word
denotes summer season. "Isha" means full of sat and is the name of the
month of Asvina. But it means here the rainy season. "Urja" is the name
of the month of Kartika. It is indicative of autumn. "Vasu" meaning
wealth is the season between autumn and winter, when paddy becomes ripe.
"Prabha" is light. "Dosha" is darkness. "Pratar," "Madhyandina" and
Sayam are morning, midday and evening, respectively. "Pradosha" is first
part of the night, "Nisitha" is midnight. "Vyushta" is day break.
"Sarva-tejas" is all-fire. He was subsequently called Chakshus or eye.
The names other than Chakshus indicate different capacities of
individual life, ranging from portions of a day to the whole Kalpa. When
the downward flow of Jivas was the rule, Dhruva had to make great
sacrifice to remain fixed on the spiritual plane. Hence he worshipped
Vishnu, as directed by Narada. Sarva-tejas or Chakshus perhaps indicates
the appearance of perceptive faculties. The son of Chakshus is glorified
with the title of Manu. This is significant. He is called Nadvala, or
one made of reeds. This marks a new era in the progress of Monads. As
the reed is made up of sheaths over-lapping each other, so the sons of
this Manu were constituted of overlapping principles. Why Nadvala is
called Manu, has to be found out in the circumstances that attended the
progress of the Monads from the mineral to the vegetable stage. The son
of this Manu was Anga or the limbs. And Anga was wedded to the daughter
of the death god. So there was no death up to the Nadvala form of life,
and no limbs. It was something like the appearance of protoplastic
matter, with all its potentialities of evolving life forms. Thus we can
understand the importance of Nadvala as a Manu. Death or decay made the
inorganic to devel
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