{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_39442/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_39442","id":"gutenberg_39442","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/39442","summary":null,"tags":["Category: Religion/Spirituality","Puranas. Bhagavatapurana. English"],"text":"Produced by Bhakta Jim.\n\nThis file was produced from page images at the Internet Archive.\n\n\n\n\nTranscriber's Note\n\n\nThe original book was very badly proofread and was filled with errors,\ninconsistent accents, improper punctuation, etc. Also the typesetters\nwere unable to properly accent the book. As an example, the letter a is\nrepresented as A when capitalized. The author probably wanted to use a\nmacron instead of a circumflex or an accent to indicate a long syllable\nand was forced to settle for this mixture of circumflexes and accents\ninstead. This etext will use the circumflex throughout and will attempt\nto accent words as consistently as possible.\n\nIn the original book some family tree tables were turned sideways. For\nreading as an e-book, these trees have been modified to read left to\nright rather than top-down. All family trees have been done as ASCII\nart. I have included the original page images containing the family\ntrees as well.\n\nThe family tree tables in the book put female names in italics, but not\nconsistently. Where possible I have followed this practice in the ASCII\nart version, but in many cases I have omitted the italics because it\nwould throw off the alignment of the trees in the text version of the\nbook. When in doubt consult the page images in the HTML version.\n\n\n\n\n A STUDY\n\n OF THE\n\n BHAGAVATA PURANA\n\n OR\n\n ESOTERIC HINDUISM\n\n BY PURNENDU NARAYANA SINHA, M. A., B. L.\n\n BENARES:\n\n PRINTED BY FREEMAN & Co., LTD.,\n\n AT THE TARA PRINTING WORKS. 1901.\n\n\n\n\n To\n\n *ANNIE BESANT*\n\n THE BHAGAVATA OF BHAGAVATAS\n\n THESE PAGES ARE RESPECTFULLY DEDICATED\n\n BY\n\n HER MOST DEVOTED BROTHER.\n\n\n\n\n\"Let him kiss me with the kisses of his mouth: for thy love is better\nthan wine.\n\n\"Because of the savour of thy good ointments thy name is as ointment\npoured forth, therefore do the virgins love thee.\n\n\"Tell me, O thou whom my soul loveth, where thou feedest, where thou\nmakest thy flock to rest at noon; for why should I be as one that\nturneth aside by the flocks of thy companions?\n\n\"If thou know not, O thou fairest among women, go thy way forth by the\nfootsteps of the flock, and feed thy kids beside the shepherds' tents.\"\n\nTHE SONG OF SOLOMON.\n\n\n\n\nPREFACE.\n\n\nThe Bhagavata is the most popular of all Puranas and it is held in the\nhighest esteem by Vaishnavas in all parts of India. It was the most\nauthoritative book with such religious teachers as Shri Chaitanya.\nSeveral commentaries have been written on this great work. It is however\nstrange that there has been so much discussion about the authoritative\ncharacter of the work. The readers are all familiar with that discussion\nand I need not refer to it further than to say that the discussion does\nnot in any way affect the intrinsic merit of the book, and the verdict\nof the public is so certain in this respect that the book will continue\nto be the most popular of all Puranas, despite any thing that may be\nsaid as to its authorship or the period of its appearance.\n\nThe Padma Purana devotes a chapter to the worship of this Purana and\ncalls it the most exalted of all the Puranas and the book is actually\nworshipped in many Hindu houses. The Purana is recited all over India by\nlearned Pandits and Sadhus and its subject matter is familiar to every\nHindu.\n\nPROFESSOR WILSON SAYS: -- \"Bhagavata is a work of great celebrity in\nIndia and exercises a more direct and powerful influence upon the\nopinions and feelings of the people than perhaps any other of the\nPuranas. It is placed fifth in all the lists but the Padma Purana ranks\nit as the eighteenth, as the extracted substance of all the rest.\nAccording to the usual specification it consists of eighteen thousand\nslokas, distributed amongst three hundred and thirty-two chapters\ndivided into twelve Skandhas or books. It is named Bhagavata from its\nbeing dedicated to the glorification of Bhagavat or Vishnu.\"\n\nReferring to the Tenth Skandha, Professor Wilson says \"The tenth book is\nthe characteristic part of the Purana, and the portion upon which its\npopularity is founded. It has been translated into, perhaps, all the\nlanguages in India, and is a favourite work with all descriptions of\npeople.\"\n\nMuch as the book commands the respect of the Hindus, it has brought upon\nitself the ridicule and sarcasm of those that attack Hinduism. It is the\nTenth Skandha which has given the greatest handle to all adverse\ncriticism and it is the one Skandha in the whole book which is so little\nunderstood by foreigners, unacquainted with the genius of the Hindu\nreligion, particularly with its love aspect which is the peculium of all\nreal devotees in every great religion. But the modern professors of\ngreat religions, being lost in their material surroundings, have\nentirely lost sight of that aspect. The songs of Solomon will stand out\nin all ages as an expression of enthusiastic and rapturous love of the\nhuman soul for the Divine Lord, whether the Christians of the modern day\nunderstand them or not. The Divvans and Sufis bore the highest love to\ntheir divine Lover, whether or not the Mohammedans of the present day\nfollow the outpourings of their heart.\n\nLove in religion is a Science. It is the natural outcome of the human\nsoul, when it is freed from impurities and cured of distractions.\n\nAll religions speak of the purity of the mind, and they speak also of\ndevotion to God or Ishvara. But no religion other than Hinduism treats\nof the gradual development of the mind as a Science, treats of its\npurification and then of its natural attraction for Ishvara and the\nfinal assimilation of human life to Isvaric life as the law of the\nUniverse. And no book in Hinduism deals with the subject so\nsystematically specially with reference to the history of the Universe,\nas the Bhagavata Purana does. I have tried to understand the book myself\nas an earnest student, with the light afforded by the book itself. I\nhave been greatly helped in the understanding of of the book by the\ncommentary of Sridhara Svami which is by common consent the most\nauthoritative of all the commentaries on the Bhagavata Purana. Once a\nPandita prided himself before Sri Chaitanya on his having put an\ninterpretation upon a certain sloka of the Purana different from that of\nSridhara Svami. Now \"Svami\" is the designation of a learned Sanyassi,\nsuch as Sridhara Svami was and it also means a husband. Sri Chaitanya\nremarked \"one that does not follow the Svami is unchaste.\" Such was the\nhigh opinion which the great Teacher held regarding Sridhara's\ncommentary.\n\nI have purposely avoided making any reference to the commentaries made\nby the followers of Sri Chaitanya as I intend to study them separately\nalong with the teachings of his school.\n\nThe method of treatment followed in this study will speak for itself. I\nhave separated the text from my own observations except in the\nintroductory chapter and in the reference to Sukadeva in the chapter on\nVirat Purusha, and one can follow the text itself, without accepting any\nof my own views. I believe I have faithfully reproduced the text in its\nessential features, I have omitted unimportant details, poetical\ndescriptions, prayers and adorations some of them most beautiful and\nsublime -- and I have also omitted the introduction by Suta and his\nconcluding words. Suta related the Purana to Rishi Sounaka and others as\nhe heard it from Sukadeva.\n\nThe proofs have passed through different hands and the transliteration\nof Sanskrit words has been differently made. For instance [Sanskrit\nLetter] has been rendered as s, s, _s_ and sh. Though I would prefer s,\nthe dash has been generally omitted, for the convenience of the printer.\nThere have been also several mistakes in names.\n\nMy best thanks are due to the several gentlemen, who have gone through\nthe proofs and specially to my friend Mr. Bertram Keightley M, A., who\nhas gone through nearly the whole of the manuscripts.\n\n\n\n\nTable of Contents\n\n\n PREFACE.\n SKANDHA I.\n THE IDEAL OF BHAGAVATA PURANA: A DISCOURSE BETWEEN VYASA AND\n NARADA.\n ACCOUNT OF NARADA.\n VIRAT PURUSHA.\n SKANDHA II.\n THE PURUSHA IN ALL HEARTS.\n THE DEATH OF THE YOGI AND AFTER.\n WHAT MEN ARE TO DO AND WHAT THEY ARE NOT TO DO.\n THE BHAGAVATA PURANA AS RELATED BY BRAHMA TO NARADA.\n I. THE CREATION.\n II. PRESERVATION BY LILA AVATARAS.\n THOUGHTS ON THE ABOVE.\n THE BHAGAVATA PURANA AND ITS PARTS.\n SKANDHA III.\n BHAGAVATA AS RELATED BY MAITREYA TO VIDURA.\n I.--THE CREATION\n THOUGHTS ON THE ABOVE\n II. -- VASUDEVA AND SANKARSHANA.\n III. -- THE CREATION BY BRAHMA.\n THOUGHTS ON THE ABOVE.\n IV. DIVISIONS OF KALA.\n V.-THE CREATION BY BRAHMA (_Continued_) III. 12.\n PRE-MANVANTARIC CREATION.\n THE FIRST OR THE SVAYAMBHUVA MANVANTARA.\n VI. BHUR AND VARAHA\n THOUGHTS ON THE ABOVE.\n VII. THE STORY OF HIRANYAKSHA.\n THOUGHTS ON HIRANYAKSHA.\n VIII. DEVA AND DEVA-YONI CREATION.\n IX. THE PROGENY OF KARDAMA.\n THOUGHTS ON KARDAMA.\n X. KAPILA'S INSTRUCTION TO HIS MOTHER DEVAHUTI.\n SKANDHA IV.\n THE GENEALOGY OF MANU AND THE RISHIS.\n GENERAL REMARKS ON THE TABLES.\n TABLE A.\n TABLE B.\n TABLE C.\n TABLE D.\n TABLE E.\n TABLE F.\n TABLE G.\n TABLE H.\n TABLE I.\n TABLE J.\n TABLE K.\n TABLE L.\n THE QUARREL BETWEEN SIVA AND DAKSHA.\n THOUGHTS ON THE ABOVE.\n TABLE M.\n TABLE N.\n I. THE STORY OF DHRUVA.\n THOUGHTS ON THE ABOVE.\n II. THE STORY OF PRITHU.\n THOUGHT ON THE ABOVE.\n III. THE STORY OF THE PRACHINA BARHIS OR BARHISHAD.\n IV. THE ALLEGORY OF PURANJANA.\n V. THE STORY OF THE PRACHETAS BROTHERS.\n THOUGHTS ON THE ABOVE.\n SKANDHA V.\n TABLE V. PRIYAVRATA.\n THOUGHTS ON THE LINE OF PRIYA VRATA.\n THE EARTH CHAIN, BHUVANA KOSHA.\n ILAVRITA IS THE CENTRAL VARSHA.\n THE GANGES.\n THE MYSTERIES OF THE VARSHAS.\n THE DVIPAS.\n SVAR AND BHUVAR.\n THE SUN.\n THE PLANETS AND STARS.\n THE PATALAS\n ANANTA.\n THE NARAKAS.\n SKANDHA VI.\n THE STORY OF AJAMILA\n THE PROGENY OF DAKSHA.\n THE PROGENY OF DHARMA.\n THE PROGENY OF BHUTA.\n THE PROGENY OF ANGIRASA.\n THE PROGENY OF KRISASVA.\n THE PROGENY OF TARKSHA.\n THE PROGENY OF KASYAPA\n THE STORY OF VIVSVARUPA.\n THE STORY OF VRITRU.\n THE STORY OF CHITRAKETU.\n THE DAITYAS.\n THE MARUTS.\n SKANDHA VII.\n THE MYSTERIES ABOUT THE SURAS AND THE ASURAS.\n THOUGHTS ON THE ABOVE.\n I. _Hiranyaksha and Hiranyakasipu._\n II. _Ravana and Kumbhakarna._\n THE STORY OF HIRANYAKASIPU.\n HIRANYAKASIPU AND PRAHLADA.\n THE PRAYER OF PRAHLADA\n VARNA AND ASHRAMA.\n SKANDHA VIII.\n YAJNA.\n THE SECOND MANVANTARA.\n THE THIRD MANVANTARA.\n THE FOURTH MANVANTARA.\n THE STORY OF THE ELEPHANT KING.\n THE FIFTH MANVANTARA.\n THE SIXTH MANVANTARA.\n THE CHURNING OF THE OCEAN.\n THOUGHTS ON THE ABOVE.\n THE SEVENTH MANVANTARA.\n THE EIGHTH MANVANTARA.\n THE NINTH MANVANTARA.\n THE TENTH MANVANTARA.\n THE ELEVENTH MANVANTARA.\n THE TWELFTH MANVANTARA.\n THE THIRTEENTH MANVANTARA.\n THE FOURTEENTH MANVANTARA.\n THE ADMINISTRATION OF A MANVANTARA\n THE STORY OF BALI.\n THOUGHTS ON THE ABOVE.\n THE MATSYA AVATARA.\n SKANDHA IX.\n THE VAIVASVATA MANVANTARA.\n SUDYUMNA.\n IKSHVAKU BROTHERS.\n THE LUNAR DYNASTY.\n THE LUNAR DYNASTY (Continued).\n THOUGHTS ON THE VAIVASVATA MANVANTARA.\n THE TENTH SKANDHA.\n VRINDAVANA LILA\n THE BIRTH OF SRI KRISHNA.\n COUNSEL WITH THE DAITYAS.\n NANDA AND VASUDEVA.\n PUTANA\n THE UPTURNING OF THE CART.\n TRINAVARTA OR THE WHIRLWIND.\n THE NAMES \"KRISHNA\" AND \"RAMA.\"\n PRANKS OF THE BOY.\n THE TYING.\n THE ARJUNA TREES.\n THE FRUIT SELLER.\n VRINDAVANA.\n VATSA OR THE CALF.\n BAKA OR THE CRANE.\n AGHA OR THE SERPENT.\n BRAHMA AND KRISHNA.\n DHENUKA.\n THE KALIYA SERPENT AND THE FIRE.\n PRALAMBA.\n THE FOREST CONFLAGRATION.\n THE RAINY SEASON.\n THE AUTUMN.\n SRI KRISHNA AND THE GOPIS.\n THE STEALING OF CLOTHES.\n KRISHNA AND VEDIC YAJNA (SUMMER AGAIN.)\n INDRA AND THE RAISING OF GO-VARDHANA. THE INSTALLATION.\n KRISHNA AND VARUNA, KRISHNA AND THE GOPAS.\n THE FIVE CHAPTERS ON RASA\n THE RASA.\n SUDARSANA.\n SANKHA CHUDA.\n THE SEPARATION SONG OF THE GOPIS.\n ARISHTA.\n NARADA AND KANSA.\n KESI.\n VYOMA.\n AKRURA.\n MATHURA.\n THE WRESTLING.\n THE DEATH OF KANSA.\n THE THREAD CEREMONY AND BRAHMACHARYA.\n UDDHAVA AND VRAJA.\n THOUGHTS ON THE VRINDAVANA LILA.\n THE RASA.\n MATHURA LILA\n THE HUNCH-BACKED GIRL AND THE PANDAVAS.\n JARA SANDHA, YAVANA AND DVARAKA.\n MUCHUKUNDA\n DVARAKA LILA.\n RUKMINI.\n PRADYUMNA.\n THE JEWEL SYAMANTAKA, JAMBAVATI AND SATYABHAMA.\n SYAMANTAKA, AKRURA, KRITAVARMAN AND SATA DHANU:\n THE OTHER WIVES OF SRI KRISHNA.\n KRISHNA AND RUKMINI.\n THE SONS OF KRISHNA.\n THE DEATH OF RUKMIN.\n BANA.\n NRIGA.\n BALARAMA AND THE DRAWING OF THE YAMUNA.\n POUNDRAKA AND THE KING OF KASI (BENARES).\n DVI-VID (MONKEY).\n SAMBA, LAKSHANA AND BALARAMA.\n NARADA AND THE WIVES OF SRI KRISHNA.\n THE RAJA SUYA AND JARASANDHA.\n SISUPALA.\n THE SLIGHT OF DURYODHANA.\n SALVA.\n DANTA VAKRA AND VIDURATHA.\n BALARAMA AND THE DEATH OF ROMAHARSHANA.\n SRIDAMAN.\n THE MEETING AT KURUKSHETRA.\n VASUDEVA, DEVAKI, AND THEIR DEAD SONS.\n ARJUNA AND SUBHADRA\n SRUTADEVA AND BAHULASVA.\n THE PRAYER TO BRAHMAN BY THE SRUTIS.\n THE RESTORATION OF BRAHMAN BOYS TO LIFE.\n THE LINE OF KRISHNA.\n THOUGHTS ON THE MATHURA LILA.\n THOUGHTS ON THE DVARAKA\n THE WIVES.\n THE ELEVENTH SKANDHA\n THE MUSHALA. XI. I.\n THE BHAGAVATA PATH.\n KRISHNA AND UDDHAVA.\n SELF-INSTRUCTION.\n ATMA A REFUTATION OF THE SCHOOL OF JAIMINI.\n BONDAGE AND LIBERATION.\n SADHU AND BHAKTI.\n WHY GIVE UP ALL KARMA\n THE GUNAS.\n HOW TO WITHDRAW FROM THE OBJECTS OF THE SENSES.\n BHAKTI YOGA.\n MEDITATION.\n THE SIDDHIS\n THE VIBHUTIS OR POWERS OF THE LORD.\n VARNA AND ASRAMA RULES.\n WHAT ONE IS TO DO FOR MOKSHA.\n THE SADHANAS OR EXPEDIENTS.\n THE THREE PATHS: KARMA, JNANA AND BHAKTI.\n GUNA AND DOSHA OR RIGHT AND WRONG\n THE TATVAS.\n PRAKRITI AND PURUSHA.\n RE-INCARNATION.\n FORBEARANCE.\n SANKHYA.\n SATVA RAJAS AND TAMAS.\n COMPANY.\n KRIYA YOGA AND IDOL WORSHIP.\n JNANA YOGA.\n BHAKTI YOGA.\n THE END.\n THE TWELFTH SKANDHA.\n PRALAYA.\n\n\n\n\nSKANDHA I.\n\n\n\nTHE IDEAL OF BHAGAVATA PURANA: A DISCOURSE BETWEEN VYASA AND NARADA.\n\n\n\"I have duly respected the Vedas, the teachers and the sacrificial fire,\nI have put the sense of all the Vedas into the Mahabharata and have made\ntheir sacred lore accessible to all classes of men. I have done all\nthis, nay, much more. Still I think my work is not fully done.\" So\nthought Veda Vyasa, the adept author of the Kali Yuga, while meditating\non the sacred banks of the Sarasvati, and his heart became heavy with\nsomething, he knew not what. At this time Narada appeared before him --\nNarada, who knew all that transpired in the Triloki and who could enter\ninto the hearts of all beings. \"Thou hast fully known,\" said Narada,\n\"all that is knowable, for thou hast written the excellent Mahabharata,\nwhich leaves nothing unsaid. How is it then thou feelest dispirited as\nif thy object were not gained?\" What could Vyasa say in reply; he only\ninquired from the seer Narada the cause of his uneasiness.\n\nNarada entered into a free criticism of the Bhagavat Gita, the\nphilosophical portion of the Mahabharata, pointed out its shortcomings\nand suggested to Vyasa what next to do. A few remarks will be necessary\nto understand all this.\n\nThere are seven planes Bhur, Bhuvar, Svar, Mahar, Jana, Tapas and Satya.\n\nBhur is the terrestrial plane.\n\nBhuvar is the astral plane.\n\nSvar is the plane of Kama and desires.\n\nThese three planes, collectively known as Triloki, are the planes of\npersonality. Kama is the guiding principle of existence in Triloki, and\na recurrence of births and re-births its main characteristic. With every\nNight of Brahma, this triple plane comes to an end, transferring its\nenergies to the next higher plane, and is re-born with every Day of\nBrahma. Mahar is intermediate between Triloki and the three higher Lokas\nof Universality.\n\nThe Vedic school laid great stress on communion with the Devas of Svar\nLoka or Svarga or Indra Loka, and this was pre-eminently known as Vedic\nYajna. The performance of Vedic Yajna led only to a prolonged\ngratification of kama in Svar Loka. But however long the period might\nbe, it was limited by the magnitude of the force (Apurva) which buoyed\nup the individuality in the Svar Loka. As the Gita says, when the merits\nare exhausted the observer of Vedic Dharma enters again into the\ntransitory plane. The course of births and re-births is then set up\nanew, with constant transformations and with all the miseries of\nexistence conditioned by personality.\n\nThis was not Mukti or liberation. The followers of the post-vedic or\nUpanishad school contended that liberation lay in crossing the triple\nplane of individuality to the higher cosmic planes of universality. When\nan individual reaches the higher planes, he does not again become\nsubject to transformations, and to the constant recurrence of births and\nre-births. There is one continued life, one continued existence in the\nhigher planes, till the end of cosmos or the Life of Brahma. This life\nis not measured by personalities but is the cosmical life, and the\nindividuality becomes a cosmical entity. Further there is life also\nbeyond the cosmos, in the highest plane, the abode of the Supreme.\n\nThe Gita only incidentally describes the highest plane in the following\nsloka:\n\n\"That is my supreme abode, by reaching which (Jivas) do not recur (to\nfresh births). Not the Sun, not the Moon, not even fire illumines that.\"\n-- XV. 6.\n\nKrishna also refers to that plane in VIII. 20 and XV. 4. 5.\n\nThe Gita lays down Nishkama Karma, or the unselfish performance of the\nduties of life (Sva-dharma) as the first step towards reaching the\nhigher planes. The sense of separateness is killed by Nishkama Karma.\nThen the Gita takes the disciple to Upasana or communion with the\nPurusha of the highest plane, but scarcely a glimpse is given of that\nplane and its surroundings. The Mahabharata does not throw any light on\nthe dwellers of the higher planes, nor does it give any details of those\nplanes. Without any distinct prospect of trans-Triloki life, one is\nasked to adhere to the duties appertaining to one's own sphere of life\n(Sva-dharma) and to perform those duties unselfishly. However transitory\nthe things of Triloki may be, there are attractions enough for the frail\nsons of Manu, abounding in passions and desires. What can then bind a\nman to the higher planes and the highest Purusha of those planes or\nBhagavan? It is only a description of the grandeur and the glory of\nthose planes and of Bhagavan. Such description begets Bhakti or holy\nattachment, and it is this Bhakti which sets up a real communion with\nBhagavan. Frail as man is, the mere performance of duties makes him\nattached to them, unless he is bound to the higher planes by the tie of\nholy attachment. The Gita is however silent as to the attractions of the\nhigher planes and of Bhagavan. This was the defect pointed out by\nNarada.\n\n\"O thou great Muni, as thou hast treated of Dharma and of other things,\nso thou hast not recited the glory of Vasudeva\". -- I. 5. 9.\n\n\"This universe is also an aspect of Bhagavan, for its creation,\npreservation and end proceed from Him. Thou knowest all this thyself.\nBut thou hast shown to others only a portion of this truth.\" -- I. 5.\n20.\n\n\"Salutations to Thee, Bhagavan, let me meditate on Vasudeva. Salutations\nto Pradyumna, Aniruddha and to Sankarshana. He who, by naming these\n_murtis_ in the _murtiless_, whose only _murti_ is mantra, makes\nofferings to Yajna Purusha, is the complete seer.\" -- I. 5. 37-38. A\nmystery lies veiled in this Sloka.\n\nBut who is this Narada? Why should we accept his authority? Narada was\ntherefore careful to give his own account, elaborated by the enquiries\nof Vyasa. All students of occultism will do well to read carefully this\naccount which forms a fitting preliminary to the Bhagavata.\n\n\n\nACCOUNT OF NARADA.\n\n\n*SKANDHA I. CHAP. 5 & 6.*\n\n\"In the previous Kalpa, in my former birth, I was born of a certain\nmaid-servant of Vedic Rishis. Certain Yogis had collected at a place to\npass the rainy season and I was engaged as a boy to serve them. Seeing\nme void of all fickleness as a boy and self-controlled, the Munis, who\nlooked on all with equal eyes, were kind to me, especially as I gave up\nplay, followed them, served them and talked little. With the permission\nof the regenerated I at one time partook of the remnants of their meal\nand the impurities of my mind were all removed. When thus my mind became\npure, my inclination grew towards their Dharma. By their favor I heard\nthem sing the beautiful stories of Krishna. Hearing those stories every\nday with faith, I gained holy love for Krishna. Through that love my\nmind became fixed in Him and I came to perceive my Sthula and Sukshma\nbodies as only false reflections of the real Self or Brahma. The Bhakti\nthat grew up in me destroyed my Rajas and Tamas. Then when the kind\nRishis were about to leave the place, they imparted to me the most\noccult knowledge which had been given to them by Bhagavan himself.\nThrough that knowledge I have known the Maya of Bhagavan. It is by that\nknowledge that one reaches the plane of Bhagavan. As I cultivated this\noccult knowledge, Bhagavan appeared Himself and gave me knowledge and\npowers direct.\"\n\n[Sridhara Svami, the commentator of Bhagavata Purana notes the following\npoints in the above story (1) Seva, _i.e._, service of and attendance on\nMahatmas, (2) their kripa or favor, (3) trust in their Dharma, (4)\nhearing the stories of Bhagavan, (5) attachment to Bhagavan, (6)\nknowledge of Self by the discrimination of the Sthula and the Sukshma\nbody, (7) firm Bhakti, (8) knowledge of the reality of Bhagavan, (9) at\nthe last the appearance of omniscience and other powers through the\nfavor of Bhagavan.]\n\nWhat followed then, inquired Vyasa? Narada continued:\n\n\"Sometime after my teachers, the Bhikshus, had gone away, my mother died\nof snake-bite. I deemed that an act of God and went towards the North.\nAfter crossing several forests, rivers and mountains, I at last reached\na solitary forest and there sat under a pipal tree. As directed by my\nteachers, I meditated on self in self through self. My mind had been\ncompletely conquered by Bhakti. As I was devotedly meditating on the\nlotus feet of Bhagavan with tear-drops in my eyes, Hari gradually\nappeared in my heart. O Muni, the hairs of my body stood on end through\nexuberance of holy love, I was completely lost in joy and knew not\neither self or any other. The indescribable Ishvara spoke thus in solemn\nwords:\n\n\"O thou that dost not deserve to see me in this life, I am difficult to\nbe seen by imperfect Yogis, whose likes and dislikes have not been\ncompletely burnt up. I have shown myself to thee that thy Kama may all\nbe centred in me. When I am the object of Kama, the Sadhu gives up all\nother desires. By prolonged service of Mahatmas, thy mind is firmly\nfixed in me. Therefore shalt thou give up this faulty body and acquire\nmy companionship. The mind fixed in me is never destroyed in creation or\nin pralaya, nor does the memory fail.'\"\n\n\"So saying Ishvara disappeared. In time, when I was drawn towards the\npure body with which I was favored by Bhagavan, the body of my five\nBhutas fell down on the extinction of my Prarabdha Karma. When the Kalpa\ncame to an end my new body was indrawn by the breath of Brahma who was\ngoing to sleep. After one thousand Yuga Cycles, when Brahma awoke and\ndesired to create, I, Marichi, and other Rishis came out. Since then I\nhave invariably observed Brahmacharya and through the favor of Vishnu\nhave been travelling all over Triloki, both inside and outside, my\npassage being wholly unobstructed. The Devas gave me this Vina which is\nadorned with Svara-Brahma. By playing upon this Vina I send forth songs\nof Hari all round. These songs are the only means of crossing the ocean\nof recurring lives.\"\n\n[This is the mystery of Narada as related in the Puranas. Narada is the\nrepository of occult knowledge from the previous Kalpa. The first and\nforemost adept of this Kalpa, his mission is to spread occult knowledge,\nby unceasingly playing on the seven musical notes. He is ever watchful\nand always bides his time in all cyclic changes. He is the only Rishi of\nwhom the Vina is a constant accompaniment, as it is of the goddess\nSarasvati. His sphere of action is Triloki, and the dwellers of Bhur,\nBhuvar, and Svar alike respect him. He is the universal counsellor, even\nof the highest Devas and of the highest Rishis. His constant mission is\nthe good of the Universe. One thing is said of him, that he sometimes\nserves his purpose by setting one against another and amongst the\nignorant his name is a bye-word for quarrel. However that be, the\ngreatest good of the Universe in this Kalpa has been always done by him.\nIt is under his inspiration, that Valmiki and Vyasa wrote their most\noccult works, and his benign influence is observed in all universal\nchanges for good. The Bhagavata recites his constant endeavours to do\ngood and we shall consider them in detail hereafter.]\n\n\n\nVIRAT PURUSHA.\n\n\n*SK. I. CH. 18 & SK. II. CH. I.*\n\nVyasa drew upon his inspiration and wrote the Bhagavata. He taught this\nPurana to his son, the wonderful Suka. Suka did not marry, as Rishis in\nhis time did. He left his home and roamed about the world at large,\nstark naked. The separation was painful to Vyasa and he went out in\nsearch of his son. While he passed near a tank, the Apsarasas, who were\nfreely indulging in play, hastily drew up their clothes, feeling\nashamed. \"Strange!\" exclaimed Vyasa, \"I am old and covered. But when my\nyoung son, wholly uncovered, went this way, you remained unmoved.\" And\nthe Deva-ladies replied, \"Thy son knows not man and woman, but thou\nknowest.\" This exalted Suka was the worthy propounder of the Bhagavata\nPurana.\n\nRaja Parikshit, son of Abhimanyu and grandson of Arjuna, the successor\nof Raja Yudisthira on the throne of Hastinapura, forgot himself in a fit\nof anger and placed a dead serpent round the neck of a Rishi. For this\nhe was cursed by the Rishi's son to meet with untimely death at the end\nof a week. The Raja became penitent and deemed the curse an act of God.\nHe prepared himself for death and took up his abode on the sacred banks\nof the Ganges in company with all the Rishis. The Raja asked what a man\non the point of death should do. The Rishis present could not give any\nsatisfactory answer. At this time Suka appeared, followed by a host of\nboys, who took him to be a mad man. Suka was then only sixteen with long\nflowing hairs and well-built body, blooming with nature's beauty. All\nrose up as they saw the very young Rishi, and gave him the first seat.\nHe related the Bhagavata Purana to Parikshit in seven days.\n\nThe Raja repeated his question to Suka -- \"What is a dying man,\nspecially one who desires to attain Moksha, to do? What are the duties\nof men and what are they not to do?\"\n\nSuka replied: -- \"A man on the approach of death is to give up all\nfear of death and is to cut off all likes and dislikes by dispassion. He\nis to leave his house, bathe in pure water and duly make his asana in\nsome solitary place. He is then to meditate on the three lettered\nPranava with mind concentrated by Dharana and Dhyana till he attains\n_samadhi_. If, however, his mind gets distracted by Rajas and Tamas, he\nis again and again to practise Dharana.\"\n\n\"What Dharana is it that speedily brings on concentration and purity of\nmind?\" was the next question.\n\nSuka replied: -- \"Dharana of the Sthula aspect of Bhagavana, by a\nfully controlled mind.\" He then went on dilating on the Sthula or\nUniverse aspect, called Virat Purusha or Mahapurusha. The present, the\npast, the future is manifest in that aspect. The Virata Purusha is the\nsoul of an Egg-like body with a seven-fold cover of earth, water, fire,\nair, akasa, Ahankara, and Mahat, respectively.\n\nPatala is His feet, Rasatala His heels, Mahatala His ankles, Talatala\nHis legs, Sutala His knees, Vitala the lower portion of His thighs, and\nAtala the upper portion.\n\nBhur Loka is His loins, Bhuvar Loka His navel, Svar Loka His breast,\nMahar Loka His throat, Jana Loka His mouth, Tapas Loka His forehead, and\nSatya Loka is the head of the thousand-headed Virat Purusha. Indra and\nother Usra Devas (the world Usra meaning, literally, a ray of light) are\nhis hands.\n\nThe Dik or space gods are his ears. The twin gods Asvini Kumara are his\nnose.\n\nAgni is His mouth.\n\nThe firmament is His eyes and the Sun-god His sight.\n\nDay and night are His eye-lashes.\n\nThe graceful movement of His eye-brows is the abode of the Supreme.\n\nWater is His palate, taste His tongue.\n\nThe Vedas are known as His Brahma-randhra.\n\nYama is His tusk.\n\nThe objects of affection are His teeth.\n\nHis enchanting smile is Maya.\n\nThe endless creation is His side-glance.\n\nHis lower lip is shame, and the upper greed.\n\nDharma is His breast. Adharma His back.\n\nPrajapati is His generative organ.\n\nThe Mitra-Varuna gods are His sense of taste.\n\nThe seas are His belly, the mountains His bony system and the rivers His\nveins and arteries.\n\nThe trees are the hairs of the Universe-bodied.\n\nThe powerful wind-god is His breath.\n\nTime is His movement.\n\nHis play is the flow of Gunas.\n\nThe clouds are His hairs.\n\nTwilight is His clothing.\n\nPrakriti is His heart.\n\nHis manas is the moon, which is the source of all transformations.\n\nMahat is His Chitta.\n\nRudra is His Ahankara.\n\nHorses, mules, camels and elephants are His nails.\n\nAll the other animals are His loins.\n\nThe birds are His wonderful art.\n\nHe is the abode of Manu, Buddhi and Man.\n\nGandharva, Vidyadhara, Charana and Apsaras are His musical notes.\n\nThe Asuras are His strength.\n\nThe Brahmana is His mouth, the Kshatriya His hands, the Vaisya His\nthighs, and the black Sudra His feet.\n\nThe Devas severally and collectively are His _havis_ or sacrificial\nghee, and yajna is His karma.\n\nThis is Virat Purusha. This is how the Universe-aspect of Purusha is\nrealised in meditation, more as a means of concentration, than as the\nend. When the mind is sufficiently fixed by Dharana or contemplation of\nVirat Purusha, it has next to meditate on the Purusha in the heart.\n\n\n\n\nSKANDHA II.\n\n\n\nTHE PURUSHA IN ALL HEARTS.\n\n\n*SKANDHA II., CHAP. 2.*\n\nSome meditate within their own body on the Purusha of the size of\n_pradesa_ (the space of the thumb and forefinger) in the space covered\nby the heart, who dwells there. He has four hands containing Sankha\n(conch), chakra (a sharp circular missile), Gada (club) and Padma\n(lotus). His face is smiling, His eyes are as wide as lotus petals, and\nHis cloth is yellow as the filament of the Kadamba flower. His armlets\nglitter with gems and gold. His crown and earrings sparkle with\nbrilliant stones. Adepts in Yoga place His feet on the pericarp of the\nfull blown lotus in the heart. With Him is Sri (Lakshmi). The Kaustubha\ngem is on His neck. He is adorned with a garland of ever blooming wild\nflowers. His hair is curling and deep blue. His very look is full of\nkindness to all.\n\nAs long as the mind is not fixed by Dharana, meditate on this form of\nIshvara, with the help of thy imagination. Concentrate your mind on one\nlimb after another, beginning with the feet of Vishnu and ending with\nHis smiling face. Try to grasp every limb in thought and then proceed to\nthe next-higher. But as long as Bhakti or Devotion is not developed, do\nnot fail to contemplate also on the Universe aspect of Purusha.\n\n\n\nTHE DEATH OF THE YOGI AND AFTER.\n\n\n*SKANDHA II., CHAP. 2.*\n\nWhen all desires are controlled by meditation, and the Yogi is lost in\nthe contemplation of Vishnu, he sits in proper posture, pressing his\nfeet against the anus and perseveringly draws the vital air upwards to\nthe six centres. He draws the air in the navel centre (Manipur) to the\ncardiac plexus, thence to the plexus beneath the throat (Visuddha),\nthence gradually by intuition to the root of the palate. (Sridhara Svami\ncalls this last the higher part of Visuddha chakra, and remarks that the\nvital air is not displaced from that position. This may be called the\npharyngeal plexus.) Thence he takes the vital air to Ajna chakra, which\nis situated between the two eye-brows. Then he controls the seven holes\n(the ears, the eyes, the nostrils and the mouth). He then looks steadily\nfor half a Muhurta, and if he has not a trace of desire left in him\ngives up the body and the Indriyas, passes out through the\nBrahma-randhra and attains the state of Vishnu.\n\n[It will be noticed above that six plexuses are mentioned other than the\nSacral and the prostatic.\n\nIn the death of the desireless Yogi, there is no record of thereafter,\nfor nothing is known beyond our cosmos.]\n\n\"But, O king,\" said Suka, \"if the Yogi seeks for the highest cosmic\nstate or for the roamings of aerial Siddhas over the whole of cosmos, in\nfull control of the eight Siddhis, he will then take his Manas and\nIndriyas with him. It is said that these Masters of Yoga can move both\ninside and outside Triloki, for their Linga Sarira consists of the atoms\nof air. The state attained by those that acquire Samadhi by Upasana,\nTapas and Yoga cannot be reached by Vedic Karma. In space when the Yogi\nmoves towards the Brahma Loka or Satya Loka, he first goes by means of\nhis Sushumna Nadi to Vaisvanara or the fire-god for the Sushumna by its\nlight extends beyond the body. His impurities being all washed away, he\ngoes upwards to the Sisumara Chakra of Hari (_i.e._, up to the highest\npoint of Triloki, as will be explained afterwards). Then crossing that\nChakra of Vishnu, which is the navel of the Universe, he reaches the\nMahar Loka with his pure Linga Sarira. There the dwellers of Svarga\ncannot go. Mahar Loka is the abode of Brahmavids, where Bhrigu and other\nadepts who live for a whole Kalpa dwell.\n\n\"The Yogi remains in Mahar Loka till the end of the Kalpa, when, seeing\nthe Triloki burnt up by fire from the mouth of Ananta or Sankarshana,\nthe fires reaching even Mahar Loka's he moves towards the abode of\nParamesthi (Satya Loka or Brahma Loka). This highest Loka lasts for two\nPararddhas and is adorned by the chariots of the kings of Siddhas. There\nis no sorrow in Brahma Loka, no infirmity, no death, no misery, no fear\nof any kind. But the Yogi suffers from mental pain caused by sympathy\nwith those that suffer for their ignorance of the supreme state in the\nrecurrence of births with their endless miseries.\n\n\"There are three courses for those that go to Brahma Loka. Some by the\nexcellence of their merits get responsible cosmical positions at the\nnext Kalpa. Others remain in the Brahma Loka till the end of the cosmos\nor Brahmanda. The Upasakas of Bhagavan however may at their will pierce\nthrough the cosmos or Brahmanda and reach the trans-cosmic plane of\nVishnu. The text goes on to say how this is done. The cosmos consists of\nseven Patalas and seven Lokas, together forming the fourteen-fold\nBhuvana, which extends over 50 Krores of Yojanas (1 Yojana = 8 miles).\nSurrounding this is a covering of the earthy principle, such as was not\nused up in the formation of the cosmos, extending over one krore of\nyojanas. (According to some this covering extends over 50 krores of\nyojanas.) The second cover is of water, extending over ten times as much\nspace as earth, the third of fire, the fourth of air, the fifth of\nakasa, the sixth of Ahankara, the seventh of Mahat, each covering ten\ntimes as much space as the one preceding. The eighth cover is Prakriti,\nwhich is all pervading. The Linga Sarira of the Yogi in passing through\nthe earthy cover, becomes earthy, through water becomes watery, and\nthrough fire, fiery. With the fiery body he goes to the air cover and\nwith the airy cover to the akasa cover. He passes also through the\nTanmatras and senses them. He passes through Prana itself and becomes\nall action. Having thus crossed the Sthula and Sukshma coverings, the\nYogi reaches the sixth covering that of the Transformable or Ahankara\nTatva, which is the absorber of the Tanmatras and of the Indriyas.\nThence he goes to Mahat Tatva and thence to Pradhana, where all the\nGunas find their resting place. Then becoming all Pradhana himself full\nof bliss, he attains with the exhaustion of all _upadhis_ the\ntrans-cosmic Atma, which is Peace and Bliss.\n\n\"These are the two ways to Mukti, the one prompt and the other deferred\nas sung in the Vedas.\"\n\nThe following Diagram may be of some help in understanding the above:\n--\n\n[Illustration: A diagram of concentric circles with P at the center and\nM' the outermost, with the Key below working inwards.]\n\nKEY TO THE CIRCLE.\n\nM' = Mahat cover 1,000,000 Krores or 50,000,000 Krores Yojanas.\n\nA\" = Ahankara cover 100,000 or 5,000,000 Krores Yojanas.\n\nA' = Akas cover 10,000 or 500,000 Krores Yojanas.\n\nV = Vayu cover 1000 or 50.000 Krores Yojanas.\n\nT' = Tejas cover 100 or 5000 Krores Yojanas.\n\nA = Apas cover 10 or 500 Krores Yojanas.\n\nE = Earth cover 1 or 50 Krores Yojanas.\n\nS'= Satya Loka\n\nT = Tapas Loka\n\nJ = Jana Loka\n\nM = Mahar Loka\n\nS = Svar Loka\n\nB' = Bhuvar Loka\n\nB = Bhur Loka\n\nP = Seven Patalas\n\nS' to P = 50 Krores Yojanas.\n\nA' to E = Includes Tanmatras, Indriyas and Prana.\n\nPrakriti surrounds the whole circle.\n\n\n\nWHAT MEN ARE TO DO AND WHAT THEY ARE NOT TO DO.\n\n\n*SKANDHA II. CHAP. 3.*\n\nThis was the second part of Parikshit's question, and to this general\nquestion, the answer is also general. Those that want divine glory\nworship Brahma. Those that want their Indriyas to be powerful worship\nIndra and so on. But those that are desirous of Moksha must practise\nBhakti Yoga towards the supreme Purusha. Of all Upasakas, this is the\nonly means of attaining supreme bliss, unswerving Bhakti or devotion to\nBhagavan and the company of Bhagavatas.\n\n\n\nTHE BHAGAVATA PURANA AS RELATED BY BRAHMA TO NARADA.\n\n\n*SKANDHA II. CHAP. 4-6.*\n\n\nI. THE CREATION.\n\n\nParikshit next asked \"How did Bhagavan create this Universe, how does He\npreserve it, how will He draw it in? What are the Saktis by which He\nmanifests Himself directly and indirectly? What are His actions?\"\n\nSuka replied, these were the very questions asked by Narada of his\nfather Brahma.\n\nBrahma replied: -- \"Wishing to become manifold, the Lord of Maya,\ninfluenced Kala, Karma and Svabhava, by his own Maya\". (Kala is the flow\nof Time and is, according to the Bhagavata Purana, the Sakti of Purusha.\nKarma is the _adrishta_ of Jiva or the Jiva record of the previous\nKalpa. Svabhava is the essence of Prakriti). Under the influence of\nPurusha, the first disturbance in the equilibrium of the Gunas follows\nfrom Kala, transformation follows from Svabhava and the development of\nMahat Tatva follows from Karma. When Rajas and Tamas manifest themselves\nin Mahat Tatva, it is transformed into Ahankara Tatva, with predominant\nTamas. Ahankara Tatva by transformation becomes threefold. -- Satvika,\nRajasika and Tamasika, i.e., Jnana Sakti (potency to produce the Devas),\nKriya Sakti (potency to produce the Indriyas), and Dravya Sakti (potency\nto produce the Bhutas), respectively.\n\nTamasa Ahankara was first transformed into Akasa, Akasa into Vayu, Vayu\ninto Agni, Agni into Apas, and Apas into Prithivi, Satvika Ahankara was\ntransformed into Manas and the ten Vaikarika Devas.\n\n[The Vaikarika Devas are the Adhidevas or the Energy-giving gods of the\nten Indriyas. Sensing is _in_ Man or Adhi-Atma, it is of the object or\nAdhi-bhuta and is _caused by_ Vaikarika Deva or Adhi-Deva. Thus the\nobject seen is Adhi-bhuta, the sight is Adhyatma and the manifesting\nEnergy of sight is Adhideva.]\n\nThe Vaikarika Devas are --\n\nDik for Hearing;\n\nVayu for Touch;\n\nSun for Sight;\n\nVaruna for Taste;\n\nAsvini Kumaras for Smell;\n\nAgni for Speech;\n\nIndra for Pani or action of the hand;\n\nUpendra or Vishnu for Pada or action of the foot;\n\nMitra or Yama for Payu or excretion;\n\nand Prajapati for Upastha or generation.\n\nRajasika Ahankara was transformed into the ten Indriyas.\n\nThe foregoing can be shown in the following table: --\n\n[Illustration: There is a pendulum-like drawing between the word Purusha\nand the phrase starting with Kala which is the pendulum swinging left\nand Karma which is the pendulum swinging right.]\n\n PURUSHA.\n\n Kala causing\n disturbance\n in the equilibrium of Karma\n Gunas.\n Svabhava.\n\n\n Transformation\n\n\n Details of transformation from\n Mahat downwards.\n\n Mahat.\n |\n Ahankara.\n |\n +---------------------+------------------+\n | | |\n Satvika or Rajasika Tamasika\n Vaikarika, = Kriya Sakti. = Dravya Sakti.\n = Jnana Sakti | |\n | | |\n | The 10 Indriyas Akasa\n | |\n | Vayu (air).\n +--------+ |\n | | Agni (fire).\n Manas The 10 Vaikarika |\n Devas or Adhidevas Apas (water).\n |\n Prithivi (earth).\n\nThis is the Karana creation or the creation of the materials of the\nIndividual creation. They could not, however, unite and proceed further\nwith the work of creation. The Sakti of Bhagavan then permeated them and\nthe cosmic Egg or Brahmanda was formed. The Egg remained for a thousand\nyears unconsciously submerged in the primal waters. Purusha then\ninfluenced Kala, Karma and Svabhava to send forth vitality into it. It\nis this Purusha that emerged from the Egg with thousands of heads and\nthousands of limbs and is known as Virat Purusha. The seven Lokas and\nthe seven Patalas are parts of His body. This is the first Avatara, the\nAdi Purusha that creates, preserves and destroys. All the objects of\ncreation are His Avataras, or Saktis or Vibhutis. The Lila Avatars of\nVirat Purusha or special Incarnations for the preservation of the\nUniverse are detailed below.\n\n\nII. PRESERVATION BY LILA AVATARAS.\n\n\n*SKANDHA II. CHAP. 7.*\n\n 1. _Varaha_ -- In order to raise the Earth from the waters, the\n Purusha adopted the body of Varaha or Boar and killed with His\n tusks the first Daitya Hiranyaksha.\n 2. _Yajna_ -- was born of Ruchi and Akuti. The Suyama Devas were\n born of Yajna. He dispelled the fears of Triloki.\n 3. _Kapila_ -- was born of Kardama Prajapati and his wife Devahuti.\n He taught Brahma Vidya to his mother.\n 4. _Dattatreya_ -- He preached Yoga to his disciples, who acquired\n powers and became liberated.\n 5. _The Kumaras._ -- Sanat Kumara, Sanaka, Sanandana and Sanatana.\n They completely promulgated the Atma Vidya, which had been lost in\n Pralaya.\n 6. _Nara Narayana._ -- They were born of Dharma and his wife Murti,\n daughter of Daksha. Their Tapas was so great that the Deva ladies\n could not shake it.\n 7. _Dhruva._ -- Though a boy, he could not bear the words of his\n step-mother. He went into the forests and made Tapas. He was\n rewarded with ascent to Dhruva Loka or the region of the polar\n star.\n 8. _Prithu._ -- He milked out riches and edibles from the earth.\n 9. _Rishabha._ -- Rishabha was the son of Nabhi by Sudevi or Meru\n Devi. He roamed about as Parama Hansa.\n 10. _Hayagriva._ -- This horse-headed Avatara appeared in the Vedic\n Yajna and promulgated the Vedas.\n 11. _Matsya._ -- Vaivasvata Mann found out this Avatara at the end\n of a cycle of Yugas. He preserved all beings and the Vedas from\n the waters of the Deluge.\n 12. _Kurma._ -- At the great churning of the Ocean, the Tortoise\n Avatara supported the Mandara mountain.\n 13. _Nrisinha._ -- The Man-Lion Avatara killed Hiranyakasipu.\n 14. _Hari_ -- saved the Elephant King of the famous story of Gajendra\n Moksha.\n 15. _Vamana_ -- measured the Triloki by His two steps.\n 16. _Hansa_ -- related Bhakti Yoga, Gnana and Bhagavata Purana to\n Narada.\n 17. The presiding deity of each Manvantara.\n 18. _Dhanvantari_ -- promulgated the science of medicine.\n 19. _Parasu Rama_ -- suppressed the Kshatriyas who became disregardful\n of the Brahmanas and the Sastras.\n 20. _Rama_ -- destroyed Lanka and killed Ravana.\n 21. _Rama_ and _Krishna_. -- The tenth Canto of Bhagavata is entirely\n devoted to their deeds.\n 22. _Vyasa._ -- He divided the trunk of the Veda tree into several\n branches.\n 23. _Buddha._ -- When the Asuras came to know the Vedic mysteries and\n to oppress people, Buddha incarnated Himself in order to confound\n them by preaching a variety of by-religions.\n 24. _Kalki_ -- will appear before the end of Kali Yuga, to set things\n right.\n\nBesides these Lila Avataras, there are Maya Guna Avataras and Vibhutis\nor Saktis.\n\nIn _creation_ these are:\n\nTapas, Brahma, the Rishis, and the Nine Prajapatis.\n\nIn _preservation_ they are:\n\nDharma, Vishnu, Manu, Devas and Kings.\n\nIn _Pralaya_ they are:\n\nAdharma, Siva, Serpents and Asuras.\n\nO Narada, this is, in brief, the Bhagavata Purana. You relate it to\nothers in a much more expanded form, so that people may have Bhakti or\nDivine attachment to Bhagavan.\n\n\nTHOUGHTS ON THE ABOVE.\n\n\nThe above account of creation relates to Triloki and to the dwellers of\nTriloki. After creation, some come down from the higher planes and hold\nresponsible positions as we have already seen. The Vaikarika Devas, who\nmay be identified with the Vedic Devas, are created or rather manifested\nin the Triloki before the Individual creation. They appertain to what\nthe Purana calls Karana or causal Creation. The Vaikritika Devas and\nDeva Yonis, known as Elemental in Theosophical language, are created\naccording to their Karma in the previous Kalpa and are subject to\ngradual evolution during the Kalpa. The Vaikarika Devas, however, remain\nas they are during the whole of the Kalpa. Similarly the Devas of the\nhigher planes, e. g., Kumudas, Ribhus, Pratardanas, Anjanabhas and\nPratitabhas of Mahar Loka, Brahma Purohitas, Brahma Kayikas, Brahma Maha\nKayikas and Amaras of Jana Loka, Abhasvaras, Mahabhasvaras, and Satya\nMahabhasvaras of Tapas Loka and Achyutas, Suddha Nibasas, Satyabhas and\nSanjna Sanjnins of Satya Loka these are not affected by creation in\nTriloki. The dwellers of those Lokas other than Devas are also similarly\nnot affected. The story of creation is a simple one. As the Linga Purana\nsays, when Earth is scorched up in the summer season, it becomes fallow\nand the roots of vegetation remain underground. They, however, wait for\nthe rainy season to germinate again and grow in all the varieties of the\nprevious vegetation. Similarly when the previous creation is burnt up by\nthe fires of Pralaya, the roots remain imbedded in Prakriti, which\nbecomes fallow. The fallowness is removed on the approach of the\ncreative period or Kala. Kala, according to Bhagavata, is a Sakti of\nPurush or the Unmanifested Logos. Then transformation follows in\nPrakriti according to Svabhava or the inherent nature of Prakriti and\nKarma, or the root-record of the previous Kalpa gives shape to the\ntransformation.\n\nSridhara Svami quotes a sloka, which says that there are three Purusha\nmanifestations. The first Purusha is the creator of Mahat and other\nelemental principles (Tatvas). The Second Purusha is the dweller of the\nCosmic Egg. The Third Purusha is the pervader of all beings.\n\nCreation is divided into two stages. First the creation of the\nprinciples themselves or Tatvas, which unite to form globes and\nindividuals. This is called Karana creation. Secondly the creation of\nindividuals and of globes. This is called Karya or resultant creation.\nFollowing the law of periodicity, the First Purusha energises the latent\nKarma or Jiva-record of the previous Kalpa, and prepares the ground for\nthe development of that Karma, by setting Prakriti into active\ntransformation. This is the First Life Wave which caused the principles\nto appear by themselves. The First Purusha permeated these principles as\npure Atma.\n\nBut the principles could not unite to make the forms, and to make\nindividuals and globes. Purusha, as pure Atma could not guide them\nfurther, as the gulf between Purusha and Prakriti was too wide. So\nPurusha had to limit Himself further, by uniting with Mula Prakriti, as\none undivided whole, and so becoming the guiding principle of all\nindividual workings in our universe, the pervader of all individuals and\nglobes as Atma-Buddhi. The Universe as a whole is represented as an Egg,\nand the Second Purusha or Virat Purusha is the soul of that Egg.\nIndividuals and globes appear as germs in that Egg, and are all brought\ninto manifestation in time by the Third Purusha Brahma.\n\nThe Second Purusha is called the First Avatara and the seed and resting\nplace of all other Avataras. An Avatara is a highly evolved Jiva, that\nhas attained the Logoic state and that _comes down_ from his exalted\nposition, to serve the universe. Why is the second Purusha called an\nAvatara? The Brihad Aranyaka Upanishad raises the veil a little on this\npoint.\n\n\"This was before Atma, bearing the shape of man (the first born from the\nEgg, the embodied soul, the Virat with heads and other members of the\nbody) Looking round, he beheld nothing, but himself. He said first:\n'This am I'. Hence the name of I was produced.\n\n\"_And because he, as the first of all of them consumed by fire all the\nsins, therefore he is called Purusha. He verily consumes him, who\nstrives to obtain the state of Prajapati, prior to him.\"_ Sankaracharya\nexplains the under-lined portion as follows: -- \"And because he,\n\"Prajapati in a former birth, which is the cause, as the first of those\nwho were desirous to obtain the state of Prajapati by the exercise of\nreflection on works and knowledge, viz, \"as the first of all of them,\"\nof all those desirous of obtaining the state of Prajapati, consumed by\nthe perfect exercise of reflection in works and knowledge all the sins\nof contact, which are obstacles to the acquirement of the state 'of\nPrajapati' because such was the case, therefore he is called Purusha,\nbecause, he, _pur_ (first) (did) _ush_ (burn)\n\nTherefore by the words: \"He consumes him,\" it is meant, that the perfect\nperformer obtains the highest state of Prajapati, he, who is less\nperfect, does not obtain it, and by no means, that the less perfect\nperformer is actually consumed by the perfect.\n\nHere the word Prajapati refers to the Second Purusha.\n\nThe state of the Second Purusha is the highest achievement of Jiva. It\nis the meeting ground of Jiva and the Supreme Purusha. The Second\nPurusha may be different for each Kalpa, it may be for each Brahmanda.\nHe is the Ishvara, the Lord of our Universe. He holds the whole creation\nunto His bosom, and is the sustaining force of all. In the three aspects\nof Brahma, Vishnu and Siva, he guides the creation, the preservation and\nthe dissolution of the Universe. Those that could not attain His state,\nthough they strove for it equally as eminent as the Second Purusha, that\nare to become the Second Purusha in perhaps another Kalpa or Brahmanda,\nare the Lila Avataras. They remain merged in the Second Purusha or\nIshvara and they manifest themselves in the Universe, only when a\nnecessity arises for their manifestation. The Bhagavata contends that of\nall Lila Avataras, only Krishna is Purusha Himself the others being only\npartial manifestations of Purusha.\n\n\"These are the parts and aspects of Purusha. Krishna is Bhagavan\nHimself.\" -- I-3-28.\n\nTamas is dark, opaque and heavy on the physical plane, indolent and\nignorant on the mental plane, non-perceptive on the spiritual plane.\n\nRajas is translucent, and constantly moving on the physical plane;\ndistracted constantly, acquiring likes and dislikes, and exercising\nintellection on the mental plane; and partially perceptive on the\nspiritual plane.\n\nSatva is light and transparent on the physical plane, cheerful and\nbuoyant on the mental plane, and fully perceptive on the spiritual\nplane. True perception and real knowledge follow from Satva. By partial\nunderstanding and semblance of knowledge, the results of Rajas, people\nbecome distracted and led astray.\n\nTamas keeps down all beings and enchains them to materiality in the\ncourse of evolution, and there is a point in the downfall of beings as\nwell as of globes, beyond which there is a complete break-down. Satva\ncounter-acts Tamas and the preservation and improvement of the Universe,\nrather of Triloki, there fore mean the infusion of Satva. Vishnu\nrepresents Satva and so Vishnu is the Preservative aspect of Virata\nPurusha. When Rajas and Tamas predominate in Triloki, when the lowest\nplane Bhur becomes heavy with Tamas, the Lila Avataras appear and infuse\nSatva into the Lokas.\n\n*SKANDHA I., CHAP. 2-34.*\n\nThis Preserver of Lokas preserves the Lokas by means of Satva, by\nincarnating in Deva, Animal, Human and other kingdoms as Lila Avataras.\n\nThe Third Purusha is Brahma in Creation, Vishnu in Preservation and Siva\nin dissolution. Vishnu as the Atma in each being manifests Himself in\naction consciousness and will. Brahma is the propelling power in the\nInvolution of beings, which gives them their physical body. Vishnu is\nthe propelling force in the evolution of beings through physiological\naction (Prana), sensation, intellect, and lastly the development of the\nspiritual faculties.\n\n\nTHE BHAGAVATA PURANA AND ITS PARTS.\n\n\n*SKANDHA II., CHAP. 10.*\n\nThe next question of Raja Parikshit was most comprehensive. It related\nto all knowledge of the Universe in all details. In answering the\nquestion, Suka related the whole of the Purana, from beginning to end.\nIn doing so, the Muni gave a short introduction as to the history of the\nPurana. When Brahma regained his drowsy consciousness at the dawn of the\npresent Kalpa, he knew not how to bring back the former state of things.\nHe practised Tapas. Then Bhagavan appeared and related to him the\nBhagavata Purana. Brahma taught the Purana to his son Narada. Narada\ngave it to Vyasa, and Vyasa to his son Suka.\n\nThe Purana has ten parts: --\n\n 1. _Sarga_ -- the creation of the Bhutas, Tanmatras, Indriyas,\n Ahankara and Mahat, or of the materials that form individuals, and\n the appearance of Virat Purusha.\n 2. _Visarga_ -- the Individual creation by Brahma or the creation of\n the individual life forms.\n 3. _Sthana_ -- the preservation of the created beings in their own\n states by Bhagavan.\n 4. _Poshana_ -- the divine favor to those that properly remain in\n their own states.\n 5. _Manvantara_ -- the duties of the Rulers of Manvantaras.\n 6. _Uti_ -- desires that bind one to Triloki.\n 7. _Isanukatha_ -- stories of the Avataras and of the followers of\n Hari.\n 8. _Nirodha_ -- the sleep of Hari and of all individual souls a\n Pralaya.\n 9. _Mukti_ -- the continued perception of the identity of self and of\n Brahma.\n 10. _Asraya_ -- The Final Resort, Para Brahma or Paramatma from whom\n Creation and Dissolution both proceed.\n\nThis brings us to the end of the Second Skandha.\n\n\n\n\nSKANDHA III.\n\n\n\nBHAGAVATA AS RELATED BY MAITREYA TO VIDURA.\n\n\nThe Third and Fourth Branches of the Bhagavata are related by Maitreya\nto Vidura. Maitreya was the disciple of Parasara, father of Vyasa.\nParasara learned the Purana from Sankhyayana, Sankhyayana from Sanat\nKumara and Sanat Kumara from Atlanta Deva.\n\n\nI.--THE CREATION\n\n\n*SKANDHA III., CHAP. 5-6.*\n\nAt Pralaya, the Sakti of Bhagavan was asleep. That Sakti is Maya, which\nis Sat-asat or Existing-nonexisting Existing eternally as root, and not\nso existing as forms. Following the law of Periodicity (Kala), Purusha\nfecundated Maya. Mahat and other principles appeared by transformation.\nAll these principles were Devas, having in them germs of consciousness,\naction and transformation. They could not unite to form the Universe,\nbeing divergent in character. They prayed to Ishvara for power to unite.\nTaking Prakriti as a part (Sakti) of Him, Ishvara entered into the 23\nTatvas or root principles. He awakened the Karma that remained latent in\nthem. By Kriya Sakti, He then united then. The 23 Tatvas, acting under\nDivine Energy and the impulse of Karma that had remained latent in them,\nformed the Virat body, each bearing its own share in the work. The\nPurusha within this body -- Virat Purusha or Hiranya Purusha -- with all\nbeings and globes included in Him, dwelt for one thousand years in the\nwaters (like the embryo in the waters of the uterus.) This Embryonic\nPurusha divided self by self, onefold by Daiva Sakti, tenfold by Kriya\nSakti and threefold by Atma Sakti. The onefold division is in the Heart.\nThe tenfold division is in the Pranas (Prana, Apana, Samana, Udana,\nVyana, Naga, Kurma, Krikara, Devadatta and Dhananjaya,) for the Pranas\nare not Tatvas or principles, but they form an aspect of Purusha. The\nthreefold division is Atma in every being which is triune with its three\nsides -- Adhyatma, Adhibhuta and Adhidaiva. The Purusha infused His\nSakti into the Virat body, for the development of powers in the Tatvas.\nThe Adhyatma mouth appeared with its Adhibhuta speech and Adhidaiva\nAgni. Similarly the following appeared: --\n\n\n -----------------------------------------------------------------\n Adhyatma. Adhibhuta. Adhidaiva.\n -----------------------------------------------------------------\n Tongue Rasa (taste) Varuna.\n -----------------------------------------------------------------\n Nose Gandha(smell) Asvini Kumaras.\n -----------------------------------------------------------------\n Eye Rupa(sight) Aditya.\n -----------------------------------------------------------------\n Skin Sparsa (touch) Vayu.\n -----------------------------------------------------------------\n Ear Sabda (sound) Dik.\n -----------------------------------------------------------------\n Epidermis Sting Gods of\n vegetation\n -----------------------------------------------------------------\n Upastha\n -----------------------------------------------------------------\n (generative organ) Generation Prajapati.\n -----------------------------------------------------------------\n Payu Secretion Mitra\n -----------------------------------------------------------------\n Hand Actions of hand Indra.\n -----------------------------------------------------------------\n Pada (foot) Movements of foot Vishnu.\n -----------------------------------------------------------------\n Buddhi Bodh (deliberation) Brahma.\n -----------------------------------------------------------------\n Manas Sankalpa and Vikalpa Moon.\n (true and false\n perception)\n -----------------------------------------------------------------\n Ahankara Aham perception Rudra.\n -----------------------------------------------------------------\n Chitta Thought Brahma\n -----------------------------------------------------------------\n\n\nThe Triloki also appeared, Svar from the head, Bhuvar from the navel and\nBhur from the feet. With these Lokas appeared the Devas and other\nbeings, who are the transformations of the Gunas. From the predominance\nof Satva, the Devas went to Svar Loka. Men and the lower Kingdoms\nentered Bhur Loka from the predominance of Rajas in them. By the\npredominance of Tamas, the different classes of Bhutas remained in\nBhuvar Loka. The Brahmana appeared from the mouth, the Kshatriya from\nthe hands, the Vaisya from the thighs and the Sudra from the feet.\n\n\nTHOUGHTS ON THE ABOVE\n\n\nWe have considered the manifested Logos in the Universe. We shall now\nconsider His manifestation in Man, the microcosm. The teachings are all\ncollected from the Upanishads.\n\n(i.) -- _The manifestation in the heart._ -- A detailed knowledge of\nthis manifestation is called Dahara Vidya in Chandogya. The Upanishads\nspeaks of Atma in the cavity of the heart.\n\n\"Guhahitam Gahvarestham Puranam\" is a well-known passage from the\nUpanishads. The Purusha in the heart is also called Pradesa or the\nspan-sized Purusha and is the favourite object of meditation in\nPauranika Upasana. The Upanishads call Him thumb-sized and there is an\ninteresting discussion as to the size in Sariraka Sutras I-3-24 to 26\nand the Bhashya thereupon.\n\n(ii.) -- _The Manifestation in the Pranas._ -- The Upanishads say: --\n\n\"It is this Prana that is consciousness itself, Bliss, without\ninfirmities and death.\"\n\n\"They are these five Brahma Purushas.\"\n\nAgain --\n\n_\"Brahma Purusha in the openings of the heart.\"_ The heart is called the\nabode of Brahma. There are five openings of this abode of Brahma and\nthere are five gate-keepers. These gate-keepers or _dvara-palas_ are the\nfive Pranas. They are called Brahma Purushas as they pertain to Brahma.\nAs long as the king is in the heart, the doorkeepers remain in the body.\nThese door-keepers being inevitable accompaniments of Brahma in the\nheart, are also themselves the outer aspects of Brahma.\n\n(iii.) -- _The manifestation as Atma which is triune._ What is a man but\na bundle of experiences on the planes of Jagrat, Svapna and Sushupti.\nEach of these experiences has a threefold aspect or in Vedantic\nexpression is a Triputi. These aspects are:\n\n 1) the object experienced or Adhibhuta,\n 2) the experience itself or Adhyatma,\n 3) and the Deva which gives the consciousness of that experience or\n Adhidaiva.\n\nIn material expression, the object outside is Adhibhuta. The reception\nof its image is Adhyatma. The light that shews the image to be what it\nis, is Adhidaiva. As we have said, each experience is a three-sided\ntriangle. All the triangles in the Jagrat state, analysed by the\nVedantins into fourteen, are represented by the first letter _a_ in\nPranava. All the triangles or Triputis in the dream state are\nrepresented by the second letter _u_. In Taraka Brahma Yoga, _a_ is\nmerged in contemplation into _u_, and _u_ is merged into _ma_. In _ma_\nthere is only one triangle, which is the primary triangle to which all\nother triangles in _a_ and _u_ may be reduced. The Adhibhuta side of\nthis triangle is _ananda_ by the _vritti_ of Avidya. The Adhyatma side\nis the _vritti_ of Avidya. The Adhidaiva side is Ishvara. Life in\nTriloki is conditioned by this triangle. The object of Taraka Brahma\nYoga is to cross the Triptiti, to cross the three letters of Pranava. It\nis only in the fourth _pada_ of Pranava that he finds his resting place,\nthat pada being situated beyond the Triloki.\n\nThe three manifestations of the Third Purusha in Jivas or individuals,\nmay be said to relate to their different stages of evolution. Thus Prana\nmanifests itself only in the lower life kingdoms, the minerals and\nvegetables. The Prana or life process is more elaborate in the\nvegetables than in the minerals. Purusha then manifests itself in the\nsenses and emotions in the Animal kingdom and in intellect in the lower\nhuman kingdom the manifestation being three fold.\n\nThe last manifestation of Purusha, the one-fold manifestation in the\nheart, is in higher man.\n\n\nII. -- VASUDEVA AND SANKARSHANA.\n\n\n*SKANDHA III., CHAP. 8.*\n\nWhen this universe remained submerged in the waters of Pralaya, the eyes\nof Vasudeva remained closed in sleep. He opened His eyes, lying down on\nthe Serpent King Ananta or Sankarshana. He indulged in self and was\nwithout action. Inside His body was Bhuta-Sukshma or all beings in a\nsubtle state of latency. Only Kala-Sakti manifested itself and He dwelt\nin those waters in self, as fire remains in wood, with powers\ncontrolled. Having slept for one thousand Yuga cycles in the waters,\nwith only Kala-Sakti manifesting His work, He found the lotuses of the\nLokas in His body. He then looked at the Sukshma, that was within Him.\nThat Sukshma became pierced with Kala -- propelled Rajas, and small as\nit was, it came out of his navel region. By the action of Kala, which\nawakens Karma, it suddenly grew up into a lotus bud. Vishnu entered this\nLoka Padma or the Lotus of Lokas. Brahma then appeared in that Lotus. He\nlooked on all sides and became four-faced, but he could not find out the\nLokas. Though he was in the Lotus himself, confused as he was, he knew\nnot the whole Lotus. Whence am I? Whence is this Lotus? So thought\nBrahma. And he searched below to feel the lotus-stalk. The search was\nvain for one hundred years.\n\nFor another hundred years he meditated within self, and lo! there\nappeared within his heart one _Purusha_ lying down on the body of Sesha\n(the serpent king). (The description of the Purusha is much the same as\nwe have read of the _Pradesa Purusha_. So it is not given here.) Brahma\nprayed to that Purusha and was told to practise Tapas for acquiring the\npower of creation.\n\n\nIII. -- THE CREATION BY BRAHMA.\n\n\n*SKANDHA III., CHAP. 10.*\n\nWhen Bhagavan disappeared, Brahma, as directed, practised meditation for\none hundred Deva-years. He found his lotus abode moved by air. With all\nthe power acquired by _Atma Vidya_ and _Tapas_, he drank up all the\nwaters and the air. He found the _Lokas_ attached to the overspreading\nLotus and he had only to divide them. He entered into the Lotus bud and\ndivided it into three parts -- the _Triloki_. This is the creation of\nthe _Triloki_. The higher Lokas (Mahar, Jana, Tapas and Satya) are the\ntransformations of _Nishkama Karma_ or unselfish action. So they are not\ndestroyed in each Kalpa, but they last for two Parardhas.\n\n\"What is Kala\", asked Vidura, \"that has been described as a _Sakti of\nHari?_\"\n\n\"_Kala_ is the disturber of _Gunas_\", replied Maitreya, \"causing\ntransformations. In itself it is without any particularity and is\nwithout beginning or end.\n\n\"With Kala as the Nimitta or efficient cause, Bhagavan only manifested\nHimself. The Universe has no separate existence from that of Brahma. It\nis only Kala that makes the Universe manifest.\"\n\nThe Creation of Brahma is ninefold, Prakrita and Vaikrita,\nPrakrita-Vaikrita being the tenth. The Pralaya is of three kinds:\n\n 1) By Kala or Nitya. Flow of time is the only cause of this Pralaya.\n 2) By Dravya or Naimittika. Dravya is the fire from the mouth of\n Sankarshana, at the end of one Kalpa.\n 3) By Guna or Prakritika, the Gunas devouring their own actions. The\n forms of Pralaya will be considered in the study of the Twelfth\n Branch.\n\n_A. -- Prakrita Creation, *i.e._ the Creation of Principles or Tatvas.*\n\n I. _Mahat_ -- Which is the out-come of the first disturbance of\n the equilibrium of the Gunas.\n II. _Ahankara_ -- Dravya + Jnana + Kriya.\n III. _Tanmatra_ -- Result of Dravya Sakti.\n IV. _Indriyas_ -- Result of Jnana and Kriya Sakti.\n V. _Vaikarika_ -- Devas and Manas.\n VI. The five-fold Tamasika creation.\n\n_B. -- Vaikrita or Individual Creation._\n\n VII. _Urdha Srotas_ -- or with upward current of the food taken, the\n Sthavara or Immobile kingdom with six divisions.\n\n 1) _Vanaspati_ -- Plants that fructify without flowers.\n\n 2) _Oshadhi_ -- Creepers that last till the ripening of fruits.\n\n 3) _Lata_ -- Ascending creepers.\n\n 4) _Tvaksara_ -- Those of which the growth is not in the\n centre, but in the dermal regions, as bamboos.\n\n 5) _Virudh_ -- Non-ascending woody creepers.\n\n 6) _Druma_ -- Flowering plants.\n\n\nThe consciousness of all the six classes is almost obscured by Tamas.\nThey are sensitive only to internal touch. They have many peculiarities.\n\n VIII. _Tiryak-Srotas._ -- With slanting food current. The position of\n the animal stomach as regards the animal mouth is such that\n food is not taken in vertically, but either horizontally or\n slantingly. The animal kingdom has 28 divisions. The animals\n are ignorant, with predominating Tamas, with the sense of smell\n largely developed in them so much that they mostly perceive by\n that sense, and with the faculties of the heart entirely\n undeveloped. The 28 classes are:\n 1. _Living on the ground._\n i. -- _The cloven-footed._\n\n (1) Cow, (2) goat, (3) buffalo (4)\n krishnasara, the spotted antelope, (5) hog,\n (6) gavaya, a species of ox, (7) ruru, a kind\n of deer, (8) sheep, (9) camel.\n\n ii. -- _The whole hoofed._\n\n\n (10) Ass, (n) horse, (12) mule, (13) goura, a\n kind of deer, (14) sarabha, a kind of deer,\n (15) chamari, a kind of deer.\n\n iii. -- _The five-nailed._\n\n (16) Dog, (17) jackal, (18) wolf, (19) tiger,\n (20) cat, (21) hare, rabbit, (22) porcupine,\n (23) lion, (24) monkey, (25) elephant, (26)\n tortoise, (27) alligator.\n 2. (28) Aquatic animals and birds.\n IX. _Arvak-Srotas_ or with downward food current, the Human kingdom\n with predominant Rajas, given to Karma, mistaking misery for\n happiness.\n\n\n_C. -- Prakrita- Vaikrita._\n\n X. The Kumaras. The Kumara creation is partly Prakrita and partly\n Vaikrita.\n\nBesides these, there is\n\n_D. -- Vaikrita Dev Creation._\n\nThere are eight divisions of Vaikrita Devas:\n\n 1) Vivudha,\n 2) Pitri,\n 3) Asura,\n 4) Gandharva and Apsara,\n 5) Siddha, Charana and Vidyadhara,\n 6) Yaksha and Raksha,\n 7) Bhuta, Preta and Pisacha,\n 8) Kinnara, Kimpurusha, Asvamukha and others.\n\nThe Vaikarika and Vaikrita Devas form one class.\n\n\nTHOUGHTS ON THE ABOVE.\n\n\n_Prakrita_ creation is that which gives rise to and is connected with\nall individuals. Excepting the Tamasic or Avidya creation, which we\nshall consider later on, the other divisions of this creation were\ncaused by the first life impulse, given by the First Purusha. The\nTamasic creation was brought into manifestation by the Third Purusha\nBrahma.\n\nThe division of the life-kingdoms according to the movements of the food\ntaken is peculiar to the Pauranic system. It will be interesting to know\nfrom the physiological stand-point whether it is necessary for the\ndevelopment of the brain that the spinal column should be erect, whether\nit is necessary for the formation of the spinal column, that the stomach\nshould retain a certain position, and to know also how far the fixture\nof the plants is an impediment to the development of any nervous system\nin them.\n\nIt is remarkable that the mineral kingdom is not mentioned as a distinct\nlife-kingdom. The reason appears to be that the creative process is\ndivided into two periods. In the first period formless Jivas take form\nafter form, till the lowest material form is reached. This is elemental\ncreation or the creation of Devas, as described in detail in Ch. XXI.\nSk. IV. The Purana goes on to say: -- \"Then Brahma created the Manus.\"\nIII.-24-49. The Manu creation shews, how mind was gradually developed\nthrough Vegetable, Animal and Human creations, out of the Mineral\nKingdom, represented by the Mountain Chief Himalaya. The giving up by\nSati, of the body acquired from Daksha and her rebirth as the daughter\nof the Mountain King show how the elemental creation gave way to a fresh\ncreative process, which took its start from the Mineral Kingdom.\n\nThe Kumaras form a peculiar creation. \"They are Prakrita in as much as\nthey partake of the character of Devas and they are Vaikrita, as they\npartake of the character of men.\" _Sridhara._ -- The great commentator\nalso says: -- \"Sanaka and other Kumaras are not created in every kalpa.\nThe account of their creation is only given in the first Kalpa, called\nBrahma. In reality, the Vegetable and other life kingdoms are created in\nevery Kalpa. Sanaka and others being created in Brahma Kalpa only follow\nthe creations in other Kalpas.\"\n\nUpon death, men go to Bhuvar Loka, where they become Bhutas, Pretas and\nPisachas. Then they go to Svar Loka, where they become Devas, not the\nDevas of Deva creations but only temporary Devas. When their merits are\nexhausted, they come down upon earth, to begin life as men again. But if\nby unselfish Karma and devotion, men pass across the limits of the\ntriple plane, they go first to Mahar Loka. Here they are called\nPrajapatis. Bhrigu and other Prajapatis who are the ordinary dwellers of\nMahar Loka, are described in one sloka of Bhagavata, as bearing the life\nperiod of one Kalpa. (II. 2. 25). In the next sloka it is said that the\nYogins who go to Mahar Loka, remain there till the end of the Kalpa,\nwhen at last they go to Satya Loka.\n\nBut in another sloka, the Purana says: -- \"When the night of Pralaya\nfollows, the three Lokas, Bhur, Bhuvar and Svar, are burnt by the fire\nfrom the mouth of Sankarshana. Troubled by the excessive heat of that\nfire, Bhrigu and others proceed from Mahar Loka to Jana Loka.\"\nIII-11-30.\n\nThis shews that the dwellers of Mahar Loka live for the life time of\nBrahma or two Parardhas.\n\nThis is also made clear by the following commentary of Sridhara on\nIII-10-9: --\n\n\"Why did Brahma make the three Lokas into one division? This Triloki\nconsisting of Bhur, Bhuvar and Svar -- is the place that is to be made\nin every Kalpa or day of Brahma for the enjoyment of Jivas (or\nindividuals). But Jivas dwell in the higher Lokas as well. Why are not\nthose Lokas created then in every Kalpa? This is because they are the\ntransformations of unselfish (Nishkama) action or Dharma -- the Lokas\nthemselves and the dwellers thereof. The Triloki and the dwellers\nthereof are the transformations of selfish (Kamya) action. Therefore\nthey have birth and death in every Kalpa. But Mahar and other Lokas are\nbegotten by unselfish action heightened by Upasana (or devotion), and\nthey last for two Parardhas, which is the life time of Brahma. And the\ndwellers of those Lokas generally attain mukti (or liberation) after\nthat period.\"\n\nThe ordinary dwellers of Jana Loka are the Kumaras. When men in course\nof evolution reach Jana Loka, they become Kumaras.\n\nWe have already seen that the essence of life in the higher Lokas is\nunselfishness. It is for this reason that the Gita speaks of unselfish\naction in the first instance as an essential requisite of spiritual\nlife. But it is not unselfish action alone which enables us to get rid\nof our personal desires and to assimilate ourselves with that one life\nwhich pervades all. Devotional love is another equally essential\nrequisite.\n\nIt is impossible for us to realise the different experiences in the four\nhigher Lokas.\n\nThe famous Brahma Sukta has the following line: -- \"The three feet of\nIsvara, bearing eternal happiness in the higher Lokas.\" The eighteenth\nSloka in Chapter VI. of the Second Skandha is an exposition of this\nline. Sridhara has the following commentary on that line:\n\n\"Happiness in Triloki is fleeting and temporary. Though Mahar Loka is on\nthe path of liberation, the dwellers of that Loka have to leave it at\nthe end of every Kalpa. The happiness there is therefore not\never-lasting. In Jana Loka, the happiness is ever-lasting, as long as\nthe dwellers do not leave the place. But they have to witness the\nmiseries of the dwellers of Mahar Loka, when they come to Jana Loka, at\nthe end of the Kalpa. In Tapas, there is absolute want of evil. In\nSatya, there is freedom from fear or liberation.\"\n\nWe have left the Devas (not the elementals that pass through the life\nkingdoms of this earth) out of consideration. Their evolution is worked\nout in all the seven Lokas. Their names and characteristics in each Loka\nare given by Vyasa in his commentaries on Patanjali's Sutras. Those who\nare ordinarily known as Devas are the dwellers of Svar Loka. The Deva\nYonis or lower Devas are dwellers of Bhuvar Loka and Bhur Loka. Men have\nnothing to do with the Devas of the higher Lokas. The Devas of Triloki\nare indifferent, friendly or inimical to men. Left alone, they do not\ninterfere with men. But when men try to gain superiority over them, by\nthe acquisition of Brahma Vidya, they try to throw obstacles in their\nway.\n\nThe Brihad Aranyak Upanishad says: -- \"Even the gods verily are not able\nto prevent him from the possession of the state of all.\" I.-4-10\n\nAgain, \"As verily many beasts maintain a man, so every man maintains the\ngods. It is not pleasant, even if one beast is taken away, how then, if\nmany? Therefore it is not pleasant to them, that men should know this\n_i.e._ the truth of the nature of Brahma.\" Commenting on this,\nSankaracharyya quotes a Sloka from Anugrta: \"The world of the gods is\nsurrounded by performers of works. But the gods do not wish that mortals\nshould abide above.\"\n\nSankaracharyya goes on to say: -- \"Therefore the gods try to exclude,\nlike cattle from tigers, men from the knowledge of Brahma, as it is\ntheir desire, that they should not be elevated above the sphere of their\nuse. Whom they wish to liberate, to him they impart belief &c., and\nunbelief to him whom they wish not to liberate.\"\n\nAnanda Giri, the commentator of Sankaracharyya, quotes the following\nSloka: --\n\n\"Devas do not protect men, rod in hand, like cattle-keepers. When they\nwish to protect a man, they impart the necessary intelligence to him.\"\n\nNothing is said in the Puranas, as to Devas of the higher Lokas.\n\nThe Prakrita Devas are intimately connected with our senses and\nintellect. It is through their direct help, that we are able to perceive\nand to conceive. Hence they are called Adhi-devas or Vaikaric Devas.\nThey are not individuals and the remarks made above as to Devas, do not\napply to them.\n\n\nIV. DIVISIONS OF KALA.\n\n\n*SKANDHA III. CHAP. 11.*\n\nThe unit of Kala at the Sukshma pole is Paramanu, which is the minutest\npart of the created thing, not united to form a body. At the Sthula pole\nis the whole Sthula creation known in its entirety as Parama Mahan. The\ntime during which the Sun crosses in his orbit one paramanu is the Kala\nunit paramanu. The time during which he crosses the whole system in his\norbit, _i.e._, crosses all the twelve signs of the Zodiac, is Parama\nMahan or one Samvatsara. The units of time and space are thus the same.\n\n1 Dvyanuka = 2 Paramanus.\n\n1 Trasarenu = 3 Paramanus.\n\n1 Truti = 3 Trasarenus.\n\n1 Vedha = 100 Trutis.\n\n1 Lava = 3 Vedhas.\n\n1 Nimesha or wink = 3 Lavas.\n\n1 Kshana = 3 Nimesha.\n\n1 Kastha = 5 Kshanas.\n\n1 Laghu = 15 Kasthas.\n\n1 Nadika = 15 Laghus.\n\n1 Muhurta = 2 Nadikas.\n\n1 Yama or Prahara = 6 or 7 Nadikas.\n\n1 Ahoratra (of the Mortals) = 8 Yamas.\n\n1 Paksha (Sukla or Krishna) = 15 Ahoratras.\n\n1 Masa (Month) = 1 Sukla + 1 Krishna Paksha.\n\n1 Ritu = 2 Masas.\n\n1 Ayana = 6 Masas (Uttara or Dakshina.)\n\n1 Vatsara = 2 Ayanas.\n\n1 Vatsara = 12 Masas\n\n1 Vatsara = 1 Ahoratra of Devas.\n\n1 Samvatsara = 1 year of Solar months.\n\n1 Parivatsara = 1 year of Jupiter months.\n\n1 Idavatsara = 1 year of Savana months.\n\n1 Svanuvatsara = 1 year of Lunar months.\n\n1 Vatsara = 1 year of Stellar months.\n\nOne hundred Samvatsaras is the maximum age of men.\n\nSatya, Treta, Dvapara and Kali a cycle of these 4 Yugas and their\nSandhyas and Sandhyansas consist of 12 thousand divine years.\n\nThe beginning of a Yuga is its Sandhya. Tho end of a Yuga is its\nSandhyansa. Sandhya and Sandhyansa are not included in a Yuga and Yuga\nDharma is not to be performed while they last.\n\n Sandhya of Satya Yuga = 400 Deva years.\n\n Satya Yuga = 4,000 \" \"\n\n Sandhyansa of Satya Yuga 400 \" \"\n\n Sandhya of Treta Yuga 300 \" \"\n\n Treta Yuga 3,000 \" \"\n\n Sandhyansa of Treta Yuga 300 \" \"\n\n Sandhya of Dvapara Yuga 200 \" \"\n\n Dvapara Yuga 2,000 \" \"\n\n Sandhyansa of Dvapara Yuga 200 \" \"\n\n Sandhya of Kali Yuga 100 \" \"\n\n Kali Yuga 1,000 \" \"\n\n Sandhyansa of Kali Yuga 100 \" \"\n -------\n 12,000 Deva years.\n\nDharma is enjoined for the period between Sandhya and Sandhyansa, which\nis called Yuga.\n\n Dharma has all the 4 padas or feet in Satya,\n \" \" only 3 padas in Treta,\n \" \" only 2 padas in Dvapara,\n \" \" only 1 pada in Kali.\n\n 1,000 Yuga cycles is one Day of Brahma or one Kalpa,\n *i.e.*, 1 Day of Brahma = 1,000 x 12,000 Deva years,\n = 1,20,00,000 Deva years.\n\nAn equal period of time is also reckoned as one Night of Brahma. 14\nManus reign during the Day of Brahma, each Manu reigning for:\n\n 1,000\n -------- = 71 3/4\n 14\n\n_i.e._, a little over 71 Yuga Cycles. Converted into Deva years: --\n\n 1 Manvantara = 12,000 x 1,000\n -------------- = 8,57,142 6/7 Deva years.\n 14\n\n 1 Deva year = 360 Lunar years.\n\n 12,000,000 x 360\n 1 Manvantara = ---------------- = 3,37,142,657 1/2 Lunar years.\n 14\n\nThe Manvantaras have their Manus, successors of Manus, Rishis and Devas.\n\nThe Rishis, Indras, and Devas appear together.\n\nIn the daily creation of Brahma, Animals, Men, Pitris and Devas are born\naccording to their own Karma.\n\nDuring the Manvantara, Bhagavan preserves this universe by His own\nSatva, directly as Manvantara Avataras and indirectly as Manus and\nothers. When Pralaya approaches, Bhagavan withdraws His Saktis (or\npowers). Triloki is then burnt up by fires from the mouth of\nSankarshana. Bhrigu and other dwellers of Mahar Loka proceed to Jana\nLoka. The waters of Pralaya sweep away everything before them. In that\nwatery expanse, Hari remains seated upon the coils of Ananta, with His\neyes closed.\n\nWith every Day and Night, the age of Brahma declines. He lives for one\nhundred years only. Half of Brahma's age is called Pararddha. The first\nPararddha has expired, the second has commenced with our Kalpa. Every\nday of Brahma is called one Kalpa.\n\nAt the beginning of the first Pararddha was Brahma Kalpa, when Brahma or\nthe present Kosmos was born.\n\nAt the end of the first Pararddha was Padma Kalpa, when the Loka-Padma\n(the lotus of Lokas) appeared at the navel of Hari.\n\nThe first Kalpa of the second Pararddha, which is the present Kalpa, is\ncalled Varaha Kalpa. Hari incarnated as Varaha or Boar during this\nKalpa.\n\nThe two Pararddhas are but a wink of Bhagavan. Kala cannot measure him.\n\n [1 Day of Brahma = 12,000,000 Deva years,\n 1 Night of Brahma = 12,000,000 Do.\n -------------\n 24,000,000 Do.\n\n Multiplying by 360\n ---------------\n 1 year of Brahma = 8,640,000,000 Deva years.\n Multiplying by 100\n ------------------\n Age of Brahma = 864,000,000,000 Deva years.\n Multiplying by 360\n -----------------------\n 31,10,40,00,00,00,000 Lunar years.\n\n 1 Kali Yuga, including Twilight (Sandhya and Sandhyansa)\n = 1,200 X 360 = 4,32,000 Lunar years.\n\n Varaha Kalpa = 50 X 360 + 1 = 180001st Kalpa.\n\n The present is the seventh Manvantara of that Kalpa.\n\nThe present Kali Yuga is the 28th Yuga of that Manvantara and 4,994\nyears of that Yuga have expired in the present year of Christ 1894.\n\nTHEOSOPHICAL CORRESPONDENCES. The words Kalpa and Manvantara are\ncarelessly used in Theosophical literature. But I shall use those terms,\nspecially with reference to page 309 of the second volume of the _Secret\nDoctrine_ (first edition.)\n\n1 Kalpa = 7 Rounds.\n\n1 Round = 2 Manvantaras.\n\nThe Pralaya at the end of seven Rounds therefore means the Pralaya of\nTriloki.\n\nThe last Globe Chain of which the Moon formed a living planet belonged\nto Padma Kalpa. Our Globe D is the 18001st since the birth of the\nKosmos. There will be 17999 more such Globes, one after each Pralaya of\nGlobe Chains. There will be 18000 more Pralayas of the Globe Chain. Then\nthere will be a general dissolution or Prakritika Pralaya, not only of\nthe Globe Chain, but of the whole Kosmic system.\n\n\nV.-THE CREATION BY BRAHMA (_Continued_) III. 12.\n\n\nThe first creation of Brahma was the five-fold Avidya, _viz_: --\n\n 1) Tamas or ignorance of Self (Avidya in Patanjali.)\n 2) Moha or egoism (Asmita.)\n 3) Maha Moha or desire for enjoyment (Raga).\n 4) Tamisra or mental disturbance on the non-fulfilment of desires\n (Dvesha).\n 5) Andha Tamisra or false perception of death (Abhinivesa).\n\nBrahma was not pleased with this dark creation. He purified his soul by\nmeditation on Bhagavan and created Sanaka, Sananda, Sanatana and\nSanatkumara. These Munis had no performances (for their own evolution).\nThey were Urdha-retas. Brahma, addressing them, said -- \"Sons, go and\nmultiply yourselves.\" But they sought Moksha, and heeded him not. Brahma\ngot enraged at the disobedience of his sons, and, though he tried to put\ndown his anger, it burst forth from between his eye-brows and appeared\nas Kumara Nila-Lohita or Blue-Red. The boy, the first born of Devas,\nwept and cried out to Brahma -- \"Give me names and give me abodes.\"\n\"That shall be done,\" replied Brahma, \"and, as thou wept like a boy,\nthou shalt be called Rudra or the Weeper. The heart, the Indriyas,\nPrana, Akasa, Vayu, Agni, Apas, Prithvi, the Sun, the Moon and Tapas are\nyour abodes. Manyu, Manu, Mahinasa, Mahan, Siva, Ritadhvaja, Ugra-retas,\nBhava, Kala, Bamadeva and Dhrita-vrata these are thy eleven names; Dhi,\nDhriti, Rasaloma, Nijut, Sarpi, Ila, Ambika, Iravati, Svadha, Diksha and\nRudrani, these are thy wives. Beget sons, as thou art Prajapati.\" Thus\nordered, Nila-Lohita begot sons like unto himself in might, form and\nhabits. The Rudras became numerous, and they spread all round the\nUniverse ready almost to devour it. Brahma became afraid of his\ncreation, and, addressing himself to Rudra, said -- \"O Chief of Devas,\ndesist from such creation. Thy progeny with their fiery eyes are\nconsuming all and even consuming me. Take to Tapas for the joy of all\nbeings. By Tapas thou shalt create the Universe as it was of yore. By\nTapas thou shalt gain that Bhagavan who dwells in all hearts.\" \"Amen,\"\nsaid Rudra, and he went into the forests to make Tapas.\n\nBrahma then begot ten sons: -- Marichi, Atri, Angirasa, Pulastya,\nPulaha, Kratu, Bhrigu, Vasishtha, Daksha and Narada. Narada came from\nBrahma's bosom, Daksha from his thumb, Vasishtha from his Prana, Bhrigu\nfrom his skin, Kratu from his hands, Pulaha from his navel, Pulastya\nfrom his ears, Angirasa from his mouth, Atri from his eyes and Marichi\nfrom his Manas.\n\nDharma came from Brahma's right breast, where Narayana himself dwells.\nAdharma, the parent of Mrityu (or Death) came from his back. Kama came\nfrom his heart, Anger from his eye-brows, Greed from the lower lip. Vak\nor speech came from his mouth, the Seas from his generative organ and\nDeath from his anus.\n\nKardama, the husband of Devahuti, was born of Brahma's Chhaya or shadow.\nSo there was creation out of the body and the mind of Brahma. Brahma\ntook a fancy to his daughter Vak (or speech). Marichi and his other sons\ndissuaded him from the incestuous connection. And the Creator in shame\ngave up his body which was taken up by Space and which is known as dewy\ndarkness. \"How shall I bring back all the previous Creation?\" So thought\nBrahma at one time, and the four Vedas appeared from his four mouths.\nThe Yajnas, the Upavedas, the Philosophies, the four parts of Dharma,\nand the duties of Asramas also appeared.\n\nBrahma had another body void of incestuous impulses and he thought of\nenlarging the Creation. But he found himself and the Rishis, powerful\nthough they were, unsuccessful in this respect. He thought there was\nsome unforeseen impediment, so he divided his body into two. A pair was\nformed by that division. The male was Svayambhuva Manu and the female\nwas his wife Satarupa. Since then creation multiplied by sexual\nintercourse. Svayambhuva Manu begot five children in Satarapa -- two\nsons, Priyavrata and Uttanapada, and three daughters, Akuti, Devahuti\nand Prasuti. He gave Akuti in marriage to Ruchi, Devahuti to Kardama and\nPrasuti to Daksha. This changing universe is filled with their progeny.\n\n\nPRE-MANVANTARIC CREATION.\n\n\nThe descent of Spirit into Matter is indicated by the overshadowing\nTamas creation, The individuals reach the spiritual plane at the time of\nPralaya and lose all sense of I-ness. Their memory becomes perfectly\ndead to all previous connections and experiences and even as to self as\na distinct unit. The child starts with a body of his own, and faculties\nlimited to that body. The Jiva children that came into existence at the\nbeginning of the Universe had however nothing peculiar to themselves,\nand they had even to acquire the sense of I-ness.\n\nFirst, the Jiva identifies himself with his body and mind, his own\nphenomenal basis. For, if he identifies himself with the universal\nspirit, there is no action for him, no working out of his own Karma.\nThough from the standpoint of the highest wisdom individuality is a\ndelusion, for the one unchangeable ever-lasting element in Jiva is Atma,\nand at the final stage of development man has to separate himself from\nhis phenomenal basis and to identify himself with Atma, which is the\nreal self, still the sense of separateness is necessary for the process\nof creation and for the gaining of experiences. This sense is\ntwo-fold,--\n\n 1) The non-perception of Atma as Self, called Avidya by Patanjali and\n Tamas in the Puranas, and\n 2) The perception of the _upadhi_ as self, called Asmita by Patanjali\n and Moha in the Puranas.\n\nAttachment and aversion, likes and dislikes, are equally necessary for\ncontinued individual action. The Jiva eats what he likes and does not\neat what he dislikes. He associates himself with certain objects, ideas\nand thoughts and shuns others. His likes and dislikes form the guiding\nprinciple of his actions. These affinities are called Raga and Dvesha by\nPatanjali and Maha Moha and Tamisra in the Puranas.\n\nThe tenacious desire to live in the present body is called Abhinivesha\nby Patanjali. This desire becomes an instinct in the Jiva, so necessary\nis it for his preservation. The Puranas call it Andha-Tamisra. Sridhara\nexplains it as the shock we receive from a separation from all our\npresent enjoyments. For, according to him, the idea of death is nothing\nbut a sense of separation from our present enjoyments.\n\nThese forms of Avidya were called into being that the forms of the\nprevious Kalpa might be brought into existence, or that the work of\ncreation might be undertaken. These faculties are the very essence of\nlife manifestation. But the process has now been reversed. The work of\ncreation is over. We have acquired the experiences of earth-life, and we\nare now destined to take a journey back to our home, the bosom of\nIshvara, from which we all came. We have now to undo our sense of\nseparateness. The five forms of Avidya are therefore called miseries\n(klesha) by Patanjali and he lays down rules for getting rid of them.\n\nAfter invoking Avidya, Brahma created the Kumaras, who were the most\nspiritual of the beings to be created. They were so spiritual, that they\ncould not take any part in the work of creation. They had to bide their\ntime, till there was spiritual ascent in the Universe.\n\nThe Rudras, called the Blue-Red Kumaras, come next. Though highly\nspiritual themselves they did not object to take part in the work of\ncreation. But as real factors in the work of dissolution, they were\nentirely out of place in the work of creation. We owe our idea of\nseparateness or individuality to the Rudras. In the scale of universal\nlife the agencies of dissolution carve out individual lives and their\nmission ends there.\n\nThe ten Rishis form the next Creation. Further descent of life in the\nUniverse brought forth ten distinct types of Intelligence. We shall\nconsider these types later on. Then comes the story of Brahma's incest.\nBrahma could not directly take part in the Creation. His task was simply\nto bring back the former state of things through a graduated series of\nintermediaries. First appeared those that had to hold cosmic positions\nof responsibility, some throughout the Kalpa and others throughout the\nManvantara. With the powers invoked, the temptation to evolve an\nindependent Creation with the help of Vach, the potency of Mantras had\nto be got over. This done, Brahma thought of the Monads of the previous\nKalpa, and the first Manu appeared with his wife Sata-rupa or\nHundred-formed. All forms of Creation existed in Idea before further\nmanifestation, and Sata-rupa was the collective aspect of all such\nIdeas.\n\n\n\nTHE FIRST OR THE SVAYAMBHUVA MANVANTARA.\n\n\nVI. BHUR AND VARAHA\n\n\n*SKANDHA III., CHAP. 13.*\n\nSaid Manu to Brahma -- \"I shall do thy behests, O Lord. But tell me\nwhere my Praja (progeny) and myself are to be located. The Bhur of the\nprevious Kalpa where all beings found shelter is lost in the great ocean\nof Pralaya. Bestir thyself and raise it up, O Deva.\"\n\nBrahma thought within Himself what was to be done, when lo! out from His\nnostril came a Boar, no bigger than a thumb. In a moment the Boar\nassumed gigantic proportions and all space resounded with his roar. The\ndwellers of the Jana, Tapas and Satya Lokas worshipped Him by chanting\nthe Mantras of the three Vedas. He roared once more for the good of the\nDevas and instantly plunged into the waters. Though an incarnation of\nYajna, He tried to discover the Bhur by smelling like an ordinary\nanimal. He dived down as far as Rasatala and there found the Bhur Loka.\nHe then raised it up on His tusks. The Daitya King Hiranyaksha resisted\nand in rage the Boar killed him. The Rishis then worshipped Him knowing\nHis true form to be Yajna.\n\n\nTHOUGHTS ON THE ABOVE.\n\n\n[Bhur is the main system of Triloki. The Varaha Avatara restored the\nsystem after the Kalpa Pralaya. Bhur being the lowest of the Seven Lokas\ncorresponds to Prithvi Tatva and hence to the sense of smell. The boar\nis pre-eminently the animal of smell. The materialisation of the Prithvi\nprinciple for the purpose of globe formation was an effort of the energy\nof the Logos and the _smelling_ out of Bhur by the Varaha is suggestive.\nThe Globe evolution is preparatory to Monadic evolution. The pent up\nKarma of the previous Kalpa develops itself on the Globes. All beings\nare mutually interdependent for their evolution. They help one another\nin the work of evolution, and one makes sacrifices that the others may\ngrow. Some have to wait, till others come forward. Then they become\nunited in the further race for progress. This great cosmic process, this\nmutual sacrifice is Yajna itself, which is typified in the Boar\nIncarnation. The Vedic Yajna gives prominence to the Communion of men\nwith Devas, as at the early stages this is an all important fact of\nevolution. The Varaha is called the first Yajna Avatara and all the\nparts of His body are named with reference to Vedic Yajna, as He by\nraising Bhur prepared the field for Karma.]\n\n\nVII. THE STORY OF HIRANYAKSHA.\n\n\n*SKANDHA III., CHAP. 14.*\n\nDiti, the daughter of Daksha, approached one evening her husband\nKasyapa, son of Marichi. She was overpowered with the passion of love\nand became importunate. Kasyapa asked her to wait. Rudra was presiding\nover sunset. His astral attendants, the Bhutas and Pishachas, were\nroaming over the Universe. With His three eyes representing the Sun,\nMoon and fire he could see every thing. His hesitation to yield to Diti\nwas of no avail, and the Muni had to yield. There Diti became ashamed of\nher weakness. She was afraid she had offended Rudra and she helplessly\nprostrated herself at the feet of Kasyapa praying for his forgiveness.\n\"Thou hast disobeyed me,\" said Kasyapa, \"and hast shown disrespect to\nthe companions of Rudra, thy mind is impure and so is the time of\nEvening (Sandhya). These four evils will cause the birth of two wicked\nsons from thee. They will oppress the Triloki and the Lokapalas\n(Preservers of the three Lokas). When their inequities exceed all\nbounds, Vishnu will Himself incarnate to kill them.\"\n\nFor one hundred years Diti conceived her twin sons. Even from within the\nwomb they shed lustre all round, which even overpowered the Lokapalas.\nThe Devas went to Brahma to ascertain the cause of this disaster. He\nrelated to them the following story.\n\n\"My Manasa-putras, Sanaka and others were once in Vaikuntha, the abode\nof Bhagavan. Impatient to see Bhagavan the Kumaras hurriedly passed\nthrough the six portals (Kaksha). At the seventh portal, they found two\ndoorkeepers of equal age with clubs in their hands, richly adorned with\ngolden crowns and other ornaments. They had four hands and looked\nbeautiful in their blue colour. The Kumaras heeded them not, but opened\nthe gate with their own hands as they had opened the other gates. The\ndoor keepers stopped them with their clubs. The Kumaras were put out by\nthis unforeseen obstruction and addressing the doorkeepers gave vent to\ntheir feelings thus: -- 'What mean you by making this distinction? In\nHim the Lord of Vaikuntha, there is no difference whatsoever. The whole\nof this Universe is in Him. Do you dread any danger to Him, as to a\ncommon being, and why will you admit some and not others? But you are\nHis servants. So we do not intend to be very hard on you. But you must\ndescend from this elevated plane and take your birth where passion,\nanger and greed prevail'.\"\n\n\"The door-keepers became terrified at this curse and fell at the feet of\nthe Kumaras. All that they prayed for was that while passing through the\nlowest births, they might not have Moha, beclouding their recollection\nof Bhagavan. Bhagavan knew what had transpired outside. He hastened on\nfoot with Lakshmi by His side to where the Munis stood. The Kumaras\nprostrated themselves before Him Whom they had so long meditated upon in\ntheir hearts. With intent eyes they looked steadily on Him and longed to\nsee Him again and again. The Kumaras lauded Him with words full of\nimport. Bhagavan addressing them said: -- 'These my door-keepers are by\nname Jaya and Vijaya. They have slighted you, and it is right that you\nhave cursed them. I sanction that curse. For they are my servants, and I\nam indirectly responsible for their deeds. I always respect Brahmanas,\nas my glory is derived from them. These door-keepers did not know my\nregard for you, and they therefore unintentionally slighted you. But\nthey shall instantly reap the fruit of their evil deeds and come back to\nMe when their punishment is over. Please therefore decide where they are\nto go.' The Kumaras knew not what to say. They thought they had not done\nright and they asked to be excused. 'It is all right for Thee to extol\nthe Brahmanas in this way, for Thou art the Preserver of Dharma and Thou\nteachest others what to do. But if, really, we have done wrong, let us\nbe punished and let not our curse visit these innocent door-keepers.'\nBhagavan replied: -- 'It is I who have uttered the curse through your\nmouths. My will shall be done. These door-keepers shall be born as\nAsuras, but they shall come back to Me speedily.' These two\ndoor-keepers, O Devas, have now appeared in Diti's womb. I have no power\nto overcome them. But when the time comes for the prevalence of Satva,\nBhagavan Himself will do what is needed.\"\n\nThe Devas went away and waited for events. The two Daityas Hiranyaksha\nand Hiranyakasipu were born of Diti, after a conception of one hundred\nyears. Hiranyaksha though elder by birth was younger by conception.\n\n\nTHOUGHTS ON HIRANYAKSHA.\n\n\n[Diti is literally 'Cutting,' 'Splitting,' or 'dividing.' Jaya and\nVijaya mean victory. Hiranya is gold. Hiranyaksha means gold-eyed.\nHiranyakasipu means gold-bedded. The key to the mystery lies in the fact\nthat Jaya and Vijaya were the door-keepers of Vishnu and their external\nform was that of Vishnu. The Purusha in the Heart is the Counterpart in\nmicrocosm of the Purusha in the Universe. And we have found above that\nthe five or ten door-keepers or Brahma-Purushas in the Heart are the\nfive or ten Pranas in man. By analogy, therefore, which is a potent\nfactor in the solution of mysteries, we find that Jaya and Vijaya are\nthe two-fold manifestations of Prana in Vaikuntha, the in-going and\nout-going energies of Purusha. The life principle is an aspect of\nBhagavan and stands at His very gate. It is this outer aspect of Purusha\nthat is the mainspring of all material activities, of all\nlife-manifestations and of the material development of the universe. The\nduality represents Tamasic inaction and Rajasic activity. Hiranyaksha\nwould have no life-manifestation, no appearance of globes, he would\ncontinue a state of things verging on Pralayic sleep. Hiranyakasipu was\nthe very ideal of material greatness and material grandeur. Kumbhakarna\nslept and Ravana worked. The brothers Jaya and Vijaya passed through the\ndividing energy of Diti, to cause the material manifoldness of the\nUniverse. The Varaha as representing the awakened Jivic Karma fought\nwith the Asura that opposed the development of that Karma, which could\nonly fructify on the Bhur system.]\n\n\nVIII. DEVA AND DEVA-YONI CREATION.\n\n\n*SKANDHA III., CHAP. 20.*\n\nVidura asked Maitreya: How did Marichi and other Rishis and also\nSvayambhuva Manu carry out Brahma's orders to create.\n\nMaitreya continued the story of Creation in reply to Vidura.\n\nWe have heard of the primal dark creation of Brahma, consisting of\nfive-fold Avidya. Referring to that, Maitreya said, it was a creation of\nshadows. Brahma was not pleased with this shadowy creation. He gave up\nthe dark body and it became night, At that time Yakshas and Rakshasas\nwere born and they took it up. The body was not only dark, but it was\nthe seat of hunger and thirst. The new-born therefore in their hunger\nand thirst ran after Brahma to devour Him. Some of them said: \"Have no\nmercy on Him as father.\" Others said \"Devour him.\" Brahma became afraid\nof them and said -- \"Save me. You are my sons. You should not devour\nme.\" Those that said \"Devour\" are Yakshas and those that said \"Do not\nsave him\" are Rakshasas. Brahma then created the Devas, with His radiant\nSatvika body.\n\nThis body when given up became day and the playing Devas took it up.\nBrahma then created the Asuras out of His thigh. They became extremely\npassionate and ran after Brahma void of all shame. In great distress\nBrahma prayed to Vishnu and the Creator was told to give up His body of\npassion. The body was given up and it became Sandhya, or evening. The\nAsuras accepted Sandhya as their wife. Evening is the time for lust and\npassion. Brahma then created the Gandharvas and Apsaras with His body of\nbeauty, which when given up became Moon-light. With his indolence,\nBrahma created the Bhutas and Pisachas. They were stark naked and had\nlong loose hair. Brahma closed his eyes on seeing them. After a time he\ngave up his yawning body and the Bhutas and Pishachas took it up. The\nbody that causes secretion is called \"Sleep.\"\n\nThat which causes delusion is \"Madness.\" Indolence, yawning, sleep and\nmadness all these four were taken up by Bhutas and Pisachas for their\nbody. Brahma knew His powers and He created with His invisible body the\nSadhyas and Pitris. By His power of becoming invisible, He created\nSiddhas and Vidhyadharas and gave them His body with that power. By His\nreflected image He created the Kinnaras and Kimpurushas, who took up\nthat image for their body. At dawn, they sing in pairs the praise of\nBrahma. Brahma did not find any progress in creation with all these\nBhoga (expansive) bodies. He threw away His body and from His hair the\nelemental serpents or Nagas were born. After all, Brahma created the\nManus and Rishis.\n\n\nIX. THE PROGENY OF KARDAMA.\n\n\n*SKANDHA III. CHAP. 21-24.*\n\nKardama Rishi was ordered by Brahma to create. This led him to pray to\nVishnu on the sacred banks of the Sarasvati, near Vindu Sarovara. Vishnu\nappeared before him with Lakshmi by His side. He revealed to Kardama a\nhappy future. The Rishi was to marry Manu's daughter, to have by her\nnine daughters and one son, an Incarnation of Vishnu Himself, who was to\npromulgate the Tatva Vidya. Shortly after, Svayambhuva Manu came to\nKardama's hermitage, with his wife Sata-rupa and offered to the Rishi\nhis daughter Devahuti in marriage. Kardama accepted her as his wife. He\nhad by her nine daughters and the Avatara Kapila. Brahma with his sons\nthe Rishis came to Kardama and congratulated him and his wife Devahuti\nupon having Bhagavan Vishnu for their son. He then asked Kardama to give\nhis daughters in marriage to the Rishis. Kardama followed his father's\nbehests and gave his daughters duly in marriage to the Rishis. Kala, he\ngave to Marichi, Anasuya to Atri, Sraddha to Angirasa, Havirbhu to\nPulastya, Gati to Pulaha, Kriya to Kratu, Khyati to Bhrigu, Arundhati to\nVasishtha and Santi to Atharvan. The Rishi then went to the forest for\nyoga and left his wife in charge of Kapila.\n\n\nTHOUGHTS ON KARDAMA.\n\n\n[Devahuti means offering to Devas, which is universal service. She is\nthe progenitor of those forms of life which have a spiritual influence\nover the whole Trailokya.\n\n\"Kala\" is part, a digit of the Moon.\n\n\"Anasuya\" means absence of envy. From the proverbial chastity of Atri's\nwife the word also means the highest type of chastity and wifely\ndevotion.\n\n\"Sraddha\" means faith.\n\n\"Havirbhu\" means born of sacrificial oblation.\n\n\"Gati\" means course, path.\n\n\"Kriya\" means performance (of Yajna) and action.\n\n\"Khyati\" means fame, praise and also proper discrimination.\n\n\"Arundhati\" would perhaps mean one that does not stop or hinder.\nProbably the word means a wife who helps her husband in the performance\nof duties and does not stop or prevent him.\n\nIt is for this reason that the Star Arundhati is pointed out to the\nbride at the nuptial ceremony.\n\n\"Santi\" is peace, the well known invocation of the Vedas at the end of a\nMantra.\n\n\"Kardama\" means clay. He was born of Brahma's Chhaya or shadow.\n\nDevahuti, being wedded to the materialised shadow of the whole Universe,\ngave rise to certain female types which in their turn on being wedded to\nthe Rishis, the highest Planetary Intelligences, became the progenitors\nof all the life forms of the Universe. Kapila was one of the earliest\nRishis. The word -- Kapila means tawny or brown coloured.]\n\n\nX. KAPILA'S INSTRUCTION TO HIS MOTHER DEVAHUTI.\n\n\n*SKANDHA III., CHAP. 25-33.*\n\nWe now come to an important part of the Bhagavata Purana, the teachings\nof Kapila to his mother in the Yoga philosophy of the Bhagavat Purana.\nThey adapt the Sankhya and the Yoga systems to Bhakti or devotion. For a\nfull knowledge of the teachings I refer my readers to the Purana itself,\nI shall only give the salient points and avoid details as much as\npossible, without breaking the continuity of the discourses. \"Yoga\ndirected towards Atma brings about Mukti. Chitta attached to the\ntransformations of Gunas causes Bondage; attached to Purusha, it causes\nMukti. When the mind is pure and free from distractions, man perceives\nAtma in himself, by Wisdom, Dispassion and Devotion. There is no path so\nfriendly to the Yogins as constant devotion to Bhagavan. Company of\nSadhus opens wide the door to Mukti. They are Sadhus who have\nforbearance and compassion, who are friendly to all beings, who have no\nenemies, who are free from passions, and above all who have firm and\nundivided Bhakti in Me. They give up all for My sake and they hear and\nspeak no words that do not relate to Me. Their company removes the\nimpurities of worldliness. Men first hear about Me from the Sadhus. By\nfaith their heart is drawn towards Me, and they have devotion for Me.\nDevotion causes Dispassion and makes easy the path of Yoga. By\nindifference to the Guna transformations of Prakriti, by wisdom fostered\nby Dispassion, by Yoga and by Bhakti (devotion) offered to Me, the Jiva\nattains Me even while in this body.\"\n\n\"When the Indriyas (the senses and the mind), that manifest the objects\nof external and internal perception, become trained by the performance\nof Vedic Karma, their spontaneous Vritti (or function) in a man of\nconcentrated mind is in Satva which is the same as Vishnu. This Vritti\nwhich is void of all selfishness is Bhakti in Bhagavan. It is superior\nto Mukti. It instantly destroys the Kosha (Astral body) as the digestive\nfire consumes food. The devoted have no yearning for that Mukti (Sayujya\nor Nirvana) which makes the Jiva one with Me. But they prefer ever to\ntalk with each other about Me, to exert themselves for My sake and ever\nto meditate on Me. Mukti comes to them unasked. My Vibhutis, the eight\nSiddhis (_anima &c._) and all the glory of the highest Lokas are theirs,\nthough they want them not. I am their Teacher, their Friend, their\nCompanion, their all. So even Kala cannot destroy them.\"\n\n\"Purusha is Atma. He is eternal, void of Gunas, beyond Prakriti, all\npervading, self luminous and all manifestating.\"\n\n\"Prakriti is Pradhana, one in itself, but is also the source of all\ndifferences (_visesha_), possessed of three Gunas, unmanifested\n(_avyakta_) and eternal.\"\n\n\"The twenty four transformations of Prakriti called Pradhanika or Saguna\nBrahma are: --\n\n\"5 Maha Bhutas -- Earth, Water, Fire, Air and Akasa.\n\n\"5 Tanmatras -- Smell, Taste, Rupa, Touch and Sound.\n\n\"10 Indriyas -- Ear, Skin, Eye, Tongue, Nose, Speech, Hand, Foot,\nUpastha and Payu.\n\n\"4 Divisions of Antahkarana -- Manas, Buddhi, Chitta and Ahankara.\"\n\n\"Kala is the twenty-fifth. But according to some, Kala is Prabhava or\nSakti of Purusha. Those who identify themselves with Prakriti are afraid\nof Kala. Kala as the outer aspect of Purusha disturbs the equilibrium of\nGunas in Prakriti.\"\n\n\"Purusha energised Prakriti and the Gunas led to transformations\nfollowing the action of Daiva or Karma, (Jivic record of the previous\nKalpa). Prakriti brought forth the refulgent Mahat Tatva. The seed of\nthe Universe was in the bosom of Mahat, and it manifested the Universe\nand destroyed the darkness of Pralaya by its own light.\"\n\n\"Chitta which is Vasudeva and Mahat, is Satva, transparent and pure, and\nthe perception of Bhagavan is achieved by this division of Antahkarana.\"\n\n\"Transparence (fitness for the full reflection of Brahma) immutability\nand tranquility are the characteristics of Chitta, as of water in its\nprimal state.\"\n\n\"Mahat Tatva was transformed into Ahankara Tatva, with its Kriya Sakti.\nAhankara became three-fold -- Satvika (Manas), Rajasika (Indriyas) and\nTamasika (Bhutas) _i.e._ Kartri or Cause, Karana or Instrument and\nKaryya or effect.\"\n\n\"Sankarshana is the Purusha of Ahankara. He is the Thousand-Headed and\nAnanta (endless.)\"\n\n\"Manas is Sankalpa and Vikalpa. It is the generator of Kama (or desire.)\nSo Aniruddha, the king of Indriyas, blue as the blue-lotus of autumn,\nthe Purusha of Manas, has with patience to be got over by yogins.\"\n\n\"Buddhi is Rajasa transformation of Ahankara. The perception of objects,\ndependence on the Indriyas, doubt, wrong-knowledge, right-knowledge,\nmemory and sleep these are the functions of Buddhi. (Pradyumna is the\nPurusha of Buddhi.)\"\n\n[The terminology here adopted will appear strange to the Vedantin\nscholar. The divisions of Antahkarana are here adopted to the sacred\nTetractys or Chatur-vyuha, consisting of Vasudeva, Sankarshana,\nAniruddha and Pradyumna. In Devotional practice, Antahkarana should be\nmade the channel for higher communion and its divisions are the\ndivisions of spiritual perception.\n\nChitta is the highest aspect of Antahkarana corresponding to Mahat Tatva\nin the Universe, with the Purusha always reflected in it. This aspect\ncorresponds to Vasudeva, the highest Purusha in the Tetraktys.\n\nAhankara is the bare individuality, transformable into peculiarities,\nbut not so transformed. Sankarshana is the corresponding Purusha.\n\nManas is Kama or desire brought on by likes and dislikes. It consists of\nthe mental tendencies of attachment, repulsion and indifference.\nAniruddha is the corresponding Purusha.\n\nBuddhi is in one word the Chitta of Patanjali, -- that which functions\nthrough the physical brain.\n\nPradyumna is the corresponding Purusha.]\n\n\"The Indriyas are also the Rajasika transformations of Ahankara.\"\n\nPrana through its Kriya Sakti gave rise to the Karma Indriyas. Buddhi\nthrough its Jnana Sakti gave rise to the Jnana Indriyas. The Tanmatras\nand the Maha Bhutas then came out in order of transformation. All these\nprinciples could not, however, unite to bring forth the creation.\nPurusha then permeated them, and the Cosmic Egg with its covers was\nformed. Details are given as to how the Indriyas and Antahkarana with\ntheir Adhyatma, Adhibhuta and Adhidaiva appearing in the Virata Purusha,\nrose up from sleep as it were only when Chitta finally appeared.\n\nKapila then dilated on the relations between Purusha and Prakriti, using\nthe illustration of the sun reflected on water and re-reflected on the\nwall. He showed how Mukti could be attained by discrimination of\nPrakriti and Purusha -- the seer and the seen.\n\nDevahuti asked how Mukti was possible when Prakriti and Purusha were\neternally co-existent, and inter-dependent in manifestation. A man might\nfor a time realize that the Purusha was free from the fears of\nrelativity, but his Karma had connected him with the Gunas and the fears\nwould recur as the ultimate cause could not be removed. Kapila replied,\n\"By unselfish performance of duties, by purification of mind, by intense\nBhakti in Bhagavan fostered by the recital of His glory, by wisdom based\non the knowledge of the Tatvas, by strong dispassion, by austere yoga,\nby intense concentration on Atma, Prakriti becomes daily subdued and it\nis finally consumed, even as the wood is consumed by its own fire,\ncaused by constant friction. Given up as already enjoyed and constantly\nfound fault with, Prakriti does no harm to the Purusha centred in Self.\nDreams do harm in sleep. But when a man wakes up, they lose all power to\ninjure, as they are then found to be dreams only.\"\n\nKapila then explained the Ashtanga Yoga of Patanjali, as adapted to\nBhakti and gave a graphic description of Vishnu as the object of\nmeditation.\n\nHe then explained Bhakti Yoga. Bhakti Yoga is either Saguna or Nirguna.\nAs Saguna it is either Satvika, Rajasika or Tamasika.\n\nNirguna Bhakti Yoga is that in which the mind runs towards Bhagavan,\neven as the Ganges runs towards the Sea, with a constant spontaneous\nflow. The Devoted spurn Salokya, Sarshti, Samipya, Sarupya and Sayujya\nunion[1] even when offered to them and they prefer to serve Bhagavan\never and ever. Compassion and friendliness to all beings are the\nessential qualifications of the Devoted. They must be humble, respectful\nand self controlled. They must pass their days in hearing and reciting\nthe glory of Bhagavan.\n\nKapila then described in vivid terms the life and death of a man of the\nworld and his passage after death to Yama Loka. He described the rebirth\nand went through every detail of foetal existence. The foetus acquires\nconsciousness in the seventh month and gets a recollection of previous\nbirths. This recollection is lost on being born.\n\nThose who selfishly perform their Dharma and worship Devas and Pitris go\nto Soma Loka, and after partaking of Soma, they are again re-born. And\neven their Lokas are destroyed with the daily Pralaya of Brahma.\n\nThose who unselfishly perform their duties and give themselves up\nentirely to the Supreme Purusha go through Surya (Sun) to the\ntranscosmic Loka of Parama Purusha. The worshippers of Hiranyagarbha\n(Brahma) reach Brahma Loka or Satya Loka and there wait for two\nPararddhas _i.e._ for the life time of Brahma and upon the final\ndissolution of the Brahmanda go to the trans-cosmic plane of Parama\nPurusha.\n\nBrahma, Marichi and other Rishis, the Kumaras and Siddhas do their\nassigned work unselfishly, but their Upasana admits of distinction. So\nthey are absorbed in the Second or the First Manifested Purusha at\nPralaya and become re-born at creation.\n\nDevahuti heard all this from Kapila. Her doubts were all removed and she\nfound the light within herself. She remained fixed in meditation as long\nas her Prarabdha was not exhausted. She then attained Mukti.\n\nKapila first went towards the North. The sea then gave Him place, where\nHe still lies in deep Samadhi, for the peace of Triloki. (Ganga Sagar or\nSaugor is said to be the seat of Kapila).\n\n [1] These are the five kinds of Mukti. Salokya is residence in the\n same Loka with the Supreme Being. Sarshti is equality with the\n Supreme Being in all the divine attributes. Samipya is\n assimilation to the deity. Saynjya is absorption into the Supreme\n Being.\n\n\n\n\nSKANDHA IV.\n\n\n\nTHE GENEALOGY OF MANU AND THE RISHIS.\n\n\n*SKANDHA IV. CHAP. 1.*\n\nIn every Manvantara, there are one Manu, sons of Manu, Devas, Indra or\nking of the Devas, seven Rishis and one Avatara of Vishnu. The Avataras\nof Purusha propel Manu and others to their work. At the end of every\ncycle of 4 Yugas, the Rishis by their Tapas find out the lost Srutis and\nrevive the old Dharma. The Manus propound the Dharma. The sons of Manu\nincluding their descendants and others preserve the Dharma, in their\nrespective times, to the end of the Manvantara. The Devas help them in\ntheir work. Indra preserves the Triloki and sends down rains\" VIII. --\n14.\n\nIn the Svayambhuva Manvantara, Svayambhuva was Manu, the Tushita Devas\nwere the Devatas, Marichi and others were the seven Rishis, Yajna was\nboth Avatara and Indra. Priyavrata and Uttanpada were the two sons of\nManu.\n\nA number of genealogical tables are given below:\n\n(N. B. The female names are given in italics)\n\nTABLE A.\n\n SVAYAMBHUVA MANU m.\n SATARUPA -----+---Priyavrata\n |\n +---Uttanpada\n |\n +---Akuti\n | m. Ruchi +--- KAPILA\n | |\n +---Devahuti |\n | m. Kardama -----+--- _Kala_\n | | m. Marichi\n +---Prasuti |\n m. Daksha +--- _Anasuya_\n | m. Atri\n |\n +--- _Sraddha_\n | m. Angirasa\n |\n +--- _Havirbhu_\n | m. Pulastya\n |\n +--- _Gati_\n | m. Pulaha\n |\n +--- _Kriya_\n | m. Kratu\n |\n +--- _Khyati_\n | m. Bhrigu\n |\n +--- _Arundhati_\n | m. Vasistha\n |\n +--- _Sauti_\n m. Atharvan\n\nTABLE B.\n\n RUCHI m.\n AKUTI --- YAJNA --------------+\n (married his +--+--- Tosha\n sister) Dakshina. --+ |\n |\n +--- Pratosha\n |\n |\n +--- Santosha\n |\n |\n +--- Bhadra\n |\n |\n +--- Sauti\n |\n |\n +--- Idampati\n |\n |\n +--- Idhma\n |\n |\n +--- Kavi\n |\n |\n +--- Vibhu\n |\n |\n +--- Svahra\n |\n |\n +--- Sudiva\n |\n |\n +--- Rochana\n\n N.B. The sons of Yajna are the Sushita Devas of the 1st. Manvantara.\n\nTABLE C.\n\n Marichi\n _m. Kala_\n |\n |\n --+--+-----------------+-----\n | |\n Kasyapa Purnima\n |\n +--------------+------------+--------\n | | |\n Viraja Visvaga _Devakulya_\n (River Ganges in\n subsequent incarnation).\n\nTABLE D.\n\n Atri\n _m. Anasuyaa_\n |\n +----------------+--+------------------------+\n | | |\n Datta Durvasas Soma\n (Rudra) (Brahma)\n\nTABLE E.\n\n Angirasa\n _m. Sraddha_\n |\n ---+----------+-------+-+--------+----------+--------+-----\n | | | | | |\n Sinivali Kuhu Raka Anumati Utathya Vrihaspati\n\nTABLE F.\n\n Pulastya\n _m. Havirbhu_\n |\n -------------+------------+----------------+\n | |\n Agastya Visvaras\n m. (1) Ilavila m. (2) Kesini\n | |\n Kuvera +------+------+-------------+\n | | |\n Ravana Kumbhakarna Vibhisana\n\nTABLE G.\n\n Pulaha\n _m. Gati_\n |\n -----+---------------+-+---------------+---\n | | |\n Karma Sreshtha Bariyas Sahishnu\n\nTABLE H.\n\n Kratu\n _m. Kriya_\n |\n 60,000 Balakhilya Rishis\n\nTABLE I.\n\n Vasishtha\n _m. Aruudhati (Urja)_\n |\n -----+---------+--------+---+--+-------+----------+-----------+--\n | | | | | | |\n Chitraketu, Surochi, Viraja, Mitra, Ulvana, Vasubhirdyana, Duyuman,\n\nTABLE J.\n\n Atharvan\n _m. Chitti_\n |\n Dadhichi ( Asvasiras )\n\nTABLE K.\n\n Bhrigu\n _m. Khyati_\n |\n +---------------+-------+---------+-----------+\n | | | |\n Dhata Vidhata Sri Kavi\n m. Ayati m. Niyati |\n | | |\n Mrikundu Vedasiras Usanas\n |\n Markandeya\n\nTABLE L.\n\n Daksha\n m. Prasuti ---+-- m. Dharma\n |\n |\n +-- _Sraddha_, --- Satya\n |\n |\n +-- _Maitri_, --- Prasada\n |\n |\n +-- _Daya_, --- Abhaya\n |\n |\n +-- _Santi_, --- Sama\n |\n |\n +-- _Tushti_, --- Harsha\n |\n |\n +-- _Pushti_, --- Garva\n |\n |\n +-- _Kriya_, --- Yoga\n |\n |\n +-- _Unnati_, --- Darpa\n |\n |\n +-- _Buddhi_, --- Artha\n |\n |\n +-- _Medha_, --- Smriti\n |\n |\n +-- _Titksha_, --- Kshema\n |\n |\n +-- _Lajja_, --- Vinaya\n |\n |\n +-- _Murti_\n | m. Dharma --+-- Nara\n | |\n | +-- Narayana\n |\n +-- _Svaha_\n | m. Agni ---+-- Pavaka--+\n | | |\n | +-- Pavaman-+-- 45 Fires\n | | | (Agni).\n | +-- Suchi---+\n |\n |\n +-- _Svadha_,\n | m. Pitris --+-- Vayuna\n | |\n | +-- Dhurini\n |\n +-- _Sati_\n | m. Siva\n |\n |\n\nTABLE M.\n\n Adharma\n _m. Mithya_\n |\n +-------------+--------------+\n | |\n Damba Married _Maya_\n |\n +-------------+--------------+\n | |\n Lobha Married _Sathata_\n |\n +-------------+--------------+\n | |\n Krodha Married _Hinsa_\n |\n +-------------+--------------+\n | |\n Kali Married _Durukti_\n |\n +-------------+--------------+\n | |\n Mrityu Married _Bhiti_\n |\n +-------------+--------------+\n | |\n Niraya _Yatana_\n\nTABLE N.\n\n Uttanapada\n _m. Suruchi_\n |\n Uttama\n (killed by Yaksha) _m. Suniti_\n |\n +-------------------------+\n |\n Dhruva\n m. Ila m. Bharami\n | +-------------+\n +------+--------+ | |\n | | Kalpa Vatsara\n Utkala (Daughter) _m. Suvithi_\n |\n m. Prabha --+-------------+---------+-----+-+---+----+---\n | | | | | | |\n | Pushparna, Tigmaketu, Isha, Urja, Vasu, Jaya\n |\n +--+---+------------+\n | | |\n Pratar Madhyandina Sayam m. Dosha\n |\n |\n +-------------+---------------+\n | | |\n Pradosha, Nisitha, Vyushta\n _m. Pushkarini_\n |\n Sarvatejas\n or\n Chakshus\n _m. Akuti_\n |\n Manu\n _m. Nadvala_\n |\n +-------+-------+-----+---------+-------+--+---------+--------+------+--\n | | | | | | | | |\n Puru, Kritasna, Rita, Vrata, Agnishtoma, Atiratra, Pradyumna, Sivi, Ulmuka\n |\n +-------+--------+-------+--------+--------+--------+\n | | | | | |\n Anga, Sumanas, Svati, Kratu, Angiras, Gaya.\n\nTable N.--(_Contd._)\n\n _M. Sunitha_\n |\n Vena\n (By Churning)\n |\n PRITHU\n _M. Archi_\n |\n ---+-------------+---+---------+----------+---------+----\n | | | | |\n Vijitasva, Haryaksha, Dhumrakesha, Vrika, Dravina.\n or\n Antardhana\n _M. Skihandini_ _M. Nabhasvati_\n | |\n --+---+-----+--------+-- -----+--------\n | | | |\n Pavaka, Pavaman, Suchi Habirdhana\n _M. Habirdhani_\n |\n ----+----------+------+--------+--------+---------+---\n | | | | | |\n Barhishad, Gaya, Sukla, Krishna, Satya, Jitabrata\n or\n Pra-china Barhi\n _M. Satadruti_ (Daughter of Ocean God)\n |\n 10 Prachetas\n M. The Vegetable daughter of Kaudu and Pramlocha\n |\n Daksha (of Chakshusha Manvantara)\n _M. Asikni_ (Daughter of Panchajana)\n |\n +--+-------------------+----------------+\n | | |\n 10,000 Haryasva, 1,000 Sabalasva, 60 Daughters\n\n 10 Married to Dharma\n 2 \" \" Bhuta\n 2 \" \" Angiras\n 2 \" \" Krisasva\n 4 \" \" Tarksha\n 27 \" \" Moon\n 13 \" \" Kasyapa\n ------\n 60\n\nTABLE O.\n\n Dharma\n\n m.\n _1. Bhanu,_ ---- Devarshava ---- Indra Sena\n\n m.\n _2. Lamba,_ ---- Vidyota ---- The Clouds\n\n m.\n _3. Kakua,_ ---- Sankata ---- Kikata (The Presiding-Gods\n of earth cavities.)\n\n m.\n _4. Yami,_ ---- Svarga ---- Nandi\n\n m.\n _5. Visva,_ ---- The Visvadevas\n\n m.\n _6. Sadhya,_ --- The Sadhyas ---- Arthasidhi\n\n m.\n 7. Maruvati, --+-- Marutvat\n |\n +-- Jayanta or Upendra\n\n m.\n _8. Muhurta,_ --- The Muhurta-Gods\n\n m.\n _9. Sankalpa._ --- Sankalpa ---- Kama\n\n m.\n 10. Vasu ----+--- Drona,\n | m. Anumati ----+-- Harsha\n | |\n | +-- Soka &c.\n |\n +--- Prana,\n | m. Urjasvati --+-- Saha,\n | |\n | +-- Ayus,\n | |\n | +-- Purojava.\n |\n +--- Dhruva\n | m. Dharani ----- The different\n | Localities (Pura).\n |\n +--- Arka\n | _m. Vasana_ ------ Tarsha &c.\n |\n +--- Agni\n | m. Dhara -----+-- Skanda ---- _Visakhu &c._\n | | (Kartikeya)\n | |\n | +-- Dravinaka & c.\n |\n +--- Dosha\n | _m. Sarvari_ ----- Sisumara\n |\n +--- Vastu\n | m. Angirasi ---- Visvakarma --+-- Chakshush Manu\n | |\n | +-- Visvadevas\n | |\n | +-- Sadhyas\n |\n +--- Vibhavasu\n m. Usha -------+-- Vyustha,\n |\n +-- Rochisha,\n |\n +-- Atapa ----- Panchayama\n\nTABLE P.\n\n Bhuta\n m. 11. Svarupa ----+-- Raivata,\n |\n +-- Aja,\n |\n +-- Bhava,\n |\n +-- Bhima,\n |\n +-- Bama,\n |\n +-- Ugra,\n |\n +-- Vrishakapi,\n |\n +-- Ajaikpada,\n |\n +-- Bahurupa,\n |\n +-- Mahanand\n Millions\n of such\n Rudras.\n\n 12. Married another\n wife ------------- Pretas\n\nTABLE Q.\n\n Angirasa\n\n _m. 13 Svadha_ _m. 14. Sati_\n | |\n | |\n Pitris Aharvangiras\n\nTABLE R.\n\n Krisasva\n\n _m. 15. Archi_ _m. 16. Dhishana_\n | |\n | +-----------++--------+--------+\n | | | | |\n Dhumaketu Vedasiras Devala Vayuna Manu.\n\nTABLE S.\n\n Tarksha\n\n m. 17. Vinata m. 18. Kadru m. 19. Patangi m. 20. Yamini\n | | | |\n +-+---+ | | |\n | | | | |\n Garuda Aruna Serpents Flying birds Salabha (Moths\n and locusts)\n\nTABLE T.\n\n Chandra (Moon)\n\n _m._ 21 to 47. Krittika &c\n (Stars in the lunar path on the Ecliptic.)\n\nTABLE U.\n\n Kasyapa\n\n _m. 48. Timi_ -------- Aquatic animals,\n\n _m. 49. Sarama_ ------ Quadrupeds,\n (Tigers &c.)\n\n _m. 50. Suravi_ ------ Cloven footed\n animals.\n\n m. 51. Tamra ----+-- Syena (falcon)\n |\n +-- Gridhra &c. (vulture)\n\n _m. 52. Muni_ ------- Apsarasas\n\n _m. 53. Krodhivasa_ --- Dvandasuka &c. (serpents)\n\n _m. 54. Ila_ ---------- Udvid (Plants)\n\n _m. 55. Surama_ ------- Rakshasas\n\n _m. 56. Aristha_ ------ Gandharvas\n\n _m. 57. Kashtha_ ------ Animals other than\n cloven-footed.\n\n m. 58. Danu------+-- Dvimurdha,\n |\n +-- Samvara,\n |\n +-- Aristha,\n |\n +-- Hayagriva,\n |\n +-- Bibhavasu,\n |\n +-- Ayomukha,\n |\n +-- Sankusiras,\n |\n +-- Svarbhanu, ---- _Suprabha_\n | _m._ Namuchi\n |\n +-- Kapila,\n |\n +-- Puloman,\n |\n +-- Vrishaparva, ---- _Sarmistha_\n | _m._ Yayati\n |\n +-- Ekachakra,\n |\n +-- Anutapana,\n |\n +-- Dhumrakesha,\n |\n +-- Virupaksha,\n |\n +-- Biprachitti ----+-- Rahu\n | m. Sinhaka |\n | +-- 100 Ketus.\n |\n +-- Durjaya,\n\n Kasyapa\n m. Aditi --+-- Vivasvat\n | m. Sanjna ----+-- Sradhadeva\n | | Manu\n | | (The present\n | | Vaivasvata Manu)\n | |\n | +-- Yama\n | |\n | +-- Yamuna\n | |\n | +-- Ashvini kumaras\n |\n | m. Chhaya -----+-- Sanaischara,\n | |\n | +-- Savarni,\n | |\n | +-- _Tapati_\n | _m._ Samvarana\n |\n +-- Aryaman\n | _m. Matrika_ ---- Charshanis\n |\n +-- Pushan\n |\n +-- Tvastri\n | _m. Rachana_ ---- Visvarupa\n |\n +-- Tvastri\n | m. Prisni ---+-- _Savitri,_\n | |\n | +-- _Vyahriti,_\n | |\n | +-- _Trayi,_\n | |\n | +-- Agnihotra,\n | |\n | +-- Pasuyaga,\n | |\n | +-- Somayaga,\n | |\n | +-- Chaturmasya,\n | |\n | +-- Panchamahayajna.\n |\n +-- Bhaga\n | m. Sidhi -----+-- Mahiman,\n | |\n | +-- Bibhu,\n | |\n | +-- Prabhu,\n | |\n | +-- Asis\n |\n +-- Dhatri\n | _m. Kuhu_ ------ Sayam\n | _m. Sinivati_, --- Darsa\n |\n | _m. Raka_, ------- Pratar\n |\n | _m. Anumati_ --- Purnamasa\n |\n +-- Vidhatri\n | _m. Kriya_, ------ Purishya\n | (Five Fires)\n |\n +-- Varuna\n | m. Charshani --+-- Bhrigu\n | |\n | +-- Valmila\n |\n | m. Urvasi -----+-- Agastya\n | |\n | +-- Vasistha\n |\n +-- Mitra\n | m. Revati -----+-- Utsarga\n | |\n | +-- Aristha\n | |\n | +-- Pippala\n |\n +-- Vishnu\n | _m. Kirti_ ----- Vrihat slocac --- Soubhaga\n | &c.\n |\n +-- Hiranyakasipu\n | _m. Kayadhu_\n | |\n | +--+-- Samhrada,\n | | _m. Mati_ -- Panchajana\n | |\n | +-- Anuhrada,\n | | m. Surya,--+-- Vaskala\n | | |\n | | +-- Mahisha\n | |\n | +-- Hlada,\n | | m. Dhamani +-- Vatapi\n | | |\n | | +-- Ilvala\n | |\n | +-- Prahlada\n | _m. Drarbi,_\n | |\n | Virochana\n | |\n | Bali\n | _m. Asana_\n | |\n | +----------+\n | | |\n | Vana 100 Sons\n |\n +-- Hiranyaksha\n |\n +-- 49 Maruts\n\n\n\nGENERAL REMARKS ON THE TABLES.\n\n\nThese Tables must not be mistaken for human genealogies. The reader will\nhave to carry himself in imagination to a time when there was a vast\nsheet of nebulous mass, when the globes and planets had not been formed,\nand the phenomena now known as day, night, year, month and season were\nstill unknown.\n\nThe process known as Pralaya had absorbed the life energies of Triloki,\nwhich remained latent in that intermediate plane between the higher and\nthe lower Lokas known as Mahar Loka. When the creative process set in,\nand the ground was prepared for the manifestation of life, life energies\nstreamed forth from the Mahar Loka, more as types than as individuals.\nThese types are called Prajapatis or the Lords of life kingdoms. They\ncarry back to Triloki all the life energies of the previous Kalpa. At\nPralaya, they draw back unto themselves all the life energies of the\ndying Triloki, and take a lasting sleep in the archetypal plane ( Mahar\nLoka ) to which they properly belong. The Prajapatis of the First\nManvantara become the Rishis of other Manvantaras. As the first Lords of\ncreation bring back the life energies as well as the lost experiences of\nthe previous Kalpa, so the Rishis bring back the lost knowledge of each\nManvantara. This is fully explained in the fourteenth Chapter of the\nEighth Skandha. The Kumars are not Prajapatis, as they come from a plane\nhigher than Mahar Loka. In the first Manvantara, Marichi, Atri Angirasa,\nPulastya, Pulaha, Kratu, Bhrigu, Vasistha, Daksha, and Narada are\nmentioned as the chief Prajapatis. Of these, Narada is not strictly\nspeaking a Prajapati, or Lord of creation, as he took no part in the\nwork of creation, though he is called so having proceeded from Mahar\nLoka. Kardama, Ruchi and Visvakarma are some of the other Prajapatis.\n\nOf the Prajapatis, seven form distinct types by themselves. They preside\nover the seven stars, which form the constellation of Great Bear. They\nsend forth their energies from the plane of the Seven Sages, and guide\nthe course of life evolution that takes place in Triloki. The sages are\nrelieved every Manvantara by others who take up their place. The seven\nsages of our Manvantara, are different from the Prajapatis of the first\nManvantara. It is by great sacrifices and by great efforts that the\nhighest Rishis of a Manvantara attain the position of the Seven Sages.\nThe Sages may become Prajapatis, and Prajapatis may become Kumaras. And\nmen may become sages, if they follow the true path. The grades that\ndivide men from sages or Rishis proper are many, and human evolution\nproceeds on the line of those grades.\n\nEnergies of another kind proceeded from Mahar Loka, energies known as\nDevas and Asuras. They work out, or rather they are intimately connected\nwith, the tendency of life-evolution. There is a tendency in the\nSpiritual Jiva to acquire experience of the lower planes, through senses\nwhich they develop. The Asuras are connected with this tendency. There\nis the opposite tendency in the Jiva to get rid of the material taint\nand the material restriction earned in the efforts to acquire manifold\nexperiences and to gain back the original state of purity after the\nacquisition of fresh spiritual treasures though the experiences of\nmatter. The Devas are connected with this tendency.\n\nThese are the forms of life which then come into existence and work out\ntheir evolution in this Triloki.\n\nLife evolution proceeds on two different lines -- that of globes and\nthat of individuals. They are represented by the two sons of Manu --\nPriyavrata and Uttanapada.\n\nIn the line of Priyavrata we find how the globes were formed in the\nsolar system, through various cosmic fires originating from Visvakarma,\nhow this earth was formed, its continents and countries. The different\ndivisions of the Bhur Loka are presided over by different forms of\nintelligence, who are the sons of Priyavrata.\n\nIn the line of Uttanapada we find the different life kingdoms passing\nthrough different stages of evolution.\n\nFirst of all, we find a limit is put to life existence in Triloki by\nDhruva. Dhruva, son of Uttanapada, presides over the Polar Star. That\nStar forms the farthest limit of Triloki. Matter is so attenuated there\nthat it can last for one Kalpa. We are speaking of a period when infant\nsouls merged out to commence the race of life in the present Kalpa. They\nwere spiritual and highly spiritual too. But they were carried away by\nthe general current of creative tendencies. They were to limit\nthemselves by sheath after sheath, so that they might acquire the\nexperiences of Svar Loka, of Bhuvar Loka and of Bhur Loka in succession.\nDhruva, the infant soul, a child only five years old, however, resisted\nthe common temptation. He would not go down, for he had an important\nservice to render to the Universe. Who would advise him in this noble\nmission but Narada. Narada was out of element when the creative process\nwas in full swing, and it was a necessity of life evolution. But there\nwere instances of exception, instances of noble souls who would not go\nin with the general current, but would like to remain fixed in spiritual\nlife, and Narada was always to be found helping them with his advice.\n\nDhruva remained fixed in his early spirituality. That was a sacrifice,\nfor he could not enrich himself with further spiritual experiences,\nthrough the senses, of the lower planes of life. But he had to keep up\nan abode which was to be resorted to by evolved souls in later days,\nsouls that in due course would reach that high spiritual plane.\n\nFrom that Kalpic plane and the dweller thereof, we come to lower planes\nand their dwellers, to the divisions of time that rule the lives of\nindividuals and of lives adapted to these divisions of time. We come\nfrom the elementals of the Svarga plane, or the Devas, to the elementals\nof the Astral or Bhuvar plane, the Pitris, Bhutas, Pretas and Pisachas,\ntill we reach the mineral kingdom, represented by Himalya, the Mountain\nking. At this point a turning point was reached in life evolution, and\nthe goddess of life-evolution became the daughter of the Mountain king.\nOf this we shall know more hereafter.\n\nWe know of Daksha, first as the son of Brahma, the creative Prajapati\nwhen the life-process rapidly worked itself out in Elemental forms. Then\nthere was no sexual procreation. Creation meant the materialisation of\nthe Jiva. Sati, the daughter of Daksha, was the guiding energy of\nlife-evolution. She became wedded to Siva, the Lord of Bhutas, Pretas\nand Pisachas who by the infusion of their Tamasic energies could bring\ndown Jivas from their high spiritual plane.\n\nWhen the process of materialisation was over, when the Jivas or Monads\nreached the lowest limits of materiality, the mission of Daksha came to\nan end.\n\nLife evolution had now to pass through mineral, vegetable and animal\nstages, until at last the human stage was reached.\n\nSati now appeared as the daughter of the mineral king Himalaya. She gave\nthe upward bent to life evolution and by the energy she imparted\nminerals were able to shake off the rigidity and stability of gross\nmatter, to develop the sense of touch and to become vegetable at last.\nIn like manner vegetable became animal, and animals at last became men.\n\nSiva, the husband of Bhagavati or Durga, as Sati was now called, is the\nPurusha of Dissolution. Bhagavati is His Energy, Who guides the Monadic\nor Jiva Evolution of the Kalpa. It is the wear and tear, the process of\ndestruction, that counteracts the cohesive strength of the particles\nforming mineral matter, which by its action becomes flexible and so\nreceptive of outside influences.\n\nCells by division and death become capable of the life process in\nthemselves. Vegetables grow by the rejection of cells, which\nnecessitates a number of physiological processes. Death brings on life,\nwaste, repair.\n\nIf animals exist in one and the same body, progress will be limited,\nfurther evolution will be impossible. It is by death that we evolve.\n\nBhagavati works out the evolution of life in different kingdoms till the\nstage of humanity is reached.\n\nAt this point Aryaman, one of the Adityas, comes to the help of\nhumanity. Through his influence the sons of humanity become endowed with\nthe power of reasoning, -- the faculty of discrimination.\n\nThe sons of Aryaman are called Charshanis. The word Charshani literally\nmeans a cultivator. Its secondary sense given in the Vedic lexicon is\none endowed with the discriminative faculty. The word Charshani is used\nin the Vedas for man. It is the equivalent of Arya or Aryan, the\nploughman. But it is not as ploughmen or cultivators, that the Aryans\nhad their high place in humanity, but as men endowed with the power of\ndiscrimination. And this we owe to Aryaman. This is why, though an\nAditya, he is called the chief of Pitris by Sri Krishna.\n\n\"I am Aryaman of the Pitris.\" -- Bhagavat Gita.\n\nWe have thus the first stage in life evolution, when the spiritual Jiva\nhad to descend from the elemental to the mineral form. Next we have the\nsecond stage, when minerals passed through higher forms of life till the\nHuman Kingdom was reached.\n\nThen we have the third stage, when men became endowed with the power of\ndiscrimination.\n\nIn the exercise of the discriminative faculty men were helped by their\nelder brothers, the Rishis and Mahatmas of every period, and by Avataras\nWho apeared from time to time.\n\nThen the ground was prepared for further evolution. The Sacred\nInjunctions or the Vedas were revealed to men to give them a sense of\nright and wrong, of duties and prohibitions. The Vedas also held out to\nthe developed sense of men the charming prospect of life in Svarga Loka\nwith its lasting and alluring enjoyments. This may be called the stage\nof Karma Kanda. In following the stages of human evolution we have come\ndown to Vaivasvatu Manvantara.\n\nSide by side with the efforts made to raise humanity in the scale of\nevolution, sin was accumulating in the great Atlantean continent which\nspread over the whole of what we now know as the Bay of Bengal. The\nAtlanteans had acquired a mastery over the five forces of nature, which\nthey used for selfish objects and against the cause and current of\nevolution.\n\nThen there was a great revolution in Nature. The great Atlantean\nContinent went down with its load of sins. The sons of Sagar, the\nAtlantean king, became buried under the great ocean, which overtook the\ndoomed continent, and to this day the sea is called in India, \"Sagar\" or\nrelating to Sagar.\n\nThere was a corresponding upheaval in the Himalayas, and the sacred\nriver Ganga streamed forth from their sides, inaugurating the spiritual\nregeneration of the Universe. Much of what we now know as India must\nhave been raised up at the time, and on its sacred soil appeared the\ngreat Avatara Rama, Who put an end to the disorganising, chaos-loving\nsons of Lanka. The people of Lanka were called Rakshasas as they were\nworking towards the destruction of all order, all progress in the\nUniverse, and rendered everything topsy-turvy in Nature.\n\nNow it was time for Sri Krishna to appear, the greatest of all Avataras\nin our Kalpa, Who gave the last bent to the progress of humanity. He\nwedded Himself with all the principles that enter into the constitution\nof man, so that man may come up to Him. He taught the basic unity of all\nbeings, and laid down the path of Service and Devotion. He established\nthe reign of spiritual life, and ever since His lotus feet sanctified\nthe soil of India, the Scriptures only re-iterate His teachings, and\nthey all sing His glory for ever and ever. We shall find in its true\nplace the Service done by Lord Sri Krishna, and how by His Avatarship\nhumanity has made one more advance in the scale of human evolution. When\nthe Lord appeared, Bhagavati made her appearance too as the daughter of\nNanda. It is with Her energy that Sri Krishna performed the mission of\nHis Avatarship.\n\nThis is a bare outline of what the Tables teach us, We shall consider\nthem each in its own place. We shall find a detailed account as to how\nthe Universe is preserved. We shall hear of great Rishis, of many\nAvataras, of the part played by Devas and Asurus. We shall see how the\nMonads pass through different stages of evolution, till the idea of\nperfect humanity is presented by Lord Krishna.\n\nThe Tables sometimes speak of life Kingdoms, sometimes of human races,\nsometimes of types and principles, and sometimes of individuals.\nSometimes, the names used convey a good deal of hidden meaning,\nsometimes they are used at random.\n\nIn the line of Priyavratra, we find how globes are formed, how\ncontinents and countries appear. The solidification of earth is\nindicated by the muteness of Bharata. Bharata Varsa or India is called\nthe first born of all countries, and other lands are enjoined to follow\nand to obey their eldest brother.\n\n\nTABLE A.\n\n\n*SKANDHA IV. CHAP. 1.*\n\nThe names of the first table have been considered before.\n\n\nTABLE B.\n\n\n*SKANDHA IV. CHAP. 1.*\n\nRuchi and Akuti both mean Wish, Desire. Yajna is sacrifice, Dakshina\nmeans ordinarily the present made to a Brahmana for officiating at a\nceremony. It is also the present made for the performance of a Vedic\nsacrifice. No Vedic sacrifice is complete without the present of\nDakshina to the officiating priest. Dakshina was married to Yajna, for\nthey are inseparable. Possibly Yajna has reference to the elemental or\nDevic character of life forms in the first Manvantara. That also\nexplains why there was no Indra separate from the Avatara of the\nManvantara.\n\nThe first Manvantara was one of Pravritti or Descent, Spirit could\ndescend into matters only with the help of Desire. Desire is the father\nof Kama -- Kama is the characteristic of Vedic Yajna. Yajna therefore\nguided the First Manvantara. He was the Avatara of Vishnu as well as the\nIndra of the Devas.\n\nThe sons of Yajna were the Devas of the First Manvantara. The Bhagavata\ncalls them Sushita or Bliss gods. The Vishnu Purana calls them Yama\nDevas. The Manvantara Devas have for their mission the carrying out of\nthe cyclic work of the Manvantara.\n\n\nTABLE C.\n\n\n*SKANDHA IV. CHAP. 1.*\n\nMarichi means literally a ray of light. The word is frequently applied\nto the sun's ray. As the sun's ray breaks up into the component colours,\nso the line of Marichi broke up into the life kingdoms. Kala means a\ndigit of the moon. Kasyapa was the son of Marichi and Kala. He married\nthe 13 daughters of Daksha, in the line Uttanapada. By his wives,\nKasyapa was the father of Suras and Asuras, of elementals, vegetables,\nanimals and men. He is directly connected with the Monads. Marichi and\nKala have a special significance in reference to Jivic evolution. Does\nthe pair symbolise the sun's ray reflected on the Moon or the Atmic ray\nreflected on Buddhi? Any how Marichi and Kala imply the divine ray in\nthe Jivas or Atma-Buddhi.\n\nThe monads of individuals are limited by the shells or bodies of\nKasyapa's line. (The word Kasyapa means primarily bed, seat). They come\nthrough Purnima, daughter of Marichi. The sons of Purnima are Viraja and\nVisvaga.\n\nViraja is free from Rajas. Visvaga means one who goes all over the\nUniverse. Viraja and Visvaga are Universal aspects of Jivic\nIntelligence.\n\n(Viraja is the father of Vairajas). Devakulya is the daughter of\nPurnima. She flowed from the washings of the feet of Vishnu and became\nthe divine river Ganga.\n\n\nTABLE D.\n\n\n*SKANDHA IV. CHAP. 1.*\n\nAtri = _a_ (not ) + _tri_ (three). Not three, but three in one. Anasuya\n= (not)+*asuya* (envy, intolerance, jealousy).\n\nAtri made severe Tapas for one hundred years for a son like unto the\nLord of the Universe. The ascetic fire at last broke forth from his head\nand instantly Brahma, Vishnu and Siva appeared before him.\n\n\"Lords!\" said Atri, \"I had only one of you in my mind, but you have all\nThree come to me!\"\n\nThe Trinity replied: -- \"We are three in one. You shall have three sons,\none after each of us.\"\n\nAnasuya begot Soma or the Moon after Brahma, Datta or Dattatreya after\nVishnu and Durvasas after Siva.\n\n[The Moon is thus a sort of Brahma or creator to the present Kalpa.]\n\nAtri represents the Creative, the Preservative and the Destructive\nIntelligence in the individual, all united to carry out the complex\nprocess of evolution.\n\nThe Brihat Aranyaka certainly refers to one of his aspects in the\nfollowing passage: --\n\n\"Speech is Attri; for by speech food is consumed; for Attri is verily\nderived from the root Attih (to eat, consume); he is the consumer of\nall.\" II-2-4.\n\n\nTABLE E.\n\n\n\"Where was he, who thus established us? He Is within the mouth; hence is\nAyasya. He is Angirasa, because he is the essence of the members.\"\nBrihat Aranyaka I-3-8.\n\nCommenting on this passage Sankaracharya says: \"Life is also called\nAngirasa, the essence of causes and effects. Angirasa is a compound of\nAnga and Rasa -- Anga meaning members, causes, and effects, and Rasa\nessence, substance; the whole meaning therefore is the substance, upon\nwhich causes and effects depend -- It is the essence of every thing,\nbecause unless it were present, all would become without effect.\"\n\n\"He who abides in the mouth is Angirasa, for he is the essence (Rasa) of\nthe members (Anga). Life is the essence of the members. This is also\nBrihaspati. Speech is Brihati. Life is the preserver (_pati_) of\nBrihati, therefore it is Brihaspati.\"\n\nB.A. I-3-19 and 20.\n\nBrihaspati or the presiding deity of the planet Jupiter is called\nAngirasa _i.e._ the son of Angiras. The wife of Angiras is, according to\nthe Bhagavata, Sraddha or Faith, and, according to Vishnu Purina, Smriti\nor Memory. The latter is a more suggestive name. Brihaspati or Jupiter\nis the essence of all beings and of the Universe and is connected with\nthe memory of the past.\n\nAngirasa is the Rishi of the 5th Mandala of the Rig Veda. The Mantras of\nthat Mandala are composed in the Brihati or big Metre. This accounts for\nthe name Brihaspati (Brihati+pati).\n\nBrihaspati or Jupiter, as the guide of the Devas, has to play a most\nimportant part in bringing about the life evolution of the present Kalpa\naccording to the records of the past and the essence or Rasa of all\nbeings. The Aranyaka therefore calls him life itself.\n\nUtathya, another son of Angiras, is _u+tathya_. _U_ is an interjection,\nused as an expletive -- _Tathya_ means reality, truth -- Utathya is said\nto be an incarnation of Vishnu. Both the brothers are said to have\ndistinguished themselves in the Second Manvantara. _Sinivali_ is the day\npreceding that of new moon or that day on which the moon rises with a\nscarcely visible crescent. Kuha is new moon day when the moon is\naltogether invisible.\n\n_Raka_ is the full moon day.\n\n_Anumati_ is the 15th day of the moon's age on which she rises one digit\nless than full.\n\nThe full moon and new moon days have thus a mysterious connection with\nthe essence of all beings. On those days the herbs have their medicinal\nproperties in full and even men have mysterious potencies, which have\nformed the subject of occult study.\n\n\nTABLE F.\n\n\nPulastya = Pula + Stya.\n\n_Pula_ is large, wide. It also means a thrill of joy or fear.\n\n_Stya_ is he who collects, is connected with, remains in. Agastya = Aga\n+ Stya.\n\n_Aga_ is mountain, unable to walk, fixed.\n\nAccording to a Pauranik legend, the Vindhya mountain began to rise\nhigher and higher so as to obstruct the path of the sun and moon. The\ngods being alarmed sought the aid of Agastya who was the teacher of\nVindhya. The Rishi approached the mountain and asked it to bend down and\ngive him an easy passage to the south and to retain the same position\ntill his return. Vindhya obeyed the order of his teacher, but Agastya\nnever returned from the south and Vindhya never attained the height of\nMeru.\n\nAccording to the Bhagavata, Agastya is the digestive fire of the\nstomach.\n\nVisravas = Vi (signifying intensity) + Sravas (ear).\n\nKubera is literally deformed. He is the god of riches and Regent of the\nNorth. He is the king of the Yakshas and Kinnaras and a friend of Rudra.\nHis abode is Kailasa. He is represented as having three legs, only eight\nteeth and a yellow mark in place of one eye.\n\nRavana, Kumbhakarna and Vibhishana are Rakshasas made famous by the\nRamayana.\n\nRavana is one who makes a loud noise. The Rakshasas reached the height\nof their power in his time. The Yakshas, before his time, had occupied\nLanka or Atlantis under Kubera, but Ravana propitiated Siva by his loud\nhymns, and acquired easy mastery over his kindred elementals. He ousted\nthe Yakshas from Lanka and made it his own capital. Ravana also\ncontrolled the higher Devas of Triloki.\n\nKumbha karna = Kumbha (pitcher) + Karna (ear). This pitcher-eared\nbrother of Ravana is said to have devoured thousands of beings including\nsages and heavenly nymphs. He slept for six months at a time. He was\nultimately slain by Rama.\n\nVibhisana, meaning the Terrible, left his brother Ravana and joined\nRama. After the death of Ravana, Rama installed him on the throne of\nLanka. He is said to be still living.\n\nThe Rakshasas are said to have possessed Kama Rupa _i.e._ they could\nassume any body at will.\n\nIn the line of Pulastya we have this strange combination -- the\ndigestive fire of stomach, ears, Yakshas and lastly the Rakshasas who\ncould change their body at will. Altogether we may say, Pulastya is\nIntelligence which governs animal passions and Kama.\n\n\nTABLE G.\n\n\nPulaha = Pula + ha. _Ha_ is one who gives up.\n\n_Gati_ is motion.\n\n_Karma-Srestha_ is one most skilled in karma or work.\n\n_Variyas_ is excellent, preferable.\n\n_Sahishnu_ is patient, enduring.\n\nPulaha seems to be the higher aspect of Kama -- the impulses pure and\nsimple, apart from their Kamic generator, or perhaps Pulaha may\nrepresent Pranic activity.\n\n\nTABLE H.\n\n\nKratu is a Vedic sacrifice, intelligence, power, ability. Kriya is\naction.\n\nBalakhilyas -- are a class of Rishis 60,000 in number, of the size of\nthe thumb, and are said to precede the sun's chariot. The word literally\nimplies stunted in growth like infants. These Rishis are said to burn\nbrightly with the spiritual fire of asceticism. The number 60,000 is\nsignificant. It indicates a correspondence.\n\nPerhaps the Rishis represent the sense perceptions which are guided by\nthe Adhidevas who have their abode in the heart of the sun. The\nBalakhilya Rishis are therefore said to accompany the sun's chariot.\nTheir connection with Vedic sacrifices is also intelligible, as they are\ngenerally directed to the Adhidevas.\n\n\nTABLE I.\n\n\nVasistha is the Controller. He is the spiritual teacher of the Solar\nRace and represents spiritual Intelligence or Higher Manas. He is the\ncontroller of the senses and the lower mind.\n\nUrja is Energy. She is also called Arundhati.\n\n\nTABLE J.\n\n\n_Atharvan_ -- The Veda called by that name.\n\n_Dadhichi_ -- The name of a Rishi who accepted death In order to serve\nthe Devas. Visvakarman forged the thunderbolt with his bones and Indra\ndefeated Vritra, the Asura King, with that weapon.\n\nThe line of Atharvan represents self sacrifice for universal good as\nwell as magic or occult wisdom.\n\n\nTABLE K.\n\n\n_Bhrigu_ -- is the Dweller of Mahar Loka, or the Archetypal plane. Upon\nthe Pralaya of Triloki, the essence of that triple plane and its Karma\nbecome embedded in Mahar Loka. The creative process sets in again in\nstrict conformity to the Karma of the past. Bhrigu is therefore father\nof:\n\n_Dhata_ -- or Universal Karma\n\n_Vidhata_ -- or Individual Karma, and\n\n_Sri_ or _Lakshmi_ -- the wife of Vishnu, the Energy of Preservation.\n\n_Ayati_ -- or potency is the wife of Dhata, Mrikandu and Markandeya, are\nin this line.\n\n_Niyati_ -- or fate, is the wife of Vidhata. Prana and Vedasiras are in\nthis line.\n\n_Kavi_ -- is another son of Bhrigu and _Usanas_ or _Sukra_ is Kavi's\nson. But according to some authorities Kavi is the same as Usanas. It is\na matter for reflection how Sukra or the presiding Rishi of the planet\nVenus is connected with Mahar Loka or the trans-personal plane. Mahar\nLoka is the first approach to universality and therefore may correspond\nto Higher Manas. However that be, Venus corresponds to the first plane\nof universality.\n\nThe consideration of Tables C to K has proved to be an interesting one.\nBut readers are requested to remember that this is a mere study by an\ninquiring student and they are left to think for themselves. I might\nhave dwelt at some length on this portion of the subject, but that would\nbe going beyond the scope of the present work.\n\nBriefly speaking then,\n\n_Marichi_ -- is Monadic ray or Atma-Buddhi,\n\n_Atri_ -- is the adjustment of the creative, preservative and\ndestructive tendencies in a Jiva,\n\n_Angiras_ -- is the Essence of Creation, the auric repository of the\nJiva,\n\n_Pulastya_ -- is Kamic Intelligence,\n\n_Pulaha_ -- is higher Kamic Intelligence, or it may be Pranic also,\n\n_Kratu_ -- is lower Manasic Intelligence,\n\n_Vasishtha_ -- is Higher Manasic Intelligence.\n\n\nTABLE L.\n\n\n_Daksha_ -- is the Able.\n\n_Prasuti_ -- is the Mother, the Procreative Energy. During the First\nManvantara Daksha had nothing to do with sexual procreation. He was the\nfather of 16 primal energies. These energies were wedded to Dharma,\nAgni, the Pitris and Siva -- 13 to Dharma and one to each of the others.\n\n_Dharma_ -- is that which binds the creation. Man and man, man and\nanimal, animal and animal, all forms of creation are kept together by\nDharma. The binding forces of creation are the wives of Dharma.\n\n_Sraddha_ or Faith is the first wife of Dharma. Her son is _Satya_ or\nTruth.\n\n_Maitri_ or Friendliness is the second wife. Her son is _Prasada_ or\ncomplacence.\n\n_Daya_ or compassion is the third wife. Her son is _Abhaya_ or Freedom\nfrom fear.\n\n_Santi_ or Peace is the fourth wife. Her son is _Sama_ or Tranquility.\n\nThe fifth wife is _Tushti_ or contentment. Her son is _Harsha_ or joy.\n\nThe sixth wife is _Pushti_ or Fullness. Her son is _Garva_ or Pride.\n\nThe seventh wife is _Kriya_. Her son is _Yoga_.\n\nThe eighth wife is _Unnati_ or Advancement. Her son is _Darpa_ or\nVanity.\n\nThe ninth wife is _Buddhi_. Her son is _Artha_.\n\nThe tenth wife is _Medha_ or Intellect. Her son is _Smriti_ or Memory.\n\nThe eleventh wife is _Titiksha_ or Forbearance. Her son is _Kshema_ or\nWell-being.\n\nThe twelfth wife is _Lajja_ or Shame. Her son is _Vinaya_ or Modesty.\n\nThe thirteenth and last wife of Dharma is _Murti_ or Form. Her sons are\nNara and Narayana, _i.e._ Humanity and Divinity. The Human Form\nconstitute a Duality. It is in this dual form that Sri Krishna\nincarnated Himself.\n\nFrom Dharma we pass to Agni.\n\n[Agni is used in many senses. It means the channel of communication\nbetween different kingdoms in nature, specially between Man and Deva, as\nalso a vehicle of consciousness, and sometimes consciousness itself. It\nalso means the Rupa or form-giving principle in the Universe. It is\nfrequently used in the Puranas in the last sense.]\n\nAgni was wedded to _Svaha_, the 14th. daughter of Daksha. His three sons\nare _Pavaka_ or the Purifier, _Pavaman_ or that which is being purified\nand _Sachi_ or Pure. They have 45 sons who with their fathers and\ngrandfather form the Forty-nine Fires. They are separately mentioned in\nthe Vedic Sacrifices in honour of Agni.\n\n_Svadha_ is the 15th. daughter of Daksha. She was married to the Pitris.\nAgnishvatva, Barhishad, Somapa and Ajyapa are the names of the Pitris.\nThey are with fire (Sagni) or without fire (Niragini). Svadha bore two\ndaughters to the Pitris, Vayuna and Dharini. Both of them were\nwell-versed in the Supreme wisdom.\n\n[_Vayana_ is knowledge, wisdom, faculty of perception. _Dharini_ means\nthat which bears, holds, carries, supports. Sometimes the word is used\nto mean the earth.\n\nThis two-fold classification means that some of the Pitris give the\n_body_, which is the receptacle or carrier, with its sub-divisions, and\nothers give knowledge, wisdom and the faculties of perception].\n\n_Sati_ is the last daughter of Daksha. She was wedded to Siva. We shall\nspecially notice her in the succeeding chapter.\n\n\n\nTHE QUARREL BETWEEN SIVA AND DAKSHA.\n\n\n*SKANDHA IV., CHAP. 2.*\n\nOf old the Prajapaties performed a Yajna, and the Devas and Rishis all\ngraced the occasion with their presence. Prajapati Daksha entered the\nassembly, when all stood up to receive him, except Brahma and Siva.\nDaksha saluted his father Brahma and with His permission took a seat.\nBut he was so mortified by the conduct of Siva that he could not contain\nhimself, and indignantly broke forth thus: -- \"O you, Rishis, Devas and\nAgni! Witness this disgraceful conduct of Siva my own son-in-law, rather\nmy disciple. This senseless being would not do so much as rise up and\nreceive me. He has no sense of respect and dis-respect, of purity and\nimpurity. He is mindless of all injunctions and observances. Do you\nknow, what he does? He roves like a mad man in the crematories, with his\nhost of Bhutas, Pretas and Pisachas, sometimes laughing, sometimes\nweeping, his body covered over with the ashes of dead bodies, their\nbones serving for his ornaments. His name is Siva (auspicious). But he\nis really A-Siva (inauspicious). He is fond of intoxication, and his\ncompanions are the impure and senseless Bhutas. Oh! that I have given my\ndaughter Sati in marriage to him. That was simply to obey the orders of\nBrahma.\"\n\nSiva remained unmoved. Daksha went on abusing Him and at last he cursed\nSiva saying \"This vilest of Devas shall not participate in the\nsacrificial offerings to Indra, Upendra and others.\" He then left the\nplace in a rage.\n\nNandisvara, the chief companion of Siva, could not bear the gross and\nwanton insult done to his master. He retorted in angry tones the unkind\nwords of Daksha and the approbation of some of the councillors. \"Siva\nbears malice to none. It is Daksha who makes differences, where there\nare none. Ignorant people follow him and blame Siva. The Vedas deal with\ntransitory objects. Worldly attachments receive an impetus from the\nKarma Kanda of the Vedas and they beget vices and evil deeds. This\nDaksha looks upon the body as the soul. He shall be as fond of women as\na beast and his face shall he that of an Aja (goat). Verily he deserves\nthis, as he looks upon Avidya as Tatvavidya. He publicly insults Siva.\nThe Brahmanas who follow him shall go through the repeated course of\nbirths and deaths and shall resort to the apparently pleasing Karma\nKanda of the Vedas. These Brahmanas shall have no scruples to eat\nanything and they shall make a profession of their learning, their Tapas\nand their austerities (Vrata). They shall consider their riches, their\nbody and their Indriyas to be all in all. They shall beg about from door\nto door.\"\n\nBhrigu, the leader of the Brahmanas, thus returned the curses of Nandi\non the followers of Siva: -- \"Those that will follow Siva, shall be\ndisregardful of the Sat (real) Sastras and shall be irreligious. With\nbraids of hair on their head, and ashes and bones round their body, they\nshall frequent places where wine is indulged in. The Vedas have at all\ntimes laid down the approved path. The Rishis of old followed their\ninjunctions and Narayana is at their very root. Those that forget all\nthis shall only attain the Tamasic Siva, the Lord of Bhutas and\nPishachas.\"\n\nSiva with his followers then left the place. The Prajapatis performed\nthe Yajna for 1,000 years.\n\nSometime after, Brahma made Daksha the head of the Prajapatis, and his\npride knew no bounds. He commenced a sacrifice called Vrihaspati Yajna\nand to it he invited all except Siva and his own daughter Sati. Sati\nheard of the grand preparations made by her father and became impatient\nto witness the Yajna herself. Siva at last yielded to her expostulations\nmuch against His own will. She left for Daksha's house accompanied by\nthe attendants of Siva. At last she reached her father's house and went\nto the place of sacrifice. But her father would not receive her. She did\nnot find any offering to Siva. She could easily make out that Daksha had\ndisregarded her husband. No attention was also paid to her. She grew\nfurious with rage and addressing her father said: -- \"With Siva, all are\nequal. He has enmity with none. Who else but thee could be envious of\nhis virtues? Thou hast attributed evil things to Siva. But do not the\nDevas know all that and knowingly worship Him? If the devoted wife\ncannot kill her husband's calumniators, she must leave the place with\nears closed with her hands. But if she is strong enough, she must in the\nfirst place sever the tongue of the calumniator from his body by force\nand then put an end to herself. Thou art the calumniator of Siva. This\nmy body is from thee, so I shall not keep it any longer. If prohibited\nfood is taken, the best thing is to throw it out. True, there are the\ntwo Paths of Inclination (Pravritti) and of Renunciation (Nivritti). But\none cannot adopt both the Paths at one and the same time. What action is\nthere for Siva? He is Brahma Himself. Thou speakest of His ashes and\nbones. But hast thou any idea of His Yogic powers, in comparison with\nwhich thy powers as a performer of Vedic sacrifices are nothing? But\nthere is no use wrangling with thee. I am ashamed of this body which has\nconnection with thee. The sooner I get rid of it the better.\"\n\nSo saying Sati gave up her body, and there was great uproar. Her\nattendants made ready for an attack, when Bhirgu, who acted as Adhvaryu,\ninvoked the Ribhus. They appeared and beat the attendants of Siva, who\nran away on all sides.\n\nNarada informed Siva of what had happened. Siva bit His lips in anger\nand tore up a Jata (matted hairtuft) from his head. The Jata glowed with\nelectric fire.\n\nHe threw it down on the earth and the terrible Virabhadra sprang from\nit. His tall body reached the high heavens. He was dark as the clouds.\nHe had one thousand hands, three eyes burning like the sun, teeth\nterrible to look at, and tufts of hair bright as fire. He had a garland\nof human skulls round his neck and there were various weapons in his\nhands.\n\n\"What are thy behests, O Lord?\" exclaimed Virabhadra. \"Thou art clever\nin fight, child, thou hast nothing to fear from the Brahmanas, for\nverily thou art part of myself. Go forth at the head of my army. Put an\nend to Daksha and his Yajna.\" Such was the command of Siva. Virabhadra\nrushed forth with trident in hand, and the attendants of Siva followed\nhim with enthusiasm and noise. The priests, the Brahmanas and their\nwives present at Daksha's sacrifice saw a huge dust storm, as it were,\ncoming from the north. \"Can it be the hurricane?\" thought they, \"but the\nwind is not strong. Can this be the march of robbers? But King\nPrachinabarhi is still alive. In his reign there is no fear from\nrobbers. No one is driving cattle. What can be the cause of this\napproaching volume of dust?\" The attendants of Siva arrived in no time.\nSome of them were brown coloured, some yellow. Some had their belly,\nsome their face, like Makara. They broke the implements of sacrifice and\nscattered them around. They pulled down the buildings and put out the\nfires. They made all sorts of sacrilege, ran after the Rishis and Devas\nand frightened the women. Maniman caught hold of Bhrigu and tied him up.\nVirabhadra captured Daksha; Chandesa captured Suryya and Nandisvara\ncaptured Bhaga. Seeing this, the other Brahmanas and Devas took to\nflight, but they were grievously hurt by the stones cast at them by the\nfollowers of Siva. Virabhadra began to uproot the beard of Bhrigu, for\nwhile scoffing Siva he made his beard prominent. Nandishvara pulled out\nthe two eye-balls of Bhaga, for he had encouraged Daksha by side\nglances. Virabhadra did not also spare Pushan, and pulled out all his\nteeth. Pushan had showed his teeth while smiling in approval of Daksha's\nabuse. But the crowning act of Virabhadra was still to come. He sprang\nupon Daksha and made several attempts to cut off his head. But the head\nresisted all his strokes. Wonder-struck, he took at last the weapons of\nsacrifice and easily severed the head of Daksha even as it were the head\nof a beast of sacrifice. Loud were the lamentations at the place of\nsacrifice when Virbhadra with his followers left it for Kailasa.\n\nThe Devas after this signal defeat went to Brahma. Brahma and Vishnu\nknew what was to happen at Daksha's sacrifice, so they had kept\nthemselves aloof. When the Devas had related their mishap, Brahma\nexplained to them that they had done wrong in not allowing Siva to\nparticipate in the Yajna offering. There was no help now but to appease\nthe Astral Lord, Who could destroy the Universe at His will. So saying\nBrahma himself went with the Devas to Kailasa the abode of Siva. He\nfound there higher beings than men perfected by birth, herbs, Tapas,\nMantra or Yoga and Yakshas, Kinnaras, Gandharvas and Apsarasas. The\nriver Nanda (Ganga) traced its course round Kailasa. High up on the\nmount was the abode called Alaka and the garden called Saugandhika\n(sweet-scented). On two sides of Alaka were the two rivers Nanda and\nAlakananda, sanctified by the dust of Vishnu's feet. Alaka is the abode\nof Kubera, the Yaksha king. The Kinnaras occupied the Saugandhika\ngarden. Near it was a large fig tree (Vata) 800 miles (100 Yojanas)\nhigh, the branches spreading over 600 miles. Below that tree, the Devas\nfound Siva in deep meditation for the good of the Universe. Brahma asked\nHim to pardon Daksha and his followers who had slighted Him by\nwithholding Yajna offerings. \"Through thy favour let the Yajna be\ncompleted now. Let Daksha get back his life. Let the eyes of Bhagadeva,\nthe head of Bhrigu, the teeth of Pushan, be restored. Let the Devas and\nthe sacrificial Rishis be relieved of all pain in their broken limbs.\nSince now, the remnants of Yajna offerings are all Thine. Take Thy\nofferings, and let the sacrifice be completed this day.\"\n\nSiva replied with a smile thus: -- \"Daksha is a mere child. I do not\neven think of him as an offender. But I have to set right those that are\nled astray by Maya. Daksha's head is burnt up. So let him have the head\nof a goat. Bhagadeva shall find his Yajna offerings through the eyes of\nMitra. Pushan shall have _pishta_ (crushed or ground up things) for his\nofferings. In company with other Devas, however, he shall have the use\nof the sacrificer's teeth. Let the broken limbs of the Devas be\nrehabilitated. But those that have lost their limbs shall use the arms\nof Asvinikumara and the hands of Pushan. So let it be with the Rishis\ntoo. Bhrigu shall have the beard of a goat.\"\n\nThe Devas thanked Siva for His great kindness and invited Him to the\nsacrifice. Brahma accompanied Siva. Daksha regained life and looked on\nSiva with reverence. He acquired wisdom and became purified in mind. The\nsacrifice was duly performed. Daksha sat in meditation and, lo! Vishnu\nappeared on the back of Garuda.\n\nAll rose up and saluted Him. Spontaneous prayers broke forth from one\nand all. Vishnu participated in the Yajna offerings. Addressing Daksha\nHe said: -- \"Only ignorant people see the difference between Me and\nSiva. I, Siva and Brahma are Three in One. For the creation,\npreservation and dissolution of the Universe, We assume three different\nNames. We, as the triune Atma, pervade all beings. Wise men therefore\nlook upon all others as their own selves.\"\n\nSuch is the story of Sati's death. She took birth again as the daughter\nof Himalaya and became wedded once more -- the union with Siva this time\nwas permanent.\n\n\n\nTHOUGHTS ON THE ABOVE.\n\n\nBrahma, Vishnu and Siva are the three aspects of the Second Purusha.\n\nBrahma brings into manifestation the Prajapatis, and the Prajapatis\nbring into manifestation the individuals and life forms. The other\nPrajapatis mostly represent the principles that enter into the\nconstitution of life-forms, while Daksha represents the combination of\nprinciples forming a life unit.\n\nDaksha had sixteen daughters -- thirteen he gave in marriage to Dharma,\none to Agni, one to the Pitris and one to Siva.\n\nAgni or the god of Fire is the Rupa or form-giving Deva. Fire is used in\nsacrifice, because it changes the form of things offered and makes them\nacceptable to the gods by change of form.\n\nIf Agni represents Rupa Devas or Devas with forms, Dharma might\nrepresent Arupa Devas or Devas without forms.\n\nThe Pitris, of whom four classes are only mentioned (Agnishvatvas,\nBarhishads, Saumyas and Ajyapas), are also divided into two classes, --\none with fire and one without fire.\n\nThe attendants of Siva were dwellers of the astral or Bhuvar plane.\n\nFor the sake of convenient reference we shall call the dwellers of\nSvarga Loka Devas and the dwellers of Bhuvar Loka, Astrals. The\ndifferent classes of Devas and Astrals are described in the 20th.\nchapter of the 4th. Skandha. The Devas and Astrals were brought into\nmanifestation by Daksha, whose position in creation was next to that of\nBrahma. Therefore all stood up to receive him at the sacrifice except\nBrahma.\n\nSiva first appeared as Kumara Nila Lohita or Rudra. And all beings\nthereafter got the potentiality of dissolution, phenomenal change, death\nand decay. But in the first stage of life process, phenomenal change,\ndecay or dissolution was not in requisition, as Monads went on in their\ndownward journey, not by dissolution, but by evolution. They remained\nwhat they were, and they acquired in addition a more material form. As\nthe material form became prominent the Deva form and the astral form\nbecame suppressed.\n\nConsciousness in Deva form manifests itself as mind, in the astral form\nas animal desire and sense perception. In the mineral form it can hardly\nshew itself.\n\nSiva works out the decay and dissolution of mineral matter, so that the\nastral element may once more assert itself and there may be sense\nperception in the mineral metamorphosed into the vegetable. The process\nis carried further in the animal kingdom, and the animals get a\nconstitution in which Kama or animal desire can manifest itself. The\nanimals evolve themselves by death. Death frees them from the trammels\nof one set of experience, and carries them onwards till the human body\nis reached.\n\nThe work of dissolution proceeds in various ways. Our sleep is partial\ndissolution. It is brought on by the astral attendants of Siva.\n\nDissolution is caused by Tamas. Tamas begets inaction, and inaction\ncauses death and decay. There is no phenomenal change without\ndissolution, death or decay.\n\nThere are so many material tendencies in us that they require rejection.\nSiva gives us the power of rejection, as Vishnu, the power of\npreservation -- preservation of all that is good in us. Death makes the\nman, where moral teachings fail, The Consort of Siva is the Energy\nthrough Whom He guides the life process of Monads or Jivas. In the first\nstage of life process She is called Sati or the Lasting. For the body of\nthe Jiva was lasting during the period of evolution. But Her mission was\nto act on the Monad itself, to cause the material tendency in it by\nmeans of Tamas.\n\nIn the second stage, She is the Energy of dissolution, death and\nphenomenal change. In the third stage, she is over and above that the\nEnergy of rejection (of all that is evil in us.) She is the kind mother,\nwho has been nourishing all Jivas in their course of evolution.\n\nWhen the Mineral form was reached by the primal elemental Jiva, the\ncreative process had done its work and the process of dissolution was to\nassert itself. There was to be a revolution in the life process. Sati\ngave up her own nature and became re-born in another character in the\nMineral Kingdom. The creative process was materially changed. Daksha\nlost his original head, and he acquired the head of a goat. The goat\nsymbolises sexual connection. All this happened during the reign of\nPrachina-Barhis. The Prachetas brothers were his sons. Daksha reappeared\nas the son of the Prachetas brothers.\n\nThe Adityas or gods of preservation who formed Daksha were Pushava and\nBhaga. They were the preserving deities of the first stage of life\nprocess. When the next stage came in, they lost their activity. This\nexplains the breaking of teeth and the uprooting of eyes of two of the\nAdityas. The subjoined Table of correspondences taken from the 11th.\nChapter of the Twelfth Skandha shews that Pushana and Bhaga correspond\nto the months of Pausha (December) and Magha (January) when the rays of\nthe sun are the least powerful. These Adityas preserve Jivas in their\ndownward course. Pushana was a favorite god of the Aryan shepherd.\n\n\n------------------------------------------------------------------------------------------------------------------------\nNO MONTH ADITYA RISHI YAKSHA RAKSHAS NAGA GANDHARVA APSARAS\n------------------------------------------------------------------------------------------------------------------------\n 1. Chaitra Dhatri Pulastya Rathravit Heti. Vasuki. Tumburu. Kritusthali.\n------------------------------------------------------------------------------------------------------------------------\n 2. Baisaka Aryaman Pulaha Athaujas. Praheti. Kachnira Narada Punjikasthali.\n------------------------------------------------------------------------------------------------------------------------\n 3. Jyaistha Mitra. Atri Rathasvana Paurusheya Takshaka Haha. Menaka.\n------------------------------------------------------------------------------------------------------------------------\n 4. Asarha Varuna. Vasistha. Chitrasvana Sahajayna Sukra. Huhu. Rambha.\n (Sahajanya)\n------------------------------------------------------------------------------------------------------------------------\n 5. Sravana Indra. Angiras. Sroti. Varya Elaptara Visvavasu Pramlocha.\n------------------------------------------------------------------------------------------------------------------------\n 6. Bhadra Vivasvat Bhrigu. Asarana. Vyaghra. Sankhahala Ugrasena. Anumlocha.\n------------------------------------------------------------------------------------------------------------------------\n 7. Magha Pushan. Gautama. Suruchi. Vata. Dhanjaya. Sushena. Ghritachi.\n------------------------------------------------------------------------------------------------------------------------\n 8. Falguna Parjanya Bharadhvaja Ritu. Vorcha. Airavatra Visva. Senajit.\n (Savitri)\n------------------------------------------------------------------------------------------------------------------------\n 9. Agrahayana Ansu. Kasyapa. Ritusena. Vidyatsatru Mahasankha Ritusena. Urvasi.\n (Vidhatri)\n------------------------------------------------------------------------------------------------------------------------\n 10. Pausha. Bhaga. Kratu. Urna. Sphurja. Karkotaka. Arishtanemi Purvachitti\n------------------------------------------------------------------------------------------------------------------------\n 11. Asvina Tvastri. Jamadagni. Satajit. Brahmapeta. Kambala. Dhritarashtra Tilottama.\n------------------------------------------------------------------------------------------------------------------------\n 12. Kartika Vishnu. Visvamitra. Satyajit. Makhapeta. Asvatara. Suryyavarcha. Rambha.\n------------------------------------------------------------------------------------------------------------------------\n\n\nTABLE M.\n\n\nThere is not much to detain us in this Table. It will be enough if\nreaders will please note the meanings of the names used.\n\n\nTABLE N.\n\n\nWe must divide this Table into the following heads: -- I. The story of\nDhruva, II. The story of Pirthu, III. The story of Prachina Barhis, IV.\nThe allegory of Puranjana, and V. The story of the Prachetasas.\n\n\nI. THE STORY OF DHRUVA.\n\n\n*SKANDHA IV. CHAP. 8-12.*\n\nUttanapada is one of the sons of the First Manu. Uttanapada means \"with\nuplifted foot\". This perhaps refers to the period when the Jiva, having\nstill the spiritual element strong in him, was not fixed in the course\nof material descent, but had one foot towards Mahar-Loka. Uttanapada had\ntwo wives Suruchi (with good graces) and Suniti (of good morals). Uttama\nor the Highest was the son of Suruchi. Dhruva or the fixed was the son\nof Suniti. Once upon a time, Dhruva found Uttama on his father's lap and\nhe wished to be there himself. For fear of Suruchi, Uttanapada did not\ndare stretch forth his hands towards Dhruva, while Suruchi herself\ntaunted the boy for his impudent aspiration. Stung to the quick by the\nbitter words of his stepmother Dhruva forthwith left the place and went\nstraight to his mother and related to her his grievances. Suniti advised\nher son who was only five years old to make Tapas. Dhruva did not lose\ntime but left home to make Tapas as directed by his mother. Narada met\nhim on the way. \"Thou art a child Dhruva\" said the great Rishi. \"How is\nit possible for thee to find out Him by Tapas, Who is attainable by\nintense Yoga concentration and freedom from passion practised for\nseveral births. Desist my boy, for the present. Try, when thou hast\nenjoyed all the things of the world and hast grown old\". But Dhruva was\nfixed in resolve and he importuned Narada to teach him how to meditate.\nNarada initiated Dhruva into the mysteries of the Mantra \"Om Namo\nBhagavate Vasudevaya\", told him how to meditate on Vasudeva and asked\nhim to make Tapas at Mathura where Bhagavan permanently resides. Dhruva\npassed his days in austere asceticism, standing on one foot and living\non air. The prince at last controlled his breath and with deep\nconcentration saw the Divine Light in the heart. Bhagavan withdrew that\nLight from the heart, and on the break of Samadhi, Dhruva found the same\nDivinity outside, standing before him. Words he had none for a time.\nBhagavan addressing him said: -- \"O Thou Kshatriya boy! I know thy\nresolve. Do thou ever prosper. I give thee a place which is ever bright\nand where Nirvana is constant. The planets and stars are all attached to\nthat place. Those that live for a Kalpa will die, but that place shall\nnever be destroyed. Dharma, Agni, Kasyapa, Indra and the seven Rishis\nwith all the luminaries of the sky are constantly revolving round the\nplace. Thou shalt succeed thy father on the throne and reign for 36,000\nyears. Thy brother Uttama shall disappear in a forest. Thy stepmother\nSuruchi shall die in pursuit of her son. The place where thou shalt\nfinally go is my own abode, higher than that of the Rishis, and there is\nno return from it.\"\n\nDhruva returned to his parents and was placed by his father on the\nthrone. He married Bhrami, the daughter of Sisumara, and had two sons by\nher, Kalpa and Vatsara. He had another son Utkala by Ila. Uttama was\nkilled by a powerful Yaksha while out on a hunt. Dhruva went out to the\nnorth to take revenge on the Yakshas for his brother's death. He killed\nseveral thousands of innocent Yakshas, Rakshasas and Kinnaras in battle.\nManu took pity on them and asked his grandson to desist from fight.\nDhruva bowed in obedience to Manu and so Kubera the king of Yakshas\nbecame much pleased with him and blest him too. After thirty six\nthousand years, Sananda and Nanda, two companions of Vishnu came with a\nchariot and took Dhruva to the promised abode.\n\nUtkala was the eldest son of Dhruva and he was entitled to succeed his\nfather. But he was a sage and had united himself with Brahma. He\ndeclined the throne. Bhrami's son Vatsara became the king. Vatsara\nmarried Subithi and had six sons by her, -- Pushparna, Tigmaketu, Isha,\nUrja, Vasu and Jaya. Pushparna had two wives, -- Pravha and Dosha.\nPrabha had three sons, -- Pratar, Madhyandina and Sayam, Dosha had three\nsons, -- Pradosha, Nisitha and Vyushta. Vyushta married Pushkarini. His\nSon was Sarvatejas, afterwards called Chakshus. Chakshus had one son, --\nNadvala Manu.\n\n\nTHOUGHTS ON THE ABOVE.\n\n\n[The line of Uttanapada, as I have said above, represents the appearance\nof individual life-forms. Limitation had to be put to the life-periods\nof individuals. We commence with Dhruva, who presides over the polar\nstar, and lives for one Kalpa. His sons are Kalpa and Vatsara. \"Vatsara\"\nmeans year. The sons of Vatsara are the six seasons. \"Pushparna\" is the\nflower season or spring. \"Tigmaketu\" means fierce-rayed. The word\ndenotes summer season. \"Isha\" means full of sat and is the name of the\nmonth of Asvina. But it means here the rainy season. \"Urja\" is the name\nof the month of Kartika. It is indicative of autumn. \"Vasu\" meaning\nwealth is the season between autumn and winter, when paddy becomes ripe.\n\"Prabha\" is light. \"Dosha\" is darkness. \"Pratar,\" \"Madhyandina\" and\nSayam are morning, midday and evening, respectively. \"Pradosha\" is first\npart of the night, \"Nisitha\" is midnight. \"Vyushta\" is day break.\n\"Sarva-tejas\" is all-fire. He was subsequently called Chakshus or eye.\nThe names other than Chakshus indicate different capacities of\nindividual life, ranging from portions of a day to the whole Kalpa. When\nthe downward flow of Jivas was the rule, Dhruva had to make great\nsacrifice to remain fixed on the spiritual plane. Hence he worshipped\nVishnu, as directed by Narada. Sarva-tejas or Chakshus perhaps indicates\nthe appearance of perceptive faculties. The son of Chakshus is glorified\nwith the title of Manu. This is significant. He is called Nadvala, or\none made of reeds. This marks a new era in the progress of Monads. As\nthe reed is made up of sheaths over-lapping each other, so the sons of\nthis Manu were constituted of overlapping principles. Why Nadvala is\ncalled Manu, has to be found out in the circumstances that attended the\nprogress of the Monads from the mineral to the vegetable stage. The son\nof this Manu was Anga or the limbs. And Anga was wedded to the daughter\nof the death god. So there was no death up to the Nadvala form of life,\nand no limbs. It was something like the appearance of protoplastic\nmatter, with all its potentialities of evolving life forms. Thus we can\nunderstand the importance of Nadvala as a Manu. Death or decay made the\ninorganic to develop organs or anga.]\n\n\nII. THE STORY OF PRITHU.\n\n\n*SKANDHA. IV. CHAP. 13-23.*\n\nNadvala had twelve sons; one of them being Ulmuka (fire-brand, torch).\nHe had six sons, one of them being Anga or the members of the body. Anga\nmarried Sunitha, the daughter of Death. The iniquitous Vena was the son\nof Anga. When he became king, he issued a proclamation prohibiting all\nworship and sacrifices. The sages strongly remonstrated with him but\nwhen he turned a deaf ear to their words, they killed him with their\nincantations. The kingdom was now without a ruler and there was great\ndisorder. The Rishis then churned the thigh of the dead body, until a\ndwarfish, deep black person came out. The Rishis told him to 'sit down\nand wait.' Hence he was called Nishada. They then churned the two arms,\nand a pair arose. \"This male is an incarnation of Vishnu,\" said the\nRishis, \"and this female is an incarnation of Lakshmi. They shall marry\neach other. He shall be called Prithu and his wife, Archis. Prithu shall\nbe the King and he shall preserve all beings.\" Prithu accepted the duty\nof preserving the people. He saw there was no vegetation on the earth.\nHis subjects suffered from hunger. He thought that the earth had eaten\nup the seeds and was not bringing forth the plants. In anger Prithu took\nup his bow and aimed at the earth. She assumed the form of a cow and\nbegan to run away chased by the King. But she at last yielded and\nrequested him to spare her life. \"Thou art Lord of this Universe,\"\nexclaimed the earth, \"Thou knowest very well that the forms of vegetable\nlife created by Brahma could not be used in Yajna so long. I have\ntherefore preserved them within myself. If I had not done so, they would\nhave been destroyed long ago and no Yajna could be performed in future.\nTrue, they are now rotting in me. But think about the best means to\nbring them out. Find out a calf, a milk-pot and a milker. I will secrete\nall desired objects as my milk. But first of all make my surface flat\nand level.\" Prithu rejoiced at these words. He made Svayambhuva Manu the\ncalf and milked all vegetables into his own hands. Others followed him.\nThe Rishis made Vrihaspati their calf and drew out the Vedas into their\nIndriyas.\n\nThe Devas made Indra their calf and milked out into their golden pot\nAmrita and energy of body, of mind and of the Indriyas.\n\nThe Daityas and Danavas made Prahlada their calf and milked out wine\ninto their iron pot. The Gandharvas and Apsaras made Visvavasu their\ncalf and milked out into their lotus vessel, fragrance, beauty and sweet\nwords.\n\nThe Pitris made Aryaman their calf and extracted into their unburnt\nearth vessel the Kavya offerings. The Siddhas made Kapila their calf and\nmilked out the Siddhis (animan &c). (And so other instances are given).\nPrithu was so glad that he called earth his daughter and hence she is\ncalled Prithivi or the daughter of Prithu. The King also crushed the\nmountains and made the earth's surface level.\n\nPrithu then commenced a series of Asvamedha Yajnas. During the\nperformance of the hundredth, Indra twice stole away the sacrificial\nhorse, but Prithu's son restored it on both the occasions. The performer\nof one hundred Asvamedha sacrifices becomes an Indra. This was the cause\nof Indra's fear. Prithu could not bear the disgraceful conduct of Indra\nand he resolved to kill him. The Rishis dissuaded him and even Brahma\nand Vishnu appeared to soothe the offended King and restore his\nfriendship with Indra. Vishnu explained to Prithu that he had enough to\ndo as a king of the earth and as a preserver of the people and that he\nshould not aspire to become Indra, who had his duties as well.\n\nSometime after, the Sanat Kumar brothers appeared before the King and\ntaught him the way to Mukti. He made over the kingdom to his son\nVijitasva and retired into the forest. At last he gave up the body and\nwent to Vaikuntha.\n\n\nTHOUGHT ON THE ABOVE.\n\n\n[We left the Monad in its protoplasmic state. The protoplasmic mass\nbegan to spread out limbs (Anga). But the development of limbs was not\nan unmixed blessing, for Anga became wedded to the daughter of Death.\n\nThere was no death in the protoplasm. The offspring of the first\nconnexion with death was Vena.\n\nThe root _ven_ means to move. The first moving protoplasmic mass had too\nmuch of unruliness in it, and it was not therefore fitted for _yajna_ or\nevolution. It had to be brought under the law and the black element was\nchurned out. That black element of Tamas had to wait till the time of\nthe great dissolution. Vishnu had to incarnate at this stage as Prithu\nto suffuse the material mass with _satva_ and thereby make it conscious.\nThe course of evolution received a great impetus. The Monad had passed\nthrough elemental and mineral stages. Organic life had already appeared.\nMatter had passed through the grossness and immobility of Tamas and the\nirregular, impulsive and purposeless movements of Rajas, till it became\npermeated with Satva, when those movements assumed the regularity of\nconscious acts. The consciousness of Satva made the future evolution or\n_yajna_ teem with big possibilities. Earth could no longer keep back the\nseeds of the vegetable creation in her bosom. Her surface became\nlevelled and she looked green with vegetation. She brought forth all her\nlatent life-energies and life-evolution commenced in right earnest under\nthe guidance of the first King energised by Vishnu for the preservation\nof the universe. But that King was not to exceed the proper bounds. He\nwas not to usurp the functions of Indra. The Devas are the executive\nofficers of the Rishis in the cyclic administration of the universe and\ntheir work is more on cyclic than on individual lines. The kings however\nas representing Manu have to deal directly with Monads and Egos and have\nto guide them according to the light of the Rishis. Prithu was asked by\nVishnu to keep himself within the bounds of kingly duties.]\n\n\nIII. THE STORY OF THE PRACHINA BARHIS OR BARHISHAD.\n\n\n*SKANDHA IV. CHAP, 24.*\n\nThe eldest son of Prithu was Vijitasva. He was so called for having\nrestored the sacrificial horse stolen by Indra. Indra taught him the art\nof becoming invisible. Hence he was also called Antardhana. He had four\nbrothers -- Havyaksha, Dhumrakesha, Vrika and Dravinas. To them he gave\nthe east, the south, the west and the north respectively. By his wife\nSikhandini, Vijitasva had three sons -- Pavaka, Pavamana, and Suchi.\n\nThese fire-gods descended by the curse of Vasishtha but the descent was\nonly temporary. Antardhana had by his other wife Nabhasvati one son,\nHavirdhana. Havirdhana had six sons -- Barhishad, Gaya, Sukla, Krishna,\nSatya and Jitavrata. Of these, Barhishad was a great votary of Kriya,\n(action) and he constantly performed Yajnas. Even while he was\nperforming one Yajna, the place for another was preparing close by.\nHence he was called Prachina-Barhis. King Prachina-Barhis married\nSatadruti, the daughter of the Ocean-god. And he had by her ten sons,\nall of whom were called Prachetas. The King ordered his sons to enlarge\nthe creation. They went out to make Tapas for one thousand years. Narada\ncame to the King and told him that the way to Mukti was not through\nKriya Kanda. By. performing sacrifices he was only acquiring new karma.\nThe only way to attain liberation was to know oneself. The Rishi\nillustrated his teachings by the famous allegory of Puranjana. The King\nheard the story and its explanation from Narada. He did not wait for the\nreturn of his sons. But he called his ministers together and delivered\nto them his mandate that his sons were to succeed him on the throne. He\nwent to the Asrama of Kapila for Tapas and attained liberation.\n\n\nIV. THE ALLEGORY OF PURANJANA.\n\n\n*SKANDHA IV. CHAP. 25-29.*\n\nThere was a king called Puranjana. He had a friend, but the king knew\nnot his name nor his doings. Puranjana went in search of a place to live\nin. He went about on all sides, but found no suitable abode. At last\nwhile roaming south of the Himalayas, he found one Puri (town) in\nBharata Varsha (India), The marks were all favourable. There were nine\ngateways. In one of the gardens he found a most beautiful young lady.\nShe had ten attendants. Each of them had hundreds of wives. One\nfive-headed serpent was the warder of the town and he constantly guarded\nhis mistress. The lady was on the look out for one to be her lord.\nPuranjana broke forth into words of love, and asked who she was. \"O thou\ngreatest of men!\" exclaimed the lady, \"I know not who I am or who thou\nart. Nor do I know who made us both. This only I know, that I now exist.\nI do not know even who made this town for me. These are my companions\nmale and female. This serpent guards the town, even when we are all\nasleep. Luckily hast thou come here. I shall try with all my companions\nto bring to thee all objects of desire. Be thou the lord of this Puri\nfor one hundred years. And accept all enjoyments brought by me.\"\nPuranjana entered the Puri and lived in enjoyment there for one hundred\nyears.\n\nOf the nine gateways, seven were upper and two lower -- five on the east\n(Purva, which also means front), one on the south (Dakshina), one on the\nnorth (Uttara) and two on the west (Paschima). Two of them Khadyota and\nAvirmukhi were close to each other and Puranjana used them whenever he\nwould go out to see Vibhrajita in the company of Dyumat.\n\nNalini and Nalini were also two passages built together. Puranjana used\nthem with the help of Avadhuta in order to repair to Saurabha.\n\nThe Mukhya passage was used for Apana and Bahudana. Through the southern\npassage Pitrihu, Puranjana went with Srutadhara to Dakshina Panchala and\nthrough the northern passage Devahu, to Uttara Panchala.\n\nThrough the western passage called Asuri, Puranjana went with Durmada to\nGramaka. The other western passage was called Nir-riti, Through that\npassage Puranjana went with Lubdhaka to Vais-asa.\n\nThere were two blind gates _i.e._ without opening, viz: -- Nirvak and\nPesaskrita. Puranjana used them for motion and action. He went inside\nthe town with Vishuchina. There he experienced Moha (delusion), Prasada\n(contentment) and Harsha (joy), caused by his wife and daughters.\n\nPuranjana became thus attached to Karma. He slavishly followed whatever\nthe Queen did. If she heard, the King heard. If she smelt, the King\nsmelt. If she rejoiced, the King rejoiced. If she wept, the King wept.\nPuranjana merged his self entirely in that of his wife.\n\nOnce upon a time, the King went out hunting into the forest\nPanchaprastha, His chariot had five swift going horses, two poles, two\nwheels, two axles, three flags, five chains, one bridle, one charioteer,\none seat for the charioteer, two yoke ends, seven fenders, and five\ncourses. He had a golden armour and an endless supply of arrows.\nBrihadbala was the commander of his forces. The King forgot his wife for\nthe time being in the chase of deer. But he got tired and returned home.\nThe Queen would not speak to him in feigned anger. The King appeased her\nwith gentle and flattering words of love.\n\nSo passed the days in utter delusion. The King had 1100 sons and 110\ndaughters. He gave them in marriage to duly qualified persons.\nPuranjana's sons had 100 sons each. The kingdom of Panchala became\nfilled with the progeny of Puranjana. The King performed sacrifices for\nthe welfare of his children and killed animals for the purpose.\n\nChandavega, a Gandharva king, had a strong force of 360 white\nGandharvas. Each of them had one black wife. By turns these Gandharvas\nrobbed the town of Puranjana. The serpent-warder could not fight long\nagainst such odds, it lost strength day by day. The King and all the\ncitizens became extremely anxious.\n\nThere was a daughter of Kala who went about the world for a husband. But\nno one received her for a wife. She went to Narada and on the refusal of\nthe sage cursed him to become a wanderer for ever. She was referred\nhowever by Narada to Fear, the King of Yavanas. King Fear would not\naccept her for his wife. But he addressed her as his sister and assured\nher that she would enjoy all beings on earth, if only she attacked them\nunnoticed. His Yavana troops would always accompany her as well as his\nbrother Prajvara.\n\nThe Yavana troops of King Fear under Prajvara and the daughter of Kala\nattacked the Puri of Puranjana. The old serpent gave way. The Puri was\nburnt up by Prajvara. There was wailing all round. The Serpent left the\nPuri. Puranjana was dragged out of it. The sufferings he had caused to\nothers in sacrifices or otherwise reacted upon him. Long he suffered\nforgetting even his old friends. His mind had been tainted by the\nconstant company of women and he had thought of his wife till the last\nmoment. So he became a female in the next birth. She was born as the\ndaughter of the Vidarbha king. Malayadhvaja, King of Pandya, defeated\nother princes in the fight for her hand and the princess became his\nwife. She bore to the King one black-eyed daughter and seven sons. The\nsons became kings of Dravida and each of them had millions of sons,\nAgastya married the daughter of the King, and had by her a son called\nDridhachyta. His son was Idhmavaha. King Malayadhvaja divided the\nkingdom amongst his sons; and ascended the hills for devotional\nmeditation. His wife accompanied him. One day the princess found the\nbody of her husband cold in death. With loud lamentations, she prepared\nthe funeral pyre, placed the King's body upon it and put fire thereon.\nShe then resolved to burn herself on the same pyre.\n\nThe former friend now appeared. Addressing the Queen he said: --\n\n\"Who art thou? Who is he lying on the funeral pyre that thou mournest\naloud? Dost thou know me, thy friend, thy former companion? Dost thou\nremember even so much that thou hadst a friend, whom thou canst not\nrecognise? Thou didst leave me in search of some earthly abode and\nenjoyment. We were two Hansas (swans) on the Manasa Loka and we lived\ntogether for one thousand years. Desirous of worldly enjoyments thou\ndidst leave me for the earth and there didst find a town with a woman as\nits mistress. The company of that woman spoiled thy vision and effaced\nthy memory. Hence thou hast attained this state. Thou art not the\ndaughter of the Vidarbha King, nor is this King thy husband. Nor wast\nthou the husband of Puranjana. By my _maya_ thou misconceivest thyself\nas a man or a woman. But in reality both myself and thyself are Hansas.\nWise men find no difference between us. If there is any difference\nbetween a man and his image, that is the difference between me and\nthyself.\"\n\nThe other Hansa now regained his lost consciousness and was reawakened\nto his former state.\n\nThis is the story of Puranjana. Now its explanation by Narada: --\n\nPuranjana is Purusha -- he who illumines the Pura with consciousness.\n\nThe unknown friend is Ishvara.\n\nThe Pura or Puri or town is the human body.\n\n\"The marks were all favourable\" -- there were no deformities in the\nbody.\n\n\"The nine gateways\" are the nine openings of the body.\n\nThe young lady Puranjani is Buddhi.\n\nShe is the mistress of the body.\n\nThe ten male attendants are the five _jnanendriyas_ or organs of\nperception and the five _karmendriyas_ or organs of action.\n\nThe wives of the attendants are the functions of the Indriyas.\n\nThe five-headed serpent is Prana. The five heads are its five\nsub-divisions.\n\n\"One hundred years\" is the full term of man's life.\n\n\"Khadyota,\" literally glow-worm, is the left eye, for, it has not the\nillumining capacity of the right eye.\n\n\"Avirmukhi\" or the great illuminator is the right eye.\n\n\"Vibhrajita\" is Rupa or object of sight.\n\n\"Dyumat\" is the perceiving eye.\n\n\"Nalini\" and \"Nalini\" are the left and right nostrils respectively.\n\n\"Avadhuta\" is Vayu. In the story, it means the perceiving nose.\n\n\"Saurabha\" is Gandha or smell.\n\n\"Mukhya\" is mouth.\n\n\"Apana\" is speech.\n\n\"Bahudana\" is eating.\n\n\"Panchala\" is Pancha (five) + ala (capable) that which is capable of\nbringing to light such of the five objects of the senses, as cannot be\notherwise cognised; Sastra or spiritual teachings.\n\nThe right ear is stronger than the left ear. Therefore it is more\nprominent and useful in _hearing_ the Sastras, of which the first to be\nheard is Karma Kanda.\n\nA man by the observance of Karma Kanda is called to the Pitris, _i.e._\nhe reaches, after death, the path called Pitriyana.\n\n\"Pitrihu\" is therefore the right ear. \"Devahu\" is the left ear\ncorresponding to Devayana.\n\n\"Uttara Panchala\" is Pravritti Sastra or teachings of worldliness.\n\n\"Dakshina Panchal\" is Nivritti Sastra or teachings of renunciation.\n\n\"Nirriti\" is death. The anus is called death, because ordinarily the\nLinga Sarira goes out through that passage after death.\n\n\"Lubdhak\" is Payu.\n\n\"Vaisasa\" is excrement.\n\n\"Nirvak\" is foot.\n\n\"Pesaskrita\" is hand.\n\nOf the Indriyas, hand and foot are blind, as there are no openings in\nthem.\n\n\"Vishuchina\" is mind.\n\nMoha is the result of Tamas, Prasada of Satva and Harsha of Rajas.\n\nThe aforesaid names indicate enjoyment in the Jagrat or waking state.\n\nThe hunting represents enjoyment in the Svapna or dream state.\n\nThe \"Chariot\" is the body in dream consciousness.\n\nThe five horses are the five organs of perception.\n\nThe two poles are \"I-ness\" and \"Mine-ness.\"\n\nThe two wheels are merit and demerit.\n\nThe axle is Pradhana.\n\nThe three flags are the three Gunas.\n\nThe five chains are the five Pranas.\n\nThe bridle is Manas the seat of desires.\n\nThe charioteer is Buddhi.\n\nThe yoke-ends are sorrow and delusion.\n\nThe seven fenders are the seven Dhatus or essential ingredients of the\nbody.\n\nThe five courses are the five organs of action.\n\nThe gold color of the armour is due to Rajas.\n\nBrihadbala is the even perceiving mind.\n\nThe sons are the transformations of perception.\n\nThe daughters are the concepts following such transformations.\n\n\"Chandavega\", the Gandharva king, is the year, every year of human life.\n\nThe Gandharvas are days.\n\nTheir wives are nights.\n\nThe 360 Gandharvas are the 360 days of the year. With their wives or\nnights they form the number 720.\n\nThe daughter of Kala is Jara or decrepitude.\n\nThe Yavanas are diseases or infirmities.\n\nFear is the King of all diseases and infirmities viz., Death.\n\nPrajvara is destructive fever.\n\nAs long as Purusha does not know his real self, but identifies himself\nwith the Gunas of Prakriti, he becomes subject to births and deaths. The\nonly remedy for this malady is pure devotion to Guru and to Bhagavan. By\nsuch devotion, dispassion and wisdom are both acquired.\n\n\"Darbha\" is Kusa grass, symbolical of Yajna. \"Vidarbha\" is pure land.\n\"Malaya\" or the Deccan is famous for Vishnu worship.\n\n\"Malayadhvaja\" is therefore a Vaishnava king.\n\n[It appears that Vaishnavism had its rise and growth in the South of\nIndia before it overspread Northern India. This would be natural\nconsidering the hold of Vedic Brahmanism in Northern India.]\n\nThe daughter of Malayadhvaja is Devotion. The seven sons are the seven\ndivisions of Bhakti, viz. --\n\n 1) _Sravana_ or hearing the glory of Vishnu,\n 2) _Kirtana_ or reciting the glory of Vishnu,\n 3) _Smarana_ or constant remembrance of Vishnu,\n 4) _Padasevana_ or shewing respect to Vishnu,\n 5) _Archana_ or worship of Vishnu,\n 6) _Bandana_ or adoration of Vishnu,\n 7) _Dasya_ or consecration of one self to the service of Vishnu.\n\nThe other two divisions, _Saukhya_ or companionship with Vishnu and\n_Atma nivedana_ or complete resignation are not mentioned in this\nconnection as they relate to a highly advanced spiritual state.\n\nThese modes of Bhakti worship are prevalent in Dravida.\n\nThe millions of sons are sub-divisions of Sravana, &c.\n\n\"Agastya\" is mind.\n\n\"Dridhachyuta\" is one confirmed in dispassion.\n\n\"Idhmavaha\" is one who goes to Guru, fuel in hand, for instructions.\n\nIsvara, the unknown friend, called Himself and the Purusha two Kansas of\nthe Manasa Lake. Hansa is one absolutely pure. Manasa Lake is the Heart.\n\n\"For one thousand years\" -- Both Jiva and Isvara remained together as\nfriends, the same in essence and in form, during the one thousand years\nof Maha Pralaya, at the end of a Kaipa. During Manvantaric\nManifestation, the Jiva parts from his Friend Isvara and launches into a\nwild course of enjoyments, of joys and sorrows. The touch of that\nfascinating lady Buddhi destroys all previous remembrances and the Jiva\nplays several characters in the drama of life, in dream and delusion.\n\nNarada concluded his explanation of the allegory with this eloquent\nexhortation: --\n\n\"Know thou, O King, the deer, skipping in the flower-garden, in company\nwith its sweet-heart, deeply attached to the sweets of that garden,\ndevouring with eager ears the humming music of _bhramaras_, little\ncaring for the wolves on its way or for the arrows of the huntsman that\npierce its back.\n\n\"The flowers are but women who bloom only to droop. The fragrance and\nhoney, the sweets of the garden, are the enjoyments brought on by the\n_karma_ of another birth.\"\n\n\"The music of _bhramaras_ is the pleasing conversation of women and\nothers. The wolves are the days and nights. The huntsman who stealthily\nflings arrows at the deer is Death. The deer is thy own self.\"\n\n\"Consider Well the efforts of the deer. Concentrate _chitta_ into the\nheart and all perceptions into _chitta_. Give up the company of woman.\nTurn a deaf ear to all idle talks. Be devoted to that one true Friend of\nJivas -- Isvara. Retire, retire from all others.\"\n\nKing Prachina Barhis wondered why such beautiful teachings were with\nheld by his teachers. Or forsooth, they knew not themselves. He\nrequested Narada however to remove two doubts that were still lurking in\nhis mind. -- Purusha acquires _karma_ in one body, but he reaps the\nfruits of that _karma_ in another body. One body is the doer while\nanother is the enjoyer and sufferer. To one body, the fruits of its own\nwork are lost. To another body, there is an acquisition of fruits it did\nnot sow. How can this be? This was the first doubt.\n\nWhat is done is done. Nothing apparently remains of our _karma_. How can\nthen the sequences be accounted for? This was the second doubt.\n\nNarada replies: --\n\nPurusha reaps the fruits in that very body without break in which it\nacquires _karma_, but that body is the Linga Sarira, inclusive of Manas.\nAs in dream man works out the impressions of the wakeful state without\nchanging the body, so he enjoys the fruits of _karma_ created in one\nbirth in the Karma-made body of another birth.\n\nAnd the doer of Karma is verily the Manas and not the Sthula body.\n\"These are mine,\" \"I am so and so,\" only such concepts of the mind\nproduce re-birth, and not anything in the Sthula body. So the mind sows\nand the mind reaps. The body is merely the vehicle of birth producing\nthoughts.\n\nThis is in answer to the first question. Now to the second.\n\nHow do you know there is chitta or mind? All the senses are at one and\nthe same time in contact with the objects of all the senses. But still\nyou perceive only one thing at a time. Hence you infer the existence of\nthe mind. Similarly by marking the tendencies of the mind their\nconnection with a former birth is inferred. Otherwise why should there\nbe one mental affection at a time and not another?\n\nThen, in this life you never realise a thing which you never heard or\nsaw or felt before. How can the mind then reproduce matters you never\nexperienced before?\n\nThe mind by its present characteristics gives an insight into the past\nas well as into the future.\n\nIt sometimes happens that things are perceived in the mind with strange\ncombinations in time, space and action, as in dream.\n\nBut men are endowed with mind and the mind perceives one after another\nthe objects of the senses in an enormous variety, and the perceptions\nare lost again. So (in the long run) not one experience is altogether\nstrange.\n\n(For instance, a man sees in dream that he is a king. He must have been\na king in some birth or other. The present combination in the dream is\nuntrue but not so the kingly experience. The experience is always true\nwith reference to some time, some space, some action or other).\n\nWhen the mind is intensely Satvic (calm, pure and transparent) and\nbecomes constantly devoted to Bhagavan, the whole universe is reflected\non it.\n\nIn Jiva there is never a break in the egoistic experience as long as the\nLinga Sarira continues.\n\nThere is only a seeming break in sleep, swoon and-deep distress such as\ndeath and fatal illness, but such break is due to a collapse of the\nperceiving senses.\n\nThere is similarly a break in the foetal stage and in extreme childhood.\nBut such break is due to imperfection of the senses; The moon though not\nvisible on the new moon night does still exist.\n\nThe connection with gross objects does not cease because there is a\ntemporary absence of such objects. For, are not thoughts about objects\npotent in their effects in dream?\n\nThe Linga Sarira, consisting in their essence of the five pure elements\n(Tanmatra), subject to the three Gunas, extending over the sixteen\ntransformations (of the Sankhya category), permeated with consciousness,\nis called Jiva.\n\nIt is with this Ling Sarira that Purusha enters into a body or comes out\nof it, and it is with this Sarira that he experiences joy, sorrow, fear,\nmisery and happiness.\n\nAs the leech has its hold on the first blade of grass till it connects\nitself with another, so the Jiva identifies itself with one body till it\nenters another.\n\nManas only acquires _karma_ by its contemplation of the objects of the\nsenses. The bondage is thus created by Avidya.\n\nTherefore do thou meditate on Hari to free thyself from all worldly\nattachments and to be fixed in Him for ever.\n\n\nV. THE STORY OF THE PRACHETAS BROTHERS.\n\n\n*SKANDHA IV, CHAP. 30-31.*\n\nThe Prachetas brothers left home in order to discover by Tapas the best\nmode of enlarging the creation. They went west-ward and had not gone far\nwhen Siva rose from beneath a large lake and addressed them thus: --\n\"Children, you are sons of Barhishad, I know your good resolve.\nBlessings be on you. By the performance of one's duty in life, one\nattains the state of Brahma after many births. My abode is still\nfurther, inaccessible even to the virtuous. But the votary of Vishnu\nattains His holy state, only when this life is ended. I and the Devas\nshall also attain that state after the final break up of our Linga\nSarira. Learn therefore this prayer to Vishnu. (Siva then recited the\nprayer to Vishnu, known as Rudra Gita). Concentrate your mind on this\nprayer, meditate on it and recite it constantly.\"\n\nThe Prachetas brothers entered the waters of the deep and there prayed\nto Vishnu for a thousand years. Vishnu appeared and asked them to chose\na boon and without waiting for a reply addressed them thus: -- \"You are\ndutiful sons and shall ever be known as such. You shall have a son in no\nway inferior to Brahma. All the three Lokas shall be filled with his\nprogeny. Indra had sent Pramlocha to decoy Kandu Rishi in his penances\nand the Apsara succeeded in winning the heart of the Rishi. She had by\nhim one daughter whom she brought forth from her pores as she brushed\nagainst the tops of the trees. She left her child there and ascended to\nheaven. The moon nourished the child by putting his nectar-bearing\nforefinger into her mouth. Have that daughter of the trees for your\nwife. You are all alike in your virtues and she is like to you all. So\nshe shall be the wife of all the brothers.\"\n\nThe brothers then rose up from the waters. They found the earth\novergrown with innumerable plants, so high that they almost reached the\nhigh heavens. The Prachetas brothers were angry to find such growth in\nplants and they resolved to destroy them. They emitted fire and air from\ntheir mouths, which caused havoc in the vegetable kingdom. Brahma came\nand pacified the sons of Barhishad. He advised the surviving plants to\ngive their adopted daughter Marisha in marriage to the Prachetas\nbrothers. The offspring of this marriage was Daksha. He is the same as\nPrajapati Daksha, son of Brahma. His degradation was owing to his former\ndisregard of Siva. The Chakshusa Manvantara witnessed his work of\ncreation.\n\nThe Prachetas brothers reigned for 1000 Deva years. They were succeeded\nby Daksha.\n\n\nTHOUGHTS ON THE ABOVE.\n\n\nConsciousness in organic life had appeared with Prithu. The table of\nfurther evolution may be here reproduced for facility of reference.\n\n Prithu.\n |\n -+-------------+---+--------+---------+---------+--\n | | | | |\n Vijitasva Haryyaksha Dhumraksha Vrika Dravinas\n or Antardhana. (East) (South) (West) (North)\n m. Sikhandini m. Nabhasvati.\n | |\n | Havirdhana\n --+--+------+--------+-- |\n | | | |\n Pavaka Pavamana Suchi |\n |\n -+----------+-------+---+-----+---------+----------+--\n | | | | | |\n Barhishad Gaya Sukla Krishna Satya Jitavrata\n _alias_ Prachina Barhis\n m. Satadruti.\n |\n 10 Prachetases\n m. Marisha\n |\n Daksha.\n\nVijitasva could make himself invisible. This may have reference to the\nstate of the body at that stage of evolution. The fires appeared as it\nis they that give forms. The object corresponding to elemental fire is\nRupa or form. Barhishad, the name of one class of Pitris, was the\nprogenitor of the form-producing Linga Sarira with all its\npotentialities.\n\nWe find the senses developed in his sons the Prachetas brothers. \"Pra\"\nMeans perfect and \"Chetas\" is the perceiving mind. But the mind\nperceives through the Indriyas, which are ten in number. Therefore they\nare ten brothers all alike; but they are wedded to one girl Marisha.\n\nThere is some occult connection between water and sense perception.\nBarhishad was married to the daughter of the Ocean-god. The Prachetas\nbrothers remained submerged for a thousand years in the waters. The\nprotozoa and protophytes must of necessity be aquatic, as it were, for\nthe development in them of sense perceptions.\n\nIt is in Touch that the sense perceptions find a common basis. Touch\nunderlies all other perceptions. It is touch of the object by one sense\nor other that gives rise to one perception or the other. \"Kandu\" is\nprimarily scratching or itching, secondarily touch. Marisha was\nnourished by the moon and brought up by the plants.\n\nThe period refers to the stage of evolution when the vegetables formed\nthe predominant creation. It corresponds somewhat to the geological\nperiod of tree-ferns and lycopods in our Manvantara.\n\nThe development of sense perceptions is the result of a communion with\nVishnu, under the auspices of Rudra. This means a further infusion of\nSatva by Vishnu, which was made possible by the Dissolving influence of\nSiva. And the son of the Prachetas brothers is verily Daksha, the\nPrajapati of procreation, reincarnated under better auspices for the\npurpose of extending the creation. So we find the Trinity acting as\nthree in one in the creative process.\n\nWith the appearance of Daksha Jiva evolution comes to an end in the\nfirst Manvantara.\n\nTABLE V.\n\n Priyavrata\n |\n By Bathishmati | By another wife\n ----------+----------------+--------------------+--------\n | |\n 10 sons (Agnidhra, Idhmajihva, Uttama\n Yajnavahu, Mahavira, Tamasa, and\n Hiranyaretas, Ghritapristha, Raivata, the\n Savana, Medhatithi, Vitihotra, Manus.\n and Kavi ) and one daughter\n *Urjasvati* married to\n Sukracharyya.\n Agnidhra\n m. Purvachitti\n |\n --+--------------+------------+------+---------------+---------+--------\\\n | | | | | |\n Nabhi Kimpurusha Harivarsha Ilavrita Ramyak |\n m. Merudevi m. Ptatirupa m. Ugradanstri m. Lata m. Ramya |\n | | |\n | |Hiranmaya Kuru Bhadrasva Ketumat |\n | | m. Syama m. Nadi m. Bhadra m. Devaviti |\n | \\----------------------------------------------------/\n |\n RISHABHA\n m. Jayanti\n |\n ---+--+-----------+-----------+------------+----------+-------+--\\\n | | | | | | |\n Bharata Kusavartu Ilavrita Brahmavarta Malaya Ketu |\n (Ajanabhavas | Bhadrasena, Indrasprik, Vidarbha, Kikata, |\n called after him | Kavi, Havis, Antariksha, Prabuddha, |\n Bharatavarsha) | Pippalayana, Avirhotra, Dravida, Chamasa, |\n m. Panchajani | Karabhojana, and 81 more sons. |\n | \\----------------------------------------------/\n |\n --+----+------+--------------+--------+------------+\n | | | | |\n Sumati Rashtrabhrit Sudarsana Abharana Dhumraketu\n m. Vriddhasena\n |\n Devatajit\n m. Asuri\n |\n Devadyumna\n m. Dhenumati\n |\n |\n Paramesthin\n m. Suvarchala\n |\n |\n --+------+----------+-------------+\n | | |\n Pratihartri Pratistotri Udgatri\n m. Stuti\n |\n +-----+-----------------+---\n | |\n Aja Bhuman\n m. Rishikulya m. Devakula\n | |\n Udgitha Prastava\n m. Virutsa\n |\n Vibhu\n m. Rati\n |\n Prithusena\n m. Akriti\n |\n Nakta\n m. Riti\n |\n Gaya\n m. Gayanti\n |\n -----+--------------+---------------+---------+-------\n | | |\n Chitraratha Sugati Abhirodhana\n m. Urva\n |\n Samrat\n m. Utkala\n |\n Marichi\n m. Vindumati\n |\n Vindumat\n m. Saragha\n |\n Madhu\n m. Sumanas\n |\n Viravrata\n m. Bhoja\n |\n +----+--------------------------+\n | |\n Manthu Pramanthu\n m. Satya\n |\n Bhauvava\n |\n Tvastri\n m. Vitochana\n |\n Viraja\n m. Vishuchi\n |\n +--------------------+\n | |\n 100 sons 1 daughter\n\n\n\n\nSKANDHA V.\n\n\n\nTABLE V. PRIYAVRATA.\n\n\n*SKANDHA V. CHAP. 1.*\n\nPriyavrata was, from the beginning, under the influence of Narada. So he\ndeclined to take part in the rule of the universe; till at last Brahma\npersuaded him not to shirk his assigned work. King Priyavrata married\nBarhishmati, the daughter of Visvakarma. By her he had ten sons Agnidhra\n&c., all names of Agni.\n\nOf these ten, Kavi, Mahavira and Savana were spiritually inclined and\nthey became Parama Hansas (Parama Hansa is one who gives up the world\nentirely and becomes fixed in Brahma). Priyavrata had by another wife\nthree sons: Uttama, Tamasa and Raivata. They all became Manus.\n\nPriyavrata reigned for 400,000,000 years. The Sun-god Aditya moves round\nthe Sumeru Mount and sends his rays up to the Loka-loka range,\nillumining half the regions while the other half remains dark. King\nPriyavrata in the exuberance of spiritual power determined to illuminate\nthe dark regions and to make it all day and no night. He followed the\nSun-god seven times with a chariot as swift and bright as that of the\nSun-god himself even as though he were a second Aditya. Brahma appeared\nsaying \"Desist, O Son, this is not thy assigned duty in the universe.\"\nThe ruts caused by the wheel of Priyavtata's chariot are the seven\noceans, which gave rise to the seven Dvipas -- Jambu, Plaksha, Salmali,\nKusa Krauncha, Saka and Pushkara.\n\nOf these Dvipas, each succeeding one is twice as large as the one\npreceding it. The seven oceans respectively consist of:\n\n 1) Kshara (Salt),\n 2) Ikshu (Sugarcane juice),\n 3) Sura (wine),\n 4) Ghrita (clarified butter),\n 5) Kshira (milk),\n 6) Dadhi (curd) and\n 7) Suddha (pure water).\n\nThey are like ditches round the Dvipas and their dimensions are the same\nas those of the corresponding Dvipas.\n\nKing Priyavrata divided the seven Dvipas among his seven sons thus: --\n\n To Agnidhra, he gave Jambu Dvipa.\n \" Idhmajihva, \" \" Plaksha Dvipa.\n \" Yajnavahu, \" \" Salmali Dvipa.\n \" Hiranyaretas, \" \" Kusa Dvipa.\n \" Ghritapristha, \" \" Krauncha Dvipa.\n \" Medhatithi, \" \" Saka Dvipa.\n \" Vitihotra. \" \" Pushkar Dvipa.\n\nHe gave his daughter Urjasvati in marriage to Sukra. The famous Devayani\nwas their daughter.\n\n*SKANDHA V. CHAP. 2.*\n\nKing Agnidhra presided over Jambu Dvipa. He saw the Apsara Purva-chitti\nand became love-stricken, so much so that he became a _jada_ (Jada is\nliterally fixed, materialized hence idiotic, mad.)\n\nThe King had by her nine sons Nabhi, Kimpurusha, Harivarsha, Ilavrita,\nRamyak, Hiranmaya, Kuru, Bhadrasva and Ketumala. Each of them presided\nover the Varsha of his name. They were respectively wedded to the\nfollowing nine daughters of Meru, -- Merudevi, Pratirupa, Ugradanstri,\nLata, Ramya, Syama, Nari, Bhadra and Devaviti.\n\n*SKANDHA V. CHAP. 4-6.*\n\nNabhi had for his son RISHABHA an Incarnation of Vishnu. Rishabha knew\nhis Varsha to be the field of Karma. He married Jayanti and had by her\none hundred sons. The eldest and most qualified of his sons was Bharata,\nBharatavarsha is named after him.\n\nThe chief amongst the remaining ninety-nine sons were Kusavarta,\nIlavarta, Brahmavarta, Malayaketu, Bhadrasena, Indrasprik, Vidarbha and\nKikata. These nine were the immediate successors of Bharata and were\nattached to him.\n\nFollowing them were Kavi, Hari, Antariksha, Prabuddha, Pippalayana,\nAbirhotra, Dravida, Chamasa and Karabhajana. They were devoted to\nBhagavan. Their story will be related in the 11th. Branch of this\nPurana.\n\nThe younger eighty one sons were devoted to karma and they were great\nperformers of Yajna.\n\nRishabha called his sons together and gave them proper advice. He taught\nthem Atma Vidya and revealed to them his own nature as the all pervading\nPurusha, free from Avidya.\n\n\"This my body is inconceivable. My heart is pure Satva. All impurities\nwere cast off by me. Therefore good people call me 'Rishabha' (primarily\na bull, secondarily the best). You are all born of my heart and so you\nall are great; follow your brother Bharata willingly. By serving him you\nwill do your duty by your subjects.\"\n\nSo saying, he made over the reins of government to Bharata and himself\nbecame a Parama Hansa. He took the vow of silence and never spoke again.\nHe looked blind, dumb and deaf like one obsessed and mad. He went\neverywhere in this state, heedless of what others said. People flocked\nround him wherever he went. At last he thought the rush of people to be\nan impediment to yoga and took the vow of Ajagara life (Ajagara is a\nhuge python that does not move, but eats whatever comes within reach of\nits mouth). He remained fixed at one place.\n\nThe yoga powers (Sidhis) sought him but he spurned them all. When he\nforesaw the end of his _prarabdha karma_ Rishabha went about at will and\ntravelled in Kanka, Venkata, Kutaka and South Karnataka. While in the\nforest of Kutaka he thrust some stones into his mouth. At that time the\nwind blew high and the bamboo tops caught fire and the body of the King\nwas consumed. In Kali Vuga, King Arhat of Kanka, Venkata and Kutaka will\nhear of the deeds of Rishabha and in the name of religion will introduce\nall sorts of sacrilegious practices as sanctioned by Rishabha's example.\n\n*SKANDHA V. CHAP. 7.*\n\nKing Bharata married Panchajani, the daughter of Visva. He had by her\nfive sons -- Sumati, Rashtrabhrit, Sudarsana, Abharana and Dhumraketu.\nThis Varsha was formerly called Ajanabha. When Bharata became king, it\nwas named after him Bharata Varsha. King Bharata performed the Vedic\nYajnas and made offerings to the Devas. But he knew the Devas as\nmanifestations only of Vasudeva. His mind became pure and filled with\nSatva. He lost himself in devotion to Vasudeva. At last he divided his\nkingdom amongst his sons and himself went for Tapas to the hermitage of\nPulaha in the _kshetra_ of Hari on the Sacred Gandaki. He meditated in\nhis heart on the lotus feet of Bhagavan and became suffused with\necstasy.\n\nBharata invoked the golden Purusha in the rising sun by a special Rik\n(Vedic Mantra) and addressed Him thus, \"Let us attain the spiritual rays\nof luminous Savitri that are beyond Rajas and that are the generators of\nKarmic effects. By His Manas He created this universe. He preserves the\nJiva again by permeating this universe.\"\n\n*SKANDHA V. CHAP. 8.*\n\nOnce upon a time king Bharata had bathed in the Gandaka and after\nperforming the daily practices was meditating on Pranava on the\nriver-side. A deer came to drink water at the time. While the animal was\nquenching her thirst a lion roared not far off and she in terror jumped\ninto the river. As she happened to be big with child, she was delivered\nof it at the time. Exhausted, the deer got back to the river side only\nto die. The new born fawn was being washed away, having no one to take\ncare of it. Bharata took pity on the little fawn. He took it up and\nbrought it to his hermitage. He brought it up as his own child and\nbecame deeply attached to it. He constantly thought of the deer-child,\neven so much so that when death approached he could not forget it and\nbecame re-born in another birth as a deer.\n\nBut though born as a deer, Bharata did not lose the memory of his former\nbirth. He reflected that the mind that had been trained and controlled\nin the worship of Vasudeva went astray only for the sake of one\ndeer-child. He left the Kalanjara hills where he was born as a deer and\nsought for Salagram, sacred with the Asramas of Pulastya and Pulaha. He\nwaited calmly for the exhaustion of Karma that had given rise to his\ndeer life. He then gave up his body in the sacred waters of the Gandaka.\n\n*SKANDHA V. CHAP. 9.*\n\nA Brahmana of the line of Angiras had nine sons by one wife. They were\nall well versed in the Vedas, He had one son by another wife and one\ndaughter. This son was said to be an incarnation of Bharata. He was\nafraid of _sanga_ (company), so much so that he would not even speak to\nany one for fear of acquiring new Karma. People took him for an idiot.\nHis father strove hard to teach him the Vedas but did not succeed. His\nparents died and his half brothers had charge of him. Their wisdom was\nthat of the Vedas. They had not learned Atma Vidya. So they did not\nunderstand the nature of Bharata and neglected him. They gave him poor\nmeals for the day's work in the fields.\n\nAt one time a thief wanted to propitiate the goddess Bhadra Kali by\nhuman sacrifice in order that he might be blessed with a child. The\nvictim that was procured somehow untied himself and fled. The attendants\nsearched for him on all sides in vain. They at last fell upon Bharata\nwho was watching in the fields in a peculiar way. They found him most\nsuited for sacrifice and tied him up and carried him to the altar of\nKali. He was duly consecrated and the priest took up a sharp instrument\nto cut off his head. Kali could no longer remain unconcerned. She rushed\nforth in rage from out of her image, wrested the knives from the hands\nof the thieves and cut off their heads.\n\nOnce upon a time Rahugana King of Sindhu and Saubira was travelling in a\npalanquin. The chief palanquin bearer on reaching the river Ikshumati\nwent in search of a bearer and on finding Bharata deemed him to be a\ngod-send. He found his limbs strong and well-built and thought him\ncapable of bearing the palanquin. He forced Bharata into the service.\nBharata though quite unfit for this menial work did his utmost. But he\nwas in the habit of looking forward for the distance of an arrow throw\nand then taking steps in advance, so that he might not unwarily kill\nsome animal under his feet. He could not therefore keep pace with the\nother bearers and the palanquin lost its balance. King Rahugana became\nangry and reproached the bearers. They complained against the new\nrecruit. The king taunted Bharata with these words; \"Oh my friend I dare\nsay you are tired -- for have you not carried me long and for a long\ndistance too -- and you appear to be thin indeed and weak. Are you\nsuffering from decrepitude? Are not these your fellow-mates.\"\n\nBharata kept quiet. For these taunting remarks did not touch him. He was\ncrystallised in wisdom and was no longer troubled with the false\nperceptions of \"I and mine.\"\n\nThe palanquin again lost its balance. The king lost his temper and broke\nforth thus; \"What is this? are you alive or dead? Do you thus disregard\nmy orders and think of living? You must be a madman, like the Death-god\nI will punish your madness and bring you to your senses.\" King Rahugana\nwas proud of his learning and his kingship. He was inflated with Rajas\nand Tames. He had therefore no hesitation in reproaching that lord of\nYoga, Bharata.\n\nBharata smiled and thus replied: -- \"Thy taunts are true, O king! There\nis no doubt, I am neither tired nor did I travel long. For thy weight\ndoes not affect me nor have I any distance to travel. Nor could I be\ncalled fat. For the body is fat and not I. It is by falsely attributing\nthe bodily attributes to self that one is said to have thickness,\nleanness, disease, hunger thirst, fear, enmity, desire, sleep,\nattachment, anger, egotism, pride and sorrow. But I have no such false\nperception.\n\n\"Thou sayest I am dead even when alive. But such is the case with all\nbeings for they are all subject to constant transformations.\n\n\"Thou chargest me with disregarding the orders of my Master. But only if\nthe relationship of Master and servant does really subsist, might there\nbe command and obedience. But where is that relationship? If thou\nsayest, in the ways of the world, thou art my king momentary though\nthese ways be, please tell me thy behests.\n\n\"Thou callest me a mad man and dost want to punish me and bring me to my\nsenses. But I am not mad, though I may look so, for I am fixed in the\nmeditation of Brahma. But still if thou thinkest me to be a madman it\nwill be useless to punish or to teach a senseless being.\"\n\nSo saying Bharata continued to carry the king. Rahugana came down from\nthe palanquin and fell at Bharata's feet. He expressed regret for having\nslighted such a sage in disguise and prayed for a fuller explanation of\nthe philosophy involved in his weighty words. This led to an explanation\nby Bharata of the Advaita philosophy from the stand point of the\nPuranas, a denunciation of Vedic and Tantric rites, and an allegorical\ndescription of the worldly life as trading in the forest (the world\nbeing the forest and the traders being men in search of wealth). The\nallegory was explained by Suka to Parikshit. [The enquiring student is\nreferred to the original for details (V. 11-14.)]\n\n*SKANDHA V. CHAP. 15.*\n\nWe must hurriedly refer to the line of Bharata. Sumati was the son of\nBharata. Ill guided men in the Kali Yuga will call him a God. In his\nline Pratiha was master of Atma Vidya. Coming lower down by far the most\nrenowned king in the line of Bharata was Gaya Viraja was also well\nknown. Of the hundred sons of Viraja, the eldest was Satajit or the\nConqueror of the hundred.\n\n\n\nTHOUGHTS ON THE LINE OF PRIYA VRATA.\n\n\nPriya Vrata means literally one of welcome (_Priya_) deeds (_Vrata_).\n\nPriya Vrata, was under the influence of Narada from the beginning and he\ndeclined to go along the Descending path or Pravritti Marga. He was\nwedded to the daughter of Vishva Karma.\n\nVishva Karma is the cosmic manufacturer. The work of this Prajapati\nextends over the whole of Triloki and he is the architect of all systems\nand chains included in the Triloki -- Priya Vrata, as we shall see later\non, represents the earth chain only or the system known as Bhur.\n\nWhat we generally call the Solar system is a misnomer. For the sun\nstands between Bhur Loka and Svar Loka and illumines both the Lokas with\nits rays. The Solar System is therefore properly speaking the whole of\nthe Triloki. In speaking of Priya Vrata, therefore, the Bhagavata\nrestricts itself to the regions illumined by the sun as well as by the\nmoon (V-15-I.)\n\nWe shall enter into a detailed description of the whole system in the\nnext chapter. Let us take here a passing glance of the line of Priya\nVrata.\n\nWe take Priya Vrata to be the Earth chain complete in itself or rather\nthe progenitor of the Earth chain.\n\nMeru or Sumeru is the axis of Bhur Loka, its highest point being the\nhighest point of Bhur Loka.\n\nThe sun god revolves round this central axis.\n\nThe Earth-god Priyavrata also revolved round Meru _i.e._ the Earth\nrotated round its own axis at a very rapid rate for some time during its\ninfancy.\n\nThe rotation of the Earth was followed by the separation of layers. The\npart most removed from the centre was first affected.\n\nIn this way seven distinct layers were formed. The layer towards the\ncircumference was the most spiritual. That towards the centre was the\nmost material.\n\nThe reason of this is to be found in the action of the three Gunas and\nTamas.\n\nSatva is: on the material plane, light, transparent, with upward motion.\nOn the mental plane, buoyant and cheerful, with true perception,\nspiritual.\n\nRajas is: on the material plane, constantly moving, translucent, with\nmotion on the same plane, without levity or gravity.\n\nOn the mental plane, constantly active, partly joyful, partly sorrowful,\nwith partially true and partially false perception, intellectual.\n\nTamas is: on the material plane, heavy, opaque, with downward motion.\n\nOn the mental plane indolent, melancholy, nonperceptive or dull.\n\nThe centripetal force is the action of Tamas and is connected with\nmateriality. The centrifugal force is the action of Satva and is\nconnected with spirituality.\n\nOf the seven Dvipas, the central is the Jambudvipa, which is the most\nmaterial.\n\nThe one farthest from the centre is the Pushkara Dvipa.\n\nThe spaces intervening between the layers or Dvipas are the seven\noceans. They partake of the characteristics of the Dvipas, which they\nrespectively surround. Thus the salt ocean surrounding the Jambu Dvipa\nis the most material. The materiality is indicated by the word \"salt,\"\nwhich implies gross matter.\n\nPriyavrata, it is said, went seven times round Meru, and at the time of\neach rotation, one ocean and its corresponding Dvipa were formed.\n\nBut when the Dvipas and the oceans were all formed that particular\nmotion of the whole system was lost.\n\nSince then days and nights are solely caused by the motion of the sun\nround Meru along the Manasottara range.\n\nThe seven Dvipas may be the Globes A, B, C, D, E, F, and G of\nTheosophical literature.\n\nThe rulers of these seven Globes are seven sons of Priyavrata, named\nafter Agni or Fire.\n\nAgni is here the form-giving Energy of each Globe.\n\nOf the ten sons of Priyavrata, seven only became Rulers of the Globes,\nbut the other three Kavi, Mahavira and Savana, had nothing to do with\nthe creative process. They are highly spiritual entities beyond the\nplane of the seven Globes.\n\nThe daughter of Priyavrata was Urjasvati. The word means full of Energy.\nShe was wedded to Sukra, the presiding god of the planet Venus.\n\nHer daughter is the renowned Devayani, who was married to King Yayati.\nShe stands for Devayana, the Radiant Path of the Upanishads, which\ntranscends the Triloki.\n\nOf the sons of Priyavrata, we of Jambu Dvipa or Globe D are directly\nconcerned with Agnidhra, who presided over its earliest destinies.\n\nThe Bhagavata does not relate the genealogy of the other sons as at\npresent we have nothing to do with the life-evolution on these globes.\n\nThe process of materialisation is indicated by the Jada state of\nAgnidhra on seeing the Apsaras Purvachitti.\n\nThe sons of Agnidhra are the nine Varshas or Continents. We shall learn\nthe details of these Varshas subsequently. Of these Varshas again, we\nare directly concerned with Nabhi. The word Nabhi means navel, which is\nat the centre of the body. The Nabhi Varsha is the pivot on which the\nother Varshas hang. The Nabhi Varsha is what we know as our Earth. The\nnine Varshas are also placed layer over layer, as the Dvipas are.\n\nWhen Nabhi underwent further transformation, Rishabha became his son. In\nRishabha, we come to a turning point. He is said to be an Incarnation of\nVishnu. The word \"Rishabha\" means bull. But that meaning does not give\nus any help in understanding Rishabha and his work.\n\nPriyavrata moved rapidly round Meru, till the globes were formed. This\nis in accordance with the Nebulous theory of Laplace. When the globes\nwere formed, the Earth became denser. As the density increased, the\nmovement of the Earth became irregular, till at last, the planet became\nfixed. This is not the western idea. The Pauranic idea is that the sun\nmoves round the Earth, and the Earth remains fixed in its position. The\nstory of Priyavrata's line is based upon this idea. Another idea of the\nancients was that the planets had speech, till they became solidified.\n\nRishabha took upon himself the vow of silence. His son Bharata became\nspeechless as a deer.\n\nIt was necessary to put a limit to the materiality of the Earth. The\nhard crust that formed the shell of the planet could not be allowed to\naffect its heart. The Earth was not to lose all spirituality. Therefore\nVishnu incarnated in Rishabha so that spirituality might be stored in\nour planets, for the evolution of those Jivas that dwelt over it. Look\nat a Parama Hansa; the ascetic that neither speaks nor moves. Judging\nfrom outside, he is no better than a mute animal, but he is all\nspirituality within. Such is the nature of our mother Earth.\n\nThe thrusting of stones into the mouth of Rishabha is suggestive.\n\nThe sons of Rishabha are the countries of our Earth. Of these Bharata\n(India) was the first-born. The spiritual character of this holy land is\nshewn by the story of Bharata.\n\nBharata was obeyed and imitated by nine brothers, of whom Brahma-varta\nis well-known as described by Manu. Malaya is Malabar. Vidarbha is Berar\nand Kikata is Bihar.\n\nThe sons of Rishabha very likely include all the countries of the Earth.\n\nRishabha called his sons and asked them to follow Bharata. Will other\nlands now follow that advice?\n\n\n\nTHE EARTH CHAIN, BHUVANA KOSHA.\n\n\n*SKANDHA V. CHAP. 16.*\n\nSaid Parikshit: -- \"Thou hast given the bare outline of these regions of\nthe universe which are lighted by the sun and where the moon and the\nluminous starry host are also seen.\n\n\"Thou hast hereby mentioned the seven oceans and the seven Dvipas, but\nthou hast not given the details thereof.\" Suka replied: --\n\nImagine the Bhu-mandala or the Earth chain to be the pericarp of a\nlotus. Imagine there are seven sheaths immersed in it -- the seven\nDvipas. The central sheath is Jambu Dvipa. It is Niyut Yojanas in area\n(Niyut= 1,000,000 But Sridhara Svami here explains Niyuta as meaning one\nlaksha or 100,000. So according to Sridhara the area of Jambu Dvipa is\n800,000 miles). Jambu Dvipa is round like the lotus leaf.\n\nThere are nine Varshas in Jambu Dvipa, each nine thousand Yojanas in\narea completely divided by eight mountain ranges. (Bhadrasva and\nKetumala form exceptions, for they extend over 34,000 Yojanas. Some take\nnine thousand Yojanas to be the expanse between the Nila and Nishadha\nranges. The Vayu Purana describes the position thus: -- Two Varshas are\nsituated like two bows north and south. Four are placed longways.\nIlavrita is as it were with four petals. _Sridhara_. This gives 7 x 9000\n+ 34000 = 97000).\n\n\n\nILAVRITA IS THE CENTRAL VARSHA.\n\n\nSumeru is situated in the navel of this Varsha. This king of mountains\nis gold all through. It is a laksha Yojanas high. If the Earth chain be\ntaken to be a lotus, this Meru is its pericarp. It is 32,000 Yojanas as\nthe top and 16,000 Yojanas at the foot and 16,000 Yojanas under the\nground.\n\n(By saying 16000 Yojanas at the foot, 84000 Yojanas are left out. Thus\nthe Vishnu Purana says -- the Meru is 84000 Yojanas over the ground and\n16000 under the ground, at the top 32000 and at the foot 16000.\n_Sridhara_. 16000 + 84000=100000).\n\nOn the north of Ilavrita are the three mountain ranges Nila, Sveta and\nSringavan in order. They are respectively the boundary ranges of\nRamayak, Hiranmaya and Kuru. They spread east and west up to the salt\nocean. They are two thousand Yojanas wide. In length, each succeeding\none is a little over one tenth part shorter than the preceding one.\n(There is no difference in height and in width. _Sridhara_).\n\nSo on the south of Ilavrita are the three ranges Nishadha, Hemakuta and\nHimalaya spreading east and west like the preceding ones. They are\n10,000 Yojanas in height. They are the boundary ranges respectively of\nHarivarsha, Kinpurusha and Bharata. (This -- 10,000 Yojanas -- is also\nthe height of Nila, Sveta and Sringavna. The width of these ranges again\nis that of Nila, and others. By Bharata we are to understand Nabhi.\n\nOn the west of Ilavrita is the Malyavat range and on the east lies the\nGandha Madana range, These ranges extend north up to the Nila range and\non the south up to the Nishadha range. They are two thousand Yojanas\nwide. They are the boundary ranges of Ketumala and Bhadrasva\nrespectively. (East and west there is the Meru surrounded by Ilavrita,\nthen there are the two ranges Malyavat and Gandha Madana, and the two\nvarshas Bhadrasva and Ketumala and nothing besides).\n\nNorth and south, there is the Meru then Ilavrita, 6 mountain ranges and\n6 Varshas, 3 on each side and nothing else.\n\n[Where do you then get a _laksha_ of Yojanas? It is said: -- Meru has a\ndiameter of 16,000. Ilavrita has 18,000. The 6 Varshas have 6 x 9,000 =\n54,000. The 6 mountain ranges have together a width of 6 x 2,000 =\n12,000. Thus north and south, we have 16,000 + 18,000 + 54,000 + 12,000\n= 100,000.\n\nEast and west we have 34000 (9000 + 16000 + 9000) across Meru and\nIlavrita and the two mountain ranges 2 x 2000 = 4000.\n\nThe expanse of the two Varshas up to the ocean side is 62000. This gives\nus 34000 + 4000 + 62000 = 100,000. Thus there is no conflict.\n_Sridhara_.]\n\n[This discussion of Sridhara throws immense light on the text. We find\nthat the area is measured by the diameter. We find that 16000 is the\ndiameter of Meru at the foot. We find that Ilavrita has 9000 from Meru\nto Nila and 9000 from Meru to Nishadha. We understand also why Bhadrasva\nand Ketumala were said to be exceptions, their expanse being 34,000. A\ndiagram will now best illustrate what we say.]\n\n[Illustration: A diagram of Jambu-Dvipa.]\n\n[Bharata as a Varsha must not be mistaken for India. For Bharata here\nstands for Nabhi or the whole of our known earth.\n\nBharata Varsha extends from the base of the Earth opposite the Himalayas\non the side of America to the highest point of the Himalayas.]\n\nKinpurusha Varsha, so called from its dwellers, extends from the highest\npoint of the Himalayas as its base to the highest point of Hemakuta.\n\nSo with the other Varshas.\n\nIt will be seen, that we have no idea of any of the mountains, besides\nthe Himalayas.\n\nIlavrita stands on the same level with Ketumala and Bhadrasva. If these\nthree be taken as one, we get the number _7_. Five other Dvipas have _7_\nVarshas only.]\n\nOn the four sides of Meru are the four mountains -- Mandara, Meru\nMandara, Suparsna and Kumua. They are ten thousand Yojanas in height and\nexpanse.\n\n(There are two mountains east and west, their expanse being north and\nsouth. There are other two north and south, their expanse being east and\nwest. Otherwise if these mountains were to encircle Meru, Ilavrita would\nnot be in existence. _Sridhara_).\n\nOn these four mountains respectively are four big trees of Mango,\nJamboland, Kadamba and the sacred Fig. They are the banners as it were\nof the Mountains. They are 11000 Yojanas high and they also spread over\nthis area. Their width is one hundred Yojanas.\n\nThere is one lake below each of these trees: milk, sugarcane juice and\npure water respectively. The use of these fluids gives natural Yogic\npowers to the Upadevas (lesser devas).\n\nThere are also four gardens of the Devas, _viz._ Nandana, Chaitraratha,\nVaibhrajoka and Sarvato-bhadra.\n\nThe Devas, adored by the Upadevas amuse themselves in those gardens.\n\nBig fruits with nectar-like juice fall from the mango tree on Mandara.\n\n(The Vayu Purana gives the measure of the fruit. The Rishis who perceive\ntruths give the measure of the fruits to be 108 cubits with the fist\nclosed (_aratvi_) and also 61 cubits more. _Sridhara_)\n\nWhen these fruits drop down, they give out a very sweet, very fragrant,\nprofuse reddish juice which collects to form the river called Arunoda,\nhaving water of the color of Aruna or the morning Sun. This river waters\nthe Eastern part of Ilavrita. The use of its water gives such a sweet\nscent to the body of the female attendants of Durga that the wind\ncarries that scent to ten Yojanas around.\n\nSo the Jambu river is formed by the juice of the fruits that drop down\nfrom the Jambolova tree in Meru Mandara. It waters the southern part of\nIlavrita.\n\nThe land on the banks of these rivers is soaked by their juice and\nworked on by air and light and is thus converted into gold called\nJambunada, which gives ornaments to the Devas.\n\nAruna is the morning Sun, as well as the color of the morning Sun. The\nriver with Aruna water is also gold producing.\n\nThe Kadamba tree on Suparsva has cavities from which flow five streams\nof honey, each 5 Vyamas wide (Vyama = the space between the tips of the\nfingers of either hand when the arms are extended.) These streams water\nthe western part of Ilavrita. The fragrant breath of those that use them\nspreads over one hundred Yojanas all round.\n\nThe fig tree (Vata) called Satavolsa on the summit of Kumuda has\nbranches which give rise to rivers that bring forth milk, curd, honey,\nclarified butter, molasses, edibles, carpets, cloths, ornaments, in fact\nall objects of desire. These rivers fall from Kumuda and water the\nnorthern part of Ilavrita.\n\nThose that use the waters of those rivers are free from all Infirmities,\ndiseases, secretions, old age and death. They live in absolute bliss all\ntheir lives.\n\nThere are twenty more mountains on all sides of Meru, at its foot. They\nare Kuranga, Kurara, Kusumbha Naikovka, Trikuta, Sisira, Patanga.\nRuchoka, Nishadha Sitivasa, Kapila Sankha, Vaidurya, Jarudhi, Housas,\nRishabha, Naga, Kalanjara, Nirada and others.\n\nTwo mountains, Jatharu and Devakuta, are situated on the east of Meru.\nThey are two thousand Yojanas in height and in width. To the north they\nspread over 18,000 Yojanas.\n\nSo on the west there are the two mountains Pavana and Pariyatra.\n\nOn the south there are Kailasa and Karavira, which expand towards the\neast. So on the north, there are Trisringa and Makara. (If different\nmeasures are given in Vishnu and other Puranas, they are with reference\nto different Kalpas. _Sridhara_).\n\nThe sages say that in the central portion of the top of Sumeru is the\nabode of Brahma, made of gold, 10,000,000 Yojanas in area, and of four\nequal sides.\n\nSurrounding the abode of Brahma are the eight abodes of the eight\nLokapalas situated respectively in the directions presided over by these\nLokapalas. Each of these abodes has the color of its own Lokapala and\neach extends over 2 1/2 thousand yojanas. (The names of these abodes are\ngiven in other Puranas. Thus:\n\n Manovati is the abode of Brahma.\n Amaravati \" \" Indra.\n Tejovati \" \" Agni.\n Sanyavati \" \" Yama.\n Krishnangana \" \" Nairita.\n Sradhavati \" \" Varuna.\n Gandhavati \" \" Vayu.\n Mahodaya \" \" Kubera.\n Yasovati \" \" Isa.\n\n\n\nTHE GANGES.\n\n\n*SKANDHA V. CHAP. 7.*\n\nThe Avatara Vamana asked Bali, the Daitya King, for as much space as he\ncould cover in three steps. The first step covered the earth. Vamana\nthen raised his foot over the heavens and the stroke of his left\ntoe-nail caused a hole in the cosmic egg. Water entered the hole from\noutside, water that carried the washings of Vishnu's feet and that was\nconsequently capable of purifying all the impurities of the world and\nthat was in itself very pure, water that was then called Bhagavat pudi.\nIn a thousand yugas the stream reached the highest point of Svar Loka,\ncalled Vishnupada.\n\nDhruva carried the stream on his own head with ever increasing devotion.\n\nThe seven Rishis (of the Great Bear) carry the sacred water in their\nbraided tufts of hair, as something better than Mukti, for the stream of\ndevotion flows from Vishnu direct.\n\nThence the stream passes through the path of the Devas, studded with\nthousands and thousands of starry chariots, till it overflows the lunar\nregions and fall down on the abode of Brahma in Meru.\n\nThere the stream divides itself into four parts called Sita, Alakananda,\nVankshu and Bhadra.\n\nThe Sita flows from the abode of Brahma through the highest mountain\nranges, she comes down to Gandha Madana, thence through Bhadrasva Varsha\nshe falls into the salt ocean towards the east.\n\nSo the Vankshu flows through the Malyavat range into Ketumala Varsha and\nfalls on the west into the Salt ocean.\n\nThe Bhadra flows north from the Sumeru peak through several mountain\nranges down to Sringavat range and passes through Kuru in to the Salt\nocean.\n\nThe Alakananda flows south from the abode of Brahma through several\nmountain ranges to Hema Kuta and thence to Himalaya till it reaches\nBharata Varsha (_i.e._ Nabhi Varsha) and at last flows through it into\nthe Salt ocean.\n\nThere are a thousand other rivers and a thousand other mountains in each\nVarsha.\n\n[The real source of the Ganges is not the melting of snow in the\nHimalayas. That may be the source of the waters that swell the bed of\nthe Ganges, as we see it. But the Ganges is something more than a volume\nof waters. There is a spiritual current underlying its waters. That\ncurrent comes from regions higher than the highest peak of the\nHimalayas. Hence the great sanctity attached to it].\n\n\n\nTHE MYSTERIES OF THE VARSHAS.\n\n\n*SKANDHA V. CHAP. 17-19.*\n\nOf the nine Varshas, Bharata is the field of Karma (I must now once for\nall remind my readers that Bharata when mentioned as a Varsha means\nNabhi Varsha, the whole of this visible earth from the highest point of\nthe Himalayas downwards). The other Varshas are places of fruition of\nthe merits of those that go to Svarga. Hence they are called terrestrial\n(Bhouma) Svargas.\n\n(Svarga is of three kinds: --\n\n a. Divya viz. Svarga proper or Swar Loka.\n b. Bhouma or terrestrial and\n c. Bila or Patalic.\n\n_Sridhara_.)\n\n_Ilavrita._ -- The dwellers of this Varsha live for ten thousand years\nof human measure. They are like Devas. They have the vitality of ten\nthousand elephants. Their body is strong like the thunderbolt They enjoy\nwith women all their lives and only one year before death do the women\nbear children. They always live as it were in Treta Yuga.\n\nNarayana -- the Maha Purusha pervades all the Varshas for their good, in\ndifferent forms of His Chatur Vyuha (Vasudeva, Sankarshana, Pradyumna\nand Anirudha).\n\nIn Ilavrita, Bhava or Siva is the only male. Other males do not enter\nthat Varsha, for they know the curse of Bhavani (Durga) that whoever\nshould enter the Varsha was to become a female.\n\nBhava is adored by millions of women. He meditates on the fourth, the\nTamasa Murti of Mahapurusha _viz._ Shankarshana. He recites the\nfollowing mantra and runs about: --\n\n\"Om Namo Bhagavate Maha Purushaya Sarva-guna Sankhaynaya Anantaya\nAvyaktaya Namaha.\"\n\n\"Om, Salutations to Bhagavat Maha Purusha, salutations to the manifester\nof all Gunas, the Endless, the Unmanifested.\"\n\nThen follows a prayer to Sankarshana for which readers are referred to\nthe original _Bhadtasva_.\n\nBhadrasravas is the lord of Bhadrasva. He and his followers dwell there,\nthey meditate on the Hayasirsha aspect of Vasudeva, they recite the\nfollowing mantra and run about.\n\n\"Om Namo Bhagavate Dharmaya Atma-visodhanaya namah.\"\n\n\"Om salutations to Bhagavat Dharma; salutations to him who purifies the\nsoul.\"\n\nThen follows a prayer to Hayagriva _Harivarsha_.\n\nThe renowned saintly Daitya Prahlada with the dwellers of this Varsha\nadore Him and recite the following mantra.\n\n\"Om Namo Bhagavate Sri Nara Sinhaya Namastejastejase Aviravir bhava\nvajranakha vajra-danstra Karma-Sayan randhaya randhaya tamo grasa om\nSvaha Abhayam Abhoyam Atmani bhuyisthuh om kshroum.\"\n\n\"Om salutations to Bhagavat Sri Hrisinha, Salutations to the fire of all\nfires! Manifest Thyself! Manifest thyself O thunder-nailed! O\nthunder-toothed! Burn up, burn up all desires! devour Tamas! Om Svaha!\nFreedom from fear, freedom from fear be in us. Om! Kohraum!\"\n\n_Ketumala._\n\nPradyumna or Kamadeva presides over Ketumala in order to please Lakshmi\nSamvatsara (one year), the daughters of Samvatsara _viz:_ the nights and\nSons of Samvatsara _viz:_ the days. The days and nights are 36,000 in\nnumber _i.e._ as many as are contained in the full term of a man's life\n(one hundred years). These days and nights are the lords of Ketumala\nLakshmi with whom the dwellers of Ketumala adore Kamadeva.\n\n(The mantra and prayer are then given.)\n\n_Ramyaka._\n\nMatsya (The Fish Incarnation) presides over Ramyaka. Manu is the King.\n\n(Mantra and prayer follow)\n\n_Hiranmaya._\n\nKurma (the Tortoise Incarnation) presides over Hiranmaya. Aryaman the\nchief of the Pitris dwells there with others.\n\n(Mantra and prayer follow)\n\n_Kuru._\n\nVarsha or the Boar Incarnation presides over Kuru. Bhur with the\ndwellers of Kuru adore him.\n\n(Mantra and prayer follow.)\n\n_Kinpurusha._\n\nIn Kinpurusha, Hanuman with the dwellers of the Varsha worship the\nAdipurusha Rama, brother of Lakshamana and husband of Sita.\n\n(Mantra and prayer follow.)\n\n_Bharat Varsha._\n\nNara Narayana presides over this Varsha. There are various (castes) and\nAsramas in this Varsha. Narada of great devotion leads the people of\nthis Varsha. His object in so doing is to teach to Savarni, the coming\nManu, the Sankhya and Yoga (as related in the Bhagavat Gita) together\nwith the full realisation of Bhagavat (as related in the Pancharatras).\n\n[This mission of Narada is specially noteworthy.]\n\n( Mantra and prayer follow.)\n\nIn this Bharata Varsha there are many mountains and rivers.\n\nMaloya, Mangalaprastha, Mainaka, Trikuta, Rishava, Kutaka, Konva, Sahya,\nRishyamuka, Srisaila, Venkata, Mahendra, Varidhara, Vindhya, Saktiman,\nRiksha, Paripatra, Drona, Chitrakuta, Gobardhana, Raivatak, Kakubha,\nNila, Gokamukha, Indrakila, Kamagiri and hundreds and thousands of other\nmountains are situated in this Varsha.\n\nThe following are the principal rivers Chandvavasa, Tamvaparni, Avatoda,\nKritamala, Vaihayasi, Kaveri, Venua, Payasvini, Sarkaravarta,\nKrishnavenua, Bhimrathi, Godabari, Nirvindhya, Payoshni, Tapi, Reva,\nSurasa, Narmada, Charmanvati, Andha, Sona, Mahanadi, Vedasmriti,\nRishikulya, Trisama, Kousiki, Mandakini, Yamuna, Sarasvati, Drishadvati,\nGomati, Saraju, Aghavati, Shasthavati, Saptavati, Satadru, Sushoma,\nChandrabhaga, Maruduridha, Vitasta, Asikini and Visva.\n\nThose that acquire birth in this Varsha have recourse to Svarga,\nhumanity and Naraka respectively, according as their Karma is White\n(Satvic), Red (Rajasic) or Black (Tamasic). The People acquire Moksha in\nthis Varsha in accordance with their Varna (Caste). (This is because\nKarma according to caste prevails in this Varsha, not that Moksha is not\notherwise attainable. _Sridhara_).\n\nAnd what is moksha in this Varsha? It is the Companionship of Mahatmas\n(Mahapurushas) brought about by the destruction of the bonds of Avidya\ncaused by various births. And that Moksha is in reality unceasing,\nunselfish devotion to the All-pervading, Indestructible, Causeless\nParamatma Vasudeva.\n\nEven the Devas say: -- \"How fortunate are these people of Bharat Varsha!\nFor Hari is kind to them, even without many performances and they are so\nadapted for communion with Hari by devotion. We have attained Svarga by\nthe performance of Yajna. But we shall have to be born again after the\nend of the Kalpa. What good is in this state, which does not bring us in\ndirect communion with Vishnu? These people of Bharat Varsha even with\ntheir short lives acquire the state of Hari. If there be any Karma left\nto us after the enjoyment of Svarga may we be born as men that we may\nworship Hari.\"\n\nSome say there are eight upadvipas in Jambu Dvipa, formed by the sons of\nSagara when they dug up this earth in search of the sacrificial horse.\nThey are Svarna Prastha, Chandra Sukla, Avartana, Ramanaka,\nManda-harina, Panchajanya, Sinhala and Louka.\n\n\n\nTHE DVIPAS.\n\n\n*SKANDHA V. CHAP. 20.*\n\n_Plaksha Dvipa_\n\nJambu Dvipa is surrounded by the salt ocean on all sides. That ocean\nextends over Laksha Yojanas. That salt ocean is again surrounded on all\nsides by Plaksha Dvipa, which extends over 2 laksha of Yojanas.\n\nThere is one golden Plaksha tree in that Dvipa as high as the Jambu tree\nin Jambu Dvipa and the Dvipa itself takes its name from that tree. There\nFire is seven tongued,\n\nIdhmajihva son of Priyavrata ruled over this Dvipa. He divided the Dvipa\ninto seven Varshas and named them after his seven sons each of whom\nruled over the Varsha of his name.\n\nSiva, Vayasa, Subhadra, Santa, Kshema, Amrita and Abhoya are the\nVarshas.\n\nManikuta, Vajrakuta, Indrasena, Jyotishmat, Subarna, Hiranyasthiva and\nMeghmala are the seven chief mountains.\n\nAruna, Nrimana, Angirasi, Savitri, Supravata, Ritambhara and Satyambhara\nare the seven great rivers.\n\nHansa, Patanga, Urdhayana and Satyanga are the corresponding castes.\n\nThe dwellers of the Dvipa live for one thousand years. They look like\nDevas and procreate after Deva fashion. They worship the Surya (Sun-god)\nof the Vedas.\n\n(The Mantra is given)\n\nIn Plaksha, Salmali, Kusa, Krouncha and Saka, the inmates have their\nage, Indriyas, strength, power and Budhi by their very birth and not by\nKarma.\n\nThe Dvipa is surrounded by the Sugar cane juice ocean which extends over\n2 laksha of Yojanas.\n\n_Salmali Divpa:_ -- Twice as large as Plaksha Dvipa. The ocean of wine\nsurrounding it is equally large.\n\n_Tree:_ -- Salmali (Bombax Malabaricum) as high as the Plaksha tree said\nto be the seat of Garuda.\n\n_King:_ Yajna-vaha son of Priyavrata.\n\n_Seven Varshas and seven sons of Yajnavaha:_ -- Surochana, Soumanasya,\nRamanaka, Devvarha, Paribhadra, Apyayana and Abhijhata.\n\n_Seven principal mountains:_ -- Surasa, Sata Sringa, Vamadeva, Kunda,\nKumuda, Pushpa Varsha and Sahosra.\n\n_Seven great rivers:_ -- Anumati, Sinivati, Sarasvati, Kuhu, Rajani,\nNanda and Raka.\n\n_Divisions of people:_ -- Srutidhara, Viryadhara, Vasundhara, and\nIshundhara.\n\n_Presiding deity:_ -- The Moon.\n\n_Kusa Dvipa:_ -- Twice as large as Salmali Dvipa surrounded by an ocean\nof clarified butter equally large.\n\n_Tree:_ -- Clusters of Kusa grass glowing and glittering.\n\n_King:_ -- Hiranyaretas son of Priyavrata.\n\n_Seven Varshas:_ -- Vasu, Vasudana, Dridharuchi, Nabhigupta, Satyavrata,\nBikranama, and Devanama.\n\n_Seven mountains:_ -- Babhra, Chatur-Sringa, Kapila Chitra Kuta,\nDevanika, Urdharomau and Dravina.\n\n_Seven Rivers:_ -- Raaskulya, Madhukulya, Mitravinda, Srutavinda, Deva\nGarbha, Ghutachynta, and Mantramala.\n\n_Divisions of People:_ -- Kusala, Kovida, Abhiyukta and Kulaka.\n\n_Presiding Deity:_ -- Agni (Fire-god).\n\n_Krouncha Dvipa:_ -- Twice as large as Kusa, surrounded by an ocean of\nmilk equally large. Named after the Krouncha Mountain. The Krouncha\nMountain was attacked by Kartikeya and injured too. But the Milk Ocean\nand the presiding deity Varuna saved it.\n\n_King:_ -- Ghritaprestha son of Priyavrata.\n\n_Seven Varshas:_ -- Atma, Madhuruha, Meghapristha, Sudhawan, Bhrajistha,\nLohitarna, Vanaspati.\n\n_Seven Mountains:_ -- Sukla, Vardhaman, Bhajana, Upavarhaha, Nauda,\nNandana and Sarvato-bhadra.\n\n_Seven Rivers:_ -- Abhoya, Amritougha, Aryuka, Tirthavati, Rupavati,\nPavitravati and Sukla.\n\n_Divisions of people:_ -- Purasha, Rishabha, Dravina and Devaka.\n\n_Presiding Deity:_ Apas (Water-God.)\n\n_Saka Dvipa:_ -- 32 laksha Yojanas. Surrounded by an ocean of curds --\nequally extensive.\n\n_Tree:_ -- Saka (Teak wood tree) very fragrant.\n\n_King:_ -- Medhatithi, son of Priyavrata.\n\n_Seven Varshas:_ -- Purojava, Manojava, Vepamana, Dhumranika,\nChitrarepha, Bahurupa and Visva-dhara.\n\n_Seven Mountains:_ -- Isana, Uru Sringa, Balabhadra, Sata Kesara,\nSahasra-srotas, Devapala and Mohanasa.\n\n_Seven Rivers:_ -- Anagha, Ayurda, Ubhayaspriti, Aparajita, Punchapadi,\nSahasra Sruti and Nijadhriti.\n\n_Division of people:_ -- Ritavrata, Satyavrata, Danavrata and Anuvrata.\n\n_Presiding Deity:_ -- Vayu (Wind-god).\n\n_Puskkara Dvipa:_ -- Twice as large as Saka Dvipa surrounded by an ocean\nof pure water -- equally extensive: There is a big Pushkara or Lotus\nplant with thousands of golden leaves. The Lotus is known as the seat of\nBrahma.\n\nStanding between two Varshas, eastern and western, is the Manasattara\nMountain ten thousand Yojanas high. On the four sides of this Mountain\nare four abodes of the Lokapalas = Indra and others.\n\nOver these abodes the Sanvatsava or Uttarayana Dakshinayana wheel\n(_chakra_) of the Sun's chariot moves in its course round Meru.\n\nVitihotra, Son of Priyavrata, is the king of this Varsha.\n\nHis two sons Ramanaka and Dhataka are the lords of two Varshas named\nafter them.\n\nThe people of those Varshas worship Brahma by Yajna performances.\n\nBeyond the Ocean of pure water is the Lokaloka (Loka and Aloka)\nMountain, dividing Loka, the regions lighted by the sun, from Aloka or\nthe regions not lighted by the sun.\n\nAs much land as there is between Manasottara and Meru, so much golden\nland is there on the other side of the pure water ocean. It is like the\nsurface of the mirror. If any thing is thrown on that land, it is not\nregained. It is therefore forsaken by all beings. [The land between\nManasottara and Meru is one krore and a half _plus_ seven and a half\nlakhs. There is as much land on the other side of the Pure Water Ocean.\nThere are living beings in that land. Beyond that is the golden land.\nThat land is eight krores and thirty nine laksha yojanas wide. It is\nthus that the distance between Meru and Lokaloka comes to be 12 1/2\nkrores as mentioned below. This is also said in the Siva Tantra.\n\nTwo krores 53 lakshas and 50 thousand this is the measure of the seven\nDvipas with the Oceans. Beyond that is the golden land which is 10\nKrores of Yojanas. This is used by the Devas as their play-ground.\nBeyond that is Lokaloka. The ten krores include the previously mentioned\nland, \"Forsaken by all beings\" -- this is to be understood with the\nexception of the Devas, for it is mentioned as the play-ground of the\nDevas. _Sridhara._]\n\nIn order to understand the commentary of _Sridhara_, let us examine the\nfigures.\n\nJambu Dvipa with Ocean on one side of Meru:\n\n ... ... 150,000 Yojanas\n\nPlaksha Dvipa with Ocean on one side of Meru:\n\n ... ... 400,000\n\n Salmali Do. ... ... 800,000\n\n Kusa Do. .. ... 1,600,000\n\n Krouncha Do. .. ... 3,200,000\n\n Saka Do. .. ... 6,400,000\n\n Pushkar Do. . ... 12,800,000\n\nDeduct Pure water Ocean as it is not included between Meru and\nManasottara:\n\n ... ... 6,400,000\n\n ------------\n 18,950,000\n\nManasottara stands half way in Pushkara, as it stands between two\nVarshas. Deduct distance between Manasottara and Pure Water Ocean:\n\n ... 3,200,000\n\n ------------\n 15,750,000\n\nThe distance between Meru and Manasottara is 1 1/2 Krores and 7 1/2\nlakhs.\n\nAccording to Sridhara, there is this much land on the other side of the\nPure Water Ocean.\n\nBeyond that land is the Golden land which according to _Sridhara_ is:\n\n ... ... 83900000 Yojanas\n\n Thus we get Dvipas and Oceans ... 25350000 \"\n\n Land beyond Pure Water Oceans ... 15750000 \"\n\n The Golden land ... ... 83900000 \"\n\n ----------\n\n 125000000 \"\n\nThus we get the 12 1/2 krores of Sridhara. Beyond the Golden land is the\nLokaloka Mountain. This will also explain the quotation from Siva\nTantra. The following Diagram will partially illustrate the points.\n\n Lokaloka\n\n * * * * * * * * * * * * * * * *\n --------------------------------\n\n The Golden Land\n --------------------------------\n\n Land beyond Pure Water Ocean\n --------------------------------\n\n Pure Water Ocean\n --------------------------------\n\n P\n u\n s\n h ( * * Manasottara\n k\n a\n r\n a\n\n -------------------------------\n\n Milk Ocean\n -------------------------------\n\n Saka\n -------------------------------\n\n Sour Milk Ocean\n -------------------------------\n\n Krouncha\n -------------------------------\n\n Clarified Butter Ocean\n -------------------------------\n\n Kusa\n -------------------------------\n\n Wine Ocean\n -------------------------------\n\n Salmali\n -------------------------------\n\n Sugarcane Juice Ocean\n -------------------------------\n\n Plaksha\n -------------------------------\n\n Salt Ocean\n -------------------------------\n\n * Meru, Jambu\n -------------------------------\n\nThe Lokaloka is the boundary of three Lokas, Bhur, Bhuvar, and Svar.\n\nThe rays of the numerous bodies from the Sun up to Dhruva illuminate the\nregions on the Triloka side of Lokaloka but they can never reach its\nother side. For such is the height and expanse of Lokaloka -- (It is\neven higher than Dhruva. So it is the boundary of Triloki. _Sridhara_).\n\nThe Bhu-Golaka or the Bhur system measures 50 Krores. And Lokaloka is\none-fourth of that _i.e._ 12 1/2 Krores (on one side of Meru.\n_Sridhara_).\n\nOver this Lokaloka, Brahma placed 4 Elephant Kings in four different\ndirections _viz:_ Rishabha, Pushkarachura, Vamana and Aparajita. This is\nfor the preservation of the Lokas.\n\nBhagavan Maha Purusha (Vishnu) Himself remains there. He infuses various\npowers into the Elephant Kings and into the Lokapalas (preservers of the\nLokas) Indra and others who are but His manifestations. He pervades all.\nHe manifests His pure Satva. The characteristics of that satva are the\neight Siddhis.\n\nDharma, Jnana, Vairagya, Aisvarya &c., Vishvaksena and His other\nCompanions are with Him. His own weapons are in his hands. He remains\nthere for the good of all Lokas.\n\nTo the end of the Kalpa, Vishnu remains in this way pervading all for\nthe preservation of the Universe formed by His own Maya.\n\nThe measure of Aloka is also 12 1/2 Krores (on one side of Meru.\n_Sridhara_).\n\nBeyond Aloka is Visuddha (very pure region) where only masters of Yoga\ncan go.\n\nThe Sun stands in the centre of the Egg. That is also the middle ground\nbetween Svar and Bhur. Between the Sun and the Circumference of the Egg\nis 25 Krores.\n\nThe Sun is called Martanda (Mrita and anda) because in Mrita or dead\nmatter he infused life as Vairaja. He is called Hiranya Garbha (Gold\nwombed) because he came out of the Golden Egg.\n\nThe sun divided space into Bhur, Bhuvar and Svar. The Sun divides the\nregions of enjoyment and Moksha. He divides the Narakas and Patalas. He\nis the Atma of Devas, men, animals, plants and other Jivas. He is the\nmanifester of sight.\n\n\n\nSVAR AND BHUVAR.\n\n\n*SKANDHA V. CHAP. 21.*\n\nThe localisation, measure and other details of Bhur have been given\nabove. (By expanse 50 Krores and by height 25 Krores. _Sridhara_).\n\nThe measure of Svar is the same as that of Bhur -- Just as one cotyledon\ngives the measure of the other cotyledon in a flower.\n\nBhuvar is the connecting link of Bhur and Svar.\n\n\n\nTHE SUN.\n\n\n*SKANDHA V. CHAP. 21-22.*\n\nThe Sun from the Bhuvar Loka sends forth his rays to Triloki.\n\n(Here follow astronomical details which need not be given.)\n\nWhen the Sun is between the Autumn and spring Equinoxes it is called\nUttarayana (or going towards the north.) Then the Sun's motion is said\nto be slow.\n\nWhen the Sun is between the spring Equinox and Autumn Equinox, it is\nDakshinayana (Going towards the south.) The Sun's motion is then said to\nbe Quick.\n\nWhen the sun is at the Equinoxes it is Vishuva. The Sun's motion is then\nsaid to be Even.\n\nWhen it is Dakshinayana, the days increase. When it is Uttarayana the\nnights increase.\n\nThe sages teach 9 Krores and 51 lakhs of Yojanas as the Circumference of\nManasottara.\n\n[On both sides of Meru up to Manasottara is 3 Krores and 15 lakhs. The\nMeasure of the above circle is obtained from this (diameter).\n_Sridhara_.]\n\n[A full diagram of the Bhur system will now have to be given, to explain\nthe above figures. For the sake of convenience, the Dvipa and its ocean\nare given as one.]\n\n[Illustration: A diagram of the Bhur system.]\n\n From Meru to Lokaloka on one side ... 12 1/2 Krores\n on both sides ... 25 \"\n Loka loka on both sides ... 25 \"\n Measure of Bhur system ... 50 \"\n Distance from Meru to Manasottora 15,750,000\n On both sides ... 31,500,000\n\nThe Manasottara range is a circle of which the last figure is the\ndiameter.\n\nThe circle is obtained by multiplying the diameter by a little over 3.\n\nThe circle is thus given to be -- 9 Krores and 51 Lakshas.\n\nThe Manasottara is the path of revolution of the sun round Meru.\n\nOn the East side of Meru in the Manasottara is the seat of Indra named\nDevadhani.\n\nOn the South side is the seat of Yama named Sanyamani.\n\nOn the West is the seat of Varuna named Nimlochani.\n\nOn the North is the seat of the Moon named Vibhavari.\n\nSunrise, midday, Sunset and night on those seats cause action and\ninaction in beings, according to the time with reference to the side of\nMeru.\n\n(For those that live to the south of Meru, their east &c. commence from\nthe abode of Indra, of those that live to the west from the abode of\nYama, of the northern people, from the abode of Varuna, of the eastern\npeople from the abode of the Moon. _Sridhara_.)\n\nThose that live on the Meru have the Sun always over their heads.\n\nThe Sun's chariot makes one round along Manasottara in one year. The\nwheel or chakra of the chariot is therefore called Sanvatsara.\n\nThe 12 months are the 12 spokes of that wheel. The six seasons form 6\narcs.\n\nThe pole of that chariot extends to the top of Meru. The other end of\nthe pole is on the Manasottara. (It is either to be thought that the\nwheel is placed more than 50,000 Yojanas over the Manasottara in the\nregions of air or the wheel is to be considered as high as that\ndistance, otherwise the Manasottara being 10,000 Yojanas high and Meru\nbeing 84 Yojanas high, 16 thousand being under ground, there will be a\ndifference of planes in the Sun's revolution. _Sridhara_.)\n\nThere is another movement of the Sun round Dhruva. The radius of that\nrevolution is one fourth the distance between Meru and Manasottara.\n(_i.e._ 1/4 X 15,750,000 = 3,937,500).\n\nThe movement round Dhruva is caused by the action of air.\n\nThe seat within the chariot is 36 laksha of Yojanas wide. The yoke is\nalso of the same measure. The seven horses are the seven Vedic metres\n(Gayatri, Ushnik, Anustup, Vrihati, Pankti, Tristup and Jagati). They\nare driven by Aruna.\n\nThe thumb sized Balikhilya Rishis stand in front of the chariot and\nchant hymns in honor of Aditya.\n\n\n\nTHE PLANETS AND STARS.\n\n\n*SKANDHA V. CHAP. 22-23.*\n\nThe moon is one laksha of Yojanas over the Sun. The growing Moon makes\nthe day of the Devas and the waning Moon is the life of all Jivas, in\nfact he is Jiva.\n\nHe is Manomaya, Annamaya and Amritamaya. From him therefore proceed the\nlife and advancement of Devas, Pitris, Men, Animals and Plants.\n\nTwo laksha of Yojanas over the Moon are the 27 Zodiacal constellations\nand also the star Abhijit ( a mysterious star between Uttarashadha and\nSravana) attached to the wheel of time.\n\nTwo laksha of Yojanas over them is Sukra or Venus. His movements are\nlike those of the Sun. He is ever favourable to men. His progression is\ngenerally accompanied by showers of rain. He also subdues those planets\nthat counteract the rains.\n\nTwo laksha of Yojanas over Sukra is Budha or Mercury. He is much like\nSukra in his movements and is generally favourable to men. But when he\ntransgresses the Sun, there is fear of high winds, rainless clouds and\ndrought.\n\nTwo laksha of Yojanas over Budha is Mangala or Mars. He moves round the\nZodiac in three fortnights. He is generally unfavourable to men, causing\nmiseries, unless he proceeds by retrogression.\n\nTwo laksha of Yojanas over Mars is Brihaspati or Jupiter. He moves in\neach sign of the Zodiac for one Parivatsara (year of Jupiter), if there\nis no retrogression. He is generally unfavorable to the Brahmanas.\n\nTwo laksha of Yojanas over Jupiter is Sanaischara or Saturn. He loiters\nin each sign of the Zodiac for thirty months. He completes his round in\nthirty Anuvatsaras. He is generally unfavourable to all and causes\nunrest.\n\nEleven laksha of Yojanas over Saturn are the Rishis. Their influence is\nfor the good of all people. They revolve round the Supreme abode of\nVishnu.\n\nThirteen laksha of Yojanas beyond the Rishis is Dhruva, which is the\nSupreme abode of Vishnu.\n\nAll luminous bodies attached to the wheel of time move round Dhruva\nbeing propelled by Vayu while Dhruva remains fixed.\n\nThe planets and stars remain fixed in their relative positions, under\nthe union of Prakriti and Purusha by the future made for them by their\nKarma.\n\nSome however say that the luminous bodies become fixed in their relative\npositions by the Yoga support of Vasudeva, being held together in the\nshape of Sisumara (the Gangetic porpoise). The Sisumara has its face\ndownwards and its body is coiled.\n\nDhruva is at the end of its tail. Prajapati, Agni, Indra and Dharma are\nin the lower part of the tail. Dhata and Vidhata are at the root of the\ntail. The seven Rishis are in the middle. On the right side are the\nfourteen Stars from Abhijit to Punarvasu. On the left side are the 14\nstars from Pushya to Uttara Sarha. So on, all the stars and planets.\n(For details refer to the original).\n\nThe Sisumara is the Universal manifestation of Maha Purusha.\n\n[The following Geo-centric diagram is given, as illustrative of the\npositions of the planets.]\n\n[Illustration: Positions of the planets.]\n\n\n\nTHE PATALAS\n\n\n*SKANDHA V. CHAP. 24.*\n\nTen thousand Yojanas below the Sun is Rahu, son of Sinhika. Though an\nAsura, by favour of Bhagavan he became a planet and immortal too like\nthe Devas.\n\nTen thousand Yojanas below Rahu is the abode of the Siddhas, Charanas\nand Vaidyadharas.\n\nBelow that is the abode of the Yakshas, Rakshasas, Pisachas, Pretas, and\nBhutas. This abode extends down to the regions of air and clouds.\n\nOne hundred Yojanas below that is the Earth. The details of the Earth's\nsurface have been given above.\n\nUnderneath the Earth are the seven Patalas: -- Atala, Vitala, Sutala,\nTalatala, Mahatala, Rasatala and Patala. They are ten thousand Yojanas\napart from each other.\n\nIn these nether Svargas, Daityas, Danavas and Nagas dwell. Their\nenjoyments, power, joys and luxuries are even greater than those of the\nDevas of Svarga. Their houses, gardens and playgrounds are very rich.\nThey are always joyous. They are attached to their wives, sons, friends\nand attendants. By the grace of Isvara, their desires are always\ngratified.\n\nMaya, the Danava Magician, has built wonderful houses, gardens &c. in\nthese regions with precious stones.\n\nThere are no divisions of time, as the Sun's rays do not enter those\nregions and no disturbances from such divisions. All darkness is removed\nby the light of the precious stones on the head of the serpent king.\n\nThe people of Patala use divine herbs and medicines, and consequently\nthey have no infirmities, diseases, old age, languor and offensive\nsecretions.\n\nThey have no death except by the Chakra of Bhagavan (_i.e._ final\nextinction).\n\n_Atala:_ -- Bala, the son of Maya resides in Atala (Maya is a masculine\nform of Maya the root Prakriti). He created here 96 forms of Maya. The\nMayavins (those who practice Magic) still have recourse to those forms.\nWhen he yawns, three classes of women spring into existence viz:\n\n 1. Svairini (self willed loose women),\n 2. Kamini (passionate women) and\n 3. Punschali (unchaste women).\n\nIf any one enters Atala these women completely allure him by their\nHataka (golden) charm, and when the man is completely overcome by their\nallurements, he says \"I am Isvara\", \"I am Siddha.\"\n\n[The women are only forms of Maya because Maya is personified as an\nalluring woman. A man in Atala is completely under the domination of\nMaya and becomes estranged from spirit. So Maya is all in all to him and\nhe knows no other.]\n\n_Vitala_: -- Below Atala is Vitala. There Bhava (Siva) the king of Gold\nreigns in company with his consort Bhavani, attended by Bhutas. He\nremains there for the benefit of the Prajapati creation. The fluid of\nintercourse with Bhavani gives rise to a river called Hataki (Golden).\nAgni kindled by Vayu drinks up that river and gives out the gold called\nHataka which is used in ornaments by the Asuras who dwell there.\n\n(We have known Siva as the Astral Lord. We find him here engaged in the\nwork of creation. The text speaks of a mysterious connection between him\nand the gold called Hataka. The occult varieties of gold such as\nJamvanada and Hataka form a fit subject of study. Hataka refers to the\nPrajapati creation. There is duality in Vitala, as distinguished from\nthe singleness of Maya in Atala).\n\n_Sutala_: -- Below Vitala is Sutala. There the renowned Bali son of\nVirochana still dwells. Vamana, the Dwarf Incarnation of Vishnu, took\naway the Triloki from him and replaced him here. His enjoyments even\nhere are greater than those of Indra. He performs Sva-dharma and\nworships Vishnu. His sins are all removed.\n\n(A full account of Bali will be given below.)\n\n_Talatala_: -- Below Sutala is Talatala. Maya, the Danava king, rules\nthere. His \"Three Puras\" (abodes) were destroyed by Siva who is hence\ncalled Tripurari. But Siva favoured him again and placed him in\nTalatala. He is the preceptor of all Mayavins. He is preserved by Siva\nand he has no fear from Sudarsana (the chakra weapon of Vishnu, which\nsymbolises Time.)\n\n(Bali and Maya, Triloki and Tripura, the seizure of one and the\ndestruction of the other, the restoration of Bali to Sutala and of Maya\nto Talatala, the favour shown to them in those regions, the\ncorrespondences of Sutala and Talatala are worth careful consideration.\nIn the case of one, Vishnu or the Preservative aspect of the Second\nPurusha is the actor, and in the other, Siva, the Destructive aspect.)\n\n_Mahatala_: -- Below Talatala is Mahatala. Many headed serpents, the\nprogeny of Kadru, dwell there. The chief amongst them are Kuhaka,\nTakshaka, Kaliya, Sushena, and others. They are always afraid of Garuda,\nthe Vehicle of Vishnu, and they are therefore seldom seen to indulge in\npleasure-trips outside.\n\n_Rasatala_: -- Below Mahatala is Rasatala; Daityas, Danavas and Panis,\nnamed Nivatakavachas, Kalakeyas and Hiranyapuravasins dwell there. They\nare the enemies of the Devas. They are powerful from their very birth.\nThey are subdued by the Sudarsana of Vishnu. They are like serpents.\nThey fear even the threats of Sarama, the bitch of the gods who is\nIndra's messenger to them. They fear Indra also.\n\n_Patala_: -- Below Rasatala is Patala. The Nagas dwell there. Vasuki is\ntheir chief. The other principal Nagas are -- Sankha, Kulika, Maha\nSankha, Sveta, Dhananjaya, Asvatara, and Devadatta. Their hood is very\nlarge and they are very furious. Some of them are five headed, some 7\nheaded, some 10 headed, some a thousand headed. The precious stones on\ntheir hoods dispel all darkness in Patala.\n\n\n\nANANTA.\n\n\n*SKANDHA V. CHAP. 25.*\n\nAt the root of Patala, thirty thousand Yojanas beyond, is the Tamas\naspect of Bhagavan called Ananta. Those that worship the Chaturvyuha\naspect call him Sankarshana. He has a thousand heads. The earth held up\non one of these heads looks but like a mustard seed. When the time for\ndissolution comes, Ananta assumes His Tamas form and becomes Rudra --\nother wise called Sankarshana, a host of eleven, with three eyes, three\ntufts of hair and with tridents on their heads. At other times, Ananta\nwithdraws His Tamas and abides for the good of all Lokas. His eyes roll\nas it were by intoxication. His garments are blue. He has one ear-ring.\nHe has a plough on his back.\n\n\n\nTHE NARAKAS.\n\n\n*SKANDHA V. CHAP. 26.*\n\nWhere are the Narakas, O Rishi, asked Parikshit? Are they particular\nlocalities? Are they outside the Triloki or inside?\n\nSuka replied: --\n\nThey are inside the Triloki on the south side below the earth, over the\nwaters, where Agnishvatta and other Pitris deeply meditate on the\nwelfare of their respective descendants.\n\nThere, Yama, the Death-god, metes out just punishment to the dead.\n\nThere are twenty-one Narakas: --\n\n 1. Tamisra\n 2. Andha Tamisara\n 3. Rourava\n 4. Maharourava\n 5. Kumbhipaka\n 6. Kala Sutra\n 7. Asipatravana\n 8. Sukara Mukha\n 9. Andha Kupa\n 10. Krimi bhajana\n 11. Sandansa\n 12. Tapta Surmi\n 13. Vajra-Kantaka Salmali\n 14. Vaitarani\n 15. Puyoda\n 16. Pranarodha\n 17. Vaisasana\n 18. Lalabhaksha\n 19. Sarameyadana\n 20. Avichi and\n 21. Ayahpana.\n\nThere are seven other Narakas:\n\n 1. Kshara Kardama\n 2. Rakshogana bhojana\n 3. Sulaprota\n 4. Danda Suka\n 5. Avata-nirodhana\n 6. Parya vartana and\n 7. Suchi mukha.\n\n(For details of these Narakas, the reader is referred to the original.\nThey are more for the exoteric than for the esoteric reader.)\n\nThere are hundreds and thousands of such Narakas in the realms of Yama.\nThe vicious enter them by turns. The meritorious go to Svarga. But the\nKarma of men is not exhausted in Svarga or Naraka. For that which\nremains unexhausted, they enter life again by re-birth.\n\n(The mention of Pitris and Yama connects the Narakas with the astral\nplane.)\n\n\n\n\nSKANDHA VI.\n\n\n\nTHE STORY OF AJAMILA\n\n\n*SKANDHA VI. CHAP. 1-3.*\n\nRaja Parikshit asked how men could avoid Naraka.\n\nSUKA replied: -- It is by Prayaschitta (expiation) that men can avoid\nNaraka. But it is not Vedic Prayaschitta, not fasting by Chandrayana and\nother Vratas. These Vedic performances cannot root out vicious\ntendencies, for the performer is seen again to indulge in vices. They do\nnot purify the mind. They simply counteract the Karmic effect of the act\nfor which Prayaschitta is performed. The real Prayaschitta is devotion\nto Vishnu.\n\nAjamila was the son of a Brahmana. He was dutiful, virtuous, modest,\ntruthful, and regular in the performance of Vedic injunctions. One day\nin obedience to his father he went into the forests and there collected\nfruits, flowers, sacrificial wood and _Kusa_ -- on returning he saw a\nSudra in company with a slave-girl. He tried much to subdue his passions\nbut did not succeed. He spent the whole of his patrimony to win the love\nof that girl. He gave up his own wife and kept company with that slave\ngirl. He had by her several sons of whom the youngest was Narayana.\nAjamila lost all his good qualities in low company and he forgot his\ndaily practices. To support the woman and her children, he had recourse\nto all sorts of vicious and unlawful acts. Narayana was the favorite\namong his sons. He caressed him always. At last his end approached. He\nthought even then of his youngest son who was playing at a distance.\nThree fierce-looking messengers of Yama appeared, with ropes in hand.\nTerrified at the sight Ajamila cried out \"Narayana, Narayana.\" Instantly\nthe Messengers of Vishnu appeared. At the time when the servants of Yama\nwere drawing out the Jiva from the heart of Ajamila, the attendants of\nVishnu stopped them with a strong voice. \"But who are you\" said they \"to\ninterfere with the just sway of Yama.\" The bright attendants of Vishnu\nonly smiled and asked: \"What is Dharma? Does your lord Yama hold the\nsceptre of punishment against all who perform Karma? Is there no\ndistinction made?\"\n\nThe astral messengers replied: -- \"The performance of Vedic Injunctions\nis Dharma and their disregard is Adharma. This Ajamila in his earlier\ndays duly respected the Vedas. But in company with the slave-girl, he\nlost his Brahmanism, disregarded the Vedas and did things which a\nBrahmana should not do. He justly comes for punishment to Yama.\"\n\nThe attendants of Vishnu expressed wonder at these words. \"And you are\nservants of him, who is called the king of Dharma, and you do not know\nthat there is something above the Vedas too. This Ajamila consciously or\nunconsciously took the name of Narayana and that saved him from your\nclutches. It is in the nature of fire to consume fuel and so it is in\nthe nature of Vishnu's name to destroy all sins. If one unconsciously\ntakes some powerful medicine, does it not have effect? It matters not\nwhether Ajamila meant his youngest son or not but still he took the name\nof Narayana. So you must retire.\"\n\nWonder-struck the servants of Yama left their hold over Ajamila. They\nwent away and complained to their Master. \"There must be one law and one\ndispenser of that law. Otherwise some will be punished and others not.\nWhy should there be this difference? We know Thee to be the sole\ndispenser of the Law for the vicious. But just now the attendants of\nVishnu came and wrested from our hands a transgressor against the\nVedas.\"\n\n\"True my sons\", replied Yama, \"there is some one above me and it is\nVishnu. His ways are mysterious.\n\n\"The whole Universe is in Him. His attendants always save His votaries.\nOnly twelve of us know his Dharma, which is Bhagavata and no one else.\nThese twelve are Brahma, Siva, Sanat Kumara, Narada, Kapila, Manu,\nPrahlada, Janaka, Bhishma, Bali, Suka and myself.\"\n\nAjamila heard the conversation between the messengers of Yama and\nVishnu. He became sorely penitent (the repentance is strongly\ndescribed). He overcame his attachments, left the house and went to\nHaridvara. There he meditated on Vishnu with concentrated mind. The\nformer attendants of Vishnu appeared once more and took him on a chariot\nto Vishnu Loka.\n\n\n\nTHE PROGENY OF DAKSHA.\n\n\n*SKANDHA VI. CHAP. 4-6.*\n\n[We left the line of Uttanapada with Daksha, the son of the Prachetas\nbrothers. We were told of his work of creation in the Chakshasha\nManvantara. But we have to take up the line just now, to introduce the\nstory of Visva Rupa.]\n\nDaksha first carried on the work of creation by Manasic reproduction.\nBut he found this sort of reproduction was not adequate for the\nenlargement of creation. He went to a place near the Vindhyas and prayed\nhard to Vishnu. Vishnu became pleased with his prayers and advised him\nto marry Asikni, the daughter of Prajapati Panchajana. \"Take her for\nyour wife and have sexual intercourse with her. By sexual reproduction,\nyou shall have a large progeny and that form of reproduction shall\nprevail among your sons too\".\n\nBy Asikni, Daksha had at first 10 thousand sons called Haryasva. He\nasked them to take up the work of creation. They went westwards to where\nthe river Sindhu falls into the ocean. They began to make Tapas there\nfor their progeny. Narada appeared before them and dissuaded them from\nPravritti Marga. He gave them instructions for obtaining Moksha and they\nfollowed the path of its attainment.\n\nDaksha heard that his sons were killed by Narada and he became very\nsorry.\n\nHe again had one thousand sons names Subalasva. They also went out to\nthe very same place and prayed to Vishnu for progeny. Narada again\ndissuaded them and they never returned to their father.\n\nDaksha became restless in sorrow and thus cursed Narada on meeting him.\n\"Thou shalt roam all over Triloki and shalt find no resting place.\"\n\nDaksha had then 60 daughters. Ten he gave to Dharma, 13 to Kasyapa, 27\nto the Moon, two each to Bhuta, Angirasa, and Krisasva and four to\nTarksha.\n\n\n\nTHE PROGENY OF DHARMA.\n\n\n (1) _By Bhanu_: -- Devar-shabha or the chief Devas.\n\n (2) _By Lamba_: -- Vidyota (flash of lightning)\n |\n The clouds.\n\n (3) _By Kakud_: -- Sankata\n |\n Kikata (the elementals presiding over\n earth-cavities).\n\n (4) _By Yami_: -- Svarga.\n |\n Nandi.\n\n (5) _By Visva_: -- The Visvadevas (Vedic-gods).\n\n (6) _By Sadhya_: -- The Sadhyas -- attainment of desires.\n\n (7) _By Mavutvati_: -- Marutvat and Jayanta, otherwise called Upendra.\n\n (8) _By Muhurta_: -- The Muhurta Devas or Devas presiding over the\n moments.\n\n (9) _By Sankalpa_: -- Sankalpa (Desire).\n\n (10) _By Vasu_: The eight Vasus (Vedic-gods), _viz_\n\n (_a_) Drona = Abhimati\n |\n --+---------+---+-----\n | |\n Harsha (Joy) Soka (Sorrow) &c.\n\n\n (_b_) Prana = Urjasvati\n |\n --+---------------+-----+-----+---\n | | |\n Saha (strength) Ayus (age) Purojava.\n\n\n (_c_) Dhruva=Dharani\n |\n Different towns.\n\n\n (_d_) Arka = Vasana (tendency)\n |\n ---+-----+------+--\n | |\n Tarsha (desire) &c.\n\n\n (_e_) Agni (Fire) = Dhara\n |\n --+----------------------+--+------------+--\n | | |\n Skanda Dravinaka &c.\n (otherwise known as (Gold, wealth)\n Kartikeya, the son\n of Siva by Krittika)\n |\n Visakha &c.\n\n (_f_) Dosha = Sarvari (night)\n |\n Sisumara (Gangetic porpoise the symbol of Triloki).\n\n\n (_g_) Vastu (Dwelling place) = Angirasi\n |\n Visvakarma (The cosmic manufacturer)\n |\n Chakshusha Manu\n |\n --+------+---------+---\n | |\n The Visvadevas The Sadhyas.\n\n\n (_h_) Vibhavasu = Usha (Dawn)\n |\n --+--------------+--+--------------+--\n | | |\n Vyushta Rochisha Atapa.\n (Dawn) (Bright, shining) (Sun shine)\n |\n Panchayama\n\n (1 Yama = 1/3 part of day\n = 3 hours. There are\n 8 yamas in day and night.\n Pancha yama = 5 yamas\n when men do their work).\n\n[The 8 Vasus are sub-manifestations of Brahma or the creative Purusha.\nThey are energies that help creation in various ways. They find no place\nin the Hindu worship now. They are invoked only in marriage ceremonies\nwhen their appropriateness is evident. The Vedic gods can be analysed\nthus:--:\n\n Purusha\n |\n --+------------------------+-----------------------+--\n | | |\n Creative or Brahma Preservative or Vishnu Destructive or Siva\n 8 Vasus. 12 Adityas. 11 Rudras.\n\nThese are 31 gods. Then there are Prajapati and Indra, making the number\n33. The Brihat Aranyaka says that the 33 Krores of Devas are only sub\nrays of these primary 33].\n\n\n\nTHE PROGENY OF BHUTA.\n\n\n_By Sarupa_: -- Millions of Rudras and the chief Pretas.\n\n\n\nTHE PROGENY OF ANGIRASA.\n\n\n (1) _By Svadha_: -- Pitris (comet).\n (2) _By Sati_: -- The Veda known as Atharva-Angirasa.\n\n\n\nTHE PROGENY OF KRISASVA.\n\n\n (1) _By Archis_: -- Dhuma ketu (comet).\n (2) _By Dhishana_: -- Vedasiras, Devala, Vayuna and Manu.\n\n\n\nTHE PROGENY OF TARKSHA.\n\n\n(1) _By Vinata_: -- Garuda (the vehicle of Vishnu) and Aruna (the\ncharioteer of the Sun.)\n\n (2) _By Patangi_: -- Birds.\n (3) _By Yamini_. -- Moths and locusts.\n (4) _By Kadru_: -- the serpents.\n\n_The Moon_: The Moon married the 27 stars. But he is consumptive (_i.e._\nhe is consumed?). Therefore he has no progeny. (What is meant by the\nconsumption of a planetary body like the Moon?)\n\n\n\nTHE PROGENY OF KASYAPA\n\n\n (1) _By Timi_: -- Aquatic animals.\n (2) _By Sarama_: -- Wild beasts, such as Tigers.\n (3) _By Surabhi_. -- Cloven-footed animals.\n (4) _By Tamra_: -- The Vultures.\n (5) _By Muni_: -- The Apsarasas.\n (6) _By Krodhavasa_: -- Serpents such as Danda Suka and others.\n (7) _By Ila_: -- Plants.\n (8) _By Surama_: -- The Rakshasas.\n (9) _By Aristha_: -- The Gandharvas.\n (10) _By Kastha_: -- Beasts other than cloven-hoofed.\n (11) _By Danu_: -- 61 Danavas the chief of them being Dvi Murdha,\n Sambara, Aristha, Hayagriva, Vibhavasu, Ayomukha, Sanku Siras,\n Svarbhanu, Kapila, Putoma, Vrisha Prava, Eka-Chakra, Anutapana,\n Dhumra-Kesa, Virupaksha, Vipra-chitti and Durjaya.\n\nNamuchi married Suprabha, the daughter of Svar-bhanu.\n\nKing Yayati married Sarmistha, the daughter of Vrisha-parvan.\n\nVaisvanara was another son of Danu. He had four daughters. Upadanavi,\nHaya-siras, Puloma and Kalaka. Puloma and Kalaka had 60,000 valiant sons\nnamed Poulama and Kalakeya. Arjuna alone killed all of them in Svarga.\nBipra Chitti had by his wife Sinhika 101 sons. The eldest of them is\nRahu. The other hundred are Ketus. They all became planets.\n\n (12) _By Aditi_: -- The 12 Adityas -- Vivasvat, Aryaman, Pushan,\n Tvastri, Savitri, Bhaga, Dhatri, Vidhatri, Varuna, Mitra, Indra,\n and Vishnu. _Vivasvat_ had by his wife Sanjna two sons\n Sraddhadeva Manu and Yama (the death god), and one daughter the\n river Yamuna. This Sanjna became also a mare and produced the\n twin Asvini Kumaras. He had also by Chaya two sons Sanaischara\n (Saturn) and Savarni Manu and one daughter Tapati. Tapati had for\n her husband Sanvarana. Matrika is the wife of _Aryaman_. He had\n by her sons called Charshani. (For Charshani _vide Supra_.) The\n human race has been moulded after them by Brahma. Pushan is\n childless, and broken toothed. He partakes only of powdered food.\n This has been related in the story of Daksha. Rachana is the wife\n of _Tvastri_. She is the daughter of a Daitya. Prajapati Tvastri\n had by her one son Visvarupa. Though connected on the mother's\n side with the Asuras, Visvarupa was made a Purohita by the Devas,\n when Brihaspati (Jupiter) their former preceptor left them.\n\n*SKANDHA VI. CHAP. 18.*\n\n_Savitri_ had, by his wife Prisni, three daughters, Savitri (Gayatri),\nVyahriti (Bhur, Bhuvar, Svar, Mahar &c.) and the Trayi; (Rik, Yajur, and\nSaman). His sons were Agnihotra, Pasu Yaga, Soma Yaga, Chaturmasya Yaga\nand the 5 Maha Yajnas.\n\n_Bhaga_ had, by his wife Siddhi, three sons Mahimart, Vibhu and Prabhu\nand one daughter Asis.\n\n_Dhatri_ had, by his wife Kuhu, one son Sayam (evening), by his wife\nSinivau, Darsa (the new moon day), by his wife Raka, Pratar (morn) and\nby his wife Anumati, Purnamasa (full Moonday).\n\n_Vidhatri_ had, by his wife Kriya, five Agnis called Purishya. Charshani\nis the wife of _Varuna_. Bhrigu incarnated as his son. It is said that\nthe great Rishi Valmika is also Varuna's son. Mitra and Varuna once felt\nlove for Urvasi. Agastya and Vasishtha were then born of that Apsaras.\n\n_Mitra_ had, by Revati, Utsarga, Arishta and Pippala.\n\n_Indra_ had, by Paulomi, Jayanta, Rishabha and Midhusha.\n\n_Vishnu_, as son of Aditi, is known as the Vamana incarnation. He had by\nhis wife Kirti one son Brihat Sloka (great fame). His sons were Sambhoga\nand others.\n\n (13) _By Diti_: Hiranyakasipu, Hiranyaksha and the Maruts.\n\n\n\nTHE STORY OF VIVSVARUPA.\n\n\n*SKANDHA VI. CHAP. 7-8.*\n\nIndra surrounded by the Devas, was seated on the throne of _Triloki_. He\nfelt the pride of his position. Brihaspati, the preceptor and guide of\nall Devas came, but Indra did not rise up to receive him. Thus insulted,\nBrihaspati left the place at once and abandoned the Devas. The Asuras\ntook this opportunity to put down the Devas and carried on a severe\nstruggle under the lead of Sukra. The Devas were worsted in the fight\nand they went to Brahma for redress. Brahma advised them to accept the\nguidance of Visvarupa, son of Tvastri. They gladly went to Visvarupa and\nhe consented to be their preceptor. Visvarupa initiated Indra into the\nmysteries of Narayana Kabacha (an invocation to Vishnu which preserves\none against all danger. The invocation must be read in the original, so\nno attempt has been made to render it into English). With the help of\nthat Kabacha, Indra easily conquered the Asuras and firmly established\nonce more the Kingdom of Triloki.\n\nVisvarupa had three mouths. With one he used to drink Soma, with another\nhe used to drink wine and with the third he used to take his food. While\nperforming Yajna, he openly gave oblations to the Devas, but secretly\nreserved some for his mother's relations the Asuras. Indra once found\nout this treachery. He became angry and cut off the three heads of\nVisvarupa. The Soma drinking head became Chataka (the Swallow, supposed\nto live only on rain drops). The liquor imbibing head became Chataka\n(the Sparrow). The food eating head became Tittiri (the francoline\npartridge). The sin of killing a Brahmana attached to Indra. He divided\nit into equal parts and distributed them between earth, water, trees and\nwoman. Earth accepted her part on receiving the boon that her cavities\nwould be filled up by nature. But the sin manifests itself in the barren\nlands. The trees took their part in return for the boon that the wounds\non their cuticle should naturally heal up of themselves. But the sin\nshows itself in the exudation. Water was persuaded by the boon that it\ncould mix with any other substance. But the sin shows itself in bubbles\nand foam.\n\n\n\nTHE STORY OF VRITRU.\n\n\n*SKANDHA VI. CHAP. 9-13.*\n\nTvastri became enraged at the death of his son. He gave offerings to\nAgni for the destruction of Indra. A huge and fearful Asura rose out of\nthe sacrificial fire. The Devas threw their weapons at him, but he\nswallowed them all. Wonderstruck they prayed to Vishnu for help. Vishnu\nasked them to go to Dadhichi and pray for his body and assured them that\nthe weapon made of his bones by Visvakarma would cut off the head of\nVritra. The Devas went to Dadhichi and got his body. Visvakarma made the\nthunderbolt instrument (Vajra) out of his bones. Indra went with this\ninstrument at the head of the Devas to fight with Vritra. _The fight\ntook place at the commencement of Treta Yuga in the first Yuga cycle of\nVaivasvata Manvantara,_ on the banks of the Narmada. After a severe\nfight, the chances shewed themselves favourable to the Devas. The Daitya\nand Danava chiefs began to shew their backs to the enemies. \"What is\nthis my companions?\" exclaimed Vritra, \"Is not death inevitable? And\nwhat death is more enviable than that with honor and glory? There are\ntwo modes of death, rare though they be, that are given the palm in all\nreligious books -- one is by control of the Pranas by means of Yoga and\nthe other is by facing enemies foremost of all, in the battle field.\"\n\nBut the Asuras heeded him not. The Devas ran after them. \"O ye cowards?\"\nexclaimed Vritra, \"What glory do you gain by running after those that\nfly away. Come and approach those that are in the field.\" So saying he\nattacked Indra. Indra in anger threw a large club at him. Vritra easily\ntook it up with his left hand. He struck it with force on the head of\nAiravata, the elephant of Indra. The elephant receded 28 cubits and\nvomitted blood, The magnanimous Vritra seeing the distress of the animal\ndid not strike it again. Indra softly touched the injured animal, trying\nto give it relief and he took respite for some time. Vritra remembered\nthe wicked deeds of Indra and addressed him thus \"O thou assassinator of\na Brahmana! Thou didst kill thy own Guru, my brother Visvarupa. Thou\ndidst raise faith and trust in my brother's mind and still thou didst\nkill that innocent, wise Brahmana, your own Guru, having been initiated\nby him in Yajna. Your karma makes you worse than even Rakshasas. It is\nmeet that I shall kill thee with this Trident and make over thy body as\nfood for vultures. And if thou, O Indra, cuttest off my head, I shall be\nfree from the bond of Karma, by offering my body as Bali (sacrificial\nfood) to the animals. Here I stand before thee. Why dost thou not strike\nwith the Vajra. Thou hast been favoured by Vishnu and by Dadhichi.\nVictory and all the virtues always follow Vishnu. I will do as advised\nby my deity Sankarshana and attain after death the state of Yogins by\nsacrificing this body. O Bhagavat, may I ever and ever remain in the\nService of thy votaries. This I deem a thousand times more desirable\nthan the attainment of the Supreme Abode, or of Siddhis or of Mukti.\"\n\nVritra then took the trident in hand and attacked Indra -- Indra then\nhad recourse to Vajra and he easily cut off both the trident and one\nhand of Vritra. Vritra took a club in the other hand and struck both\nIndra and the elephant. The Vajra slipped out of the hands of Indra and\nhe felt ashamed to pick it up in the presence of his enemy. \"Pick it up,\nO King of Devas, and kill your enemy. This is no time for shame or\nsorrow. It is not you or I that are the real actors. Bhagavan is guiding\nus all. He guides the whole Universe. Look at me. I have been worsted,\nhand and weapon gone, still I am trying my best to kill you. This our\nfight is but like the game of dice in which the life of one of us is the\nstake.\"\n\nIndra could not help wondering at the wisdom and magnanimity of Vritra.\nHe exclaimed \"O king of Danavas! thou hast got over the Maya of Vishnu.\nThe Asura nature has altogether- left thee and thou art fixed in\ndevotion to Vishnu. Verily thou art a Mahatma now.\"\n\nThey again engaged in fight. This time Indra cut off both the club and\nthe other hand with the help of Vajra -- Vritra then opened his mouth\nand swallowed Indra. There was loud wailing and lamentation all round.\nBut Indra broke through the interior of Vritra with the help of Vajra,\nand he then forcibly applied the bolt to cut off the head of Vritra. The\nbolt though actively employed could only sever the head of the Asura\nKing in 360 days. The flame of self from Vritra's body merged in\nShankarshana in the presence of the Devas.\n\nThe sin of killing a Brahmana a second time followed Indra in the form\nof a hideous old outcaste woman. He fled away into the Manasa lake and\nentered the filament of a lotus stalk. He remained there concealed for\none thousand years. King Nahusha reigned in Svarga during that time. But\nas he became maddened in pride, Sachi the wife of Indra made him a\nserpent. The Brahmanas then called back Indra to Svarga, and he reigned\nthere again.\n\n\n\nTHE STORY OF CHITRAKETU.\n\n\n*SKANDHA VI. CHAP. 14-17.*\n\nChitraketu, the King of Surasena had ten millions of wives, but he had\nno son. Rishi Angiras once came to him. The King expressed regret for\nhis childlessness. Angiras performed a Yajna in honor of Tvastri, and\ngave the sacrificial remnants to the eldest wife. \"You shall have a son,\nO King!\" said Angiras. \"But he will give you joy and sorrow both.\" In\ntime the eldest Queen bore a son. Her co-wives grew jealous and poisoned\nthe child. Chitraketu was deeply moved, and he wept profusely. At the\ntime Narada and Angiras came to him. They taught him the worship of\nShankarshana. Chitraketu became fixed in the meditation of this second\nmanifestation of Chaturvyuha, and this made him very powerful. He became\nthe King of the Vidyadharas.\n\nOnce Chitraketu was roaming over the firmament on the chariot given him\nby Vishnu, when he saw Siva surrounded by his attendants openly\nembracing His consort Bhavani. Chitraketu made some taunting remarks in\nthe hearing of all. Siva simply smiled, and so did His attendants. But\nBhavani cursed Chitraketu with an Asura birth. Chitaketu accepted the\ncurse with an unruffled mind, saying it was the way of all beings to\nmeet with things pleasant and unpleasant in this perishable world, and\nhe only asked Bhavani to pardon him, if he had offended her. \"Look how\nbold the followers of Vishnu are!\" exclaimed Siva, \"They fear no body in\nthis world. I am also a follower of Vishnu. So I took no offence at the\nwords of the King Vidyadhara.\"\n\nChitraketu became Vritra by this curse, but his magnanimity and devotion\nto Vishnu were not lost.\n\n\n\nTHE DAITYAS.\n\n\n*SKANDHA VI. CHAP. 18.*\n\n KASYAPA = Diti.\n |\n ---+-----------------+----------------+--\n | | |\n Hiranyakasipu Hiranyaksha 49 Maruts.\n = Kayadhu = Bhanu\n |\n ---+-------------+---------+-------------+---------+---\n | | | | |\n Sanhrada Anuhrada Hrada Prahlada Sinhika\n = Mati = Surya. = Dhamanti = Drarvi. = Viprachit\n | | | | |\n Panchajana +----+---+ +-+----+ | Rahu.\n | | | | |\n Vashkala. Mahisha. Vatapi Ilvala |\n |\n Virochana.\n Bali\n = Asana\n |\n --+----+------+--\n | |\n Bana 99 sons.\n\n\n\nTHE MARUTS.\n\n\n*SKANDHA VI. CHAP. 18-19.*\n\nDiti was very much grieved by the loss of her sons, caused by Indra. She\nardently wished to have a son who could kill Indra. With this object,\nshe served Kasyapa with all her heart and pleased him much. Kasyapa\noffered to give her any boon, and she prayed for an immortal son that\nwould kill Indra. Sorely perplexed in mind, the Rishi thought within\nhimself of a device. He said \"I grant you the boon, but you shall have\nto observe Punsavana Vrata for one full year.\" This is a Vaisnava Vrata,\nthe performance of which requires absolute purity of body and mind.\nKasyapa related the details to his wife, (for which refer to the\noriginal). His object was to give an immortal son to Diti and to purify\nher mind by this Vrata, so that she might cast, off all enmity against\nIndra. He also thought it possible that his wife might not observe the\nstrict rules for such a long time. Diti however accepted the conditions,\nand she bore a son. Indra became very much frightened, and he closely\nwatched his step mother to discover a breach of the rules. He followed\nand served Diti always and tried to please her. One day Diti became very\nmuch tired, and she fell asleep after eating before she could wash her\nhands, mouth and feet. Finding this opportunity, Indra, by his Yogic\npowers entered the womb and split the child into 7 parts. The Maruts\nwept and requested their half-brother not to kill them. Indra consoled\nthem saying that they need have no fear from him, and he would make them\nhis companions. He then split each of the seven into as many parts\nagain. By the favour of Vishnu, the Maruts were not destroyed, but came\nout all alive from the womb of Diti. It was a little short of one year\nstill. Indra made them drinkers of Soma and his chief companions. Diti\nwoke up, and she was astonished to find 49 sons by her. \"Tell me Indra\nif thou knowest\" said she, \"how is it I have these 49 sons instead of\none. Pray do not conceal any thing.\" Indra gave the whole story to Diti\nand expressed great repentance. He assured Diti that the Maruts would be\nhis best companions. Diti's mind had been purified, and she allowed her\nsons to become Devas. Thus the Maruts, though born as Daityas, became\nimmortal Devas. (Marut Vayu air. Vayu corresponds to the sense of touch\nand to vital energy).\n\n\n\n\nSKANDHA VII.\n\n\n\nTHE MYSTERIES ABOUT THE SURAS AND THE ASURAS.\n\n\n*SKANDHA VII. CHAP. 7-1.*\n\nRaja Parikshit said: -- \"To Bhagavan, all beings are equal, and He is\nthe dear friend of all. Why did he kill the Daityas for the sake of\nIndra, as if He was not above partiality. Supreme Bliss Himself, He had\nnothing to gain from the Devas. Being above the control of the Gunas, He\nhad no fear from the Asuras, and he did not bear any unfriendly feeling\nfor them. We are in doubt as to the virtues of Narayana. Please clear up\nthe doubt.\"\n\nSuka replied: -- Void of Gunas, without beginning, without\nmanifestation, beyond Prakriti, Bhagavan pervades and permeates the\nGunas of His Maya. Hence His seeming relations. Satva, Rajas and Tamas\nare not His Gunas, but they are the Gunas of Prakriti. These attributes\nor tendencies of Prakriti do not all prevail at one and the same period;\nbut they have got their periods of increase and decrease. (That is,\nsince the beginning of the universe, the general tendency which guides\nall beings is different at different times. Thus at the very outset\nthere was inertia, Tamas. This inertia was got over by Rajas, which\npredominated in the Prajapatis, and the life-forms appeared on the\nglobes. There was Tamas again in the mineral kingdom, which had to be\nconquered by Rajasic activity. And Rajas was in full swing till humanity\nreached a certain stage. Then Satva manifested itself for the evolution\nof men. The spiritual regeneration will be brought about by the ever\nincreasing prevalence of Satva).\n\nWhen Satva prevails, Bhagavan favours the Devas and Rishis. When Rajas\nprevails, He favours the Asuras. When Tamas prevails, He favors the\nYakshas and Rakshasas. He follows in fact the periodic tendency.\n\nIt is Kala (Periodicity) that now brings up Satva. So the Lord seems to\nfavour the hosts of Devas, in whom Satva prevails. He also seems to put\ndown the hosts of Asuras, who are opposed to the Devas being full of\nRajas and Tamas.\n\nIt is also to favour the Asuras that He kills them. For we have seen\nabove, how the gate-keepers of Vishnu became Hiranyaksha and\nHiranyakasipu by the curse of the Kumara brothers. They had to become\nAsuras for three successive births. In the second birth, they became\nRavana and Kumbhakarna, when they were killed by Rama. In their last\nbirth, they became Shishupala and Danta-vakra, when they were killed by\nSri Krishna. Then they became finally liberated and restored to their\nplace in Vaikuntha.\n\n(The Spiritual ascent commenced finally on the appearance of Sri\nKrishna. It was to prevail for the remaining life period of the\nuniverse. The Asuras had done their work by this time, and therefore\nthey finally returned to Vaikuntha).\n\n\n\nTHOUGHTS ON THE ABOVE.\n\n\nThe Daityas and the Danavas are both called Asuras. But there is a\nradical difference between the two classes.\n\nThe Daityas are opposed to the A-dityas. The root verb _da_ means to cut\nto pieces, to separate. _Diti_ is that which separates. _Aditi_ is that\nwhich does not separate. Jivatma is the same in all beings. One life\nprinciple animates all the forms of creation. The idea of separateness\ndid not exist from before. The elementals that began life in this Kalpa\nfrom the spiritual plane, have hardly any idea of separate existence.\nThe Devas and Pitris are described as classes (_ganas_), and not as\nindividuals. In the Mineral Kingdom, again, there is no individual\nexistence. Individuality has to be worked out, and the sons of Diti\nbring about this great work in the evolution of life forms.\n\nWhen we have the sense of separate existence strong in us, we become\ncapable of further evolution. By our individual experiences, we know\nwhat is right and what is wrong, what is pleasurable and what is\npainful. Things that give joy give pain as well. It is the measure of\npleasure or pain that teaches us what to covet and what to shun. Then we\nhave the fact that by our very existence we have duties to perform. The\nteachings of other ages that are revealed to the Rishis and proclaimed\nby them, give us a better idea of things, and they tell us more than we\ncan know of by our own experience. The Asuras lead us on and on, till we\nreach the highest point that, with a sense of individuality, we may\nattain.\n\nWhen the individual soul gathers all experience that may be acquired by\nthe idea of separateness, it traces back its way to that spiritual home\nwhence it came. In the return journey, it is helped by the Adityas, who\ngradually efface the idea of separateness, by an ever increasing\ninfusion of Satva: Vishnu himself became Aditya and taught men the unity\nof all souls.\n\nThe Adityas who guided the early elementals had to be crushed, so that\nseparateness might grow. Pushan and Bhaga were therefore overpowered by\nthe attendants of Siva at the sacrifice of Daksha.\n\nThe Adityas who guide humanity in their return to spirituality are\nthemselves high spiritual energies, the highest Devas of our Triloki.\n\nOur evolution is thus two-fold -- individual and non-individual. When we\nwork as individuals, we are under the influence of Daityas. When we want\nto cast off separateness, we are under the influence of the Adityas.\n\nIn both cases, however, it is the bliss element in us that is worked on\nby the Daityas and A-dityas. This bliss element is our eternal heritage\nfrom Ishvara, and it is this element that saves us in our contact with\nmanifold matter. The measure of bliss, (_ananda_), enables us to judge\nwhat matter to accept and what not.\n\nIndividuality developed under Hiranyakasipu, and all sorts of blissful\nexperiences were acquired. The sons of Hiranyakasipu were all called\nBliss (Hrada), but the perfection of Bliss (Pra-Hrada) was in Prahlada,\nHe found out that the worldly joys were unreal, and that the real joy\ncould be had only from Him above, who was joy itself.\n\nBut Prahlada did not realise that there was one life underlying all\nbeings, and that all beings were essentially one and the same. He was\nseparate in his devotion, though unselfish to the extreme. He knew that\nmen had separate existences, and while he attained perfection, others\ndid not. It was therefore his duty to raise others to his level. With\nall unselfishness and devotion, Prahlada was an Asura, because he worked\nfrom the stand point of individual life. The foster-father of Sri\nKrishna was Nanda, the word meaning also bliss. But the bliss of Gopas\nand Gopis consisted in forgetting self altogether. The bliss that was\nthen evolved will draw humanity to the highest level of spirituality in\nour Kalpa.\n\nThe reign of the Daityas may be divided into three periods: --\n\n I. -- The period of Hiranyaksha and Hiranyakasipu.\n II. -- The period of Ravana and Kumbhakarna.\n III. -- The period of Shishupala and Dantavakra.\n\n\nI. _Hiranyaksha and Hiranyakasipu._\n\n\nJaya and Vijaya are the outer aspects of Vishnu. Vishnu preserves the\nuniverse, and He preserves all beings. Existence, consciousness and\nbliss all proceed from Vishnu, and it is these essential attributes that\nbring about the involution and evolution of all beings. In minerals,\nthere is existence, but it is Tamasic. Consciousness and bliss are\ncompletely eclipsed by the Tamasic opacity of gross matter.\n\nIn the vegetables, there is existence and something more -- the bare\ndawning of perceptive consciousness. There is predominating Tamas in the\nvegetables also. But Rajas also tries to manifest itself.\n\nIn the animals, Rajas asserts itself by increasing activity, and by the\naction of the senses. The animals exist, they are conscious and they\nhave blissful experiences.\n\nIn men, Rajas plays the most important part. Through the ever increasing\nactivities of mind and the development of consciousness, man runs after\nall sorts of experience, pleasurable and painful, till at last the idea\nof lasting and real bliss settles down in him, and he knows more of\nbliss than any other being in the universe. The future evolution of man\nlies in the permanence of spiritual bliss, which is purely Satvic in its\ncharacter.\n\nVishnu preserves all beings in their Tamasic, Rajasic and Satvic stages.\nFor preservation means the maintenance as well as the improvement of\nbeings. Therefore preservation is Satvic, and Vishnu is the Preserver.\nWe live and move onwards in all stages of our being. But in Rajasic and\nTamasic stages, it is the attendants of Vishnu, the door-keepers, that\npreserve us, and the Daityas are the lower manifestations of Jaya and\nVijaya. One is Tamasic and the other Rajasic.\n\nHiranyaksha is Tamasic. He represents the original inertia of matter,\nits primary resistance to the onward process of evolution. There was\nexistence after Pralayic sleep But it was homogeneous existence, with\nlittle or no phenomenal change. Varaha got over this homogeneal tenacity\nby the killing of Hiranyaksha, and he set going the process of planetary\nand individual life.\n\nHiranyakasipu came next. He was the favoured son of Brahma. He helped\nthe evolution of individual life. Minerals became vegetables. Vegetables\nbecame animals, and animals became men. The intellectual power of men\nrapidly increased, and there was material and moral progress. The limit\nof moral progress was reached by Prahlada. But the ideal of Prahlada was\nbased upon the conception of differences and of individualities. It is\nfor this reason that Varna and Ashrama Dharma, or the separate duties of\nlife for separate classes of men, is dealt with in the discourses with\nPrahlada.\n\nBut though Prahlada was a son of Hiranyakasipu, he was an exception to\nthe general run of material evolution which was fostered by\nHiranyakasipu. Hiranyakasipu hated the development of Satvic virtues, he\nhated Hari, the embodiment of Satva. Nrisinha killed the great Daitya,\nand Satva made its appearance in men.\n\nHiranya means gold.\n\nHiranyaksha is gold-eyed.\n\nHiranyakasipu is gold bedded.\n\n\nII. _Ravana and Kumbhakarna._\n\n\nHiranyakasipu represented the gradual development of material and\nintellectual evolution, till the highest point was reached.\n\nThen there was a period of intellectual abuse. The Intellect of man\ntried to get a supremacy over the established order of things: Ravana\nsought to make Nature subservient to his own purposes. The universe\nexisted for man, and not man for nature. This was the perverse idea that\nguided the people of the Atlantean Continent. The intellectual giants,\nmaddened by this material grandeur, did not look for any world beyond\nthe one they lived in. They cared not for Svarga, nor for the sacrifices\nthat led to Svarga. The flow of evolution, the breath of Ishvara seemed\nto stand still for a time as it were. The human will tried to override\nthe divine will. There was chaos and disorder, which tended to cause\ndissolution in the universe. Hence Ravana was a Rakshasa. The Tamasic\nKumbhakarna with his six-monthly sleep was the back ground of Ravana.\n\nThe spiritual forces that were called forth to put an end to this state\nof things were equal to the occasion. The great Atlantean Continent was\nwashed away by the sea. The sacred Ganga came rushing forward from the\nheights of the Himalayas, and eventually Rama appeared to give a\nfinishing stroke to the evolutionary work of the time.\n\nVishvamitra and others had paved the way for the great work undertaken\nby Rama. They propounded the Karma Kanda of the Vedas.\n\nMen who knew nothing but the joys and sorrows of this short span of\nearthly life, and whose ideas and aspirations were all confined to that\nlife, made a great advance when they were taught of an existence after\ndeath. When they further knew that life in Svarga was infinitely happier\nand far more lasting than what they called life on this earth, they made\nthe beginning of a really spiritual life. The Vedic Devas are permanent\ndwellers in Svarga, and the Vedic Sacrifices establish communion with\nthem by means of Apurva, a spiritual force generated by the performance\nof sacrifices, and life in Svarga becomes prolonged for a very very long\nperiod. People took time to understand this truth, but in time they\naccepted the performance of Vedic Sacrifices as the only religion for\nman.\n\nThere was however a re-action. The intellectual giants, called\nRakshasas, looked down upon Vedic Sacrifices, and they did not care for\nany life after death. They were the worst enemies of the Vedic Rishis.\n\nVishvamitra took the help of Rama in protecting the Rishis in the\npeaceful performance of Yajnas.\n\nBut people had grown old in their ideas about Vedic sacrifices. The\nfirst seceders were some Kshatriyas. They did not understand why Vedic\nSacrifices should be the monopoly of Brahmanas, and they aspired to the\nposition acquired by them. The foremost of these Kshatriyas were the\nHaihayas and Talajanghas. But they were defeated by Parashurama, who\nre-established the supremacy of the Brahmanas.\n\nBut a silent revolution was going on, in which the Kshatriyas and\nBrahmanas equally took part. King Janaka and Rishi Yajnavalkya gave the\nfinishing stroke to the Upanishad movement, and side by side with Karma\nKanda grew up the Jnana Kanda of the Vedas. Rama brought the two\ndivisions of the Vedas into closer union, as he was himself the resting\nplace of both. And as Vishnu himself, He became the object of Upasana.\nThe three Paths appeared, that of Karma, Bhakti and Jnana. Vedic\nSacrifices held their own, and a school grew up which accepted these as\nthe highest Karma which man could perform. Another school, following the\nvery old teachings of Kapila, dissected the transformable parts in man\nand discriminated the same from the non-transformable. A sister school\nfollowed up the teaching with practices in conformity to these, and\ntaught how to concentrate the mind on the discriminated Atma. Another\nschool confined itself to the properties of matter and mind, soul and\noversoul, and remained wonder-struck at the superior properties that\ndivided Jiva from Ishvara. Schools of independent thought grew up. Each\nschool had its followers. There were differences and dissensions. There\nwas disunion, self-sufficiency, pride, envy, jealousy and other evil\ntraits of human character that thinks too much of itself. Every one\nfollowed his own faith and hated the follower of other faiths. This was\nthe cycle of Shishupala and Dantavakta.\n\nJarasandha performed Vedic sacrifices, and he put in chains the\nVaishnava kings. There were those who believed in the existence of two\nprimary causes, (_Dvivid_). Men, like the king of Kashi, prided\nthemselves on mock wisdom. Religious faiths existed in all possible\nshades, and their difference was accentuated by dogmatism and mutual\njealousy. \"The Vedas are different, the Smritis are different. He is not\na Muni, who has not some distinctive opinion of his own.\" This well\nknown verse related strictly to the period of which we are now speaking.\nShishupala had respect for the Munis. He was essentially a man of the\nperiod.\n\nSri Krishna taught harmony. He gave the essence of all religions, the\neternal truths that formed the ground work of all faiths. He proclaimed\nin the clearest language possible the One underlying the Many, the\neternal Brahman as forming the essence of Jiva and Ishvara. He\nparticularly emphasised the relations of man, Ishvara and the universe,\nand the duties that followed from these relations. Religion became a\nscience, the law universal, and all teachings found there respective\nplaces in the universal religion which He proclaimed. The Rishis bowed\ndown their heads before Him. The Upanishads were never explained so\nlucidly before. The key-note of all truths and all religions was\nunravelled beyond all doubt. Such knowledge could proceed only from\nIshvara Himself. The Rishis recognised Sri Krishna as the Lord. But\nShishupala was slow to believe in this novel revolution. He did not\nunderstand why the Rishis gave the first place to Sri Krishna at the\nRajasuya sacrifice performed by Raja Yudhisthira. The difference formed\na religion with Shishupala. But the age of differences was doomed. The\nage of unity, of harmony, of spiritual glory was now to reign in the\nUniverse. Hundreds and hundreds of years have passed away, but the\nscriptures one and all proclaim the glory of the Lord Sri Krishna. What\nHe has done for our universe, we shall see later on.\n\nDanta-vakra was the Tamasic counterpart of Shishupala.\n\nThe Asuras advanced as the Kalpic age advanced. There was no end of\nadvancement from the standpoint of self. There is no big jump from\nindividual self to universal self. Though the essential idea of\nspirituality is unity and the essential idea of materiality is\ndiversity, the one idea develops into the other idea, by an ever\nwidening view of things. Our duties enlarge. Our relations increase. The\nrange of life widens, till it includes the life in Svarga. Vedic Yajna\nis then performed, though from a pure motive of self-advancement. The\nadvanced self comes very near to the universal self. The performance of\nVedic sacrifices is Asuric in so far as it is selfish, but it minimises\nthe self of earthly existence, and gives a transitory character to our\nworldly joys and sufferings, and it gives the idea of an enlarged self,\nof widened existence and of higher duties. The Karma Kanda of the Vedas\ntherefore opens the door widely to real spiritual life.\n\nThis explains why Vishvarupa, an Asura, guided the Devas for some time.\nThe three heads of Vishvarupa represent the three Vedas. The swallow\nhead is the Rik, the sparrow head is the Saman, and the Tittiri head is\nproverbially the Yajur. This refers to the prevalence of Karma Kanda.\nBut when better times came, Indra killed Vishva-rupa. The place of\nVishva-rupa was however speedily taken, up by Vritra. And Indra had\nrecourse to Atharva, the fourth Veda and to Dadhichi, a votary\n(represented as the son) of Atharva Veda, the very ideal of\nself-sacrifice.\n\nAnd who is this Vritra? The Vedas say: -- _\"Sa iman lokan Avrinot etat\nVritrasya Vritratvam.\"_\n\nHe spread over (_vri_) all these Lokas, this is the Vritraship of\nVritra.\n\nThe Bhagavata says: -- \"These Lokas are spread over by him in the form\nof Tvashtri's Tapas. Hence he is called Vritra.\" VI. -- 9-xviii.\n\nThe invocation of Tvashtri is thus described in the Bhagavata: -- \"Rise\nup, O Indra -- Shatru, never give up enmity.\" VI -- 9-xii.\n\nThe word _shatru_ means enemy. Tvastri meant to say \"he who is to become\nthe enemy of Indra.\" But by proper grammatical construction, the\nexpression means, he of whom Indra is to become the enemy. The\ninvocation was therefore defective and it produced a contrary result.\nPanini points this out as an apt illustration of what bad grammar leads\nto.\n\nThe Vedas thus speak of the invocation: -- \"As he said-_Svaha_! O\nIndra-Shatru! rise up -- so Indra became the enemy of Vritra.\"\nNotwithstanding his wisdom, Chitra-ketu was anxious to have a son. He\nwept bitterly, when the son was lost. He was a votary of Sankarshana,\nwho presides over Ahankara or Egoism. So by devotion he became the king\nof the Vidyadharas. This selfish devotion, the worship of Gods for the\ngratification of selfish aspiration, which is so universal, is Vritra.\n\nVritra was killed by a weapon made of the bones of Dadhichi the Rishi of\nself-sacrifice. We want to kill thee for thy bones, for they will be of\nservice to the universe, so said the Devas. And Dadhichi felt the height\nof pleasure in giving himself completely up, that the universe might\nprosper.\n\nWe are told that the fight with Vritra took place in the Vaivasvata\nManvantara. The readers will easily understand why this is so.\n\nThe fight between the Devas and the Asuras is only a counterpart of\nstruggles on our earth between the forces of materiality and\nspirituality. With the appearance of Lord Krishna, the ascendancy of the\nAsuras is virtually over, and however self-seeking we may be by our\nnature, we bow down before the ideal of unselfishness, of One Life\npervading all beings, so prominently held before us by that greatest of\nall Avataras, and the circle of those that follow this ideal is daily\nincreasing.\n\nBut why is Atharva Veda spoken of as the Veda of unselfishness? The\npopular idea about that Veda is quite the contrary.\n\nPeople resort to it for Tantric malpractices. The Vajra or thunderbolt\nis an electric current, which in the hands of Indra has the power of\nspiritualisation. The Asuras dread the subtle forces of nature which\nreach them even in the regions of Patala. Who knows what purpose the\nelectric discharges serve in the economy of nature? Who knows of the\nsubtler currents of spiritual forces that silently bring about the\ngrandest revolutions in nature? Atharva Veda inculcates an intimate\nacquaintance with the subtle forces of nature. It opens the door alike\nto White as well as Black Magic. But at the present day, the Black Magic\nonly survives, making the Atharva a name of opprobrium and reproach.\n\nMarut is Vayu. The Maruts are forms of Pranic energy. They are 49 in\nnumber, corresponding to the 49 forms of Agni. These 49 forms include\nall sorts of Pranic energy in the spiritual, intellectual and material\nplanes. As the whole process of evolution is dependent on life\nactivities, and as life itself is essentially divine, the Maruts are the\ncompanions of Indra. As by life, we understand individual life as\nimprisoned in Jivic centres, the Maruts are by birth Daityas.\n\nWe have lingered so long over the Daityas. The Danavas are also called\nAsuras, but they are essentially different from the Daityas. Every\nindividual has got two aspects -- Prakritic and Purushic. The Purusha\naspect in him is limited by the individual Prakriti. The individual\nlimitation appertains to the Daityas. The Prakritic element in man is\nDanavic. The chief Danava, Maya, is an aspect of Maya. Maya is a great\nmagician, as the essence of Prakriti is illusion. Duryodhana and his\nbrothers could not discriminate between the illusory aspect of the\nassembly-ground prepared by Maya. To the Pandavas, the followers of Sri\nKrishna, there was no illusion. The Danavas lead men away from\nspirituality, so much so that they may be estranged completely from\ntheir spiritual nature. These dark forces in nature have no redeeming\nfeature in them. Fortunately for the history of the universe, we do not\nhear much of them.\n\n\n\nTHE STORY OF HIRANYAKASIPU.\n\n\n*SKANDHA VII. CHAP. 2-4.*\n\nUpon the death of Hiranyaksha, Hiranyakasipu collected his companions\nand told them that Vishnu was no longer keeping that neutrality and\nimpartiality which he had observed of yore. On the contrary, he had\ntaken the side of the Devas, under the pretence of Upasana.\n\nHe then consoled his nephew and his brother's wife by words of wisdom\nexplaining to them the transitory character of the world and the\npermanence of Atma. He also told them several stories to illustrate the\npoint.\n\nHiranyakasipu vowed enmity to Vishnu. He prayed hard for immortality and\nsupremacy over the Triloki. Brahma became pleased with his asceticism\nand enquired what boon he wanted. Said Hiranyakasipu: -- \"Let me have no\ndeath from any one created by Thee. Let not those that are not created\nby Thee kill me inside or outside, by day or by night, with any weapon,\neither on the earth or in the air. Let no man or animal, with or without\nlife (asu) Deva, Daitya or serpent kill me. As thou art without a rival\nin battle, the one glorious lord of all beings and all Lokapalas, so let\nme be too. Let me possess all the Siddhis, (Anima &c.)\" Brahma said,\nAmen.\n\nHiranyakasipu then ruled the Universe. He took the place of Indra. All\nthe Devas worshipped him.\n\nBrahmanas and other Grihasthas performed Yajna in his honor and gave\nofferings to him. The earth yielded plenty even without much effort.\nThere was prosperity all around. The Shastras were however not duly\nrespected. (All this is a description of the material period, the reign\nof Materiality). A long, long time passed on in this way. At last the\nLokapalas could bear it no longer. They prayed to Vishnu for relief. The\nDevas heard a voice from heaven \"Wait ye all. The time has not yet come\nfor the fall of Hiranyakasipu. He shall be the enemy of his own son. I\nkill him then.\" -- Assured by these words, the Devas went to their own\nplace.\n\n\n\nHIRANYAKASIPU AND PRAHLADA.\n\n\n*SKANDHA VII. CHAP. 4-9.*\n\nHiranyakasipu had 4 sons. Of these Prahlada was great in his virtues. He\nwas respectful, well-behaved, truthful, self-controlled, friendly to all\nbeings, and great in his devotion. Even in his infancy, he gave up play\nand constantly meditated on Vasudeva. The things of the world had no\nrelish for him. In the exuberance of devotional feelings, he sometimes\nlaughed, sometimes wept, sometimes sang and sometimes danced. At times\nwhen the feelings were profound, he remained quiet with hair standing on\nend while tears flowed down his cheeks.\n\nShanda and Amarka, sons of Shukra, had charge of the education of\nPrahlada. He heard and learned whatever they had to say, but he inwardly\ndid not like the teachings about mine and thine and about the transitory\nthings of the world.\n\nOnce Hiranyakasipu placed Prahlada on his lap and asked him -- \"What do\nyou consider to be righteous (_Sadhu_)?\"\n\nPrahlada replied: -- \"Human souls enshrined in bodies are always\ndistracted on account of false perceptions. O great Asura, I therefore\nconsider it righteous to leave the house, which like a dark well causes\nthe downfall of Atma, in order to go to the forest and take the shelter\nof Vishnu.\"\n\nHiranyakasipu smiled and said: -- \"It is thus that boys are spoiled by\nothers. Take him back to the house of his teachers and let them see that\nVaishnavas in disguise may not confound his Buddhi.\"\n\nThe teachers brought him to their house and asked him in gentle and\nsweet words: -- \"Child, do not conceal any thing from us. We are your\nteachers. Tell us whether this perversity is spontaneous in you or\nwhether it is acquired from others.\" Said Prahlada: -- \"I and others,\nthis is mere false perception caused by the Maya of Bhagavan. So\nsalutations to Him. When Bhagavan becomes kind, it is then only that the\ndifference-making perception of men disappears. As the iron moves of\nitself in the presence of a magnet, so the distraction in my Budhi, if\nyou like to call it so, rises of itself in the presence of Vishnu.\"\n\n\"Get the cane,\" said one of the teachers, \"This wicked boy will put us\nall to shame. He is a disgrace to his family. It is but meet to punish\nhim. The Daityas are sandal trees and this boy is a thorn plant amongst\nthem. Vishnu is the one for the extirpation of the sandal forest, and\nthis boy is his handle.\"\n\nThey threatened Prahlada in various ways and taught him Dharma, Artha\nand Kama, and the different devices to subdue one's enemies. At last\nthey thought Prahlada had been well trained. So they took him to the\nking.\n\nThe king embraced the child and said \"Prahlada, my boy, you have been so\nlong with your teachers. Tell me what you have learned, as the best of\nall.\"\n\nPrahlada replied: -- \"Hearing of Vishnu, recital of His glory, constant\nremembrance of Him, attendance on Hari, His worship, adoration, service,\nand friendship, and offering oneself entirely to Him this is ninefold\nBhakti. This Bhakti is to be offered to Vishnu and acted upon. This I\ndeem to be the best teaching.\"\n\nHiranyakasipu reproved the teachers in anger. They told him, it was\nneither from themselves nor from any one else that Prahlada had these\nteachings, but that they were spontaneous with him. The Asura king then\naddressing his son said: -- \"If you have not learned these things from\nyour teachings, whence could you have such a vicious inclination.\"\n\nPrahlada replied: -- \"Inclination for Vishnu does not come to the\nGrihastha either from himself or from any other. One blind man cannot\nlead another. It is the company of Mahatmas alone that can give such an\ninclination.\"\n\nHiranyakasipu could bear it no longer. He threw down the child from his\nembrace, and asked the Asuras to kill him at once or expel him. They\ncried out \"kill him, kill him,\" and struck the five year old child with\ntheir spears. But Prahlada was deeply concentrated in Bhagavan, so he\nfelt not the spears at all. This put Hiranyakasipu in fear, and he\ndevised means to kill the boy.\n\nHe tried big elephants, venomous serpents, Tantric practices, throwing\ndown the child from the hills, enclosing him in cavities, poisoning,\nstarvation, cold, air, fire, water, but failed to kill his innocent son.\nHe then thought his end was near at hand and became melancholy. Shanda\nand Amarka told him not to entertain fears, but to wait till Shukra\ncame. The king asked them to take charge of the boy once more. They\nagain commenced to teach him their sciences. One day the teachers left\nthe house on business. The boys were all engaged in play, and they\ninvited Prahlada into their midst. Prahlada took the opportunity to\ninstruct the boys. He explained to them in eloquent terms the\ntransitoriness of all joys and sorrows and the vanity of all worldly\nattachments. He taught them the imperishable character of Atma, and\ndilated on its relation to the body and the universe. He then preached\nin glowing words friendliness to all beings and devotion to Bhagavan. He\nthen told the boys that he had learned these things himself from Narada.\n\nThe boys expressed wonder, for they knew Prahlada to have been always\nunder the tuition of Shanda and Amarka.\n\nPrahlada informed them that when Hiranyakasipu had gone to the Mandara\nmountain for prayer, the Devas attacked his kingdom, and Indra carried\naway his wife. Prahlada was then in her womb. Narada kept\nHiranyakasipu's wife in his own Ashrama till he had taught to her, more\nfor the child in the womb than for the mother, the whole of Atma Vidya.\n\nPrahlada again continued the discourse and impressed on his companions\nin the most eloquent words, full of wisdom, the utility and nature of\ndevotion. (The original discourse will repay perusal).\n\nThe teachers returned and found the contagion of Vaishnavism had also\nspread amongst other boys. They instantly reported the matter to\nHiranyakasipu. The king became all wrath and angry. He sent for\nPrahlada. Prahlada approached him with all respect and humility. The\nking thundered forth thus: -- \"What makes thee so often disobey me, thou\nvile enemy of thy own race? Dost thou not know that I will instantly put\nthee to death? All Triloki dreads me and trembles when I am enraged. But\nthou dost break my words without the least fear in thy mind.\"\n\n\"Father,\" said Prahlada, \"Bhagavan is my only strength. He is not only\nmy strength, but also yours and that of the whole world. Look upon all\nas your own self, father.\"\n\n\"Unfortunate that thou art\", said Hiranyakasipu, \"Tell me, who else is\nthere besides myself whom thou callest Bhagavan or Ishvara. Where is\nhe?\" Said Prahlada, \"He is everywhere.\"\n\n\"Why not then in this pillar?\"\n\n\"Yes, I see him there.\"\n\n\"Well, let me sever your head from your body and see how your Hari can\npreserve you.\"\n\nSo saying, Hiranyakasipu took sword in hand and violently struck the\npillar with his fist. A great noise was heard at the time, and the\nfearful Nrisinha came out of the pillar, half man, half lion.\nHiranyakasipu with wonder saw He was neither man nor animal. Nrisinha\nplaced the Asura king on his thighs and tore him with His nails to\ndeath. (For a description of Nrisinha and of the fight refer to the\noriginal).\n\nThe Devas all collected and prayed to Him one after the other. But\nNrisinha was still in a rage and they dared not approach Him. Brahma at\nlast sent Prahlada to pacify Him.\n\nPrahlada approached Him slowly and prostrated himself at His feet;\nNrisinha became full of tenderness and placed his hand on the head of\nPrahlada. That divine touch removed all evil from Prahlada and illumined\nhis mind with Brahma Vidya. He then broke forth into a prayer, (perhaps\nthe most sublime in the Bhagavata Purana).\n\n\n\nTHE PRAYER OF PRAHLADA\n\n\n*SKANDHA VII. CHAP. 9.*\n\n\"Brahma and other Devas, Rishis and wise men, full of Satva, have failed\nto adore Thee in suitable words. How can this Asura boy please Thee, O\nHari: But I think, it is not wealth, good birth, beauty, asceticism,\nlearning, power, intellect, or even Yoga that is so much suited for the\nworship of Parama Purusha as Bhakti. It is by Bhakti that the elephant\nking pleased Bhagavan. _Even a Chandala, (an outcaste) is much superior\nto a Brahmana, who has all the 12 virtues, but has no devotion to\nVishuu._ For the Chandala who offers his Manas, his words, his Karma,\nhis wealth and even his Prana to Vishnu, purifies not only himself, but\nhis whole line, while, the proud Brahmana does not even purify himself.\"\n(Without devotion, the virtues only serve to increase pride. They do not\npurify the mind. _Sridhara_.)\n\n(The Almighty Vishnu does not want any offering from the ignorant for\nhimself. He is possessed of all things. But the man who gives offerings\nto Him can alone keep them to himself, for verily the paintings on the\nreal face are to be seen in the image. The self in man is only a\nreflection of Atma or Manas. Therefore if a man does any thing that\naffects his Manas only, it does not concern his real self. If an\noffering is made to Ishvara, that reaches his real self).\n\n\"Therefore though of low birth, I have no hesitation in reciting thy\nglory as much as I can, for such a recital is sure to purify a man.\n\n\"Withdraw, O Lord! this terrible form, and be cooled. Look! the world\ntrembles at Thee.\n\n\"I am not afraid, however, even of this form, as I am afraid of the\nwheel of births. Give shelter at thy feet, that I may gain Moksha.\n\n\"I have been scorched by the fire of misery in all births. The only\nremedy is devotion to Thy service. For Thy servant by Thy favor gets the\ncompany of Mahatmas. By their company, he gets rid of all worldly\nattachments and sings the glory of Bhagavan. Then the miseries of life\ncannot overpower him.\n\n\"The parents are not the protectors of the child; medicine is not the\nremedy for the diseased; the boat is not a shelter for the drowning; for\nthey cannot save from a recurrence of evils. And even the little that\nothers do is promoted by the Prompter of all.\n\n\"When Purusha wishes, Maya disturbed by Kala creates the Sukshma\nSharira, headed by Manas. That Manas is drawn into a world of recurring\nbirths, characterised by the transformations of Maya\": (5 Jnanendriyas,\n5 Karmendriyas, 5 Bhutas and Manas). \"I am being squeezed in this wheel,\nlike the sugar-cane in the mill.\n\n\"Draw me unto Thee, O Lord! or I am lost in the whirl.\"\n\n(Some platitudes and a short account of the part taken by Vishnu in the\ncreation follow).\n\n\"Thou dost incarnate as man, animal, Rishi and Deva in order to guard\nall beings, to destroy the enemies of the world and preserve Dharma,\naccording to the requirements of every Yuga. But in Kali Yuga, Thou\nconcealest Thyself. Hence (from manifestating only in three Yugas), Thou\nart called Triyuga.\n\n\"Lord of Vaikuntha, this mind does not take pleasure in discourses about\nThee, as it is vitiated, prone towards the outside, unmanageable,\npassionate and affected by the three promptings -- joy, sorrow and fear.\nHow can I with such a mind think of Thee?\n\n\"I am drawn on all sides by the Indriyas, and I am as miserable as a man\nwith many wives.\n\n\"I am not the only sufferer. Look! all men remain fallen by their own\nkarma in the Vaitarani (River at the gate of Yama) of recurring births.\nThey are afraid of births and deaths and of danger from each other. They\nare mutually both friends and enemies. Take pity on these bewildered\ncreatures, O Thou that art on the other side of the river, and preserve\nthem this very day by taking them across the Vaitarani (_i.e._ the\nrelativity's of Triloki existence).\n\n\"O guide of the Universe! what is thy difficulty in saving all men? For\nThou art the cause of the creation, preservation and destruction of the\nUniverse. Thou hast much kindness for the ignorant. Thou art the friend\nof the afflicted. What then by saving us only who serve thy favorite men\nthe Mahatmas (for, those who serve the Mahatmas are already saved).\n\n\"O Thou Supreme, I am not the least anxious for myself about the\nVaitarani (Triloki existence), however difficult to cross it may be, for\nmy mind is plunged in the nectar ocean of singing thy glory. But I mourn\nfor the ignorant, those that care only for the gratification of the\nsenses and for the means of such gratification while they remain\nestranged from Thee.\n\n\"Generally, O Deva! the Munis are desirous of their own Moksha, they\nhold their tongue, and roam in solitude without caring for the good of\nothers. But I do not like to be liberated alone, leaving behind me the\nafflicted round me; I find no other shelter for these misguided people,\nbesides Thee.\n\n\"They are not happy, O Lord, in the enjoyment of the objects of the\nsenses. For like itching, it is not a pleasure by itself but seems to be\nso, as long as Thou art not known.\n\n\"It is said that holding the tongue (_mouna_) vowed observance (Vrata),\nsacred knowledge (Sruta), austerity (Tapas), reading (Adhyayana), the\nobservance of rules pertaining to one's caste (Sva Dharma), exposition\nof Shastras (Vyakhya), living in solitude (Rahas), recital of Mantra\n(Japa), and Samadhi also lead to Moksha. But generally it is seen that\nthese are only means of livelihood for those that have no control over\ntheir senses. And for proud people they are sometimes the means of\nlivelihood and sometimes not. But pride in itself is not a good thing.\n\n\"Thou art not separate from the Universe. Both cause and effect are thy\nforms. It is not by avoiding the ways of Universe but by seeing Thee\neverywhere by means of Bhakti, that the right course is followed. It is\nby striking one stone against another that fire comes out, and not\notherwise.\"\n\n[Let the words of the Asura boy resound from one end of India to the\nother. Let the sublime words of compassion and universal love be written\nin characters of gold, and let them be engraven in the hearts of all\nIndians]. Prahlada was made the king of the Asuras.\n\n\n\nVARNA AND ASHRAMA.\n\n\n*SKANDHA VII, CHAP. 11 TO 15.*\n\nNarada related the story of Prahlada to King Yudhisthira at the Rajasuya\nsacrifice. That story revealed the highest devotion that was possible\nfor a Jiva to attain with the idea of separate existence. But separation\nalso gives rise to the idea of difference. And as differences become\nestablished in society, duties and relations become manifold.\nYudhisthira therefore appropriately asked Narada about the Varnasrama\nduties.\n\nThe general rules to be observed by all castes are first given, ethical,\nspiritual and devotional. The specific duties and indications of each\ncaste are then given, much the same as given in Manu Sanhita, as also\nthe duties of women. The following significant passage occurs at the\nend: --\n\n\"The indications of each caste are given above (e.g. restraint of the\nsenses, contentment, &c., for Brahmanas; courage, strength, &c., for\nKshatriyas; reverence, energy, &c., for Vaishyas; and humanity, service\n&c., for Shudras). If however the indications of one caste are found in\na man belonging to another caste, he is to be specified by the caste of\nhis indications and not the caste of his birth.\" VII -- 35.\n\nThe commentary of Sridhara is explicit on this passage. This shews the\nliberality of the Bhagavata Purana. According to this Purana, the\ndivisions of caste at the present day, (for one must not forget that the\nVaishnava movement belongs comparatively to a later period), are not to\nbe determined by birth, but they are indicated by the virtues of each\nparticular individual.\n\nThe duties of each Asrama are next enumerated in detail. The enumeration\nfollows the Smritis, with a word for Bhakti Yoga where necessary. Some\nvery useful hints are given for a Grihastha, for which please refer to\nthe original.\n\nThe paths called Pitriyana and Devayana are next described. Hints on\nYoga and the recital of Pranava are also given.\n\n\n\n\nSKANDHA VIII.\n\n\n\nYAJNA.\n\n\n*SKANDHA VIII. CHAP. 1.*\n\nAn account has been given above of the progeny of Devahuti and Prasuti.\nYajna is the son of Akuti. In the First Manvantara, when Asuras and\nRakshasas were going to devour Manu, Yajna killed the former, with the\nhelp of his sons, the Yama Devas. He ruled over Svarga as the Indra of\nthat Manvantara.\n\n[This brings us to the end of the 1st Manvantara. The narration at\nseveral places took us to later Manvantaras, and the account of the\nAsuras especially took us to Vaivasvata Manvantara. The account of the\nfirst Manvantara is illustrative of the succeeding Manvantaras. Details\nhave therefore been given at times which might not properly pertain to\nthe 1st Manvantara, but which fit in with other Manvantaras at those\nstages of the narration. Necessarily the account of the succeeding\nManvantaras is very meagre.]\n\n*END OF THE FIRST MANVANTARA.*\n\n\n\nTHE SECOND MANVANTARA.\n\n\n*SKANDHA VIII. CHAP. 1.*\n\nSvarochisha is the 2nd Manu. (Svarochisha = Self refulgent). He is the\nson of Agni; Dyumat, Sushena, Rochishmat and others are the sons of this\nManu. (Dyumat and Rochishmat also mean bright, refulgent). Rochana was\nthe Indra (Rochana = bright illuminating). Tushita and others were the\nDevas. Urjastambha and others were the seven Rishis well versed in\nBrahma Vidya.\n\nThere was one Rishi named Veda Siras. His wife was Tushita. He had by\nher _Vibhu_, the Avatara of this Manvantara. Vibhu took the vow of\nBrahmacharya and never married. 80,000 Rishis learned his Vrata.\n\n(The Second Manvantara is in Theosophical language the second ascending\nhalf of the 1st round. The spiritual character of this Manvantara is\nmanifest from the use of words meaning \"bright,\" \"refulgent.\" The\nAvatara is Vibhu or All-pervading. The vow of Vibhu also denotes\nspirituality. Agni also, the father of the Manu, is almost a name for\nspirituality).\n\n\n\nTHE THIRD MANVANTARA.\n\n\n*SKANDHA VIII. CHAP. 1.*\n\nThe third Manu is Uttama, son of Priya Vrata. Pavana, Srinjaya,\nYajnahotra and others were his sons. The sons of Vasistha, Pramada and\nothers, were the seven Rishis.\n\nSatya, Veda Sruta, and Bhadra were the Devas. Satyajit was Indra.\n\nDharma had by Sunrita one son named Satya-Sena. He was the Avatara of\nthis Manvantara. He was born with others called Satya-Vrata. He killed\nwicked Yakshas and Rakshasas given to falsehood, and Bhutas who injured\nothers.\n\n[The characteristic mark of this Manvantara which is the first half of\nthe second Round is Truth. Satya or Truth enters into the names of one\nclass of Devas, of the Indra and of the Avatara. The name of the\nAvatara's mother was also truth. The Yakshas and Rakshasas were given to\nfalsehood].\n\n\n\nTHE FOURTH MANVANTARA.\n\n\n*SKANDHA VIII. CHAP. 1-4.*\n\nThe fourth Mann was Tamasa, brother of Uttama. He had ten sons, Prithu,\nKhyati, Nara, Ketu and others.\n\nSatyaka, Hari and Vira were the Devas. Trisikha was Indra.\n\nJyotirdhaman and others were the seven Rishis. The Vedas had been lost\nin time. The sons of Vidhriti, called Vaidhritis, however preserved them\nby their own energy. They are also the Devas of this manvantara.\n\nThe Avatara Hari incarnated as the son of Harimedhas by Harini. He saved\nthe Elephant king from the crocodile.\n\n\n\nTHE STORY OF THE ELEPHANT KING.\n\n\n*SKANDHA VIII. CHAP. 2-4.*\n\nAn elephant king resided on the summits of Trikuta. He roamed about with\nhis female herd, intoxicated with the juice that exuded from his\ntemples. Finding a lake, he plunged himself into its waters and quenched\nhis thirst. He then took water in his trunk and passed it on to the\nyoung herd and the females. A powerful crocodile attacked him in rage.\nThey fought for one thousand years, each trying to draw the other unto\nhim. The elephants on the bank raised a piteous cry, but they could not\nbe of any use to their companion. The Elephant King got tired at last,\nbut the crocodile being in his own element did not feel any fatigue. The\nelephant devoutly and ardently prayed to the supreme Purusha. In\nresponse to that prayer, Hari appeared with the Devas, seated on the\nback of Garuda. He drew out the crocodile, cut off its head with the\nchakra and thus saved the Elephant King.\n\nThe Elephant was a Gandharva, named Huhu. He was playing with his wives\nin a tank. Rishi Devala went there to bathe. The Gandharva drew the\nRishi himself by his feet. The Rishi cursed him to become a crocodile.\nThe elephant was king Indradyumna of Pandya. He was under a vow of\nsilence while engaged in meditation. Rishi Agastya came with his\ndisciples, but the king could not receive him with any word of welcome.\n\"O thou of untrained intellect like an elephant, be an elephant\nthyself.\" Such was the curse of the Rishi to him.\n\n[The Elephant represents the characteristic Jiva of this Manvantara. The\nelephant becomes excited and mad when the juice exudes from his temples.\nIn the story, madness represents the prevalence of Kama. The elephant\nwas passionately attached to his wives. The Jiva had given himself too\nmuch to Kama, and he was carried away helplessly by the demon, he knew\nnot where. His better sense could not prevail without some extraordinary\nhelp and that help was given by Hari, an incarnation of Vishnu. Possibly\nthe story represents the development of animal instincts].\n\n\n\nTHE FIFTH MANVANTARA.\n\n\n*SKANDHA VIII. CHAP. 5.*\n\nRaivata was the fifth Manu. He was the brother of Tamasa. His sons were\nArjuna, Bali, Vindhya and others. Vibhu was Indra. Bhuttaraya and others\nwere the Devas.\n\nThe seven Rishis were Hiranya-romay, Vedasiras, Urddhabahu and others.\n\nThe presiding deity of Vaikuntha incarnated in partial manifestation as\nthe son of Subhra and Vikuntha. He was the Avatara of this Manvantara.\n[This is the first half of the Third Round. The incarnation of the Lord\nof Vaikuntha may have some significance, but what is not clear from the\ntext.]\n\n\n\nTHE SIXTH MANVANTARA.\n\n\n*SKANDHA VIII. CHAPTER 5.*\n\nThe Sixth Manu was Chakshusha, son of Chakshus. Puru, Purusha, Sudyumna\nand others were his sons. Mantra Druma was Indra. Apya and others were\nthe Devas; Haryasma, Dviraka and others were the Rishis.\n\nThe Avatara was Ajita, son of Vairaja by Deva-Sambhuti. He assumed the\nform of Kurma or the Tortoise, and helped in the churning of the Milk\nOcean.\n\n\n\nTHE CHURNING OF THE OCEAN.\n\n\n*SKANDHA VIII. CHAP. 5-12.*\n\nIn the fight with the Asuras, the Devas lost their lives. They fell down\nand did not rise up again. By the curse of Durvasas, Indra and the three\nLokas became shorn of Sri or Lakshmi (wife of Vishnu in Vaikuntha:\nPreservative energy). Consequently there were no performances such as\nYajna. (Durvasas once saw Indra on the elephant Airavata. He gave him\nthe garland of his own neck. Indra proud of his own Sri or wealth,\nplaced the garland on the head of the elephant. The elephant threw it\ndown and tore it to pieces with his feet. Durvasas got angry and cursed\nIndra that he and his Triloki were to lose Sri). Indra did not know what\nto do and the Devas all went over to the seat of Brahma on the top of\nMeru. Brahma, saw the Lokapalas lifeless and lustreless, as it were, the\nLokas beset with evils and the Asuras full of life and energy. He\nmeditated on Parama Purasha with concentrated mind and then addressed\nthe Devas thus.\n\n\"Purusha has resort to Rajas, Satva and Tamas respectively for Creation,\nPreservation and Dissolution. This is just the time for Preservation.\nFor the good of all beings, He shall now be possessed of Satva. So let\nus take the shelter of the guide of the universe. He shall now befriend\nthe Devas and do what is best for us.\"\n\nThe Devas with Brahma then went to Ajita. Brahma prayed to Him as the\nPreservative aspect of Virat Purusha. Vishnu appeared before the Devas\nand addressed them thus: --\n\n\"The Asuras favored by Sukra are now victorious. Make peace with them so\nlong as you are not strong yourselves. Lose no time in churning the Milk\nOcean for Amrita in concert with the Asuras. By drinking Amrita even\ndead persons become immortal. Throw all creepers and herbs into that\nocean. Make Mandara mountain the churning rod and make Vasuki the rope.\nThen with my help, churn the ocean with all diligence. The Asuras shall\nhave all the trouble to themselves, while you shall reap the fruits. If\nthe Asuras ask for any concession, you had better approve of that. Do\nnot be afraid of any poison that may arise. Have neither greed nor anger\nnor desire in respect of the things that will arise.\"\n\nSo saying Vishnu disappeared. The Devas went to the Asura King Bali and\nIndra explained to him what Vishnu had said about the churning. The\nAsuras approved of the plan and made friends with the Devas. They then\nwent together and uprooted the golden mountain Mandara and carried it\ntowards the ocean. After going a long way, they felt fatigued and\ndropped the mountain. Several Devas and Asuras were crushed by its fall.\nVishnu appeared on Garuda and revived them all. He then easily placed\nthe mountain on the back of Garuda and went towards the ocean, followed\nby the Devas and Asuras.\n\nThe Serpent King Vasuki was assured of a share in Amrita and he\nconsented to become the rope. The Mountain was then surrounded by\nVasuki. Vishnu followed by the Devas held the mouth of the serpent. But\nthe Asuras said: -- \"We have learned the Vedas, we know the Sastras, it\nis improper for us to hold the tail of a serpent. We will not do that.\nIt is inauspicious.\" Vishnu smiled. He and the Devas gave up the mouth\nend and held the tail.\n\nThe churning then commenced. The Mountain was however heavy and it sank\ndown to the bottom of the ocean. The Devas and Asuras became mournful.\nVishnu then assumed the form of a Tortoise, went into the water and\nraised the Mountain. He then remained like a Dvipa one lakhsa Yojanas in\nexpanse with the mountain on his back. He infused his influence all\nround. Energised by Him, the Devas and Asuras vigorously carried on the\nchurning. At last fire and smoke came out from the thousand mouths of\nVasuki. This overpowered the Asuras and the Devas -- but the Devas were\nrefreshed by clouds, rains, and winds sent by Vishnu.\n\nAfter a good deal of churning, poison came out first. It spread out on\nall sides and the Prajapatis and their progeny in terror took the\nshelter of Siva. Siva felt compassion for them and with the approval of\nDurga, he drank up the whole of the poison. It made his throat blue.\n\nThe Churning recommenced. Out came Surabhi (the fabulous cow of plenty).\nThe Vedic Rishis took that Cow for the necessaries of Yajna. Then came\nthe horse Uchchaih-Sravas. Bali desired to have it. But Indra as\ndirected by Vishnu made no desire. Then came the elephant Airavata, then\nthe 8 space elephants and their 8 female partners.\n\nNext arose Kaustubha, the celebrated lotus-colored gem. Vishnu wished to\nhave it as an ornament for His breast. Next came Parijata, then the\nApsaras.\n\nIllumining all sides with her lustre arose Lakshmi. All paid homage to\nher. She looked on all sides, but found none, whom she could accept. If\nthere was an ascetic he could not control his anger. If there was a\nJnani (sophist) he could not get over attachments. There might be a\nMahatma, but he had not conquered his passion of love. How could he be\ncalled Isvara, who depended on others, (and no one but Isvara could\nclaim Lakshmi). If there was Dharma any where, there was not\nfriendliness for all beings. If there was sacrifice, it was not for\nliberation. There was power but it could not resist the flow of time. If\nthere was one void of likes and dislikes, he did not take a companion.\nIf there was any one long lived, he had neither good nature (_Sila_) nor\nauspiciousness (_Mangala._) If one had good nature and auspiciousness,\nhe was not long lived. If one had all the Virtues he was out of his\nelement with her. If he was all that she wanted he did not want her.\n\nConsidering everything, Lakshmi at last accepted Vishnu for her husband.\nHe placed her on His breast. She favored the Devas, so they became\npossessed of all the virtues. She showed indifference to the Asuras, so\nthey lost their might, energy and modesty and became greedy.\n\nThen arose a lotus eyed girl called Varuni (Spirituous liquor.) The\nAsuras accepted her.\n\nThen arose Dhanvantari, part of a part of Vishnu, with a pot of Amrita\nin hand. Seeing the pot of Amrita, the greedy Asuras took that by force.\nThey quarrelled with each other, some saying \"First myself,\" \"First\nmyself,\" others saying \"Not you\" \"Not you,\" whilst the weaker amongst\nthem finding that they were going to be deprived, cried out in jealousy\n\"The Devas are also entitled to an equal share. They have also toiled\nwith us.\"\n\nAt this time Vishnu became a most beautiful young woman. She filled the\nhearts of the Asura Chiefs with passion. They asked the tempting girl to\nsettle their differences and to make a proper distribution of Amrita\namongst them. \"But how can you trust a woman,\" said the girl. But the\nAsuras had fallen in love with her, so they made over the Amrita pot to\nher without further thought. She consented to distribute Amrita on the\ncondition that the Asuras should put up with whatever she did, right or\nwrong. The Asuras consented. She then made the Devas and Asuras sit in\ntwo separate rows. She distributed the whole of the Amrita amongst the\nDevas. Only one Asura, named Rahu, sat with the Devas. The Sun and the\nMoon pointed him out to the girl Vishnu. Vishnu then and there severed\nthe head from the body of the Asura, but as the head had touched Amrita,\nit became immortal. Brahma made it a planet. Rahu still pursues the Sun\nand Moon at eclipses out of enmity.\n\nWhen the Amrita was wholly spent, Vishnu assumed His own form and in the\npresence of all left the place on the back of Garuda.\n\nThe Asuras found they had been deceived and they became very angry. They\ncould not bear the success of their enemies but they instantly engaged\nin fight with them. The fight was personal between the chiefs of both\nsides. (It is interesting to note the antagonistic names, as they give\nthe correspondences between the Deva and Asura chiefs.) Indra fought\nwith Bali, Kartikeya with Taraka, Varuna with Heti, Mitra with Praheti,\nYama with Kalanabha, Visvakarma with Maya, Tvastri with Sambara, Savitri\nwith Virochana, Aparajita with Namuchi. The Asvini Kumaras with\nVrishaparvan, Surya (Sun) with the hundred sons of Bali, Vana and\nothers, Chandra (Moon) with Rahu, Vayu with Puloman, Bhadra Kali with\nSumbha and Nishumbha, Vrishakapi with Jambha, Vibhavasu with Mahisha,\nthe sons of Brahma with Ilvala and Vatapi, Brihaspati with Sukra, Sani\nwith Naraka, the Maruts with the Nivatakavachas, the Vasus with the\nKaleyas, the Visvadevas with the Poulamas and the Rudras with the\nKrodhavasas. (Those who want to make a deep study will do well to note\nthese correspondences as they will serve to explain points which I have\nnot touched upon as beyond the scope of the present work).\n\nThe Asuras used all the weapons of tempting Maya and conquered the\nDevas, Vishnu then came to their rescue and they became victorious (The\ndetails of the fight might be interesting from an occult point of view,\nfor which the reader must refer to the original.)\n\nSiva heard that Vishnu had assumed an enchanting female form. To satisfy\nhis curiosity he went to Him with Bhavani. Vishnu assumed that form\nagain to satisfy Siva. The Astral Lord became passionate and ran after\nthat female form and embraced her. The female Vishnu got out of the\nembrace and re-assumed His own form. Siva was then restored to himself.\n\n\n\nTHOUGHTS ON THE ABOVE.\n\n\nWe have already seen that the ascent of spirit commenced in the\nVaivasvata Manvantara. If the fourteenth Manvantara or the second half\nof the Seventh Round he left out of consideration, as the Manvantara of\nDissolution or Pralaya, the middle of the remaining 13 Manvantaras will\nbe in the Vaivasvata Manvantara. But the ascent could not commence\nwithout preparation. That preparation was made in the Chakshusha\nManvantara or during the latter half of the Third Round.\n\nSri or Lakshmi is the Satvic energy of preservation. This energy was so\nmuch overpowered by Materiality, that she was not to be found in\nTriloki. The spiritual forces, the Devas, lost life and energy. The\nAsuras were at the height of their power. But as the ascending arc was\nnear at hand, the Devas were promised Amrita _i.e._ immortality for the\nremaining part of the Kalpa. But that Amrita was to be obtained, the arc\nof spiritual evolution was to be raised by the churning of the ocean of\nMilk.\n\nThe ocean of Milk does not appertain to Jambu Dwipa, but it is the ocean\nof Saka Dwipa. The seven oceans are transformations of Prakriti,\ndiffering in the admixture of Satva, Rajas and Tamas and determining the\ncharacter of the globe they surround. Vishnu, as the Third Purusha, is\nthe divine source of evolution in every Jiva. The seat of that Vishnu is\nthe ocean of Milk, the ocean where Satva prevails.\n\nIt is Vishnu who from His seat in the Ocean of Milk sends down Pranic\nEnergy and the mineral becomes a vegetable. He sends down the power of\nperception and then the power of conception and the vegetable becomes an\nanimal and at last a man. Throughout this course of evolution, there is\na development of the self element in us. There is no idea of self in the\nmineral or in the vegetable. It faintly asserts itself or rather makes\nan effort to assert itself in the animal kingdom. The early history of\nhumanity is the development of the selfish element in him. The Jiva has\ntwo sides in himself and non-self. The self side is caused by limitation\ndue to his own senses They put him in contact with the outside world,\nand make him a centre of sense perceptions. He becomes lost entirely in\nthe sense products, which form a world by themselves. The non-self side\nof a Jiva, is his spiritual nature. He begins with this spiritual\nnature. But the development of selfishness eclipses this nature, the\ntrue, the real nature of Jiva, and he identifies himself entirely with\nthe acquired and false nature.\n\nThen comes a crisis in the evolution of Jivas. Were men to be lost for\never to their spiritual, their real nature? Were they to be tempted away\nby the senses, which had done their work of training, past all chance of\nreturn?\n\nVishnu, the God of human evolution, willed otherwise. He caused a\nre-adjustment of the Daivic and Asuric forces, and the Devas by His help\ngot the better of the Asuras. This is the churning of the Ocean of Milk.\nIt averted a crisis and is therefore a great event in the history of the\nUniverse.\n\nThe Asura element could not be altogether wiped away. For the Deva or\nspiritual nature evolves out of Asura or selfish and material nature.\nUnselfishness grows out of selfishness, spirituality rises out of\nmateriality.\n\nIn the act of churning, the Devas could not do without the Asuras.\nChurning itself, implies the action and reaction of two contending\nforces. \"Make peace with them, as long as you are not strong\nyourselves.\" The compromise of the Devas with the Asuras is the\ndevelopment of spiritual faculties out of the personal element in man.\nIt is the grafting of higher Manas on lower Manas. The element of mind\nis in the Asuras as well as in the Devas. But the Asuric or lower mind\nthinks of self as separate from other selves. The Daivic or higher mind\nbreaks through the trammels of personality and finds oneness all round.\n\nTo use a better expression, we shall say higher self and lower self,\nrather than self and non-self.\n\nJivas are carried on in their course of life evolution by the force of\npast tendencies, and nature unaided produces the personal man. But when\nthe past tendencies are exhausted, there is nothing to keep on the Jivas\nin their course of evolution.\n\nKurma comes to the help of humanity at this stage. He gives a new power\nto men, the power of discrimination. With this power men become free\nagents, and they become responsible for their actions. They then\ngenerate new Karma for themselves, which takes them through infinite\nbirths and becomes a most potent factor in their future evolution.\n\nThe three Purushas have three Oceans as their correspondences. The first\nocean (Karana) gives the materials of the Jiva body. The Second ocean\n(Garbhoda), gives the germs of all Jivas. The third (Kshira) is the\nocean of Jiva evolution. This ocean is churned for the spiritual\nevolution of Jivas, and it yields all that is necessary for that\nevolution. Vishnu himself appears as Kurma and becomes the sustaining\nforce of that evolution.\n\nIt is a Kalpic revolution. Vasuki sustains the earth and its inhabitants\nfor one Kalpic period. The thousand hoods represent the thousand Maha\nyugas of every Kalpa. The Asuras held the mouth end of the serpent king\nand the Devas held the tail end. And the Devas acted wisely. For as the\nKalpa waned, they got the supremacy.\n\nThe tortoise thrusts out its limbs and draws them in. Man is drawn\noutside by his senses during material descent and he is drawn in by his\nspiritual ascent. It is by the power of discrimination when fully\ndeveloped that a man returns to his higher nature.\n\nSri or Lakshmi is the divine energy of Vishnu. She is the Energy of\npreservation, of evolution and progress She works out all that is good,\nall that is beautiful, and all that is powerful in this Universe. The\npossibilities of purely material development or of Nature's own\nevolution, are limited, and they are worked out in time. Then there is a\nvoid. There was this void in our universe and Triloki become deprived of\nSri. This was the curse of Durvasas, an Avatara of Siva.\n\nThe Churning took place as a remedy for this evil. Fresh forces had to\nbe brought into requisition, fresh elements that could secure the\nspiritual evolution of the universe. Lakshmi herself reappeared in a\nmost enchanting form, as the energy of a new evolution, the very best\nthat man was capable of. The necessaries of this evolution also appeared\nand became powers in the hands of those that had to take part in the\nspiritual evolution of the universe.\n\nAll evolution is preceded by dissolution. Unless we give up the evil\nelement in us, we can not acquire the good. The evil has to be destroyed\nand the Lord of destruction, in his infinite compassion, accepted this\npoison for himself, to do away with the evils of the Universe.\n\nThe Poison only opens the door for Amrita, the spiritual nectar. The\nfamous Purusha Sukta says: -- \"He placed Amrita or eternal bliss in the\nhigher three Lokas.\" The Bhagavata renders this famous saying into the\neighteenth sloka of the 6th. chapter of the Second Skandha. Commenting\non this sloka, Sridhara says, bliss in our Triloki is only transitory\nand the dwellers of Mahar Loka have also to leave their abode for the\nhigher Jana Loka, when they are oppressed by the fire of Kalpic\ndissolution. Amrita was secured to the higher Lokas, as there is no\nselfishness in them. (III. 10-9.) Could the Asuras, the gods of\nselfishness, aspire to have life immortal and unlimited bliss. Vishnu\ndecided otherwise.\n\nThe way was thus prepared for the Vaivasvata Manvantara, when men\nlearned to discern between right and wrong.\n\n\n\nTHE SEVENTH MANVANTARA.\n\n\n*SKANDHA VIII. CHAP. 13.*\n\nSraddha Deva son of Vivasvat or Surya is the seventh Manu. He is\nreigning at present. Ikshvaku, Nabhaga, Dhrishta, Saryati, Narishyanta,\nNabhaga, Dishta, Tarusha, Prishadhra, and Vasumat are his ten sons.\n\nThe Adityas, the Vasus, the Rudras, the Visvadevas, the Maruts, the\nAsvini-kumaras and the Ribhus are the Devas. Purandara is their Indra.\nKasyapa, Atri, Vasistha, Visvamitra, Goutama, Jamadagni and Bharadvaja\nare the seven Rishis.\n\nThe Avatara of this Manvantara is Vamana, the youngest son of Aditi by\nKasyapa.\n\n(The Purana will revert to this Manvantara after giving a general\naccount of the succeeding Manvantaras).\n\n\n\nTHE EIGHTH MANVANTARA.\n\n\n*SKANDHA VIII. CHAP. 13.*\n\nSavarni is the son of Vivasvat by his wife Chaya. He shall be the eighth\nManu -- Nirmoka, Virajaska (without Rajas) and others shall be his sons.\nSutapas, Viraja (without Rajas) and Amrita Prabha shall be the Devas.\nBali, son of Virochana, shall be the Indra.\n\nGalava, Diptiman, Parasurama, Asvatthama, Kripa, Rishya Sringa and Vyasa\nshall be the seven Rishis.\n\nSarvabhouma, son of Devaguhya by Sarasvati, shall be the Avatara. He\nshall wrest the kingdom of Svarga Loka from Purandara and make it over\nto Bali.\n\n(The eighth Manvantara is the Second half of the Fourth Round and should\nbe the spiritual half according to Theosophical ideas. But we find the\nAsura King Bali, who was removed from the kingdom of Triloki in the\nVaivasvat Manvantara, restored to the kingdom of Svarga).\n\nAmongst the Rishis we find Parasurama who fought with Rama and\nAsvatthama and Kripa who ranged themselves against the Pandava brothers\nin the battle of Kurukshetra.\n\nAll this shews that spirituality was developed out of materiality. The\nsons of Manu are Nirmoka and Virajaska. _Moka_ is the cast off skin of\nan animal and may well represent the sthula body. Nirmoka is one without\nMoka.\n\nVirajaska is without Rajas. So the course of evolution shews a tendency\nin the first place to cast off the sthula body and to overcome the\nRajas.\n\n\n\nTHE NINTH MANVANTARA.\n\n\n*SKANDHA VIII. CHAP. 13.*\n\nThe ninth Manu is Daksha Savarni. He is the son of Varuna Bhutaketu,\nDiptaketu and others shall be his sons. Para, Marichi garbha and others\nshall be the Devas and Adbhuta their Indra. Dyu timat and others shall\nbe the Rishis.\n\nRishabha, son of Ayushmat by Ambudhara, shall be the Avatara.\n\n\n\nTHE TENTH MANVANTARA.\n\n\n*SKANDHA VIII. CHAP. 13.*\n\nBrahma Savarni is the tenth Manu. He is the son of Upasloka. Bhurishena\nand others shall be his sons. Havishmat, Sukrita, Satya, Jaya, Murti and\nothers shall be the Rishis; Suvasana, Aviruddha and others shall be the\nDevas and Sambhu their Indra.\n\nVishvaksena, son of Visvasrij by Visuchi, shall be the Avatara.\n\n\n\nTHE ELEVENTH MANVANTARA.\n\n\n*SKANDHA VIII. CHAP. 13*\n\nDharma Savarni is the eleventh Manu. Satya-Dharma and others shall be\nhis ten sons. Vihangama, Kalagama, Nirvana-ruchi and others shall be the\nDevas, Vaidhrita their king, and Aruna and others the Rishis.\nDharma-Setu, son of Aryaka by Vaidhrita shall be the Avatara.\n\n\n\nTHE TWELFTH MANVANTARA.\n\n\n*SKANDHA VIII. CHAP. 13.*\n\nRudra-Savarni is the twelfth Manu. Devavat, Upadeva, Devasrestha and\nothers shall be his sons (men shall be evolved into Devas In this\nManvantara). Harita and others shall be the Devas, Ritadhaman their\nIndra. Tapomurti, Tapasvin, Agnidhraka and others the Rishis; Svadhaman,\nson of Satya-sahas by Sunrita, shall be the Avatara.\n\n\n\nTHE THIRTEENTH MANVANTARA.\n\n\n*SKANDHA VIII. CHAP. 13.*\n\nDeva Savarni is the thirteenth Manu. Chitra Sena, Vichitra and others\nshall he his sons, Sukarma and Sutrama the Devas, Divaspati their Indra\nand Nirmoka, Tatvadarsa, and others the Rishis.\n\nYogesvara, son of Devahotra by Vrihati, shall be the Avatara.\n\n\n\nTHE FOURTEENTH MANVANTARA.\n\n\n*SKANDHA VIII. CHAP. 13.*\n\nIndra Savarni is the fourteenth Manu. Uru, Gambhira, Vradhna and others\nshall be his sons.\n\nPavitra and Chakshusha the Devas, Suchi their Indra, Agni, Vahu, Suchi,\nSuddha Magadha and others the Rishis.\n\nBrihat-bhanu, son of Satrayana by Vitana, shall be the Avatara (_i.e._\nthe great sun shall absorb everything.)\n\n\n\nTHE ADMINISTRATION OF A MANVANTARA\n\n\n*SKANDHA VIII. CHAP. 14.*\n\nSaid Raja Parikshit: -- Tell me, O Rishi, what are the respective duties\nof Manu and others in the Manvantaras.\n\nSuka replied: -- The _Avatara_ of each Manvantara guides the Manu, the\nsons of Manu, the Rishis, the Indra and the Devas of that Manvantara.\n(Each Manvantara has its own place in the history of the Kalpa, and the\ngeneral evolution has to be worked out in the way best adapted to that\nManvantara. The administration of each Manvantara is in the hands of a\nseparate set of kings and ministers. Vishnu incarnates in each\nManvantara, as the king of all who serve as administrative officers of\nthat Manvantara and he is as such called the special Avatara for that\nManvantara. The divine kings, the Rishis, the Devas, all work under His\ndirection. He gives the law that is to be administered. He shews the\npath, which evolution is to take in any particular Manvantara.)\n\nYajna and others are Avataras of Purusha. Guided by them, Manu and\nothers lead the course of the universe.\n\n_Rishis_: -- At the end of every four Yugas, the Srutis become devoured\nby time. (The human races have a life period timed to the four Yugas.\nThey have their infancy, as it were, in Satya Yuga, and they have to be\nguided by wise sayings, which form the Srutis of those races. The Srutis\nbecome better understood with the growth of racial intelligence and\nother texts take the place of old ones. When the races do not require\nthe help of the earlier texts, those texts become lost in time. When the\nraces begin another life cycle, they require again the help of\nteachings, which become revealed to the Rishis. The Rishis then give\nthose teachings to the races.) The Rishis find out the Srutis, by means\nof Tapas. The eternal Dharma proceeds from the Srutis. (People know\ntheir duties from the scriptures.)\n\n_Manus_. -- The Manus then take up the Dharma, and each in his own time\ndevotedly promulgates it on the earth.\n\n_Manu's sons_. -- The sons of Manu preserve the Dharma, generation after\ngeneration, till the end of the Manvantara.\n\n_Devas and Indra_. -- Indra, with the Devas that participate in\nsacrificial offerings, protects the three Lokas and gives rains.\n\n(Besides this general administration, there are other ways also of\nmanaging the affairs of the universe and these are mentioned\nincidentally in the following slokas. _Sridhara_.)\n\nHari appears as the Siddhas (Sanaka and others) and expounds divine\nwisdom (Jnana) in every Yuga. He appears as Rishis (Yajnavalkya and\nothers) and expounds Karma. As Lords of Yoga (Dattatreya and others), He\nexpounds Yoga.\n\n\n\nTHE STORY OF BALI.\n\n\n*SKANDHA VIII. CHAPS. 15-23.*\n\nBali, son of Virochana and grandson of Prahlada, was once defeated by\nIndra. His Guru, Sukra, advised him to perform the Visvajit sacrifice.\nWhen _ghee_ was offered at the sacrifice, one chariot, some green\ncoloured horses, one lion-marked flag, one golden bow, two quivers with\nan inexhaustible store of arrows, and one divine _kavacha_ (protective\ncharm) arose from the fire. Bali gladly accepted these things. Prahlada\nalso gave him a fresh garland and Sukra gave him a conch.\n\nEquipped with these things Bali attacked Svarga. Brihaspati told Indra\nthe time was inauspicious and the Devas could not succeed without the\nhelp of Vishnu. He advised them to give in and to remain concealed\nsomewhere, till the time came for their ascendancy. The Devas followed\nthe advice of Brihaspati and Bali became the king of Triloki.\n\nSukra advised Bali to perform one hundred Asvamedha sacrifices.\n\nAditi became disconsolate at the down-fall of her sons. She asked her\nhusband Kasyapa what to do for her sons. The Prajapati advised her to\nobserve Payoravata in honor of Vishnu (for details, see the original).\nShe observed the Vrata for 12 days when Vishnu appeared before her and\nassured her He would incarnate as her son.\n\nVamana was born of Aditi at midday, on the 12th day of the moon, during\nthe white quarter in the month of Bhadra, while the moon was in the\nfirst part of Sravana, in the Abhijit.\n\n(Vamana = Dwarf). Vamana heard that Bali was performing Asvamedha on the\nbanks of the Narmada. He went there and Bali received him duly and\nenquired what he wanted, expressing his willingness to gratify him\nfully. Vamana asked for only three paces of ground. Bali laughed at this\nmodest prayer and asked him to take more land. But Vamana excused\nhimself, saying a Brahmana should be content with small things only.\nBali laughed again and at once said \"Then accept.\" He then took the\nwater pot to make the formal gift. Sukra perceived the object of Vishnu.\nHe tried to dissuade Bali from carrying out his promise. \"This is not a\ndwarf Brahmana but Vishnu Himself. By one pace he will cover the whole\nof Bhur Loka and Bhuvar Loka. By the second pace, He will cover Svar\nLoka and what then will become of the third pace? You will have to go to\nNaraka for not being able to fulfil your promise. And where shall you\nyourself remain after giving over all you have? Therefore desist from\nwhat you are doing. No doubt truth is preferable. But the Vedas also\nallow untruth in extreme cases.\"\n\nBali replied: -- \"The grandson of Prahlada shall never speak an untruth.\nI will give to this Brahmana boy what I have promised, even if he be\nVishnu and my enemy too.\"\n\nSukra said in anger -- \"You disregard the words of your Guru. So you\nshall forthwith lose everything.\"\n\nBali remained unmoved. He worshipped the Brahmana boy and read out the\nformal Mantra of giving over three paces of land. Vindhyavali, the\nvirtuous consort of Bali, at this time placed a golden pitcher filled\nwith water before her husband. He washed the feet of Vamana with that\nwater, and sprinkled it over his head. Then Vamana wonderfully grew in\nsize. The whole Universe became visible in him. He seized the whole of\nBhur Loka with one pace the whole of Bhuvar Loka with his body, and the\ndirections in space with his hands, so that even the whole of Svar Loka\nbecame insufficient for the second pace. But nothing remained for the\nthird pace. For the second pace of Vamana passed through Mahar Loka,\nJana Loka, Tapas Loka and reached even Satya Loka.\n\nThe Asuras exclaimed: -- \"By what an unjust device has our king been\ndeprived of all! It is no sin to fight with this disgrace of a Brahmana,\nthis deceitful Vishnu.\" So they engaged in fight with the followers of\nVishnu, but were defeated by them.\n\nBali told his followers there was no use fighting, for Kala was against\nthem. The same Bhagavan who had favored them was now in opposition.\n\nGaruda, knowing the intention of Vishnu, tied Bali with the noose of\nVaruna.\n\nVamana then addressing Bali said: -- \"Where is your promised ground for\nmy third pace? You have told a lie. You do not carry out your promise to\na Brahmana. For this you will have to go to Naraka.\"\n\nBali said: -- \"Do not think I told an untruth or that I mean to deceive\nthee. Here is my head for the third pace. I am not so much afraid of the\nNaraka thou art speaking of, nor of this noose, nor of any troubles I\nmay undergo, nor of any punishment thou mayest inflict on me as I am\nafraid of doing anything for which good people will blame me. I deem\nthis punishment an act of favor a favor shewn perhaps out of\nconsideration for my grand-father Prahlada. For this kingdom only\nmaddened me with power and made me forget my end. And what shall I do\nwith this body too? True thou art my enemy, but this loss of kingdom has\nbrought me nearer to thee.\"\n\nPrahlada appeared at this time. He bowed down to Vamana and said: -- \"It\nis thou that didst give the kingdom of Triloki to Bali and it is thou\nthat hast taken it away and really thou hast shewn him a favor by doing\nso. For power maddens a man and blinds him as to his real self.\"\n\nVindhyavali said: -- \"O Lord, Thou art the Creator, the Preserver, and\nthe Destroyer of Triloki. Who else could own it besides Thyself? It was\nthe height of presumption to pretend to give the Triloki to you.\" Brahma\nsaid: -- \"O Deva of Devas, all-pervading Lord, thou hast taken away\neverything from this Bali. He has also given himself up entirely to\nThee, without being moved in the least. He does not now deserve to\nremain tied up.\"\n\nBhagavan said: -- \"O Brahma, I take away all his riches from him whom I\nfavor. For one proud of riches disregards both myself and others. When\nafter many births the Jiva happens to become a man, and when in that\nbirth he is found not to entertain any pride of birth, karma, age,\nbeauty, wisdom, power, wealth and other things, you should know that to\nbe my favor. One constantly devoted to me is not led away by anything\napt to beget pride.\n\n\"This king of Danavas and Daityas has now conquered Maya. So he is not\nbeside himself even in grief. His wealth gone, his position lost,\nhimself overpowered and chained by enemies, forsaken by friends, reviled\nand cursed by his own preceptor, and what not, this Bali did not give up\nTruth.\n\n\"I will give him a place, difficult for others to attain. He shall be\nthe Indra of Savarni Manvantara. Till then let him reside in Sutala. By\nmy wish, the dwellers of Sutala shall have no mental or bodily pain, no\nfatigue, no sleepiness, no defeat and no misfortune. Bless thee, O\nMaharaj, go to Sutala with thy clan. Sutala is even wished for by those\nthat dwell in Svarga. Even the Lokapalas shall not be able to overpower\nthee. What of others? If any Daitya does not follow thee, I will kill\nhim by my Chakra. By all means I will preserve thee and thy followers.\nThere you shall always find me at your door. Thy Asura nature shall be\nthere entirely destroyed under my influence.\"\n\nPrahlada was also ordered by Bhagavan to accompany Bali to Sutala. So\nthey all went to Sutala.\n\n\n\nTHOUGHTS ON THE ABOVE.\n\n\nWe now find Bali shorn of all materialism and restored to spiritual\npurity. We can well understand the removal of Bali from the kingdom of\nTriloki, for the cyclic movement was tending that way since the last\nManvantara, and the Devas were to have supremacy over Triloki. We have\nto study the future of Bali, as holding further light for us.\n\nWe must repeat here the distinction made between the two classes of\nAsuras: Daityas and Danavas. The Daityas trace their origin to the\ngate-keepers of Vishnu. They had inherent Satva in them, which was\neclipsed in their downfall. Therefore, though they acted as\nmaterialistic forces following the cyclic tendency, they were themselves\nnot incapable of spiritual development Thus we find words of wisdom and\nspirituality in Vritra, in Hiranyakasipu, unselfish devotion in\nPrahlada, and complete resignation in Bali. Hiranyaksha and\nHiranyakasipu went back to their old place in Vaikuntha. Vritra became\nunited with Sankarshana. Prahlada is immortal in his unselfish mission,\nand we have just heard the future of Bali. The Maruts become Devas after\ntheir very birth.\n\nTherefore there is no extinction for the Asuras, except for those that\ndo not follow Bali and do not place themselves under the influence of\nVishnu. The cyclic weapon or Chakra is ever ready to destroy those that\nhopelessly go against the law.\n\nNow a word about Sutala. The arrangement of Patalas as given in the text\nis the reverse of what they should be in point of spirituality, for\nAtala is the most and Patala the least removed from spirituality.\n\nThe influence of Vishnu does not extend beyond Sutala, and nothing can\nsave those that transgress the limits of this nether plane. For in\nVitala the destructive Purusha reigns and a passage to that plane is\nonly a door to utter extinction. And in Atala there is not a trace of\nspirituality, the work of destruction is already done, and mother Nature\ndissolves the material elements for some better use in future.\n\nThe special provision for Sutala is therefore a cyclic necessity. For\nJivas have to be preserved from an undesirable end. Therefore Bali was\ngiven a post, the proud privilege of seeing that Jivas do not undergo\nutter extinction. Sutala was also fortified with an accession of\nspirituality.\n\nThe example of self-abnegation, the ideal of self-sacrifice, Bali is to\nbecome the king of Devas in the succeeding Manvantara.\n\n\n\nTHE MATSYA AVATARA.\n\n\n*SKANDHA. VIII. CHAP. 24.*\n\nTowards the end of the previous Kalpa, Brahma was falling asleep and the\nVedas fell from his mouth. The Asura Hayagriva took them up. Seeing this\nVishnu became a small fish. King Satyavrata was making Tarpana (_i.e._\noffering libations of water), when the fish found its way into his\nhands. He threw it into the river. The fish implored the King to\npreserve him. So he took it home and placed it in a small waterpot. The\nfish increased in size so much that all tanks and rivers were tried, but\nthey could not contain it. At last the king took the fish to the sea,\nbut it implored him not to throw it away into the sea. The king then\nsaid: -- \"This fish must be the Deity Himself, otherwise how could it\ngrow so large?\" The fish then addressed the king thus: \"On the seventh\nday from this, the Triloki shall be plunged into the Pralaya waters.\nThen a big Ark shall come to thee. Take all plants, all seeds, all\nanimals, and the seven Rishis with you and get into that ark. When the\nwind shakes that ark, tie it with a serpent to myself. I will remain\nwith that ark in the Pralaya Ocean till the awakening of Brahma. I will\nmanifest supreme wisdom in thee.\"\n\nSo saying the fish disappeared and on the seventh day the Pralaya waters\ndeluged the Triloki. Satya Vrata did as he was told. He got the highest\nwisdom from the Fish Incarnation.\n\nThat Satya Vrata is Sraddhadeva, our present Manu.\n\n\n\n\nSKANDHA IX.\n\n\n\nTHE VAIVASVATA MANVANTARA.\n\n\nSUDYUMNA.\n\n\n*SKANDHA IX. CHAP. 1.*\n\nSraddhadeva Manu had no child for some time. Vasistha performed a\nsacrifice in honor of Mitra-varuna that he might obtain progeny.\nSraddha, wife of the Manu, went to the chief priest and asked for a\ndaughter. So Manu had a daughter named Ila. He took Vasistha to task for\nhaving had a daughter. Vasistha thought the priest had done something\nwrong. He prayed to Bhagavan for the change of Ila's sex. So Ila became\na male named Sudyumna and in company with others went on horse back to\nthe chase. He entered a forest called Sukumara, below the Meru, which is\nthe play ground of Siva and his consort. He and his companions were all\ntransformed into females, for such is the mandate of Siva for those that\nenter the forest. In this changed condition, Sudyumna with his female\ncompanions went to Budha. Budha took a fancy for Sudyumna and had by her\none son Pururavas.\n\nVasistha took pity on Sudyumna again and prayed to Siva to change his\nsex. By the favor of Siva, Sudyumna became a male for one month and a\nfemale for another month. He had three sons. Utkala, Gaya and Vimala.\n\n\nIKSHVAKU BROTHERS.\n\n\n*SKANDHA IX. CHAP. 2.*\n\nManu prayed to Vishnu for one hundred years for other sons. He got ten\nsons like unto himself. Ikshvaku was the eldest:\n\n Manu\n |\n --+------+-----+--------+-------+--------+---------+------------\\\\\n | | | | | | | |\n Ikshvaku Nriga Saryati Dishita Dhrishta Karusha Narishyanta |\n |\n --+---------+-------/\n | |\n Prishadhra Nabhaga Kavi\n\n(8). PRISHADHRA.\n\nWhile residing in the house of his Guru, Prishadhra was placed in charge\nof cattle. It was raining one night, when a tiger entered the fold. The\ncattle strayed about in fear and bellowed aloud. Prishadhra ran after\nthe tiger. The night was dark. He missed his aim and cut off the head of\nthe cow, which the tiger had seized. He found out the mistake in the\nmorning and informed his Guru about it. The Guru said: -- \"You shall\nbecome a Sudra, as the fruit of your Karma.\" Prishadhra accepted the\ncurse. He became an ascetic, and roamed about the earth as the friend of\nall beings. Eventually He ended his life in fire.\n\n(10). KAVI.\n\nKavi attained wisdom in his youth. He did not marry.\n\n(6). KARUSHA.\n\nThe sons of Karusha were the Karushas, a race of pious Kshatriyas, who\nguarded the north.\n\n(5). DHRISHTA.\n\nDharshtas were the sons of Dhrishta. Though born as Kshatriyas, they\nbecame Brahmanas on this earth.\n\n (2). NRIGA.\n |\n Sumati\n |\n Bhutajyoti\n |\n Vasu\n |\n Pratika\n |\n Oghavat\n |\n --+-+-----------------+----\n | |\n Oghavat Oghavati\n m. Sudarsana\n\n\n (7) Narishyanta, (4) Dishta\n | |\n Chitra Sena Nabaga (became a Vaisya\n | by his karma)\n Riksha |\n | Bhaladana\n Midhvat |\n | Vatsapriti\n Purna |\n | Pransu\n Indra Sena |\n | Pramati\n Vitihotra |\n | Khanitra\n Satya-Sravas |\n | Chakshusha\n Uru-Sravas |\n | Vivinsati\n Devadatta |\n | Rambha\n Agnivesya |\n Khaninetra (very pious)\n (Incarnation of Agni |\n also known as Kanina Karandhama\n and Jatu-Karna) |\n | Avikshit\n Agni veshyayana |\n Brahmanas. Marutta.\n\nSambarta, Son of Angiras, officiated at the Yajna performed by Marutta.\nThe Devas took direct part in the Yajna.\n\n Marutta\n |\n Dama\n |\n Rajavardhana\n |\n Sudhriti\n |\n Nara\n |\n Kevala\n |\n Dhundhumat\n |\n Vegavat\n |\n Budha\n |\n Trinabindu\n\n m. Apsaras Alamvusha\n |\n --+-----+--+-----------+--------+--\n | | | |\n Visala Sunyabandhu Dhumraketu Ilavila\n\n (founded the _m_. Rishi Visravas\n town named |\n Vaisali) Kubera--the\n | King of the\n Hema Chandra Yakshas.\n |\n Dhumraksha.\n |\n Sanyama\n |\n --++------+---\n | |\n Devaja Krisasva\n |\n Somadatta\n |\n Sumati\n |\n Janamejaya.\n\n(3). SARYATI.\n\nSKANDHA IX. CHAP. 3.\n\nSaryati was well versed in the Vedas. He had one daughter, Sukanya. He\nwent with her one day to the Asrama of Chyavana Rishi. Sukanya found\nthere two streaks of light as from glow-worms, issuing from within a\nmound of earth, thrown up by white ants. She pricked those portions with\na thorn and blood oozed out. The party of Saryati found that their usual\nsecretions were stopped. The king thought some one had offended\nChyavana. The girl then told her story. The king found the Rishi\nunderneath the mound of earth and asked his pardon. The Rishi wanted the\nhand of the girl in marriage and Saryati consented. So Sukanya became\nthe wife of Chyavana.\n\nOne day the Asvini Kumaras came to Chyavana. The Rishi asked them to\ngive him youth and beauty and promised in return to give them offerings\nof Soma, though they had no part in Soma Yagas, The Asvini Kumaras took\nthe Rishi inside a tank and all the three came out young and beautiful\nand looking all alike. Sukanya could not recognise her husband and she\nprayed to the Asvini Kumaras to remove her confusion. They were pleased\nwith her chastity and pointed out her husband.\n\nOne day king Saryati came and found his daughter sitting with a young\nman. He reproved Sukanya for her supposed unchastity. The girl then\nrelated the story of her husband's attaining youth and the king became\nvery much pleased.\n\nChyavana made offerings of Soma to the Asvini Kumaras. This offended\nIndra. He held up the Vajra to kill Chyavana, but the son of Bhrigu\nparalysed the hands of Indra. From that time the Devas consented to give\na share in Soma to the Asvini Kumaras.\n\n SARYATI.\n |\n --+------------+--------+---+-----------------+---\n | | | |\n Sukanya Uttanavarhi Anarta Dhuri Sena\n m. Chyavana |\n Revata\n (He built a town called Kusasthali\n in the midst of the sea and from that\n town ruled Anarta and other lands.)\n |\n --+----------------------+-------------------+---\n | |\n Kakudmin 99 other Sons.\n |\n Revati\n\nKakudmin took his daughter Revati with him and went to Brahma loka to\nenquire of Brahma, who should be her husband. The Gandharvas were\nsinging at the time and Kakudmin had to wait for a moment. He then\nsaluted Brahma and made the enquiry. Brahma laughed and said: -- \"O\nking, the men of your choice are dead and gone. I do not hear even of\ntheir sons and grandsons. Twenty seven yuga cycles have now passed away.\nTherefore go back to thy place and give thy daughter to Baladeva, who\nhas now incarnated as an Ansa (part) of Vishnu for the good of\nBhur-loka.\" And so the king did. (The Present is the 28th. Yuga cycle.\nBaladeva is the brother of Sri Krishna.)\n\n (9) NABHAGA.\n\nSKANDHA IX. CHAPS. 4-6.\n\nNabhaga remained long with his Guru. So his brothers thought he had\nbecome a Brahma-charin. They reserved no share for him at partition.\nNabhaga at last returned to his house and asked for his share in the\npatrimony. The brothers pointed out their father Manu as his share.\nNabhaga asked his father -- \"How is it my brothers have reserved thee\nfor my share?\" Manu replied: -- \"Child, do not believe them. The clan of\nAngiras are performing Yajna. They get confounded on every sixth day.\nThis is the sixth day. Give them two Vaisvadeva Suktas. When they go to\nSvarga after completion of their Yajna they will leave all their\nsacrificial wealth to you.\" Nabhaga did as he was told. The Angirasas\nleft all the property remaining on the sacrificial ground to Nabhaga. As\nhe was going to take those things, a dark Purusha appeared from the\nnorth and said. \"These are mine.\"\n\n\"But the Rishis have given them to me\" said Nabhaga.\n\n\"Go to your father then and ask for the solution\" said the dark Purusha.\n\n\"Yes, the remnants of a Sacrifice belong to Rudra\" said Manu.\n\nNabhaga returned and said \"Yes these remnants of sacrifice all belong to\nthee. So my father told me.\"\n\n\"I am pleased with thee and thy father. Both of you have spoken the\ntruth\" said Rudra, \"I give thee supreme wisdom. I also give thee these\nremnants. Take them now.\"\n\n NABHAGA\n |\n NABHAGA.\n |\n AMBARISHA\n\nKing Ambarisha had discrimination and dispassion. His devotion was\ngreat. His mind was fixed on the lotus feet of Vishnu, his words were\nall about the glory of Vaikuntha, his hands were engaged in cleansing\nthe temples of Vishnu, his ears only heard about the glory and the works\nof Vishnu, his eyes intently looked on the symbols of Vishnu wherever\nfound. His body felt pleasure in the touch of Vaishnavas, his nose smelt\nthe sweet fragrance of Tulasi proceeding from the feet of Vishnu, his\ntongue tasted only food offered to Vishnu, his feet traversed the places\nsacred to Vishnu and his head was devoted to the salutation of Vishnu.\nIf he enjoyed things of this world, it was for service to Vishnu and not\nfor the sake of enjoyment. If he had attachment, it was only for those\nthat were devoted to Vishnu. The fruits of his action he offered to Him.\nBy devotion and by the unselfish performance of duties pertaining to his\nsphere of life (Svadharma), he pleased Bhagavan and by degrees he gave\nup all desires. Vishnu was so much pleased with the King, that he gave\nhim His own Chakra for protection.\n\nAmbarisha with his wife once undertook to perform Dvadasi Vrata for one\nyear. (Dvadasi is the twelfth day of the Moon. The Vrata consists in\nfasting on the eleventh day of the Moon and in breaking the fast on the\n12th day). On one occasion he fasted for 3 consecutive days. He bathed\nhimself in the Yamuna and worshipped Vishnu at Mathura. He gave plenty\nof riches and cattle to the Brahmanas. He then fed the Brahmanas and\nasked their permission to eat himself. At the time Durvasas appeared as\nhis guest. The king received him duly and requested him to take his\nmeals. The Rishi consented and went to bathe himself in the river and\nperform his daily rites. The king waited long for him but he did not\nreturn. There was only half a muhurta now remaining of Dvadasi. If the\nking did not eat any thing, his Vrata would not be observed. If he ate,\nhe would shew disregard to a Brahmana. At this juncture, the king\ndecided to serve both ends by taking a little water, for the Brahmanas\ncall that both eating and non-eating. Durvasas came back. By spiritual\nvision, he knew what had happened and became highly enraged. He tore up\na hair tuft and charged it to kill Ambarisha. The king remained unmoved.\nThe chakra of Vishnu consumed the destructive force sent by Durvasas and\nwent even to destroy him. The Rishi ran in every direction. The Chakra\nfollowed him wherever he went. He went to Brahma and prayed to be saved.\n\"It is not in my power to save thee\" said Brahma. \"Thou hast offended a\nvotary of Vishnu.\" He went to Siva. \"Child\" said Siva \"this weapon of\nVishnu is too much for me even. Go thou to Vishnu.\" Durvasas went to\nVishnu and prayed to be pardoned and saved. Said Vishnu: \"O Brahmana, I\nam dependent on my Bhaktas. I am not free. My heart is in the possession\nof my Bhaktas. I am dear to them. Without these my Bhaktas I do not even\nwant myself, nor my absolute powers, for I am their sole and supreme\nresort. They forsake their wives, homes, children and wealth for my\nsake. How can I forsake them. Their heart is chained to me. They look on\nall with equal eyes. By devotion they win me even as chaste wives win\ntheir husbands. My service is all in all to them. They do not even\ndesire the four Muktis, Salokya and others, though these come within\ntheir easy reach. What perishable objects can they have desire for? The\nSadhus are my heart. I am the heart of the Sadhus. They do not know any\none besides me nor do I know any one besides them. O Brahmana, hear what\nis thy only remedy. Without delay go to him who has caused this fear in\nthee. When force is used against Sadhus, it reacts on him who uses the\nforce. True asceticism and wisdom are both for the salvation of the\nBrahmanas. But in one untrained, they produce the contrary effect.\nTherefore go thou to the son of Nabhaga. Beg his pardon and thou shalt\nbe saved.\" Durvasas went back to Ambarisha and touched the feet of the\nking. Ambarisha became non-plussed at this act of a Brahmana and knowing\nthe object of the Rishi, he prayed to the Chakra to desist from its\ncourse and to save the Brahmana. The Chakra had just commenced its work\nof destruction, but it withdrew its energies upon the prayer of\nAmbarisha. Durvasas was extremely thankful and he thus praised the king.\n\"I see this day the greatness of Vaishnavas, O king. Thou didst pray for\nmy welfare, though I had offended thee. There is nothing strange for\nthose that have conquered Vishnu Himself. Thou hast been very kind to\nme. Thou hast favored me much. Thou didst not even think of my offence,\nbut thou hast saved my life.\" The king had waited for Durvasas all this\ntime. He now fell at the feet of the Rishi and requested him to take his\nmeals. The Rishi gladly did so, and also made the king take his food.\n\nDurvasas then went to Brahma Loka. He did not return for one year and\nthe King lived upon water only all this time, being so anxious to see\nthe Rishi back. Such is the holy story of Ambarisha.\n\n Ambarisha\n |\n --+-------------------+--+----------------+--\n | | |\n Virupa Ketumat Sambhu\n |\n Prishadasva\n |\n Rathitara\n\nRathitara had no children. At his request Rishi Angiras produced certain\nsons by his wife. They were known both as Rathitaras and Angirasas.\n\n[Durvasas had cursed Indra, and Indra lost all power. But after the\ngreat churning, times were changed. The divine law favoured the Devas\nand the worshippers of Vishnu. Those who assumed a power, independently\nof Vishnu, were sure to find disappointment, however eminent their\nposition might be.]\n\n (I) IKSHVAKU.\n\nSKANDHA IX. CHAPS. 6-13.\n\nIkshvaku was born out of the nostrils of Manu when sneezing. He had one\nhundred sons. Vikukshi, Nimi, and Dandaka were the eldest born. Twenty\nfive of them ruled on the east of Aryavarta, twenty five on the west and\ntwenty five in the middle. The others ruled else where. For the\nperformance of Ashtaka Sraddha, Ikshvaku once ordered Vikukshi to get\nsome good flesh. Vikukshi had a bagful of good game. But he was hungry\nand ate one rabbit out of his store.\n\nVasishtha found fault with this and Ikshvaku had to reject the whole of\nthe game. The King became angry at this and he expelled his son from the\nkingdom. When Ikshvaku died, Vikukshi returned. He succeeded his father\nas king and was known as Sasada or Rabbiteater. Puranjaya was the son of\nSasada. He was also called Indravaha and Kakutstha. The Devas had a\nfight with the Asuras and Indra asked for the help of Puranjaya.\nPuranjaya wanted Indra to be his carrier, and the King of the Devas\nbecame a bull. Puranjaya ascended the bull on its hump. He is therefore\ncalled Indravaha or Indra-vehicled and Kakutstha or the mounter on the\nhump. He defeated the Asuras.\n\n Ikshvaku\n |\n --+--------------------+-----+-----------------------+---\n | | |\n Vikukshi Nimi 98 other sons\n (Sasada)\n |\n Puranjaya\n (Indra vahu\n Kakutstha)\n |\n Anena\n |\n Prithu\n |\n Visvagandhi\n |\n Chandra\n |\n Yuvanasva\n |\n Sravasta\n (He built the town Sravasti)\n |\n Brihadasva\n |\n Kuvalayasva\n (Dhundhumara.)\n\nWith his 21 thousand sons, Kuvalayasva killed an Asura called Dhundhu,\nfor the good of Rishi Utanka. But the Asura killed all his sons, except\nthree, with fire from his mouth. Those three were Dridhasva, Kapilasva\nand Bhadrasva.\n\n Kuvalayasva or Dhundhumara.\n |\n ---+--------------------+-+-----------------------+----\n | | |\n Dridhasva. Kapilasva. Bhadrasva.\n |\n Haryasva\n |\n Nikumbha\n |\n Bahulasva\n |\n Krisasva\n |\n Senajit\n |\n Yuvanasva.\n\nYuvanasva had no son. So the Rishis performed a sacrifice directed to\nIndra. One night Yuvanasva became very thirsty and entered the Yajna\nhouse. He found all the Rishis sleeping at the time. He thought it\nimproper to rouse the Rishis and drank whatever water he found near at\nhand. By chance that happened to be the consecrated water with the power\nof producing a son. When the Rishis rose up they did not find the water.\nOn enquiry, when they knew what had happened, every one wondered what\nthe outcome would be. In time the king brought forth a son from his\nright side. The little thing cried out for milk. Indra said \"Do not\nweep, child, you shall _drink wine_ ('_Man Dhata_')\" So saying he\noffered the child his fore finger. From this, the child was called\nMandhata. Yuvanasva, by the blessing of the Rishis, did not meet with\ndeath at delivery. Mandhata was a very powerful king. The thieves\ndreaded him much. He performed many sacrifices and made many gifts. He\nmarried Indumati, daughter of Sasabindu. He had three sons Purukutsa,\nAmbarisha, and the Yogin Muchukunda. He had also fifty daughters.\n\nRishi Soubhari made Tapas in the waters of the Yamuna. One day he saw\nthe pairing of a couple of fish and became excited. He requested king\nMandhata to give him one daughter in marriage. The king said: \"By\nSvayamvara, you may get my daughter\" (_i.e._ the girl must choose her\nown husband from amongst a number of men offering themselves as\nhusbands.) The Rishi thought because he was old and decrepit therefore\nthe king wanted to put him off. So Soubhari by yogic powers became young\nand beautiful. All the fifty daughters then accepted him for their\nhusband. The Rishi prepared for himself all the enjoyments of life and\npassed his days in company with his 50 wives. He then became disgusted\nwith this sensual life and afterwards attained Moksha with his wives.\n\nYuvanasva adopted his grand son Ambarisha. Ambarisha had one son\nYouvanasva. His son was Harita. These three, Ambarisha, Youvanasva and\nHarita were the founders of the chief clans of the Mandhata Dynasty.\n\nThe elemental serpents gave their sister Narmoda in marriage to\nPurukutsa. Purukutsa accompanied Narmoda to Rasatala at the request of\nVasuki. There he killed such Gandharvas as deserved to be killed. Those\nwho remember this story have no fear from serpents. Such was the\nblessing of the elemental serpents.\n\n Yuvanasva\n |\n Mandhata\n |\n --+----------------------+--+-----------------------+---\n | | |\n Purukuta Ambarisha Muchukunda\n m. Narmoda (adopted by Yuvanasva) (Yogin)\n | |\n Trasadasya Youvanasva\n | |\n Anaranya Harita\n |\n Horyasva\n |\n Praruna\n |\n Tribandhana\n |\n Satyavrata or Tri Sanku\n\nTri Sanku became a Chandala by the curse of his father. Rishi Visvamitra\nlifted him up to Svarga in his own mortal body. Tri Sanku is still\nvisible in the heavens. The devas turned him with his head downwards and\nattempted to throw him down. Visvamitra by his power has retained him\nthere.\n\n[Tri Sanku is a constellation in the southern hemisphere.]:\n\n Tri Sanku\n |\n Haris Chandra\n\nHaris Chandra had at first no issue. He prayed to Varuna for a son,\npromising to offer him as a sacrifice to the Water-god. The king had a\nson named Rohita (Red). Varuna asked for his victim. Ten days passed\naway. \"Without teething the child will not be pure.\" There was teething.\n\"When these milk teeth fall away, then will be the time.\" The milk teeth\nfell off. \"Let other teeth grow.\" Other teeth did grow. \"But he is a\nKshatriya boy. He can be pure only when he is fit to put his armour on.\"\n\nThe king put off Varuna from time to time in this way, out of affection\nfor his son. Rohita came to know of his father's promise. To save\nhimself, he took a bow and went to the forest. There he learned that his\nfather had an attack of dropsy, the disease caused by Varuna. So he\nprepared himself to go back, but Indra prevented him by persuasive\nwords. He was put back from year to year by Indra, till his 6th. year.\nHe then made his way to the king. He purchased from Ajigarta his second\nson Sunahsepha. He saluted his father and offered the child. King Haris\nChandra appeased Varuna by human sacrifice and got rid of his dropsy. In\nthat sacrifice, Visvamitra was the Hota, Jamadagni was the Adhvaryu,\nVasistha Brahma and Ayasya was the Udgata. Indra being pleased gave a\ngolden chariot to the king. Visvamitra taught Atma Vidya to Haris\nChandra and he attained liberation.\n\n[The story of Haris Chandra in this Purana follows the vedic version.\nThe gist of the story is that in the course of further evolution the\nDevas were to be propitiated by human sacrifice. But this sacrifice did\nnot mean killing. It was the complete offering of oneself up to the\nservice of the gods. The mission of the human victim is to constantly\nwork for the good of the Universe and to extinguish his own personality.\nSunahsepha was not killed in the sacrifice. He was offered up to the\nservice of the gods. After the sacrifice, he was called Devarata _i.e._\none offered to the Devas. Visvamitra adopted Devarata as his own son and\nhe asked his hundred sons to accept him as their eldest brother. He\ndisowned those sons that did not obey him (Bhagavata IX-16). Therefore\nVisvamitra took the principal part in this sacrifice and not Vasistha,\nthough he was the family preceptor.]\n\n Haris Chandra\n |\n Rohita\n |\n Harita\n |\n Champa (founder of Champa)\n |\n Sudeva\n |\n Vijaya\n |\n Bharuka\n |\n Vrika\n |\n Bahuka\n\nHis enemies dispossesed Bahuka of his kingdom. He went to the forest\naccompanied by his wives. When he died, the eldest queen prepared\nherself for death also. Rishi Aurva knew her to be big with child, and\ndissuaded her from accompanying her husband on to the funeral pyre. The\nco-wives of the queen, out of jealousy, gave her poison. The child was\nborn with this poison, therefore he was called Sagara (Sa = with, gara =\npoison.) Sagara became a great king. The Seas were dug by his sons. He\nwas prevented by Rishi Aurva from taking the lives of the Talajanghas,\nYavanas, Sakas, Haihayas, and Barbars. But he made them change their\noutward look. He performed an Asvamedha sacrifice as advised by Aurva\nand Indra stole the sacrificial horse.\n\nSagara had two wives Sumati and Kesini. The 60 thousand sons of Sumati\nsearched for the horse on all sides. They dug the earth's surface and\nmade the Seas. They found the horse near Kapila. They took him to be the\nstealer of the horse and abused him. For this they were all burnt up.\n\nKesini had one son Asamanjas by Sagara. Ansumat was son of Asamanjas. He\nwas attached to his grandfather Sagara. Asamanjas was a Yogin in his\nformer birth. He therefore wanted to avoid company by means of provoking\nacts. He threw down some children into the Saraju. His father Sagara was\nthus compelled to forsake him. By Yogic powers, be brought back the\nchildren thrown into the Saraju, and left his father for ever.\n\nAnsumat was also sent by Sagara to search for the horse. He found the\nhorse and a heap of ashes near Kapila. He saluted Kapila and glorified\nhim. The Avatara was pleased. He permitted Ansumat to take away the\nhorse. He also informed him that his burnt-up Pitris could only he saved\nby the water of the Ganga.\n\nSagara completed the sacrifice with the horse. He made over the kingdom\nto Ansumat and attained Mukti.\n\nAnsumat made Tapas for the downward flow of Ganga but without success.\nHe was followed by his son Dilipa. He also did not succeed. Bhagiratha\nwas the son of Dilipa. He prayed hard and Ganga appeared in person\nbefore him. \"Child, I am pleased with thee. What boon do you ask for\"?\nBhagiratha told her what he prayed for. \"But who shall arrest my course,\nwhen I fall down. If not arrested I will pierce the earth and reach\nRasatala. Again if I pass over earth, men will wash away their sins in\nmy waters. Where shall I wash away those sins, O King? Therefore do thou\nponder well what to do.\" Said Bhagiratha: -- \"The touch of Sadhus shall\ntake away thy sins. For Vishnu, the destroyer of sins, remains in them.\nThy downward course shall be arrested by Rudra.\" Siva was pleased by the\nprayer of Bhagiratha, and he consented to hold Ganga.\n\nGanga came rushing down and she was taken by Bhagiratha to where the\nashes of his Pitris lay. The very touch of her waters purified the sons\nof Sagara and they went to Svarga.\n\n Bahuka\n |\n Sagara\n m. Sumati | m. Kesini\n --+----------+-------------------+--\n | |\n 60 thousand Asamanjas\n sons |\n Ansumat\n |\n Dilipa\n |\n Bhagiratha\n |\n Sruta\n |\n Nabha\n |\n Sindhu Dvipa\n |\n Ayutayu\n |\n Rituparna (friend\n of Nala)\n |\n Sarvakama\n |\n Sudasa\n |\n Soudasa or Mitrasaha\n or Kalmashapada\n _m_. Madayanti.\n\nOnce there lived two Rakshasas. Soudasa killed one and did not kill the\nother. The surviving Rakshasa, bent on taking revenge, entered the\nservice of Soudasa as a cook. When the king entertained Vasistha, he\ngave him human flesh to eat. The Rishi became angry and caused Soudasa\nto become a Rakshasa. When he learned however it was the doing of a\nRakshasa, he reduced the king's Rakshasa life to 12 years. The king also\nheld out water for the execration of Vasistha. His queen prevented him.\nSo he threw the water at his own feet. His feet became black with sin.\nWhile living as a Rakshasa, the king saw a Brahmana and his wife in\ntheir privacy, and he attacked the Brahmana. The wife reminded the king\nof his former birth and requested him not to deprive her of her husband\nat the time of enjoyment. The king heeded not her words but devoured the\nBrahmana. The Brahmana woman cursed Soudasa so that he should meet with\ndeath whenever he had female connection. On the expiry of 12 years,\nSoudasa reverted to his former birth, but for fear of the curse he had\nno connection with women. Vasistha at the request of Soudasa produced a\nson by his wife, Madayanti. The conception lingered for 7 years.\nVasistha struck the womb with a stone (Asman) and the son was hence\ncalled Asmaka. The son of Asmaka was Balika. He was the surviving\nkshatriya, after the extirpation of that caste by Parasurama. Hence he\nwas called Mulaka also (the root of a race).\n\n Soudasa\n |\n Asmaka\n |\n Balika or Mulaka\n |\n Dasaratha\n |\n Aidavidi\n |\n Visvasaha\n |\n Khatvanga\n\nKhatvanga was a very powerful king. He killed Daityas as a friend of the\nDevas. The Devas offered him a boon. The king wanted to know how much\nlonger he was to live. Learning it was a Muhurta only, he returned\nforthwith to his place and concentrated his mind on Bhagavan. He\nattained Mukti.\n\n Khatvanga\n |\n Dirgha-bahu\n |\n Raghu\n |\n Aja\n |\n Dasaratha\n |\n --+-+------+-----------+------------+--\n | | | |\n RAMA Lakshmana Bharata Satrughna\n\n(The story of Rama as told in the Ramayana is widely and universally\nknown. It is therefore unnecessary to repeat that story from the\nBhagavata Purana.)\n\n Dasaratha\n |\n --+---+-------------+-------------+--------------+---\n | | | |\n RAMA Lakshmana Bharata Satrughna\n | | | |\n +-----+ --+----+-----+-- --+-------+-- --+--------+--\n | | | | | | | |\n Kusa Lava Angada Chitraketu Taksha Pushkala Subahu Srutasena.\n\n\n Pushpa Kusa\n | |\n Dhruva Sandhi Atithi\n | |\n Sudarsana Nishada\n | |\n Agni varna Nabha\n | |\n Sighra Pundarika\n | |\n Maru Kshema Dhanvan\n |\n Devanika\n |\n Aniha\n |\n Pariyatra\n |\n Balasthala\n |\n Vajra nabha (incarnation\n of Surya).\n |\n Sagana\n |\n Vidhriti\n |\n Hiranya nabha (disciple\n of Jaimini and\n Yogacharya\n Teacher of Rishi\n Yajnavalka in\n Yoga)\n\n_Manu has matured in Yoga. He now resides at Kalapa._ _Towards the end\nof Kaliyuga he shall restore the Solar dynasty._\n\n Maru Vatsa-Vriddha Sutapas\n | | |\n Prasusruta Prativyoma Amitrajit\n | | |\n Sandhi Bhanu Bridharaj\n | | |\n Amarshana Divaka Barhi\n | | |\n Mahasvat Sahadeva Kritanjaya\n | | |\n Visvabahu Brihadasva Rananjaya\n | | |\n Prasenajit Bhanumat Sanjaya\n | | |\n Takshaka Pratikasva Sakya\n | | |\n Brihadbala, killed Supratika Suddhoda\n at the battle of | |\n Kurukshetra by Marudeva Langala\n Abhimanyu | |\n Sunakshatra Prasenajit\n (Time of Parikshit) | |\n | Pushkara Kshudraka\n Brihat-rana | |\n | Antariksha Sumitra\n Vatsa-vriddha |\n Sutapas\n\nSumitra shall be the last of the Ikshvaku dynasty in this Kali Yuga.\n\nNimi was the second son of Ikshvaku. He asked Vasistha to officiate at\nhis Yajna. But the Rishi had been pre-engaged with Indra. So he asked\nthe king to wait till he came back. Considering the uncertainty, Nimi\ndid not wait for his family Purohita. But engaged another priest.\nVasistha on returning became offended and cursed Nimi with the loss of\nhis body. Nimi gave the same curse to Vasistha. So both gave up their\nbodies. Vasistha was reborn shortly after as the son of Mitravaruna by\nUrvasi. The Rishis picked up the body of Nimi and placed it with the\nscented things of Yajna. On the completion of the Yajna, the Rishis\nprayed to the Devas for the vivification of the body. But Nimi said from\nwithin the scented things that he did not want to be encumbered with the\nbody any more. The Devas said: \"Then remain in the eyes of all beings as\nwinking.\" So Nimi remains in the twinkling of eyes.\n\nThe Rishis churned the body of Nimi and a son was born. He was called\nJanaka. As he was born, when his father was bodiless (_videha_) he was\nalso called _Vaideha_. The churning also gave him the name of Mithila\n(Manth = to churn). He built the town Milhila. (Mithila is the modern\nTirhut).\n\n NIMI Marti\n | |\n Janaka Pratipa\n | |\n Udavasu Kritaratha\n | |\n Nandivardhana Devamirha\n | |\n Suketu Visruta\n | |\n Devarata Mahadhriti\n | |\n Brihadratha Kritirata\n | |\n Mahavirya Maharoman (large-haired)\n | |\n Sudhriti Svarnaroman (gold-haired)\n | |\n Dhrishtaketu Hrasvaroman (short-haired)\n | |\n Haryasva Sira-Dhvaja\n |\n Maru\n\nWhile ploughing the ground for sacrifice, Sira-Dhvaja got Sita at the\nend of the plough. Therefore Sira (plough) being his Dhvaja (flag,\nproclaimer of fame), he was called Sira Dhvaja.\n\n(This Sira-Dhvaja is the renowned Janaka of Ramayana.):\n\n Sira-Dhvaja\n |\n Kusa-Dhvaja\n |\n Dharma-Dhvaja\n |\n --+-+---------------+---\n | |\n Krita-Dhvaja Mita-Dhvaja\n | |\n Kesi-Dhvaja Khandikya\n\nKesi Dhvaja was versed in Atma-vidya, Khandikya was versed in Vedic\nKarma, Kesi Dhvaja overpowered Khandikya and he fled away.\n\n Kesi-Dhvaja Upa-guru\n | |\n Bhanumat Upa-gupta (incarnation of Agni)\n | |\n Sata-dyumna Vasvananta\n | |\n Suchi Yuyudha\n | |\n Sanadvaja Subhashana\n | |\n Urja-ketu Sruta\n | |\n Purujit Jaya\n | |\n Arishta nemi Vijaya\n | |\n Srutayu Rita\n | |\n Suparsva Sunaka\n | |\n Chitraratha Vitahavya\n | |\n Kshemadhi Dhriti\n | |\n Samaratha Bahulasva\n | |\n Satyaratha Kriti\n |\n Upa-guru\n\nThese kings of Mithila were well versed in Atma-vidya.\n\n\n\nTHE LUNAR DYNASTY.\n\n\n*SKANDHA IX. CHAP. 14.*\n\nSoma (the Moon) was born out of the eyes of Atri. He carried off Tara,\nthe wife of Brihaspati (Jupiter). Brihaspati asked for his wife several\ntimes, but Soma would not give her up. Sukra (Venus) was not on good\nterms with Brihaspati. So he took the side of Soma, with his disciples,\nthe Asuras. Siva with his Bhutas took the side of Brihaspati. Indra with\nthe Devas also sided with their preceptor. The two parties engaged in\nfight. After some days of fight, Angiras informed Brahma about every\nthing that transpired. Brahma reproached Soma. So he returned Tara to\nBrihaspati. Brihaspati found that Tara had conceived. \"Immediately throw\nout the seed of another man in my field,\" cried he. Tara feeling bashful\nbrought forth at the time a lustrous son, Both Brihaspati and Soma\ndesired to have the son, each saying \"It is mine not yours.\" When they\nquarrelled with each other, the Devas and Rishis asked Tara who was the\nfather of the child. The child reproved his mother for the delay in\nanswering. Brahma took Tara aside and learned from her that Soma was the\nfather of the son, Soma then took the child. Brahma seeing the deep\nwisdom of the child named him Budha (Mercury).\n\nBudha had by Ila one son Pururavas. Narada related his beauty and his\nvirtues to the Devas in Svarga. Urvasi heard all that and took a fancy\nfor the king. By the curse of Mitra Varuna, she had then a human form.\nBoth the king and the Apsaras became attached to each other and they\nlived as husband and wife. But Urvasi laid down two conditions of her\ncompany with the king -- (1) that the king was to preserve two rams,\nwhich the Apsaras had brought with her and (2) that the king was never\nto expose himself before her except in privacy. Indra sent the\nGandharvas in search of Urvasi. They found her out and took away her two\nrams. She had a maternal affection for these animals and she cried out\nin despair. The king hurriedly took his arms and ran after the\nGandharvas. They left the rams and fled away. The king brought them\nback. But in the hurry, he had forgot to cover himself and Urvasi left\nhim. The king became disconsolate, and roamed about in search of her.\nAfter some days he found her on the banks of the Sarasvati with her 5\ncompanions. He entreated her to come back. She promised to give her\ncompany to the king one night every year and informed him of her\ndelicate state of health.\n\nUrvasi came after a year, with one son. She advised the king to entreat\nthe Gandharvas for her hands. The king did so and the Gandharvas became\npleased with him. They gave him one Agnisthali (pot of fire). The king\ntook the Agnisthali to be Urvasi and roamed with it in the forest. (The\nGandharvas gave him the fire for the performance of sacrifice necessary\nfor the attainment of Urvasi). The king found out his mistake at last.\nHe then placed the fire in the forest, went home and meditated every\nnight on Urvasi. On the approach of Treta, he was inspired with the\nthree Vedas (Karma-Kanda). He then went to the place of fire and found\nthere one Asvatha tree (the sacred fig) grown from inside a Sami tree\n(Sami is the name of a tree said to contain fire). He decided that the\nfire must be within the Asvatha tree. He took two pieces of wood\n(technically called Arani) from that tree and produced fire by their\nfriction. He deemed one piece to be Urvasi and another piece to be\nhimself and the space between the two pieces to be his son. By friction,\nthe fire called Jatavedas came out. (_Vedas_ is wealth, enjoyments in\ngeneral. _Jata_ is grown. Jata-vedas is that fire from which enjoyments\nproceed that which gratifies all sense-desires. It is the chief fire of\nthe Karma-kanda of the Vedas). By the invocation of the three vedas,\nthat fire became three fold. (Ahavaniya, Garhapatya, and Dakshina are\nthe three fires perpetually kept in the household. _Ahavaniya_ is the\neastern fire which represents the relations of the house holder with the\nDevas. _Garhapatya_ is the sacred fire which the householder receives\nfrom his father and transmits to his descendants and from which fires\nfor sacrificial purposes are lighted. It represents household and family\nduties. _Dakhina_ is the southern fire. It represents all classes of\nduty to the Pitris). The king imagined this threefold fire to be his son\n(The son by his offerings sends his father's soul to Svarga. The\nsacrificial fire also sends the performer to Svarga). With that fire, he\nperformed Yajna desiring to reach the Loka (plane) of Urvasi. Prior to\nthis in Satya Yuga, Pranava was the only Veda, Narayana was the only\nDeva, there was only one fire and only one caste. The three Vedas came\nonly from Pururavas, at the beginning of Treta Yuga. The king attained\nGandharva Loka by means of the fire. (In Satya Yuga, Satva generally\nprevailed in men. Therefore they were all fixed in meditation. But in\nTreta Yuga, Rajas prevailed and by the division of the Vedas, Karma\nMarga made its appearance. _Sridhara_.)\n\n[The true history of the origin of the three Vedas is thus given in\nveiled words. They originated in the strong desire of men in Treta Yuga\nfor the possession of heavenly things. This gives us about two millions\nof years at the present day. The origin of the Vedas must not be\nconfounded however with their existence in the present form. For that we\nmust refer to the sacrifice of Haris Chandra, the adoption of Sunah\nsepha by Visvamitra and the division amongst the Madhu Chandas\nbrothers.]\n\n Pururavas\n _m_. Urvasi\n |\n --+-----------+-----------+----------+---------+----------+--\n | | | | | |\n Ayus Srutayus Satyayus Raya Vijaya Jaya\n | | | | |\n Vasumat Srutanjaya Eka Bhima Amita\n |\n Kanchana\n |\n Hotraka\n\n\n Hotraka\n |\n Jahnu (He swallowed up the\n | Ganga in her downward\n | course and let her out\n | though his thighs).\n |\n Puru\n |\n Balaka\n |\n Ajaka\n |\n Kusa\n |\n --+-----------+---+----+-----------+--\n | | | |\n Kusambu Tanaya Vasu Kusanabha\n |\n Gadhi\n |\n Satyavati\n\nRishi Richika asked for the hand of Satyavati. Gadhi did not consider\nhim to be a fit husband for his daughter. He therefore wanted to put him\noff and said: -- \"Give a dower of one thousand horses, with the lustre\nof moon all over their body and with one of their ears dark-coloured\n(Syama). For we are sons of Kusika.\"\n\nThe Rishi went to Varuna and got the horses. He gave them to the king\nand married Satyavati.\n\nSatyavati and her mother both asked Richika to prepare _Charu_ for the\nbirth of a son to each. (_Charu_ is an oblation of rice, barley, and\npulse, boiled together. It is offered to Devas and Pitris). Richika\nprepared two charus and consecrated one with Brahmana Mantra and the\nother with Kshatriya Mantra. The Rishi then went to bathe himself. In\nthe meantime, the mother thought, the daughter's Charu must be superior\nto hers. So she procured that from her daughter and the daughter partook\nof her mother's Charu. When the Rishi returned and learned what had\ntaken place, he said to his wife: -- \"What an improper thing you have\ndone by this exchange of Charus! You shall have a fierce and terrible\nson, while your brother shall be the greatest in divine wisdom.\"\n\nSatyavati prayed to her husband, saying \"Let it not be so.\" The Rishi\nthen said, \"Then your grandson shall be all that.\"\n\nJamadagni was born of Satyavati. She became the river Kausiki.\n\nJamadagni married Renuka the daughter of Renu.\n\nJamadagni had several sons, Vasumat and others. The youngest was Rama\n(Parsurama). He is said to be an Incarnation of Vishnu. He destroyed the\nHaihaya Kshatriyas. He cleared the earth of Kshatriyas twenty one times.\n\nKartaviryarjuna was the chief of the Haihaya clan. He got yogic powers\nfrom Datta-Atreya and also one thousand heads. He was very powerful. He\nwas hospitably received one day by Jamadagni, with the objects yielded\nby his Kama-Dhenu (a cow that yields all objects of desire). The king\nlonged to have the cow and forcibly carried her away. Parasurama killed\nthe king in battle and carried back the cow. The sons of the king out of\nrevenge killed Rishi Jamadagni while Parasurama and his brothers were\nout. Incensed by this conduct of the Haihayas, Parasurama killed all the\nKshatriyas on account of their iniquities.\n\nJamadagni on his death became the Seventh Rishi in the constellation of\nthe Seven Rishis.\n\nParasurama will become one of the Seven Rishis in the next Manvantara.\nHe bides his time, with axe in hand, on the Mahendra mountain.\n\nGadhi had his son Visvamitra. Though a Kshatriya, he became a Brahmana\nby his Tapas. He had one hundred sons. The mid son was Madhuchhandas.\nBut they were all called Madhuchhandas. Visvamitra adopted as his son\nSunahsepha, son of Ajigarta of the clan of Bhrigu after he had been\noffered up to the Devas and the Rishi asked his sons to accept him as\ntheir eldest brother. Sunahsepha had been purchased as the victim of\nHaris Chandra's sacrifice. He prayed to the Devas and to Prajapati and\ngot liberation. In the clan of Gadhi, he was known as Devarata. In the\nclan of Bhrigu, he was called Sunahsepha. The elder sons of Visvamitra\ndid not accept him. So the Rishi cursed them to become Mlechhas.\nMadhuchhandas with the youngest 50 did as asked by the Rishi.\n\nThe other sons of Visvamitra were Ashtaka, Harita, Jaya, Kratumat and\nothers.\n\n GADHI\n |\n --+---------------------+------------+--\n | |\n Satyavati Visvamitra\n m. Richika |\n | --+------------+---+-----------+---\n Jamadagni (adopted) | |\n | Devarata 100 sons Ashtakja\n Parasurama including & others\n Madhuchhandas\n\n\n\nTHE LUNAR DYNASTY (Continued).\n\n\n*SKANDHA IX. CHAP. 17.*\n\nAyus was the eldest son of Pururavas. His line is now given.\n\n Pururavas\n |\n Ayus\n |\n --+-------------+----------+---+------+--------+--\n | | | | |\n Nahusha Kshatra-Vriddha Raji Rabha Anena\n | | | |\n Suhotra 500 Sons Rabhas Suddha\n | | |\n | Gambhira Suchi\n --+---------+-----+----+-- | |\n | | | Akriya Chitraka\n Kasya Kusa Gritsamada | |\n | | | Brahmavit Santarajas\n Kasi Prati Sunaka\n | | |\n Rashtra Sanjaya Sounaka\n | |\n Dirghatamas Jaya\n | |\n Dhanvantari Harnabala\n (promulgator |\n of Ayur Veda Sahadeva\n and a sub |\n Incarnation Hina\n of Vishnu.) |\n | Jaya Sena\n Ketumat |\n | Saukriti\n Bhimaratha |\n | Jaya.\n Divodasa\n |\n Dyumat (also called Pratardana\n Satrujit and Ritadhvaja)\n |\n Dharmaketu\n |\n -+-+--------------------+--\n | |\n Alarka others\n (reigned for 66000 years)\n |\n Santati\n |\n Sunitha\n |\n Niketana\n |\n Dharmaketu\n |\n Satyaketu\n |\n Dhrishtaketu\n |\n Sukumara\n |\n Vitihotra\n |\n Bharga\n |\n Bhargabhumi\n\nRaji defeated the Asuras and made over Svarga to Indra. Indra placed\nRaji in charge of Svarga. Raji died and his sons did not return the\nkingdom of Svarga to Indra. Brihaspati made invocation against them and\nthey were all easily killed.\n\nSKANDHA IX. CHAPS. 18-19.\n\n Pururavas\n |\n Ayus\n |\n --+--------------+----------+---+--------+---------+--\n | | | | |\n Nahusha Kshatra-vridha Raji Rabha Anena\n |\n --+--------------+--------------+--------+---------+-------+--\n | | | | | |\n Yati Yayati Saryati Ayati Viyati Kriti\n\nSarmistha was the daughter of the Danava king Vrishaparvan. Devayani was\nthe daughter of Sukra, the preceptor of the Danavas. They quarrelled\nwhilst playing with each other and Sarmistha threw Devayani into a well.\nKing Yayati happened to pass by the way and he rescued her. She became\nattached to the king and married him. Sukra became displeased with the\nDanavas for the ill treatment of his daughter by Sarmistha. And to\nplease the preceptor and his daughter, Vrishaparvan had to make over his\ndaughter and her companions to Devayani as her constant attendants. So\nthey accompanied Devayani to the place of Yayati. Sukra warned Yayati\nhowever not to have any intercourse with Sarmistha. But the king did not\nheed the warning. He had two sons Yadu and Turvasu by Devayani and three\nsons, Druhya, Anu and Puru by Sarmistha. Devayani complained to Sukra\nand by the curse of the Rishi the king was attacked with the infirmities\nof old age. The Rishi was subsequently pleased to say that the king\nmight exchange his infirmities with another. Yayati called his sons one\nby one and they all declined to comply with his request except the\nyoungest son Puru. So he exchanged his infirmities with Puru and lived\nas a young man. At last he found that no amount of gratification of the\nsenses produced satiety and being disgusted with the pleasures of life,\nmade over to Puru his youth and took upon himself his own infirmities.\nHe made over the south east to Druhya, the east to Yadu, the west to\nTurvasu and the north to Anu. He then made Puru his successor and went\ninto the forest.\n\nSKANDHA IX. CHAP. 20.\n\n YAYATI\n |\n --+---------+----------+------+--+-------+--\n | | | | |\n Yadu Turvasu Druhya Anu Puru\n |\n Janamejaya\n |\n Prachinvat\n |\n Pravira\n |\n Manasyu\n |\n Charupada\n |\n Sudyu\n |\n Bahugava\n |\n Sanyati\n |\n Ahanyati\n |\n Raudrasva\n by Apsaras Ghritachi\n |\n --+---------+-----------+----------+-+---------+--------\n | | | | | |\n Riteyu Kaksheya Sthandileyua Kriteyu Jaleyu |\n | |\n Rantinabha --+---------+----------+-----------+-------++\n | | | | | |\n | Sateyu Dharmeyu Sannatyeyu Vrateyu Vaneyu\n |\n --++-----------------+--------------------+---\n | | |\n Sumati Dhruva Apratiratha\n | |\n Rebhi Kanva\n | |\n Dushmanta (the famous Medhatithi\n lover of Sakuntala daughter |\n of Visvamitra by Menaka, Pras Kanna and other\n hero of Kali Dasa's drama.) Brahmanas\n |\n Bharata\n (Sub-Incarnation of Vishnu)\n\nBharata had three wives, all of Vidarbha. One of them bore a son to the\nking, but he pronounced the child to be unlike himself. The wives of the\nking killed their children for fear of their being called illegitimate.\nBharata gave Yajna offerings to the Maruts and to Soma (Moon) that he\nmight be blessed with a Son. The Maruts gave him Bharadvaja as his son.\nBrihaspati (Jupiter) produced Bharadvaja on Mamata (Egoism), the wife of\nhis brother Utathya. The parents deserted the child and he was brought\nup by the Maruts. Bharadvaja being adopted by Bharata was called\nVitatha.\n\n BHARADVAJA OR VITATHA\n |\n MANYU\n |\n ---+-----------------+---+----------+------------+-----------+--\n | | | | |\n Brihat-Kshatra Jaya Mahavirya Nara Garga\n | | | |\n Hastin Durita-Kshaya Sankriti Sani\n (founded Hastinapur, | | |\n modern Delhi) | --+--+----+-- |\n | | | | |\n --+---+----------+-----------+-- | Guru Rantideva |\n | | | | |\n Ajamirha Dvimirha Purumirha | Gargya\n (See next page) | | (became\n | ---+------------++----------+--- Brahmana)\n | | | |\n | Trayyaprni Kavi Pushkararuni\n | (Brahmana) (Br) (Br)\n |\n Yavinara\n |\n Kritimat\n |\n Satyadhriti\n |\n Dridhanemi\n |\n Suparsva\n |\n Sumati\n |\n Sannatimat\n |\n Kriti (arranged\n Prachasama in to 6\n Sanhitas)\n |\n Niha\n |\n Ugrayudha\n |\n Kshemya\n |\n Suvira\n |\n Ripunjaya\n |\n Bahuratha\n\nRantideva gave to others whatever he had and had nothing left for\nhimself. He and his dependents remained without food for forty-eight\ndays. On the morning of the 49th. day he got some _ghee_, milk,\nprepared barley, and water. While he was going to partake of that with\nthe others, a Brahmana became his guest. He duly respected his guest\nand gladly gave him a share of the meals. When the Brahmana went away,\nhe divided the remnant amongst his dependents and himself, and while he\nwas going to eat, one Sudra became his guest. He gave him a share out\nof his own. When the Sudra went away, another man came with a number of\ndogs and Rantideva duly respected him and gave him what he could. Only\nsome water now remained, sufficient for the drink of one man only. He\nwas going to drink that water, when a man of the Pukvasa caste (a\ndegraded mixed caste) came and pitifully asked for some water. \"I do\nnot ask for the eight Siddhis,\" exclaimed Rantideva \"I do not ask for\nNirvana. I only want that I may pervade all beings and suffer for them\nall their miseries, that they may be sorrowless. By parting with this\nwater to save the life of this distressed man, my hunger, thirst,\nlangour, giddiness, and distress are all gone.\" Kind hearted Rantideva\ngave even the water to the thirsty Pukvasa. Even Brahma and others\ncould not distract him from his devotion to Vishnu. His followers all\nbecame Yogins devoted to Vishnu.\n\n(Is there some connection between Rantideva and Jesus Christ?)\n\n Ajamirha\n |\n --+------------+------+---------+-----------+--\n | | | |\n The Brahmans Brihadishu Nila Riksha (1)\n Priyamedha | |\n & c. Brihaddbanu Santi\n (Large Jaws) |\n | Susanti\n Brihatkaya |\n Large sized) Puruja\n | |\n Jayadratha Arka\n | |\n Vishada Bharmyasva\n | (His sons were\n Syenajit known as\n | Panchala) -----+-- Mudgala\n --+-----------+-+---------+ | (originator of the\n | | | | Maudgalya clan)\n Ruchirasya Dhridhahanu Kasya Vatsa |\n | +-- Yavinara\n Para |\n | +-- Brihadvisva\n --+--+--------+-- |\n | | +-- Kampilla\n Prithusena Nipa |\n | +-- Sanjava\n --+--+----------+--\n | |\n 100 sons Bhahmadatta\n (Yogin)\n |\n Vishvaksen\n (author of Yoga\n Sastra)\n |\n Udaksena\n |\n Bhaliata\n\n\n Mudgala (continued from above)\n |\n --+-----------+--------+--\n | |\n Divodasa Ahalya\n | m. Gotama\n Mitrayu |\n | Sotananda\n Chyavana |\n | Satyadhriti (versed in\n Sudasa Dhanur Veda)\n | |\n Sahadeva Saradvat (saw Urvasi and\n | his seed fell on a cluster\n Somaka of Sara grass from which were\n | born the pair).\n --+-------++----------+-- |\n | | | --+---+-------+--\n Jantu 93 sons Prishata | |\n | Kripa Kripi\n Drupada m. Drona\n |\n Draupadi\n |\n --+--+-----------+--\n | |\n Dhrishtadyumna others\n |\n Dhrishtaketu\n\n\n\n\n (1) RIKSHA\n |\n Samvarana\n _m_. Tapati daughter of the Sun\n |\n Kuru\n |\n --+-----------+---------+--+------+--\n | | | |\n Parikshi Sudhana Jahnu Nishadha\n | |\n Suhotra Suratha\n | |\n Chyavana Viduratha\n | |\n Kriti Sarvabhouma\n | |\n Uparichara Vasu Jaya Sena\n | |\n | Radhika\n | |\n | Ayutayu\n |\n Uparichara Vasu Ayutayu\n | |\n | Akrodhana\n | |\n | Devatithi\n | |\n | Riksha\n | |\n | Dilipa\n | |\n | Pratipa --------------------------\\\n | |\n | |\n --+---------++--------+-------+----------+-------+-- |\n | | | | | | |\n Brihadratha Kusamba Matsya Pratyagra Chedipa Others |\n | |\n --+-+---------+-- |\n | | |\n Kusagra Jara Sandha |\n | (was born in two parts. He was |\n Rishabha therefore thrown away out side. |\n | Jara a Rakshasha woman, united |\n Satyahita the two parts and made the child |\n | alive. Hence he was called |\n Pushpavat Jarasandha). |\n | |\n Jahu --+----------+-----------+---/\n | | | |\n Sahadeva Devapi Santanu Vahika\n | (gave up the world |\n Somapi and went to forest) Somadatta\n | |\n Sruta Sravas --+------------+-------------+---+--\n | | |\n Bhuri Bhurisravas Sala\n\nSantana had in his former life the power by pass of his hands to make an\nold man young. He was therefore called Santanu in this life. When he\nbecame king, there was drought for 12 years. The Brahmanas ascribed this\nto Santanu's overlooking the claims of his eldest brother Devapi.\nSantanu went to his brother. But in the meantime his minister had sent\ncertain Brahmanas to Devapi and they dissuaded him from Vedic Dharma. He\nthus became unfit to be a king and the Devas then rained. _But Devapi is\nwaiting at Kalapa for his future mission. The lunar dynasty will come to\nan end in the present Kaliyuga and Devapi will be the progenitor of the\nlunar Dynasty in the next Satyayuga._\n\n Santanu\n By Ganga | By Satyavati\n --+---------------------+---+----------------------+--\n | | |\n Bhishma Chitrangada Vichitra Virya\n (killed by a _m_. Amba and\n Gandharva) Ambalika\n daughters of\n Kasiraja\n\nSatyavati was the daughter of Uparichara Vasu by Matsyagandha. Before\nher marriage with Santanu, Rishi Parasara had by her one son Krishna\nDvaipayana, the renowned Vyasa, father of Suka, the propounder of the\nBhagavata Purana.\n\nAs Vichitra Virya had no son, Satyavati asked Vyasa to produce sons on\nhis wives. They were Dhritarashra, Pandu, and Vidura.\n\n Dhritarashra\n _m_. Gandhari\n |\n --+----------------+----------+----+--\n | | |\n Duryodhana 99 Others Duhsala\n\n\n Pandu\n _m_. Kunti _m_. Madri\n | |\n --+---+---------+-----------+-- -----+------\n | | | |\n (By Dharma) (By Indra) (By Vayu) (By Asvini Kumars)\n Yudhisthira Arjuna Bhima | |\n Nakula Sahadeva\n\nYUDISTHIRA HAD:\n\n (1) By Draupadi -- Prativindhya\n (2) By Pauravi -- Devaka\n\nBHIMA HAD:\n\n (1) By Draupadi -- Srutasena\n (2) By Hidimba -- Ghatot Kacha\n (3) By Kali -- Sarvagata\n\nARJUNA HAD\n\n (1) By Draupadi -- Srutakirti\n (2) By Ulupi -- Iravat\n (3) By the princess\n of Manipur -- Vabhruvahana\n (4) By Subhadra -- Abhimanyu\n _m_. Uttara\n |\n Parikshit\n\nNAKULA HAD:\n\n (1) By Draupadi -- Satanika\n (2) By Karenumati -- Naramitra\n\nSAHADEVA HAD:\n\n (1) By Draupadi -- Sruta Karman\n (2) By Vijaya -- Suhotra\n\n\n Arjuna Vrishtimat Durdamana\n | | |\n Abhimanyu Susena Mahinara\n | | |\n Parikshit Mahipati Dandapani\n | | |\n Janmaejaya Sunitha Nimi\n | | |\n Satanika Nri Chakshus Kshemaka\n | |\n Sahasranika Sukhinala\n | |\n Asvamedhaja Pariplava\n | |\n Asima Krishna Sunaya\n | |\n Nemi Chakra Medhavin\n (Hastinapura |\n shall be washed Nripanjaya\n away and he |\n shall reside at Durva\n Kousambi) |\n | Timi\n Upta |\n | Brihadratha\n Chitraratha |\n | Sudasa\n Suchiratha |\n | Satanika\n Vrishtimat |\n | Durdamana\n\n_Kshemaka shall be the last of this approved line in the Kali Yuga._\n\nNow as to the Magadha kings.\n\n Jara Sandha Sama\n | |\n Sahadeva Dridhasena\n | |\n Marjari Sumati\n | |\n Srutasravas Subala\n | |\n Yutayu Sunitha\n | |\n Naramitra Satyajit\n | |\n Sunakshatra Visvajit\n | |\n Brihat Sena Ripunjaya\n |\n Karmajit\n |\n Satanjaya\n |\n Vipra\n |\n Suchi\n |\n Kshema\n |\n Suvrata\n |\n Dharma Sutra\n |\n Sama\n\nThis line shall be extinguished one thousand years after the death of\nParikshit. (The future tense is used in the text with reference to the\ntime of Parikshit.)\n\n*SKANDHA IX. CHAPS. 23.*\n\n YAYATI\n |\n --+---------+-----------++-------+---------+--\n | | | | |\n Yadu Turvasu Druhya Anu Puru\n |\n --+-------+------+----------+--\n | | |\n Sabhanara Chakshus Parekshu\n |\n Kalanara\n |\n Janamejaya\n |\n Maha Sala\n |\n Mahamanas\n |\n --+--------------+------------+--\n | |\n Usinara Titiksha\n | |\n --+------+---+--+------+-- Rushadratha\n | | | | |\n Sivi Vara Krimi Daksha Homa\n | |\n --+--+----------+-------+------+-- Sutapas\n | | | | |\n Vrisharbha Subiua Madra Kekaya Bali\n\nDirghatamas Rishi produced on Bali's wife Six sons -- Anga, Banga,\nKalinga, Sambhu, Pundra and Odhra. These six sons founded kingdoms in\ntheir own names in the East.\n\n(Anga is the country about Bhagalpur. Banga is modern Bengal. Kalinga is\nthe country between Jagannatha and the Krishna. Odhra is part of modern\nOrissa.)\n\n BALI\n |\n --+-------+---------+---------++--------+---------+--\n | | | | | |\n Anga Banga Kalinga Sambhu Pundra Odhra\n |\n Khalapana\n |\n Diviratha\n |\n Dharmaratha\n |\n Chitraratha.\n\nChitratha was also called Romapada. He had no son. Dasaratha (father of\nRama) was his friend. He gave his daughter Santa to Romapada. Santa was\nmarried to Rishi Rishya Sringa. That Rishi made a Yajna for Romapada and\nhe had a Son Chaturanga born to him.\n\n Chitraratha or Romapada\n |\n Chaturanga\n |\n Prithulaksha\n |\n Brihadratha\n |\n --+-------------------+-----------------+--\n | | |\n Brihadratha Brihatkarman Brihatbhanu\n |\n Brihanmanas\n |\n Jayadratha\n |\n Vijaya\n |\n Dhriti\n |\n Dhritavrata\n |\n Satkarman\n |\n Adhiratha\n\n(He adopted Karna of the Mahabharata as his son, when he had been left\nby Kunti.)\n\n ADHIRATHA\n |\n Karna\n |\n Vrisha Sena\n\n\n YAYATI\n |\n Druhyu\n |\n Babhru\n |\n Setu\n |\n Arabdha\n |\n Gandhara\n |\n Dharma\n |\n Dhrita\n |\n Durmada\n |\n Prachetas\n |\n One hundred sons inhabiting the north as a Mlechcha race.\n\n\n\n YAYATI\n |\n Turvasu\n |\n Bahni\n |\n Bharga\n |\n Bhanumat\n |\n Tribhanu\n |\n Karandhama\n |\n Marutta (adopted Dushmanta of the\n line of Puru as his son, but\n Dushmanta reverted to his own\n line.)\n\n\n\n\n YAYATI\n |\n Yadu\n |\n --+------------+-----------+---------+--\n | | | |\n Sahasrajit, Kroshta, Nala, Ripu,\n |\n Satajit\n |\n --+-+----------+----------+--\n | | |\n Mahahaya Renuhaya Haihaya\n |\n Dharma\n |\n Netra\n |\n Kunti\n |\n Sohanji\n |\n Mahishmat\n |\n Bhadra sen\n |\n --+------+-------+--\n | |\n Durmada Dhanaka\n |\n --+-------------+-------------+--------------+--\n | | | |\n Kritavirya Kritagni Kritavarman Kritaujas\n |\n Arjuna\n (Learned Yoga from Dattatreya. Had one\n thousand sons of whom only 5 survived.)\n |\n --+------+-----+-------------+----------+---------+--\n | | | | |\n Jayadhvaja Surasena Vrishabha Madhu Urjita\n | |\n Talajangha --+-----+--------+--\n | | |\n Vitihotra and 99 other sons Vrishni 99 other sons\n called Tala Janghas. They\n were killed by Sagara.\n\n\n\n YADU\n |\n Kroshtu\n |\n Vrijinavat\n |\n Svahita\n\n\n Svahita (Continued)\n |\n Visadgu\n |\n Chitraratha\n |\n Sasavindu. (Had ten thousand wives\n and one laksha sons by each wife. Of these sons, six\n were famous: Prithu Sravas, Prithu Kirti, Punyayasas etc.)\n\n\n\n SASAVINDU\n |\n --+-------------------+-----------------+--\n | |\n Prithu-Sravas Others\n |\n Dharma\n |\n Usanas\n |\n Ruchaka\n |\n --+--------+-+----------+-----------+------------+--\n | | | | |\n Purujit Rukma Rukmesha Prithu Jyamagha\n _m_. Saivya\n\n (The king carried away\n from Indra's place one girl\n Bhojya whom he married\n to his future son Vidarbha)\n |\n Vidarbha\n |\n --+-----------------+-------------+--------+----\n | | |\n Kusa Krathu Romapada\n | |\n Kunti Babhru\n | |\n Vrishni Kriti\n | |\n Nirvriti Usika\n | |\n Dasarha --+---+--------+--------+--\n | | | |\n Vyoma Chedi Damagosha Others\n |\n Jimuta\n |\n Bhimaratha\n |\n Navaratha\n\n\n\n Navaratha (Continued)\n |\n Dasaratha\n |\n Sakuni\n |\n Karambhi\n |\n Devarata\n |\n Devakshatra\n |\n Madhu\n |\n Kuruvasa\n |\n Anu\n |\n Puruhotra\n |\n Ayus\n |\n Satvata\n |\n --+--------+------+-------+--+------+----------+---------+--\n | | | | | | |\n Bhajamat Bhaji Divya Vrishni Devavridha Andhaka Mohabhoja\n | | | (a) |\n --+--------+-------+----\\ | Babhra The Bhojas\n | | | | |\n Nimlochi Kinkana Dhrishti | |\n --+-------+---------+----/ |\n | | | |\n Satajit Sahasrajit Ayutajit |\n |\n --+---------+-----------+--\n | |\n Sumitra Yudhajit\n |\n --+------+---+----------+--\n | | |\n Nighna Sini Anamitra\n | |\n --+---+---+-- |\n | | |\n Satrajita Prasena |\n |\n |\n /----------------------/\n |\n --+------+---+--\n | |\n Sini Vrishni\n | |\n Satyaka |\n | --+------------+--\n Yuyudhana | |\n | Svaphalka Chitraratha\n Jaya | |\n | | --+-----+-+--\n Kuni | | |\n | | Prithu Viduratha\n Yugandhara | (_c_)\n |\n --+---------+----------+--\n | | |\n Akrura 12 others Suchara\n |\n --++-----------+--\n | |\n Devavat Upadeva\n\n\n\n (_a_) ANDHAKA\n |\n --+-----------+----------+----------+-+--\n | | | |\n Kukura Bhajamat Suchi Kambalavarhis\n |\n Bahni\n |\n Viloman\n |\n Kapota-roman\n |\n Anu (Tumvaru was\n his friend)\n |\n Andhaka\n |\n Dundubhi\n |\n Avidyota\n |\n Punarvasu\n |\n --+--+----+--\n | |\n Ahuka Ahuki\n |\n --+------+--\n | |\n Devaka Ugrasena (_b_)\n |\n --+-----------------------------------------------\n |\n (1) Devavat. (2) Upadeva. (3) Sudeva. (4) Devavardhana.\n (5) _Dhritadeva_. (6) _Santideva_. (7) _Upadeva_. (8) _Srideva_.\n (9) _Devarakshita_. (10) _Sahadeva_. (11) _Devaki_.\n (Vasudeva married all the Sisters)\n\n\n\n UGRA-SENA.\n |\n --+--------+---------+--------++-------+------+----------+-----\n | | | | | | |\n Kansa Sunama Nyagrodha Kanka Sanku Suhu Rashtrapala\n\n --+---------+------------------+----------\n | | |\n Dhrishti Tushtimat 5 Sisters married to the\n brothers of Vasudeva.\n\n\n\n (c) VIDURATHA\n |\n Sura\n |\n Bhojamat\n\n\n\n Bhojamat (Continued)\n |\n Sini\n |\n Bhoja\n |\n Hridika\n |\n --+-------------++-----------------+--\n | | |\n Devamirha Satadhanu Kritavarman\n |\n Sura\n _m_. Marisha\n |\n --+-----------+-+---------+----------+--------+----------+-----\\\n | | | | | | |\n Vasudeva Devabhaga Devasravas Anaka Srinjaya Syamaka |\n |\n --+---------+---------+---------+-----------+--------/\n | | | | |\n Kanka Samika Vatsaka Vrika 5 daughters\n\n The five sisters of Vasudeva were:--\n\n (1) _Pritha_, married to Pandu\n\n (2) _Srutadeva_, married to Vriddha Sarman\n Dantavakra\n\n (3) _Sruta Kirti_, married to Dhrishtaketu\n |\n --+---+-------+--\n | |\n Santardan 4 sons\n\n (4) _Sruta Sravas_, married to Damaghosha of Chedi\n |\n Sisupala\n\n (5) _Rajadhidevi_, married to Jayasena\n |\n --++----------+--\n | |\n Vinda Anuvinda\n\n The five sisters of Kansa were married to the 5\n brothers of Vasudeva. They were:--\n\n (1) _Kansa_, married to Devabhaga.\n |\n --+-------+-----+--\n | |\n Chittaketu Brihadbala.\n\n (2) _Kansavati_, married to Deva Sravas.\n |\n --+-+-----------+--\n | |\n Suvira Ishumat\n\n\n\n (3) _Kanka_, married to Kanka.\n |\n --+---+------+-----------+--\n | | |\n Vaka Satyajit Purujit.\n\n (4) _Rashtrapali_, married to Srinjaya.\n |\n --+--+--------+-----------+--\n | | |\n Vrisha Durmarshana Others.\n\n (5) _Surabhumi_, married to Syamaka.\n |\n --+----+---------+--\n | |\n Harikesa Hiranyaksha.\n\n As to the other brothers of Vasudeva, Vatsaka had by\n Apsaras--Misrakesi, Vrika and other sons.\n\n\n\n VATSAKA\n _m_. MISRAKESI\n |\n --+------------------------+--------------------+--\n | |\n Vrika Others\n _m_. Durvakshi\n |\n --+---------------+--------------------+--\n | | |\n Taksha Pushkarasala Others.\n\n\n Samika\n _m_. Sudamani\n |\n --+------------------+------+-----------+--\n | | |\n Sumitra Arjunapala Others.\n\n\n Anaka\n _m_. Karnika\n |\n --+------------------------+----------+--\n | |\n Ritadhaman Jaya\n\n\n Vasudeva had several wives. Their names and the names of\n their sons are given below:\n\n\n 1. _Rohini_\n |\n --+--------+------+-------+----+--+-------+-------+------+--\n | | | | | | | |\n BALADEVA Gada Sarana Durmada Vipula Dhruva Krita Others\n\n\n 2. _Pauravi_\n |\n --+----------+----------+------+-+------+---------+--\n | | | | | |\n Subhadra Bhadrabahu Durmada Bhadra Bhuta 7 Others.\n\n\n 3. _Madira_\n |\n --+---------+-----------+-------+-+-------+--\n | | | | |\n Nanda Upananda Kritaka Sura Others.\n\n\n 4. _Bhadra_\n |\n Kesin.\n\n\n 5. _Rochana_\n |\n --+---------------+--------+--------+--\n | | |\n Hasta Hemangada Others\n\n\n\n 6. _Ila_.\n |\n --+---------------------+-----------+--\n | |\n Uruvalka Others.\n\n\n 7. _Dhritadeva_\n |\n Vipristha.\n\n\n 8. _Santideva_\n |\n --+-----------+-----------+------+--\n | | |\n Prasama Prathita Others.\n\n\n 9. _Upadeva_\n |\n --+-----------+-----------+------+--\n | | |\n Rajanya Kalpa-Varha Others.\n\n\n 10. _Srideva_\n |\n --+---------+----------+---+------+--\n | | | |\n Vasu Hansa Suvansa Others.\n\n\n 11. _Devarakshita_\n |\n --+------------------------+------+--\n | |\n Gada Others.\n\n\n 12. _Shahadeva_\n |\n --+-------------+---------+------+--\n | | |\n Pravara Srutimukhya Others.\n\n\n 13. _Devaki_\n |\n --+---------+----------+-------+-+---------+----------+----\\\n | | | | | | |\n Kirtimat Sushena Bhadrasena Riju Sanmardana Bhadra |\n |\n --+----------------+-------------+--------------/\n | | |\n Sankarshana KRISHNA Subhadra.\n\nWith the birth of Sri Krishna, we come to the end of the Ninth Skandha\nof the Bhagavata Purana. But for the completion of the racial account,\nwe give here only the 1st. Chapter of the 12th. Skandha.\n\n*SKANDHA XII. CHAP. 1.*\n\nWe have seen Ripunjaya to be the last of the Magadha kings. He will be\nalso called Puranjaya (The future tense, it must be remembered, is used\nsolely with reference to the time of Parikshit). His minister Sunaka\nshall kill him and place his own son Pradyota on the throne.\n\n Pradyota\n |\n Palaka\n |\n Visakha\n |\n Rajaka\n |\n Nandivardhana\n\nThese 5 kings of the line of Pradyota shall reign for 138 years.\n\n Nandi Vardhana Ajata-Satru (Contd).\n | |\n Sisunaga Darbhaka\n | |\n Kakavarna Aj-aya\n | |\n Kshemadharma Nandi Vardhana\n | |\n Kshetrajna Mahanandi\n | |\n Vidhisara Saisunaga\n |\n Ajata-Satru\n\nThese ten shall reign for 360 years--Mahanandi shall have a son, Nanda,\nby a Sudra woman. He shall be the next king. One Brahmana Chanakya shall\nkill Nanda and his eight sons and shall place Chandra Gupta on the\nthrone.\n\n Chandra Gupta\n |\n Varisara\n |\n Asokavardhana\n |\n Suyasas\n |\n Dasaratha\n |\n Sangata\n |\n Salisuka\n |\n Soma-Sarman\n |\n Satadhanvan\n |\n Brihadratha\n\nThese ten kings called Mauryas shall reign for 137 years. Pushpamitra,\nCommander of Brihadratha's forces, shall kill his master and be king\nhimself. He shall be the founder of the Sunga dynasty.\n\n PUSHPAMITRA\n |\n Agnimitra\n |\n Sujyestha\n |\n --+---------------------+-----------------+--\n | | |\n Vasumitra Bhadraka Pulinda\n |\n Utghosha\n |\n Vajramitra\n |\n Bhagavata\n |\n Devabhuti\n\nThese (10) ten kings of the Sunga dynasty shall reign for 112 years.\nVasudeva, the minister of Devabhuti, shall kill his master and become\nhimself the king.\n\n VASUDEVA\n |\n Bhumitra\n |\n Narayana\n |\n Susarman\n\nThese four kings shall be called Kanvas. They shall reign for 345 years.\nSusarman shall be killed by his servant Balin, a Sudra of the Andhra\nclan, who shall himself usurp the throne. Balin shall be succeeded by\nhis brother.\n\n --+------------+--\n | |\n Balin Krishna Anishta Karman Gomati\n | | |\n Srisantakarna Haleya Purimat\n | | |\n Pournamasa Talaka Medasiras\n | | |\n Lambodara Purishabhiru Sivaskanda\n | | |\n Chivilaka Sunandana Yajnasri\n | | |\n Meghasvati Chakora Vijaya\n | | |\n Atamana 8 Bahus Chandravijna\n | ending in Sivasvati |\n Anishta Karman Salomadhi\n\nThese thirty kings of the Andhra dynasty shall rule the earth for 456\nyears. Seven Abhiras, kings of Avabhriti, ten Gardabhins (men of\nGardabha) and sixteen Kankas shall then be the rulers. They shall be\nfollowed by 8 Yavanas, 14 Turushkas and ten Surundas. These 65 kings\nshall reign for one thousand and ninety nine years. Eleven Moulas shall\nthen be the kings for 300 years.\n\nBhuta-Nanda, Bangiri, Sisunandi and Yaso-Nandi shall then become kings.\nTheir sons, all known as Bahlikas, shall succeed them. Then Pushpamitra\nshall be the king, then his son Durmitra. Seven Andhras, seven Kosalas,\nVidurapatis and Nishadhas shall then become kings, at one and the same\ntime, over the lands of these names. They shall be the descendants of\nthe Bahlikas.\n\nVisvasphurji, otherwise called Puranjaya, shall be the king of the\nMagadhas. He shall make havoc of the caste system. His chief town shall\nbe Padmavati (Modern Patna) but his kingdom shall extend from Hardwar to\nPryag.\n\nThen there shall be Sudra and Mlechcha kings.\n\n\n\nTHOUGHTS ON THE VAIVASVATA MANVANTARA.\n\n\nThe study of the Vaivasvata Manvantara can be pursued, as to minor\ndetails, from more than one stand-point. But I am at present concerned\nwith only the broad outlines of its esoteric aspect.\n\nWe are to understand, in the first place, that there are certain types\nof human races in this as in other Manvantaras. Each of these types has\na history of its own. Each has its stages of growth, rise and decline,\nand some have their periods of revival in this Manvantara as well. Each\nracial type has to be studied separately.\n\nThe connection of the races with the Sun and the Moon requires a little\nconsideration.\n\nThose who are acquainted with Hindu astrology know that the life time of\na man is divided into certain divisions, each division being under the\ninfluence of one planet. Each planetary period again has its\nsub-divisions, in each of which there is a secondary run of the planets.\n\nAccording to the Bengal School, the main planetary run takes 108 years\nfor its completion, and according to another school, it takes 120 years.\n\nThe following is the order of planetary succession according to the\nsecond school, which prevails all over India, except in Bengal: --\n\nSun 6 years, Moon 10, Mars 7, Rahu 18, Brihaspati 16, Saturn 19, Mercury\n17, Ketu 7 and Venus 20. Thus if a man lives for 120 years, all the\nplanets will in turn have influenced his life in the above order,\ncommencing from the planet of his birth. Again there will be\ncorresponding sub-runs of all the planets during each planetary run. The\nraces are also governed by such planetary influences.\n\nThe Solar Dynasty means that the particular type of humanity so denoted\nwas born under the influence of the solar planet. When all the planets\nhave in turn exercised their influence over this Dynasty, it disappears\nfor a time and is re-born under the influence of the Sun.\n\nSimilarly there will be a revival of the Lunar dynasty -- that which\ncommenced under the influence of the Moon.\n\nThe law of planetary influence over the human races is not as clearly\nknown as that over individual men. Otherwise the future history of each\nrace would not be the sealed book to us which it is.\n\nThe humanity of the present Manvantara was first born under the\ninfluence of the Solar Planet. Our Moon is the son of the Sun-God.\n\nThe races that first appeared were called Solar races.\n\nOther races appeared under the influence of the Moon. In these races we\nfind first the influence of Brihaspati or Jupiter, through his wife\nTara, then of Budha or Mercury, and lastly of Sukra or Venus, through\nhis daughter Devayani.\n\nThis planetary succession may be only a Sub-run of the planets. We read,\nin the account of the previous Manvantaras, of the appearance of Sukra\nas the guide of the Daityas, and of Brihaspati as the guide of the\nDevas. We have also read of the appearance of Rahu in the sixth\nManvantara. This shews that the main planetary round has to be found in\nthe Kalpa itself.\n\nOur knowledge on the whole subject is however so poor that it is unsafe\nto make any distinct suggestion.\n\nNow we shall take the Solar Races, or the sons of Vaivasvat Manu, in\norder of their treatment in the text. _Prishadhta_ and _Kavi_ were the\nfirst spiritual races. They did not marry _i.e._ there was no sexual\nreproduction among them.\n\nNext in order was the _Karusha_ race inhabiting the north.\n\nThe _Dharshtas_ were also a spiritual race (Brahmanas).\n\nThe descent towards Materiality commenced with Nriga. He is said to have\nbeen transformed into a lizard. His grandson was _Bhutajyoti_, Bhutas\nbeing different forms of matter. _Vasu_ is a God of Material wealth.\n_Pratika_ means the reverse or opposite (_i.e._ the reverse of spirit.)\n_Ogha_ means a current. The current of materialism set in with the line\nof Nriga.\n\nThe next line, that of Narishyanta, shews further materiality. Midhvat\nis that which wets (the root _mih_ means to pass water). _Viti_ is\nproduction, enjoyments. Vitihotra is the name of a sacrificial fire.\n_Agnivesya_ is an incarnation of Agni or the Fire-God, but he is\nnick-named Kanina or son of an unmarried woman and also _Jatukarna_ (the\nname of a Vedic Rishi). There seems to have been sexual procreation in\nthis line. The incarnation of Agni further indicates that the present\nhuman form was complete, for Agni is the form-giving energy in Nature.\n\nIn the next line of _Dishta_ we have _Vatsapriti_ or affection for\nchildren, _Pransu_ or tall, _Pramati_ or full-grown intellect,\n_Khanitra_ or digger, _Chakshusha_ or the eyed, and _Khaninetra_ or the\nhollow-eyed. This line represents the race of the earliest diggers, very\ntall, with the hollow eye predominant in them as a characteristic\nfeature; this race was very powerful and capable of direct communion\nwith the Devas, and the gods acted as waiters in the Yajna of Marutta.\n\nThe line of Saryati refers to Anarta and a town named Kusasthali, built\nin the midst of the Sea. Evidently the continent on which the race\nflourished is now under water. Anarta is supposed to be Sourashtra\n(modern Surat.) But the site of Kusasthali cannot be ascertained. There\nwere remnants of this race till the time of Krishna, for Balaram married\nRevati, the daughter of Kakudmin (hump-backed). The line of Nabhaga is a\nshort one and it merged itself into that of Angiras who was the father\nof Brihaspati or Jupiter. Ambarisha is the prominent figure of this\nperiod.\n\nThen we come to the line of _Ikshvaku_. This is the best known line of\nthe Solar races. It flourished during the last Tretayuga. _Ikshvaku_ is\ncalled the eldest son of Manu. Perhaps this has reference to the\nappearance of the Race in the previous Manvantaras.\n\nThe eldest son of Ikshvaku is Vikukshi (_Kukshi_ is womb.) He is also\ncalled Sasada or the Rabbit-eater. The Moon is called Rabbit-marked.\n\n_Puranjaya_ is the son of Vikukshi. He is called Indra-Vaha or\nIndra-Vehicled. Several of the kings of this dynasty befriended the\nDevas of Svar Loka.\n\nFurther down we find King _Purukutsa_ forming an alliance with the\nelemental serpents, and holding communion with the dwellers of Rasatala.\nThe river Narvada is mentioned in connection with Rasatala.\n\n_Mandhata_ is a traditional name that has been preserved upto this time\nin common parlance in the saying \"As old as king Mandhata.\" The line of\nMandhata was divided into three different branches. _Muchukunda_\nrepresented a branch of Yogins. The long, unbroken sleep of Muchukunda\nis traditional and he is credited also with Yogic powers. Another branch\nthat of Ambarisha, Youvanasva and Harita represented a spiritual\nsub-race. But we have to follow the history of the Atlanteans through\nPurukutsa. The connection with Rasatala, or the plane of Material\nascendancy, affected the destiny of this line. In Trisanku, the\naspiration ran very high. He became a Deva, but had his head turned\ndownwards, _i.e._ turned towards materiality. With the powers of a Deva,\nbut with the aspirations of an Asura, the ground was prepared for the\ndownfall of this line. For a time, however, the Race flourished in all\nits materiality. The alliance between Devas and men became cemented by\nthe performance of Vedic sacrifices. This was the first spiritual\nadvance of the human race, through the temptations of Svarga life.\n\nThe time of Haris Chandra is the Vedic era, when the earliest Riks of\nwhat we know as Rigveda were composed. Visvamitra and his disciples were\nthe Vedic Rishis of this age. The Vedas tried to curb the riotous course\nof materiality by prescribing a number of restrictions on the enjoyment\nof material desires. Elaborate rules were laid down as to how the\ndesires might be best gratified for a prolonged period in Svargaloka, by\nthe performance of sacrifices or Yajna. The whole of the life of the\nregenerate classes was regulated by rigid laws and a glowing picture was\ngiven of life in Svarga after death. The sacred injunctions were not,\nhowever, potent enough to check the Kamic tendencies of the race and the\ncyclic law which now required the spiritual evolution of humanity was\ncontinually disregarded by the race. This was poison (_gara_) to the\nsystem of humanity and king Sagar imbibed this poison. Hence he was\ncalled the Poisoned. He had two wives. The sons of one wife were 60\nthousand in number. They offended Kapila, an Incarnation of Vishnu, and\nthus were all consumed. They reached the limit of material degradation,\nwhere final extinction awaited the race. The number 60,000 is\nsuggestive.\n\nThe extinction of Sagara's sons was attended with great changes on the\nearth's surface. It is said they dug the earth and made the seas in\ntheir search for the sacrificial horse. Hence the sea is called Sagara.\nThis may refer to the sinking down of Atlantis when a large portion of\nthat great continent became a sea-bed. There was a corresponding\nupheaval of land and the Himalayan chain reared up its head, as we can\neasily infer from the first appearance of the Ganges. The first flow of\nGanga indicated a many sided revolution in the appearance of the earth's\nsurface. A new continent was formed to which India was attached as the\nprominent link. Spiritual sub-races grew up on the banks of the sacred\nriver who more than atoned for the sins of their fathers. The\nfore-runner of the race of spirituality was Asamanjas (rising above the\nordinary run). He was a Yogin not led away by the material tendencies of\nthe age. His son was Ansumat (having the ray or light in him). Ansumat\npacified Kapila.\n\nGanga is said to be a spiritual stream flowing from the feet of Vishnu.\nWith the advent of this stream, the spiritual rebirth of humanity\ncommenced in right earnest, for the remaining period of the Kalpa.\nAlready the path had been paved by the Karmakanda of the Vedas, which\nput restrictions on the wanton and reckless performance of Karma or\naction. The pure magnetism of the holy river helped on the process of\nregeneration. But this was not in itself sufficient to cope with the\nforces of materiality. Accordingly we see _Kalmasha_ or sin appearing in\nthe line of Bhagiratha. King Kalmashapada became a Rakshasa. A Rakshasa\nis an elemental of destruction. When mind becomes too much identified\nwith the gross body and its desires, its connection with the Higher Self\nis liable to be cut off by the action of the Rakshasas. These forces of\nTamas act in different ways to serve different purposes in the economy\nof the Universe. When the material downfall of man reaches its furthest\nlimit in the Kalpa, the Rakshasas become Tamasic forces in man and he is\nunconscious of his higher nature. That sleep in time becomes a permanent\nsleep, and the lower man becomes dead to his real Self. This is the real\ndeath of man, when the ray sent forth by Ishvara comes back to Him,\nwithout any spiritual harvest, and what constituted the personality of\nman dissolves into the Material Universe.\n\nThe time had come when a fresh departure was necessary in the methods\npursued by the Lila Avataras for the spiritual regeneration of the\nUniverse. They had now to appear amongst men, as ordinary beings, to\ngive direct teachings to their votaries, to infuse as much Satva as\npossible into humanity and to retard by all means the further extinction\nof the human race.\n\nFor a time the Rakshasas reigned supreme, but not over the new\ncontinent, permeated as it was by the sacred waters of the Ganges. Their\nstronghold was Lanka, the remnant of the Atlantean continent. Following\nthe descent of Ganga therefore, Vishnu incarnated himself as Rama, one\nof the greatest of his manifestations. The Rakshasas of Lanka were\nkilled. Vibhishana only survived, but he was allied to Rama and so\nbecame immortal in spirituality. The Rakshasa survives in us but its\nenergy of dissolution does not militate against the evolution of man. It\nwas Rama who first gave the idea of Ishvara to the degraded human races\nof the present Manvantara. They knew, for the first time, that there was\none greater than all the Devas -- the Gods of the Vedas -- and that\nthere were planes higher than even Svarga. The path of devotion was\nproclaimed. And it became possible for men to cross the limits of death\nand of Triloki by this quality. The downfall was stopped no doubt; but\nthe ascent was only permanently secured by Lord Sri Krishna as we shall\nsee later on.\n\nAfter Rama, there is little of interest in the line of Ikshvaku. The\ndecline commenced and the line became extinct with Sumitra, but it is\nsaid one king Maru of this line became an adept in Yoga and retired to\nKalapa, where he bides his time to revive the solar dynasty towards the\nend of the Kaliyuga. We may take him to be the originator of another\nrace which will be the re-incarnation of the Ikshvaku race.\n\nWe have considered the line of Ikshvaku's descendants through Purukutsa.\nThere is another line of his descendants through Nimisha. Then we come\nto the Lunar Dynasty.\n\nThe Lunar races first appeared while the descendants of Ikshvaku were\nstill flourishing, though on the eve of their decline. They had immense\npossibilities of spiritual evolution, and the great Aryan race seems to\nbe connected with them. The appearance of these races is almost\nsimultaneous with the first flow of the Ganges. For we find Jahnu, who\nswallowed up the Ganges in her first terrestrial course, is only sixth\nin the line of descent from Pururavas.\n\nThe Lunar dynasty originated in the union of Tara, the female principle\nof Brihaspati (Jupiter), and the Moon. The issue was Budha (Mercury),\nthe direct progenitor of the Lunar dynasty.\n\nThe son of Budha was Pururavas. He married Urvasi, the renowned Deva\nnymph.\n\nPururavas had six sons. But we are concerned with only two of them, Ayus\nand Vijaya.\n\nVijaya gave the Adept line of the race and Ayus, the ordinary humanity.\n\nIn the line of Vijaya, we find Jahnu, purified by the assimilation of\nGanga, Visvamitra, pre-eminently the Rishi of the Rig Veda and one of\nthe seven sages who watch over the destiny of the present Manvantara,\nJamadagni, another of the seven sages of our Manvantara and Parasurama\none of the coming sages of the next Manvantara. We have already\nmentioned the part taken by Visvamitra and his sons in the composition\nof the Vedic Mantras.\n\nComing to the line of Ayus, we recognise the forefathers of the Aryan\nraces.\n\nIn the short-lived branch through Kshatra-vriddha, we find the Vedic\nRishi Gritsamada, his son Sunaka, the renowned Sounaka, Dirghatamas and\nDhanvantari, the promulgator of Ayur-veda.\n\nBut the longest history of the Race is through the descendants of\nYayati.\n\nKing Yayati married Devayani, the daughter of Sukra, the presiding Rishi\nof the planet Venus, and had by her two sons, Yadu and Turvasu. Sukra is\nthe son of Bhrigu, the Rishi of Mahar Loka. Devayana, is the path\nleading beyond Triloki, after death.\n\nBut the King had also connection with a Danava girl, who brought forth\nthree sons, Druhyu, Anu and Puru. For his Danava connection, King Yayati\nhad in youth to undergo the infirmities of age. This evil was\ntransmitted to Puru, the youngest son of the Danava girl.\n\nThe line of Puru was short-lived. But it is this line that gave some of\nthe renowned Vedic Rishis, viz. Apratiratha, Kanva, Medhatithi and\nPraskanva. Dushmanta, the hero of Kalidasa's renowned drama also came of\nthis line. Vishnu incarnated in part as Bharata, son of Dushmanta.\n\nThen there was a revolution. Bharata found that his sons were not like\nunto himself. So the direct line of Puru came to an end. What followed\nis a little mysterious. Bharata adopted Bharadvaja as his son.\nBharadvaja was begotten by Brihaspati (Jupiter) on the wife of his\nbrother Utathya named Mamata (Egoism).\n\nBharadvaja is one of the seven presiding Rishis of the present\nManvantara. His name is connected with several Mantras of the Rig Veda.\n\nThe great actors in the Kurukshetra battle were the descendants of\nBharadvaja. We find much diversity of spiritual characteristics among\nthem. The material and spiritual forces were gathered together, in all\npossible grades from the Pandavas downward to the sons of Dhrita-rashtra\nand their allies. The poetical genius of the author of the Mahabharata\nhas called forth characters in the Drama of the Kurukshetra battle, that\nstand out in all the details of real life and find a permanent place in\nthe genealogy of the Lunar dynasty. The study of the racial account of\nthe line of Bharadvaja becomes therefore extremely difficult.\n\nThe Lunar dynasty will be revived by Devapi, a descendant of Bharadvaja,\nwho is biding his time at Kalapa.\n\nThe early inhabitants of Bengal, Behar and Urishya were the sons of Anu,\nthe second son of Sarmistha. The famous Kama, one of the heroes of\nKurukshetra, also belonged to this line.\n\nThe eldest son of Sarmistha by Yayati was Druhyu. Prachetas of this line\nhad one hundred sons, who inhabited the north as Mlechha races.\n\nBut the greatest interest attaches to the line of Yadu, the eldest son\nof Yayati by Devayani. The early descendants of this line were the\nHaihayas, killed by Parasurama, and the Talajanghas, killed by Sagar --\nboth of the Solar Dynasty. The Mahabharata has given an importance to\nthe overthrow of these early Yadu classes as a victory of the Brahmanas\nover the Kshatriyas. Next to the Brahmanas in intelligence were the\nKshatriyas. They eagerly accepted the teachings of Rama, who incarnated\nas one of them. They knew Isvara as higher than the Devas and the\nBrahmanas. They thought they could profitably employ their time in\nseeking after the knowledge of Brahman. This necessarily offended the\northodox Brahmanas, who performed the Vedic sacrifices and had no higher\nambition than to resort to Devaloka. The Kshatriyas thus represented a\nreligious evolution, of which the Upanishads were an outcome. In time,\nsome Brahmanas even became disciples of Kshatriyas. Both Rama and\nKrishna incarnated themselves as Kshatriyas. We are to understand that\nby Kshatriyas, during this period of Puranic history, is meant seceders\nfrom Vedic Karma Kanda more or less.\n\nThe early seceders, the Haihayas and Talajanghas were put down by the\nBrahmana Parasurama and by the Kshatriya King Sagar, who espoused the\ncause of Vedic Karma Kanda and of the Brahmanas, represented by Rishi\nAurva of this time.\n\nParasurama did not like any meddling with Vedic Karma Kanda by persons\nnot perfected in wisdom. Even Rama had to respect the Vedic Rishis and\nhad to protect them in the performance of Vedic sacrifices from the\nattacks of Asuras and Rakshasas. When Lord Krishna appeared on the\nscene, the Asuras still survived; the Vedic Rishis denied offerings to\nHim, Vedic Karma had a strong supporter in Jarasandha, there was\nhypocrisy in the name of religion, and there were pretensions in various\nforms. On the other hand great improvements had been made in the proper\nunderstanding of the realities of life and of the laws of nature.\nIntellect overflowed in many channels of thought, and the religious\nnature of man found vent in all directions from atheism to religious\ndevotion.\n\nLeaving this general resume, we may now enter upon a closer study of the\nhistory of religious movements in our present Manvantara, so that we may\nunderstand the great work done by Lord Sri Krishna. The races live as\nindividuals live. However developed an individual may be, when he is\nre-born after death, he first becomes a child as any other child. There\nis much of spiritual life in the child, and sometimes pictures of\nheavenly life are presented to his spiritual vision, which are denied to\nto the grown-up man. The child begins his life when he is grown up, and\nthen his individual characteristics soon manifest themselves. We do not\nread much of the man in the child. Hence the history of the early\nspiritual races, who were infants in the racial life, does not teach us\nanything. We find some of them had communion with the Devas of Svarga\nLoka, but that is more on account of their infant spirituality than any\nthing else.\n\nWhen the races developed in time, they became most intellectual as well\nas most material at the same time. Manvantara after Manvantara was taken\nup in developing the physiological (Pranic) activities, the sense\n(Indriya) activities, and then the lower mental activities of the Jivas.\nThe personal man was fully developed in the sixth Manvantara and the\ngreat churning only opened the door for another line of development. The\npossibility of spiritual activity was secured to men by Kurma.\n\nWhen the races of the Sixth Manvantara therefore became reborn in the\nSeventh Manvantara, they were the most intellectual of all races, but\nthey had also the power given to them of developing spiritual faculties.\nThey could not however shake off the Asuric element all at once. They\nwere extremely fond of material joys, and they devised all means, which\nhuman intellect could contrive, of gratifying material desires. That was\nright which gave material gratification; that was wrong which militated\nagainst material enjoyment.\n\nBhuvar Loka is the plane of animal desires. The human beasts go after\ndeath to Bhuvar Loka. They do not possess anything which could take them\nto Svarga Loka.\n\nThe Svarga Loka is for those who develop in themselves the faculty of\ndiscriminating between right and wrong, and who do or attempt to do what\nis right. Far more it is for those who love others and who do good to\nthem. For service and love pertain to planes higher even than Svarga.\nBut in the higher planes, service is unselfish and love is divine. The\nlower forms of service and love pertain to the plane of Svarga. In\nSvarga there is selfishness, but it is mixed with spirituality. It is\nonly the good, the virtuous, the devoted that go to the plane of the\nDevas and there gratify their higher desires to their heart's content.\nThere are divine music, divine beauty, divine objects of gratification\nin Svarga Loka -- allurements enough for a man of desire. And if his\nmerits be great, he enjoys the things of Svarga Loka for an enormously\nlong period.\n\nBut a man by bare intellectuality can not cross the threshold of Svarga.\nThe Devas reject the intruder. However much Trisanku might aspire to\nhave the enjoyments of Svarga, and however great his intellect might be,\nhe was not allowed to enter the coveted plane, without the passport of\nspirituality. Humanity had still to learn the proper means of securing\nlife in Svarga.\n\nPoor and chance spiritual acquisitions give only a passing life in\nSvarga and that not of a superior character. So all the knowledge as to\nattaining Svarga life had to be revealed in time.\n\nThe Rishis made great efforts to improve humanity by securing for them a\nprolonged existence in Svarga, most of all Rishi Visvamitra, one of the\nseven sages of our Manvantara. Visvamitra failed in his attempt to send\nTrisanku to Svarga. He then tried with his son Haris Chandra. It is said\nhe advised the Raja to make a human sacrifice to Varuna. But we find the\nvictim Sunah-sepha living after the sacrifice, under the name of\nDeva-rata, or one given up to the gods, and some of the Riks even were\nrevealed to him. Haris Chandra succeeded in entering Svarga. That was a\ngreat victory for Rishi Visvamitra. The Vedas were revealed to the\nRishis and sacrifices came to be known.\n\nNarada also helped the cause in another away. He related the beauty and\nthe virtues of king Pururavas to the Devas in Svarga. Urvasi, the famous\nDeva nymph, hearing all that, became enamoured of the king. She had\nthen, by the curse of some god, a human form. So she could keep company\nwith the King. The king was enchanted by her beauty. When she left, he\nfollowed her advice and pleased the Gandharvas. The Gandharvas gave him\nthe fire, with which the king could perform sacrifice. The fire became\nthreefold. With one he could perform his duties to the Devas and go to\nSvarga Loka. With another, he could perform his duties to the Pitris.\nWith the third fire, he could perform the duties of a house-holder. Thus\nsacrifices meant duties. And it is by the performance of duties that men\ncan perform Vedic sacrifices and go to Svarga Loka.\n\nThe Vedas laid down injunctions and prohibitions. They regulated the\nactions of men, propelled by Kama or desire. Men must eat meat. The\nVedas said this meat was prohibited, but that could be used. Men mixed\nwith women. The Vedas laid down restrictions. Even they regulated the\nrelations between man and wife. Then the Vedas laid down the duties\nwhich men owed to all classes of beings. In order to induce men to\naccept the Vedic injunctions, the Vedas held out Svarga as the reward of\nVedic Karma. They even favoured the belief, that there was to be\nimmortal life in Svarga gained by the performance of Vedic Karma.\nDetailed rules as to the performance of Vedic sacrifices were given. So\nlong as men did not aspire to become Indra, or the ruler of Svarga, the\nDevas were pleased with the sacrifices; they helped the performer as\nmuch as they could, giving them all objects of desire, and they welcomed\nthem to Svarga, when they passed to that plane after death. The Devas\nwere as friendly to the performer of Vedic Karma as they were unfriendly\nto the immature Trisanku.\n\nThe Vedic Karma Kanda became thus fully revealed. The revelation was\nmade in the last Treta-yuga of the present Manvantara. \"At the beginning\nof the Treta Yuga, the three Vedas were revealed through Pururavas.\" IX.\n14-49. \"The path of Karma was promulgated in Treta Yuga, by the division\nof the Vedas.\" _Sridhara_.\n\nThe great churning was justified. The Devas asserted themselves for the\ngood of humanity. The Rishis got the revelation and helped men to place\nthemselves in active relationship with the Devas. Men learned to\nregulate themselves and to give up the wantonness of material life. And\nthey had a strong inducement to do so in the prospect of eternal life in\nSvarga. The great actor in this Vedic movement was Rishi Visvamitra,\n(Hallowed be his name!) Others followed him in quick succession, and\nthere was a brilliant combination of Vedic Rishis who propounded the\nwhole of the Karma Kanda of the Vedas, as it was revealed to them by the\nforce of Kalpic necessity.\n\nAt all times there have been two parties, one following the current of\nevolution, and another going against it. At all times there have been\ncavillers and sceptics.\n\nThe Haihayas and Talajanghas were confirmed materialists and great\nsinners. They ridiculed the Brahmanas, who performed Vedic Karma, and\noften set themselves in opposition to them. They were very troublesome\nto the Brahmanas. King Sagar wanted to extinguish the race, but he was\nprevented from doing so. Possibly Atlantis was the country inhabited by\nthese races and Nature helped the cause of evolution by dragging down\nthe continent itself under water. The sacred Ganga also flowed at this\ntime, spreading purity over all lands lying on her banks.\n\nThe Haihayas however still flourished; and they had a great leader in\nKarta-Viryarjuna. Then came one of the great Avataras, Parasurama. He\nextirpated the Haihaya Kshatriyas, and went on killing the Kshatriyas\ntill Rama appeared, and it was then that he thought his mission was\nover.\n\nIf there were some Kshatriyas who disregarded the Vedas, there were\nothers who found transitoriness, even in Svarga Loka, and honestly\nthought that the complete wisdom was not to be found in the Karma Kanda.\nThey were for further revelations At first, the Brahmanas did not look\nwith favour upon these Kshatriyas. But when it was found that the\nKshatriyas got real light, they were soon joined by the Brahmanas. The\nforemost of these Kshatriyas was Janaka, and the foremost of the\nBrahmanas was Yajnavalkya. The further revelations were called the\nUpanishads.\n\nKing Janaka found Sita, the consort of Rama, at the end of his plough.\nYajnavalkya defeated all the Brahmanas of his time in discussions held\nat the court of king Janaka.\n\nWhen Rama incarnated, there existed the people of Lanka, a remnant of\nthe Atlantean continent, who had inherited a mighty material\ncivilisation, but who were called Rakshasas, on account of their gross\niniquities. They reached the last point of material downfall, and lost\nall spirituality. They were called Rakshasas as final extinction was\ntheir lot, and as the force of dissolution was strong in them.\n\nThen there were the regenerate classes, who performed Vedic sacrifices.\nThere were a few again, who accepted the Upanishads as a teaching, but\nthey could not boldly declare themselves against the performance of\nsacrifices.\n\nRama finally did away with the Rakshasas. The bard who sang his glory,\nthe great Valmiki, thus began his lay: -- \"O Killer of birds, thou shalt\nnot live for ever, as of the pair of storks thou hast killed the male,\nso passionately attached to his consort.\" Verily the Purusha in us, the\nray of the supreme Purusha, becomes passionately attached to the element\nof Prakriti in us, so that we may acquire spiritual experiences through\nthe body. And it is a cruel act to separate our Prakritic\nindividualities completely from him by turning ourselves persistently\naway from the Purusha. But when Rama became an Avatara, the fate of the\nseparator was sealed.\n\nWhen the Rakshasas were killed, the Rishis were left free to perform the\nVedic sacrifices.\n\nRama did something more. He married the daughter of Janaka, and by this\nact openly espoused the cause of the Upanishads.\n\nLastly Rama offered Himself as an object of worship. This was the\nbeginning of Vishnu worship, which makes no distinction between classes\nand castes. Rama openly made friendship with Guhaka, belonging to the\nlowest class, whom it was an abomination to touch, for Guhaka was\ndevotedly attached to Him, as an Incarnation of Vishnu.\n\nThe world admired Rama. No man could reach such eminence. He must be\nsomething more than a man. In time men accepted him as an Avatara. At\nany rate, he was an example to others in every respect. The ethical\nstandard he laid down in his own life was unimpeachable. The world had\nnever seen such sacrifices in the performance of the duties of life. A\nmodel king, a model son, a model husband, a model brother, a model\nwarrior, a model friend, the model of models, Rama left an indelible\nmark as a religious and moral teacher, on the age in which he lived, and\non all succeeding ages.\n\nThe example was not lost on the world. The many-sided picture, that Rama\npresented, produced a spirit of enquiry, which has never been rivalled\nin this Kalpa. Men thought on different lines. They studied the\nUpanishads, which had been favoured by Rama. They could not forget also\nthat Rama taught salvation for the performers of Vedic sacrifices. Then\nthere was the teaching of his own life. The light was manifold.\nIndependent schools of thought grew up, notably the six schools of\nphilosophy. Each school tried to find its authority in the Upanishads\nand the divine scriptures supplied texts enough for all the schools.\nEvery school found a part of the truth but not the whole truth. Yet each\nschool regarded its own part as the whole. So they quarrelled. The\nMimansakas said that the performance of Vedic sacrifices was all in all.\nIt had the sanction of time-honored texts and of the most ancient\nRishis. And Jaimini supplied the reasoning by which the practice could\nbe supported. The Sankhyas said that the chief duty of a man was to\ndiscriminate between the transformable and the non-transformable element\nin him, and when that was done, nothing more was needed. The followers\nof Patanjali said that mere discrimination was not sufficient, but a\ncontinued practice was required. The Vaiseshikas studied the attributes\nand properties of all objects and sought by differentiation to know the\ntruths. There were others who worshipped the Bhutas, Pretas and\nPisachas, so that they might easily acquire powers. Others worshipped\nthe dwellers of Svarga Loka. Some worshipped Ishvara. But mostly the\nworship of Siva was prevalent. Gifts and charities also were not\nunknown, in fact they were very extensive in some instances. But\ngenerally the object of all religious observances was self-seeking more\nor less.\n\nAmidst this diversity of religious ideas and religious observances,\nseemingly so contradictory, Sri Krishna, the greatest of all Avataras,\nappeared and He brought the message of peace and reconciliation. He laid\ngreat stress on the fact that the performance of Vedic sacrifices could\nlead us only to Svarga Loka, but when our merits were exhausted, we were\nbound to be born again on Bhur Loka, our Earth. While on Earth, we form\nfresh Karma, which gives rise to other births. The performance of Vedic\nKarma does not therefore free us from the bondage of births, for, as the\nLord said, there is object-seeking in these performances. Object-seeking\nfor one's own self does not find a place in the higher Lokas. Its\nhighest limit is Svarga Loka. So long as man remains self-seeking, he\ncan not transcend the limits of Triloki. In the higher Lokas, there is\nno recurrence of births and re-births. Once you are translated to Mahar\nLoka, you live for the whole of the remaining period of the Kalpa,\npassing through a gradual evolution to the higher Lokas. And if you form\na devotional tie with the Lord of many Brahmandas, the First Purusha,\neven the Kalpic period does not restrict your existence. Liberation is a\nrelative term. It may be from the bondage of births and re-births in\nTriloki. It may be liberation from the bondage of Bvahmandas or solar\nsystems. Those who worship only material objects remain chained to this\nearth. Those who worship the dwellers of Bhuvar Loka (Bhutas, Pretas,\nPisachas and Pitris) or cultivate aspiration for them become allied to\nthem and they pass only to Bhuvar Loka after death. Those who worship\nthe Devas and cultivate this aspiration go to Svarga Loka after death.\nThose who worship Hiranya-garbha go up to Satya or Brahma Loka. Those\nwho worship the Lord of all Brahmandas pass beyond even the Brahmanda.\n\nThe first thing that a man should do is to transcend the limits of\nTriloki. This he cannot do as long as he is self-seeking. He should\ntherefore perform his actions _unselfishly_. And the Lord said as\nfollows: --\n\n1. There is the perishable and the imperishable element in us. Karma or\nactions appertain to the perishable element. The perishable element\nconstantly changes, so it cannot be our real self or Atma. From the\nstand-point of our real self, we can dissociate ourselves from our\nactions, which relate to our transitory nature. Here the system of\nSankhya came into requisition.\n\n2. But by this discrimination, we can not forcibly stop the performance\nof actions. For the actions are propelled by (_a_) active tendencies\nwhich form an inseparable part of our present nature, and (_b_) by the\nnecessity of our very existence. So by stopping actions, we force the\ntendencies to mental channels, and cause more mischief by producing\nmental germs for the future. And we cannot stop all actions, as some are\nnecessary for our bare existence.\n\n3. Therefore we are to perform actions, and we can perform them\nunselfishly, if they are done from a pure sense of duty. We are to take\nduty as a law of our very existence. _Yajna_ is only another name for\nthis law. The Lord of beings, having created all beings with the Yajna,\nsaid of yore, -- \"You shall prosper by the performance of this Yajna and\nthis Yajna shall be the producer of all desired objects for you.\" Yajna\nconsists of mutual sacrifices, as all beings are dependent on one\nanother. \"Think of the Devas by means of Yajna, and the Devas shall\nthink of you.\" All our actions may be classed under duties -- duties\nwhich we owe to the Devas, the Pitris, the sages, the animals and to\nother men. If we perform our Karma for the sake of Yajna only, we\nperform it unselfishly.\n\n4. As discrimination is useful in realising the real self, so restraint\nis necessary to put down the acquired self. The tendencies of the\nacquired self, if left to themselves, prompt men to ever recurring\nactions, which again produce their own effects, some of which develop\ninto fresh tendencies or strengthen the pre-existing tendencies. So\nrestraint is to be constantly practised. The object of restraint is to\nfree the mind from thoughts of the object world and to fix it on the\nreal self, Atma. Here the system of Patanjali comes into requisition.\nBut the system is to be accepted with this reservation that Yoga does\nnot necessarily mean renunciation of Karma. It includes the unselfish\nperformance of Karma and, for the average humanity, renunciation of\nKarma is harmful as an expedient of Yoga. Though there may be some who\ndo not require Karma for themselves, yet they should not renounce it, if\nthey want to set an example to others and not to confound their\nintellect.\n\n5. But the Purva Mimansakas say: Vedic Karma is all in all, and the\nauthority of the Vedas is supreme. Here Sri Krishna had to assert\nHimself as an Avatara, and He asked people to accept His own authority.\nHe said there was self-seeking in Vedic Karma, and one could not\ntherefore avoid the recurrence of births by the performance of Vedic\nKarma. So Sri Krishna said to Uddhava: -- \"If the Vedas say that men\nattain Svarga by the performance of Vedic Karma, it is simply by way of\ninducement, and not as pointing out the supreme end. The father says;\n'Boy, eat this bitter medicine and I will give thee this cake in my\nhand.' The boy takes the medicine for the sweet thing. But that really\nleads to his recovery from the disease. So the Vedas mean final\nliberation as the end. But to enforce restraint, they hold out the\nprospect of Svarga, which is most agreeable to men.\" (Elaboration of XI.\n21. 23.)\n\nMany were unwilling to accept the authority of Sri Krishna, and the\nchief amongst them was Sisupala.\n\nThis was the teaching of Karma Yoga by Sri Krishna. But the unselfish\nperformance of Karma is not all. It is only a negative virtue. It\npurifies the mind and frees it from the taint of selfishness. The mind\nthen becomes prepared for the higher planes and becomes fit for the\ndirect influence of Ishvara.\n\nSo Sri Krishna gave to His disciples the true conception of Isvara. He\ntold them Isvara was One, the source of all existence, all knowledge and\nall bliss. He told them how one Isvara pervaded the whole universe and\nbecame thus manifested through the Universe. He also pervaded all\nbeings, and became manifested through these beings. The Universe and the\nJiva were His Prakritis or bodies as it were. The Universe body was\neight-fold in its character, beginning with that most susceptible to His\ninfluence and ending with the division most obtuse to that influence.\nThis eight-fold Prakriti also entered into the constitution of Jiva. But\nthere was something more in Jiva, -- the consciousness, the knower. This\nelement was Isvara Himself, as limited by Jiva Prakriti, or Jiva body.\nThe whole universe being the body of Isvara, His knowledge and powers\nwere unrestricted, whereas the body of the Jiva, being limited and\nrestricted, his powers and knowledge were also restricted.\n\nThis highest conception of Isvara is not adapted for all. So Sri Krishna\ngave the conception of Isvara, as manifested by His powers, and as\nmanifested in Time and Space, and lastly as He is manifested in the\nhuman body with four hands and the Crown, symbolising His lordship over\nthe whole Universe.\n\nBut this conception of Isvara is not enough. As man owes a duty to all\nbeings, the performance of which is Karma, so he owes a duty to Isvara,\nand that duty is Upasana. All beings make sacrifices for one another,\nand so they owe duty to one another. But Isvara makes the greatest\nsacrifice for all beings and He holds all beings close to His bosom in\neach Kalpa, that they may work out their evolution under the most\nfavorable circumstances. He waits for those that give up everything for\nHis sake, and give themselves entirely up to Him, so that He may bear\ntheir Karma upon Himself and hasten their evolution to such an extent,\nthat they may approach His own state. As Isvara gives Himself to the\nservice of the Universe, so do His Bhaktas too. Men owe the highest duty\nto Isvara, and this they discharge by means of Upasana. Upasana is the\nlaw of being for all Jivas, when they reach the state of manhood.\nSurrender is the essence of Upasana, and this Sri Krishna taught to\nArjuna.\n\n_When a man by performing his duties to other beings and to Isvara\nbecomes purified and single minded, he is entitled to receive the final\nteaching, and not before._ And Sri Krishna gave that teaching at the\nvery last to Arjuna. He said that Jiva and Ishvara were one in essence.\nIt is the difference in Prakriti that makes all the difference between\nJiva and Ishvara. When all the bonds of Prakriti are broken through,\nonly Brahman remains, the one reality, underlying both Ishvara and Jiva.\nWhen we become fixed, in this wisdom all is Brahman, and final\nliberation is attained. This is the real teaching of the Upanishads, as\nembodied in Uttara Mimansa. In this connection, Sri Krishna pointed out\nthe fallacy of the Vaiseshika system in attempting to know the\nAttributeless, through the attributes.\n\nThe highest wisdom of the Kalpa was revealed and the world resounds with\nall glory to Sri Krishna. The Rishis and Mahatmas took up His work. All\nthe religious movements and religious writings that have followed only\nreproduce His teachings.\n\nThere was something however wanting in these teachings as given in the\nMahabharata -- the relation of Sri Krishna to His own Bhaktas. What He\ndid for the Universe and how He did it are fully related in the great\nEpic. But what He did for those that had already given themselves up\nentirely to Him, who did not require the teaching of Karma, Upasana and\nJnana, who were His own people, who knew no other Dharma than Himself,\nwho had followed Him through ages, and who simply took births as He\nappeared on this earth, what Sri Krishna did for these Bhaktas, what His\nrelations were with them, are not described in the Mahabharata at all.\nThe lordly side is given but not the sweet side. The picture of the Lord\nedifies and overawes, that of the Lover enchants and enthrals. The\nBhagavata sings what the Mahabharata left unsung. That is the peculiar\nsignificance of the Tenth Skandha which follows, the Skandha that\nmaddens the hearts of all real devotees.\n\n\n\n\nTHE TENTH SKANDHA.\n\n\n\nVRINDAVANA LILA\n\n\nTHE BIRTH OF SRI KRISHNA.\n\n\n*SKANDHA X. CHAP. 1-3.*\n\n_Said Suka_: -- The goddess Earth, being oppressed by the heavy load of\ntens of thousands of Daitya hosts, who were born as arrogant kings,\nsought the shelter of Brahma. She took the form of a cow, and with tears\nrunning down her cheeks, piteously related her grievances to the Lord of\nCreation. Brahma took Siva and the Devas with him, and went over to the\nOcean of milk (Kshira Samudra), the abode of Vishnu. There he adored the\nLord of Preservation and heard the Divine voice, which he thus explained\nto the Devas: --\n\n\"Even before this, the Lord knew about the grievances of the goddess of\nEarth. Go, take your births, as parts of yourselves, in the clan of the\nYadus. The Lord of Lords, by governing His Kala Sakti, shall appear on\nthe Earth and relieve her pressure. The Supreme Purusha Himself shall be\nborn in the family of Vasudeva. Let the Deva girls take their births for\nHis gratification. The thousand-mouthed, self-illumining Ananta, who is\nonly a part of Vasudeva, shall be the elder-born, that he may do what\npleases Hari. Bhagavati, the Maya of Vishnu, who keeps the whole world\nunder delusion, shall also incarnate in part, as desired by the Lord,\nfor doing His work.\"\n\nSaying all this to the Devas, and giving words of consolation to the\ngoddess of Earth, Brahma went back to his own abode.\n\nSura Sena, the chief of the Yadus, ruled over the town of Mathura. Hence\nit became the chief seat of the Yadu kings. It is a sacred town, the\nconstant seat of Hari.\n\nOnce upon a time, at Mathura. Vasudeva drove in his chariot with his\nnewly married wife Devaki. The marriage presents were innumerable.\nKansa, the son of Ugrasena, held the reins of the horses himself, so\neager was he to please his sister Devaki.\n\nOn the way, an incorporeal voice, addressing Kansa, said: --\n\n\"O ignorant one! the eighth child of her whom thou art now driving shall\nbe thy slayer.\"\n\nThe cruel Kansa instantly took sword in hand and caught Devaki by her\nhair.\n\nVasudeva pacified him with these words: --\n\n\"Thy virtues are well known. Why shouldst thou kill a female, thine own\nsister, at marriage. Death is certain, this day or a hundred years\nhence. Man takes body after body under the action of Karma, as he takes\nstep after step in walking, or even as the leech takes blade after blade\nof grass in moving.\n\n\"As in dream there is a reflex perception of what is seen and heard in\nwaking, and as in that perception the man forgets his former self and\nbecomes a reflex of that self, so a man gives up his former body and\nbecomes forgetful of it.\n\n\"To whatever body the mind is drawn by fruit -- bearing Karma, the Jiva\nassumes that body as its own.\n\n\"The wind shakes the water and the Son or moon, reflected on its bosom,\nappears as if shaken. So by ascription, the Purusha has the attributes\nof the body. He who does evil to another has to fear evil from others.\n\n\"This girl, thy younger sister, is motionless with fear. Thou art not\nentitled to kill her.\"\n\nBut persuasion was of no avail, as Kansa was under the influence of the\nDaityas.\n\nVasudeva then thought how he could ward off the present danger, leaving\nthe future to take care of itself.\n\nAddressing Kansa he said: --\n\n\"But, O King, thon hast no fear from her: Surely I would make over to\nthee her sons, from whom thou hast fear.\" Kansa desisted from his cruel\nact and Vasudeva went home with his bride, pleased for the time being.\n\nIn time Devaki brought forth eight sons and one daughter.\n\nThe truthful Vasudeva presented his first son Kirtimat to Kansa. The\nking admired the firmness of his brother-in-law and smilingly said: --\n\"Take back this child. I have no fear from him. From your eighth born my\ndeath is ordained.\" \"So let it be\" exclaimed Vasudeva, and he took back\nhis son. But he had very little faith in the words of Kansa.\n\nKansa learned from Narada that Nanda, Vasudeva and others of their dan,\ntheir wives and even the clansmen of Kansa, his friends and relatives,\nwere partial incarnations of the Devas. He further learned from the\nRishi that preparations were being made for the lolling of the Daityas,\nwhose power menaced the Earth.\n\nWhen the Rishi left Kansa, he took all the members of the Yadu clan for\nDevas and every child of Devaki for Vishnu that was to kill him. He now\nconfined Vasudeva and Devaki in his own house and put them in fetters.\nHe put to death every son that was born to them.\n\nHe knew himself to be Kalanemi who had been, in another birth, killed by\nVishnu. He fell out with the Yadus, deposed his own father Ugra Sena and\nbecame himself the King.\n\nWith the alliance of the Magadhas (people of Magadha or ancient Bihar)\nand with the help of Pralamba, Baka, Chanura, Trinavarta, Agha,\nMushtika, Arishta, Dvivid, Putana, Kesi, Dhenuka, Vana, Bhouma and other\nAsuras, Kansa tormented the Yadus. They fled away to the kingdoms of\nKuru, Panchala, Kekaya, Salva, Vidarbha, Nishadha, Videha, and Kausala.\nSome only remained behind and they followed the behests of Kansa.\n\nSix sons of Devaki were killed, one by one, by Kansa.\n\nThe seventh, the abode of Vishnu, whom they call Ananta, appeared in the\nwomb of Devaki, causing both joy and grief to his parents.\n\nVishnu, the Atma of all beings, knew the sufferings of His own\nfollowers, the Yadus, at the hands of Kansa. He summoned Yoga Maya and\ncommanded her as follows. \"Go forth, blessed Devi! to Vraja, which is\nadorned by Gopas and Gos (_Go_ is ordinarily a cow. _Gopa_, go and pa is\na preserver of cow, a cowherd. Vraja or Go-kula was the chief town of\nNan da, the king of the Gopas). Rohini, wife of Vasudeva, dwells in\nGokula the kingdom of Nanda. Other wives of Vasudeva lie hidden at other\nplaces, for fear of Kansa. The child in the womb of Devaki is my Sesha\nnamed abode. Draw it out and place it in the womb of Rohini. I shall\nmyself become the son of Devaki as a part of myself. Thou shalt be born\nof Yasoda, the wife of Nanda. Men shall worship thee as the giver of all\ndesires and boons, with incense, presents and sacrifices. They shall\ngive thee names and make places for thee on the Earth. Durga,\nBhadrakali, Vijaya, Vaishnavi, Kamada, Chandika, Krishna, Madhavi,\nKanyaka, Maya, Narayani, Isani, Sarada and Ambika -- these shall be thy\nnames. For thy _drawing out (Sankarshana)_ the child shall be called\nSankarshana, He shall be called Rama, from his attractiveness (_ramana_)\nand Bala from his uncommon strength (_bala_).\"\n\n\"So let it be, Om!\" said Bhagavati, and she carried out the behests of\nthe Lord. By inducing the sleep of Yoga, she removed the child from the\nwomb of Devaki to that of Rohini. People thought Devaki had miscarried.\n\nThen Bhagavan, the Atma of the Universe, the dispeller of all the fears\nof his votaries, entered the Manas of Vasudeva in part. Devaki bore in\nher Manas this part of Achyuta, even as the East bears the moon. Her\nlustre being confined to the prison-room could not please others, even\nlike fire confined as heat or like Sarasvati confined in the cheat who\nkeeps his wisdom to himself. Kansa saw an unusual glow round his sister\nsuch as he had never witnessed before. He exclaimed \"Surely Hari is born\nin this womb, He who is to take away my life. What shall I do this day?\nHe comes on a mission and His energy will be all directed towards that\nend. Am I then to kill my sister? But the killing of a pregnant female,\nmy own sister, will ruin my fame, my wealth and my life. By the\nperformance of such a heinous act, one becomes dead even when alive. Men\ncurse him for his evil deeds and after death he enters the regions of\nabsolute darkness.\"\n\nKansa by his own persuasion restrained himself from doing any violent\nact and he waited with feelings of bitterness for the time when Hari was\nto be born. But whether sitting or lying down, eating or walking, he\nthought of Vishnu and saw Him everywhere in the Universe.\n\nBrahma, Siva, the Rishis, the Devas adored Vishnu in the womb of Devaki.\n\"True in thy will, attainable by Truth, the one Truth before, after and\nin creation, the root of the Universe, and underlying the Universe as\nits only Reality, Thou from whom all true sayings and true perceptions\ndo proceed, Truth Thyself, we take Thy shelter.\"\n\n\"The primal Jiva tree stands on the field of Prakriti. Joy and sorrow\nare its fruits. The three gunas (Satva, Rajas and Tamas) are its three\nroots. Dharma (the means of attaining objects), Artha (the objects),\nKama (desires) and Moksha (freedom from desires), these are its fourfold\njuice, the five senses are its sources of perception, the six sheaths\nform its chief feature, the seven constituents of the physical body\n(_dhatus_) form its skin, the five Bhutas, Manas, Buddhi and Ahankara\nare its eight branches, the nine openings are its holes, the ten Pranas,\nor physiological functions, are its leaves and Jivatma and Paramatma are\nthe two birds sitting on this tree. Thou art the one root of this tree,\nit ends in Thee and it is preserved by Thee. Those that are deluded by\nThy Maya see manifold forms in place of Thy real self, but not so the\nwise. Thou art consciousness itself. For the good of the world, Thou\ndost assume Satva-made forms, which bring joy to all good people and woe\nto the evil-minded.\"\n\n\"O Lotus-eyed, thou art the abode of Satva. Thy votaries, by\nconcentrating their minds on Thee and by resorting to Thy feet which\nserve as boats to them, make an easy ford of this Ocean of recurring\nbirths (_Sansara_).\"\n\n\"O Self manifest, the Ocean of recurring births, which is formidable and\nunfordable to others, gives way before Thy votaries, even at the mere\ntouch of the boat of Thy feet. So while they cross themselves, even\nwithout the boat, they leave that boat for others, for they have\nboundless compassion for other beings.\" (_i.e._ Thy votaries lay down\nthe path of Bhakti. _Sridhara_.)\n\n\"There are others (followers of the Path of wisdom) who consider\nthemselves liberated (_Mukta_). But their intellect is impure as they\nhave no Bhakti in Thee. By ascetic efforts they rise to (near about) the\nSupreme abode, but (being overpowered by obstacles) they fall down, by\ntheir disregard of Thy feet.\"\n\n\"But Thy votaries, O Madhava, never slip away from Thy path for they are\nbound by their attachment to Thee and Thou dost preserve them. So\nfearlessly they tread over the heads of Vinayaka hosts. (The Vinayaka\nare elementals who are supposed to cause obstacles to all good works).\"\n\n\"Thy body is pure Satva, for the preservation of the Universe. That body\nbecomes the means of attaining the fruits of (devotional?) karma. It is\nby reason of that body that men are able to worship Thee by means of\nVeda, Kriya Yoga, Tapas and Samadhi.\" (There could be no worship, if no\nbody had been assumed. Hence there could be no _attainment of the fruits\nof Karma, Sridhara_. This is not intelligible, if ordinary Karma is\nmeant.)\n\n\"If this Satva body of Thine had not existed, direct perception would\nnot be possible. For through Thy manifestations in (the world of) the\nGunas, thoughts can (at last) reach Thee. The Gunas only relate to Thee\nand are themselves manifested by Thee.\" (By devotion to the pure Satva\nbody, the mind partakes of its character _i.e._ becomes purely Satvic.\nThen by the favor of Vishnu, there is direct perception, _i.e._ the form\nis not the object of direct perception but the means of direct\nperception. But these forms only serve the purpose of devotion. The\nPurusha can not be known by these forms. Hence the following Sloka,\n_Sridhara_).\n\n\"Thy Name (nama) and Thy Form (rupa) are not however to be known by Thy\nattributes, births and deeds. For Thou art their Seer and Thy Path is\nbeyond the reach of Manas and speech. Still in the act of devotion, Thy\nvotaries realise Thee. By hearing, uttering, causing others to remember\nand by meditating on Thy blessed names and forms in devotional\npractices, one becomes fixed in mind on Thy Lotus Feet and does not then\nstand the chance of another birth.\"\n\n\"By Thy birth, the pressure on the Earth is removed. The marks of Thy\nfeet already adorn her. Heaven and Earth look favored by Thee.\"\n\n\"What else can be the cause of Thy birth but a mere fancy on Thy part,\nfor even the birth, life and death of Jivatmas are but seeming things\ncaused by Thy Avidya.\"\n\n\"The Fish, the Horse, the Tortoise, the Man Lion, the Boar, the Swan, in\nthese and in Kings, Brahmanas and wise men, Thou hast incarnated. As\nthou dost preserve us and preserve this Triloki, so dost Thou take away\nthe load from off the Earth. Our salutations to Thee.\"\n\n\"And mother Devaki, the Great Purusha Himself is in Thy womb in part,\nfor our good. Fear not then from Kansa, whose death is near at hand. Thy\nSon shall be the Saviour of the Yadus.\"\n\nHaving thus adored the Lord, the Devas left the place.\n\nIn time, when all nature looked still and there was joy in heaven and\nearth, Sri Krishna was born under the influence of the Rohini\nconstellation. It was all dark at dead of night. He had four hands\nbearing Sankha, Chakra, Gada, and Padma. The mark of Srivatsa the\nKaustubha gem, the yellow cloth, the crown on the head glittering with\nstones, the brilliant ear-rings all marked Him out as the Purusha, and\nVasudeva and Devaki adored Him as such. Devaki asked him to withdraw his\nlordly form with four hands.\n\nSaid Bhagavan, addressing Devaki.\n\n\"In the Svayambhuva Manvantara, thou wert called Prisni, and this\nVasudeva, Prajapati Sutapas. Commanded by Brahma to beget progeny, thou\ndidst make austere Tapas and prayed for a son even like unto my own\nself. So I was born of thee as Prisni-Garbha. This was my first\nIncarnation. When you two were Aditi and Kasyapa, I was born of you as\nUpendra, otherwised called Vamana (the Dwarf). This was my second\nIncarnation. In this my third Incarnation, I am again born unto you.\nThis form is shown to thee to remind thee of those previous births. Thou\nshalt attain my supreme state by meditating on me both as a son and as\nBrahma.\"\n\nThen He assumed the form of an ordinary child.\n\nDirected by Him, Vasudeva took Him to Vraja, the Kingdom of Nanda. The\nfetters loosened. The gate opened wide. The gate keepers fell into deep\nsleep. Though there was a heavy downpour of rain, the serpent Sesha gave\nshelter under his thousand hoods. The river Yamuna, deep in flood,\nfretting and foaming under the storm, made way for Vasudeva. The Gopas\nwere all fast asleep in Vraja. Vasudeva placed his own son by the side\nof Yasoda and took her new born daughter away and placed her near\nDevaki. He then put on his fetters and remained confined as before.\nYasoda knew that she had a child, but the labour pains and sleep made\nher quite forget the sex of the child.\n\n\nCOUNSEL WITH THE DAITYAS.\n\n\n*SKANDHA X. CHAP. 4.*\n\nThe gates closed again, the gate-keepers woke up and, on hearing a\nchild's voice, they forthwith informed their King. Kansa had been\nanxiously waiting for the birth of this child. So he lost no time in\ngetting up and appearing before Devaki. He snatched away the child from\nher. Devaki remonstrated with her brother praying for the life of her\ndaughter. Kansa heeded not her words. He raised the child aloft and cast\nit down to strike it against a stone. The child slipped away from his\nhands, and rose high up. This younger born of Vishnu appeared with eight\nhands, bearing eight weapons, -- Dhanus (bow) Sula (spear) Isha (arrow),\nCharma (hide protector), Asi (sword), Sankha (conch), Chakra (Disc), and\nGada (club). She had divine garlands and garments and was adorned with\nornaments. Siddhas, Charanas, Gandharvas, Apsarasas, Kinnaras and Nagas\nworshiped her with profuse offerings.\n\n\"Fool that thou art\" she thundered forth, \"What if I am killed. He who\nshall make an end of thee, thy former enemy, is born somewhere else. Do\nnot kill other children in vain.\"\n\nThe Goddess Maya then became known by different names in different parts\nof the earth.\n\nKansa was wonder-struck. He removed the fetters of Vasudeva and Devaki\nand begged their pardon, saying, \"Like a Rakshasa, I have killed your\nsons. I do not know what fate awaits me after death. Not only men tell\nlies, but the Devas too.\"\n\nKansa then called the Daityas together. These sworn enemies of the Devas\nheard their master and then broke forth thus: --\n\n\"If it be so, O King of Bhoja, we will kill all children, whether ten\ndays old or not, whether found in towns, villages, or pasture grounds.\nWhat can the Devas do, cowards in battle? They are always afraid of the\nsound of thy bow. Dost thou not remember how, pierced by thy arrows,\nthey fled for their lives. The Devas are only bold when they are safe,\nand they indulge in tall talk outside the battle ground. Vishnu seeks\nsolitude. Siva dwells in forests. Indra has but little might. Brahma is\nan ascetic. But still the Devas are enemies. They are not to be\nslighted. Therefore engage us, your followers, in digging out the very\nroot of the Devas, for like disease and sensuality when neglected at\nfirst, they become difficult of suppression. Vishnu is the root of the\nDevas, and he represents the eternal religion (Sanatana Dharma _i.e._\nDharma that follows the eternal course of time, or is based on the\neternal truths of nature, hence eternal religion, a term applied to\nHinduism proper). And the roots of Dharma are the Vedas, the Cows, the\nBrahmanas, Tapas and Yajna. Therefore by all means, O King, we shall\nkill the Deva-knowing, Yajna-performing and ascetic Brahmanas and cows\nthat supply the sacrificial ghee. Brahmanas, Cows, Vedas, asceticism,\ntruth, restraint of the senses, restraint of the mind, faith, kindness,\nforbearance and sacrifices these are the parts of Vishnu's body.\nTherefore the best way to kill him is to kill these. Vishnu, who\npervades all hearts, is the guide of all Devas, the enemy of Asuras. He\nis the root of all Devas, including Siva and Brahma.\"\n\nKansa approved of this counsel. He directed the Kamarupa bearing (_i.e._\nbearing forms at will) Asuras to oppress all good people and they\nreadily took to their work.\n\n\nNANDA AND VASUDEVA.\n\n\n*SKANDHA X. CHAP. 5.*\n\nNanda performed the birth ceremony of his son with great pomp. His gifts\nknew no bounds. Vishnu was worshipped and there was plenty in Vraja. The\ntime came for payment of the year's dues to Kansa. So Nanda left Gokula\n( _i.e._ Vraja ) in charge of the Gopas and himself went with the dues\nto Mathura. Vasudeva learned of Nanda's arrival and went to meet him.\nNanda stood up to receive him and embraced him heartily. Said Vasudeva:\n--\n\n\"Brother, you grew old and gave up all hopes of having a child. Luckily\na son is now born unto you. It is indeed a new birth to you, that you\nare blessed with the sight of a lovely son. Friends cannot live\npleasantly together as their manifold Karma, like a strong wind, forces\nthem asunder. Is it all right with the big forest, with the pasture\nlands where you now dwell with friends? Is it all right with my son\n(Balarama) who lives at your place with her mother, and who looks upon\nyou as his parent?\"\n\nNanda replied: --\n\n\"Alas! your sons by Devaki were all killed by Kansa; even the daughter\nthat was born last has ascended to the heavens. Surely man is governed\nby the unseen. Those that know are not deluded.\" Said Vasudeva: --\n\n\"You have paid your yearly dues and have also met me. Now do not remain\nhere any longer. For evils befall Gokula.\"\n\nNanda left Mathura for Gokula.\n\n\nPUTANA\n\n\n*SKANDHA X. CHAP. 6.*\n\nWith evil forebodings, Nanda made his way to Vraja, for he thought\nVasudeva would not tell a lie. And he was right. By Kansa's orders, the\nfierce Putana went about killing children in towns, villages and pasture\nlands, for verily she was a killer of children. That wanderer of the\nskies entered Gokula at will, assuming the form of a woman most\nbeautiful to look at. So no one stopped her passage. She moved freely\nhere and there and at last entered the house of Nanda. She looked like a\nkind mother and Yasoda and Rohini were so much struck by her fine\nexterior that they did not stop her access to Krishna. Putana placed the\nchild on her lap and gave him milk from her breast full of deadly\npoison. The divine child knew who Putana was and what she was about. He\nheld fast her breast with both hands and in anger drank in the very life\njuice of the Asura woman. She screamed forth \"Let go\", \"Let go\", \"No\nmore\". Her eyes expanded. She cast up and down her hands and feet again\nand again in profuse perspiration. Her groans made heaven and earth\ntremble and space itself resounded on all sides. At last she fell dead\nlike a great mountain, crushing down trees within an ambit of twelve\nmiles. Fearlessly the boy played on her body.\n\nThe Gopa ladies hurried to the place with Rohini and Yasoda. They bathed\nthe boy in cows' urine and dust from cow's feet. They pronounced the\ntwelve names of Vishnu (Kesava and others) over twelve parts of his\nbody. Then after touching water, they duly uttered the root mantras over\ntheir own body and that of the child. Lastly they invoked Vishnu by\ndifferent names to protect the child from danger of all sorts. (The\nprotective mantra uttered by the mother with passes of the hand over\ndifferent parts of the body was supposed to shield the child from\ndanger. Latterly the custom has been to get the mantra written, with due\nceremonies, by a qualified Brahman, on the sacred bark (Bhurja) and then\nto tie it round the hand.)\n\nYasoda then placed the child on her lap and gave him milk.\n\nBy this time Nanda had returned to Vrindabana. He saw the huge body of\nthe Asura woman and realised the force of Vasudeva's warning.\n\nThe people of Vraja cut the body into parts and burnt them with fuel.\nThe smoke was sweet-scented, as the touch of Krishna's body purifies\neven the enemy.\n\n\nTHE UPTURNING OF THE CART.\n\n\n*SKANDHA X. CHAP. 7.*\n\nThe ceremony observable on the child being able to stand on his legs and\nthe birth-day ceremony were observed together and there was a great\nfeast at the house of Nanda. Yasoda placed the child near a cart,\ncontaining brass vessels with articles of food, and became busily\nengaged in receiving her guests. The child wept but she did not hear. He\nthen raised his feet aloft, weeping for his mother's milk, and struck\nthe cart with his feet. The cart was upset, the brass vessels broken and\nthe wheel and axle upturned. The Gopa ladies could not account for this\nwonderful phenomenon. The boys, who sat near the child, told all that\nthey saw, but people could not easily believe what they said.\n\n\nTRINAVARTA OR THE WHIRLWIND.\n\n\n*SKANDHA X. CHAP. 7.*\n\nThe child was once on the lap of Yasoda when he suddenly became so heavy\nthat Yasoda had to throw him on the ground. The Asura Trinavarta or\nWhirlwind made an attack on the child and a violent dust storm overtook\nGokula. The Asura had scarcely raised Krishna to a certain height, when\nhis weight almost crushed him to death. Krishna did not let go his hold\nand the Asura breathed his last and fell dead. Yasoda kissed her son\nagain and again, but when he opened His mouth, the mother saw the whole\nUniverse within it.\n\n\nTHE NAMES \"KRISHNA\" AND \"RAMA.\"\n\n\n*SKANDHA X. CHAP. 8.*\n\nGarga, the family priest of the Yadus, came to Vraja at the request of\nVasudeva. Nanda duly received him and said: -- \"You are versed in the\nVedas and you are the author of an astrological treatise. Please perform\nthe Naming ceremony of the two boys.\" Garga replied: \"I am known as the\npriest of the Yadus and, if I officiate at the ceremony, Kansa might\nsuspect your son to be the eighth son of Devaki.\" Nanda promised strict\nprivacy, and the Rishi performed the ceremony. Addressing Nanda, he then\nsaid: --\n\n\"This son of Rohini shall be called Rama or the charming one, as he\nshall charm his friends by his virtues. He shall be called Bala, from\npossessing excessive strength. From his bringing together the Yadus, he\nshall be called Sankarshana.\n\n\"This other boy, taking body, yuga after yuga, had three colors, White\n(_Sukla_), Red (_Rakta_) and Yellow, (_Pita_). Now he has got the black\ncolor (_Krishna_). In the past, he was born as the son of Vasudeva. So\nthose that know call him Srimat Vasudeva. He has many names and many\nforms, according to his deeds and attributes. Neither I nor other people\nknow them all. He shall give you the greatest blessings and protect you\nagainst all dangers. In days of yore, good people conquered the\nill-doers by his help. Those that are attached to him are not conquered\nby enemies, even as followers of Vishnu are not conquered by the Asuras.\nTherefore this son of Nanda is equal to Narayana by his virtues, powers\nand fame.\"\n\n\nPRANKS OF THE BOY.\n\n\n*SKANDHA X. CHAP. 8.*\n\nWith growing childhood, Krishna became very naughty. Once the Gopa women\nmade the following complaints. Krishna would untie their calves before\nthe milking time. He would steal their milk and curds and divide the\nremnants, after eating, among the monkeys. If they did not eat, he would\nbreak the pot. If he did not get the things he wanted, he would curse\nthe inmates and other boys. If the pots were out of reach, he would\nraise himself on seats or husking stools and bear those hanging pots\naway to get at their contents. He would illumine the dark room by the\nglitter of his own body and that of his jewels, to serve his purpose. He\nwould talk insolently, and spoil the ground. The Gopa women exclaimed:\n-- \"But now how innocent he looks before you.\" Krishna betrayed fear in\nhis eyes. Yasoda would not beat him. So she only smiled.\n\nOne day Rama and other boys complained to Yasoda that Krishna had eaten\nearth. The mother remonstrated. \"They have lied\" exclaimed Krishna \"Or\nif they have spoken the truth, then examine my mouth.\" \"Open it,\" said\nYasoda. But what did she find within that mouth? The Seven Dvipas, the\nplanets, the stars, the three Gunas and all their transformations, even\nVrindavana and herself. \"Is this dream or delusion or is this all the\npower of my own son? If Thou art then the Unknowable, my salutations to\nThee. I take the shelter of Him, by whose Maya I seem to be Yasoda, this\nNanda my husband, this boy my son, the Gos (cows) Gopas and Gopis to be\nmine.\" She had the true knowledge, but it was soon eclipsed by the Maya\nof Vishnu and Yasoda again knew Krishna to be her own son.\n\nRaja Parikshit asked: --\n\n\"What did Nanda do that Krishna would be his foster son? And what did\nYasoda do, that Krishna should suck her breast? Even his own parents did\nnot witness the deeds of the child of which poets have sung so much.\"\n\nSuka replied: --\n\n\"Drona, the chief of the Vasus, with his wife Dhara shewed great\nobedience to Brahma. 'When born on Earth may we have the highest\ndevotion for Him.'\" Such was their prayer to Brahma and it was granted.\nDrona was born as Nanda and Dhara as Yasoda.\n\n\nTHE TYING.\n\n\n*SKANDHA X. CHAP. 9.*\n\nOne day Yasoda was churning curdled milk and singing the deeds of her\nson. Krishna came up and, desirous of sucking milk, held the churning\nrod. Yasoda placed him on her lap and gave him milk to suck. But the\nmilk that was boiling on the oven overflowed the pot and she hurriedly\nleft her son. In anger Krishna bit his lips, broke the milk pot with a\nstone, took the fresh butter to a retired corner and there partook of\nit. Yasoda came back after a while and found the pot broken. Her son had\nleft the place and she could easily see that it was all his doing. She\nfound Krishna seated on the husk stand, freely dividing the contents of\nthe hanging pots among the monkeys, and she quietly approached him with\na stick. Krishna hurriedly got down and ran away as if in fear. Yasoda\nran after him and caught him at last. Finding him fear-stricken, she\nthrew down the stick and tried to fasten him to the husking stand. The\nrope fell short by the breadth of two fingers (say two inches). She\nadded another rope. The gap remained the same. She added rope after\nrope, as many as she had of her own and of her neighbours, but could not\nbridge over the distance. She stood baffled at last, amazed and ashamed.\nFinding that his mother was perspiring in the effort and that her hair\nhad become dishevelled, Krishna allowed himself to be fastened to the\nstand.\n\n\nTHE ARJUNA TREES.\n\n\n*SKANDHA X. CHAP. 10.*\n\nThe Yaksha King Kuvera had two sons -- Nalakuvara and Manigriva. They\nbecame maddened with power and intoxicated with drink. Narada passed by\nthem while they were playing with Gandharva girls stark naked in a river\nbath and they heeded him not. Narada thought how best he could reclaim\nthem. \"Poverty is the only remedy for those that lose their heads in\nwealth. These sons of the Lokapala Kuvera are deep in ignorance,\ninsolence and intoxication. Let them become trees. But they shall not\nlose memory by my favor. After one hundred Deva years, the touch of Sri\nKrishna shall save them.\" These sons of Kuvera in consequence became a\npair of Arjuna trees in Vrindavana.\n\nWhile Krishna was fastened to the husking stand, the pair of Arjuna\ntrees drew his attention. He was bent on making good the words of\nNarada. So he approached the trees, drawing the husking stand behind him\nby force and, placing himself between them, uprooted the trees. They\nfell down with a crash and lo! two fiery spirits came out, illumining\nspace by the splendour of their bodies. They prayed to Krishna and then\nrose upwards.\n\nThe Gopa women had been engaged all this time in their household duties\nand the crash attracted the attention of all the Gopas and Gopis. The\nboys told what they had seen. But some were loath to believe that all\nthis could be done by the boy Krishna.\n\n\nTHE FRUIT SELLER.\n\n\n*SKANDHA X. CHAP. 11.*\n\nOne day Krishna heard a woman crying out \"Come ye buy fruits.\" He took\nsome paddy and hastened to her side. The woman filled both his hands\nwith fruits and lo! her basket became full of gems and precious stones.\n\n\nVRINDAVANA.\n\n\n*SKANDHA X. CHAP. 11.*\n\nSeeing that calamities befell Brihat Vana (Vraja or Gokul) so often, the\nelders put their heads together to devise the best course to adopt. Upa\nNanda, one of the oldest and wisest of them, said: --\n\n\"We that wish well for Gokula must hence get away. Evils befall that\nbode no good for the children. This boy was with difficulty saved from\nthat child-killing Rakshasa woman. It is only by the favor of Vishnu\nthat the cart did not fall on him. When he was taken high up by the\nwhirlwind Asura, and when he fell down on the rock, it was the Deva\nKings that saved him. If this boy and others did not perish when they\nwere between the two trees, it was because Vishnu preserved them. Ere\nthis Vraja is visited by fresh calamity, let us go elsewhere with the\nboys and all attendants.\n\n\"There is a forest called Vrindavana with fresh verdure for cattle,\nwhere Gopas, Gopis and Gos will all enjoy themselves. The hills, grass\nand creepers are all holy there. This very day let us go to that place.\nMake ready the carriages. Let the cows precede us, if it pleases you\nall.\"\n\nWith one heart, the Gopas exclaimed: -- \"Well said! Well said!\" They\nprepared their carriages and placed on them the aged, the young, the\nfemales and all household articles. They drove the cows in advance. They\nblew their horns and beat their drums. Accompanied by the priests, the\nGopas went on their way. The Gopa girls, seated on chariots sang the\ndeeds of Krishna and Yasoda, and Rohinl attentively listened to them.\n\nAt last they entered Vrindavana, which gives pleasure at all times, with\nthe carriages; they made a semi-circular abode for the cattle.\n\nRama and Krishna saw Vrindavana, the hill Govardhana and the banks of\nthe Yamuna and then became very much pleased. In time they became\nkeepers of calves (Vatsa). They tended the calves in the company of Gopa\nboys on pasture lands near at hand. They played with other boys as\nordinary children.\n\n\nVATSA OR THE CALF.\n\n\n*SKANDHA X. CHAP. 11.*\n\nOne day Rama, Krishna and other boys were looking after their calves\nwhen an Asura, with the intention of killing them, assumed the form of a\ncalf (Vatsa) and got mixed among the herd. Krishna pointed this out to\nBalarama and silently moved behind the Asura. He held it aloft by the\nhind feet and tail and gave it such a whirl that its life became\nextinct. The boys, cried out \"Well done! Well done!\" and the Devas\nrained flowers on Krishna.\n\n\nBAKA OR THE CRANE.\n\n\n*SKANDHA X. CHAP. 11.*\n\nOne day the Gopa boys went over to a tank to quench their thirst. They\nsaw a huge monster in the form of a Baka (crane). It rushed forth and\nswallowed Krishna. Krishna caused a burning in its throat and the Asura\nthrew him out. It made a second attack and Krishna held the two beaks\nand parted them asunder as if they were blades of grass, And the Asura\ndied.\n\n\nAGHA OR THE SERPENT.\n\n\n*SKANDHA X. CHAP. 12.*\n\nOne day Krishna was playing with the boys in the forest. Agha, the\nyoungest born of Putana and Baka, the Asura whom even the Devas,\nrendered immortal by _Amrita_, dreaded, burning with a spirit of revenge\nat the death of his brother and sister, thought of killing Krishna and\nall his attendants. He stretched himself forth as a huge serpent,\nspreading over one yojana, the extremities of his open mouth touching\nthe clouds and the earth. The Gopa boys took the Asura to be the goddess\nof Vrindavana. \"Or if it really be a serpent opening its mouth to kill\nus, it will instantly be killed like the Asura Vaka.\" So with their eyes\nfixed on Krishna they clapped their hands and with a smile entered the\nmouth of the serpent, even before Krishna had time to warn them. The\nAsura still waited with its mouth open for Krishna. Krishna thought how\nhe could kill the serpent and at the same time save his companions.\n\nOn reflection, he himself entered the mouth of the serpent and stretched\nhimself and his comrades. The Asura lost breath and breathed his last. A\nshining spirit emerged from the Asura body and entered the body of\nKrishna. Krishna gave fresh life to his comrades by his Amrita bearing\nlooks.\n\nKrishna killed Agha in his fifth year, but the Gopa boys who witnessed\nthe act said, when Krishna entered his sixth year, that the act was done\nthat very day.\n\n\"How could that be?\" enquired Parikshit.\n\nSuka explained this with reference to the following story.\n\n\nBRAHMA AND KRISHNA.\n\n\n*SKANDHA X. CHAP. 13-14.*\n\nWhen the Asura Agha was killed, Krishna went with his companions to the\nriver bank and said: --\n\n\"We are hungry, the hour is late. Let us have our meals here. Let the\ncalves drink water and graze on near lands.\" The Gopa boys spread out\ntheir stores and improvised plates for eating. While they were engaged\nin eating, the calves strayed away. The boys became anxious and were\nabout to get up, when Krishna stopped them, saying he would find the\ncalves. He left his companions and went on the search. Brahma, who had\nbeen witnessing from the high heavens all the deeds of Krishna, even the\nkilling of Agha, with wonder, wanted to have still one more\nmanifestation of his divine powers. Finding opportunity, he removed the\ncalves as well as the Gopa boys to some secure place and disappeared.\nKrishna could not find the calves and on returning he could not find his\ncompanions. He then knew it was all the act of Brahma. To please Brahma,\nas well as to please the mothers of the Gopa boys, He Himself became so\nmany calves and so many Gopa boys of their very size and form to the\nminutest detail. The mothers thought they had got their boys and they\nbecame even more attached to them. The cows thought they had got their\ncalves and their fondness knew no bounds.\n\nKrishna went on playing his manifold parts for one year. Five or six\ndays remaining till the completion of the year, Balarama saw one day\nthat the cows were grazing on the summits of Govardhana, while the\ncalves were grazing at some distance near Vraja. The cows impelled by a\nfit of attachment breathlessly ran towards the calves even those that\nhad quite lately brought forth younger calves and caressed them\nprofusely. The elder Gopas who were in charge could not restrain them\nwith all their efforts. They felt shame and vexation. But when they\nthemselves approached the calves and their own sons, their anger melted\naway in deep affection.\n\nBalarama thought for a moment. \"Never was such love witnessed by me\nbefore -- this attachment for calves that had been weaned long ago. The\npeople of Vraja have even increasing affection for their own sons even\nas they had of yore for Krishna. These calves no longer appear to be the\nincarnations of Rishis, their keepers the Gopa boys do not appear any\nlonger to be the incarnations of the Devas. They look all like thee O\nKrishna! Wherein lies the mystery?\" Krishna explained to Rama what had\nhappened. Brahma appeared after a Truti (fraction of a moment) of his\nown measure. He saw the boys, he saw the calves. He could not make any\ndistinction between those he placed under his own Maya and those brought\ninto existence by the Maya of Krishna. The foggy darkness is overpowered\nby the darkness of the night. The light of the glowworm vanishes before\nthe light of the day. To delude Krishna, Brahma became deluded himself.\nIn another moment Brahma saw the calves and the boys each and all\nbearing four hands, the divine weapons and all the divine powers. They\nshone in resplendent glory. Brahma became overpowered, stupefied.\nRecovering himself, he found once more Sri Krishna alone, searching for\nthe calves and boys in Vrindavana. He fell at the feet of Krishna, again\nand again, his four heads with their crowns rolling on the ground and\nwith tears in his eyes, he glorified Krishna.\n\n(The glorification is a long one. Only one sloka is given here.)\n\n\"It is only he who lives on, anxiously looking out for Thy favor,\nbearing through the workings of his own Karma as a matter of course and\nmaking obeisance to Thee in heart, words and body, that can get the\nheritage of Mukti (As one must be living, so that a particular heritage\nmay vest in him, so the Bhakta must keep up his individuality to get the\nheritage of Mukti).\"\n\nParikshit asked. \"How could the people of Vraja have greater love for\nKrishna than for their own sons?\"\n\nSuka replied: --\n\n\"Self, O King, is the most beloved of all things not so beloved are\none's sons or wealth. Therefore, O king, people love themselves better\nthan they do their sons, their riches or their homes. Those that deem\ntheir body to be their own Atma or self, love that body more than\nanything else.\n\n\"But the body only becomes dear as it pertains to self. It can not be as\ndear as self. For when the body wears away, the desire to live on is\nstill strong.\n\n\"Therefore Atma or self is most dear to all beings and the whole of this\nUniverse is for that self.\n\n\"But know thou this Krishna to be the Self of all selves, the Atma of\nall Atmas. For the good of the Universe, he also looks by Maya as one\npossessed of a body. Those that know Krishna know that all movable and\nimmovable beings are but His forms and that nothing else exists.\n\n\"Of all things, the ultimate reality is 'Existence'. Krishna is the\nreality of Existence itself. So there is nothing besides Krishna.\"\n\nHere ends the Kumara Lila of Krishna. The Pouganda Lila is now to\ncommence. (Kumara is a boy below five, Pouganda is boyhood from the 5th\nto the 16th year).\n\n*END OF KUMARA LILA*\n\n\nDHENUKA.\n\n\n*SKANDHA X. CHAP. 15.*\n\nOn attaining the Pouganda age, Rama and Krishna were placed in charge of\ncows. Vrindavana looked gay and Krishna amused himself with his\ncompanions in the forests. One day Sridaman, Subala, Stoka and other\ncompanions spoke to Rama and Krishna \"Not far off is a forest of palm\ntrees (Tala). Tala fruits fall in abundance there, but one Asura\nDhenuka, with many of his kin obstruct all access to them. The Asura has\nthe form of an Ass. We smell the fragrance of the fruits even from here.\nThey are very tempting indeed.\" Rama boldly entered that forest and gave\na shake to the Tala trees, and Talas fell in abundance. Roused by the\nnoise, the Ass rushed forth and kicked Rama with its hind feet. The\nAsura brayed and made a second rush, when Rama held it by the hind feet\nand whirling it round in the skies threw It dead on the trees. The kith\nand kin of the Asura then came rushing forth, but they were one and all\nkilled by Rama and Krishna. When they returned to Vrindavana the Gopis\nwho had been feeling the separation went out to receive them and, being\npleased to see them, cast bashful glances at them.\n\n\nTHE KALIYA SERPENT AND THE FIRE.\n\n\n*SKANDHA X. CHAP. 16-17.*\n\nThe Nagas or serpents made offerings to Garuda on appointed days.\nKaliya, proud of his own valour, did not make any offering himself and\nsnatched away the offerings made by others. Garuda attacked him and,\nbeing overpowered in the fight, Kaliya sought shelter in a deep pool of\nwater in the Yamuna.\n\nOf yore, Garuda had caught a fish in that pool of water and was about to\neat it, when Rishi Soubhari asked him not to eat, but Garuda heeded not\nhis words. The wailings of the fish moved the tender heart of the Rishi\nand for their future good he cursed Garuda with death, if he entered the\npool any more.\n\nKaliya knew about this and he therefore sought protection in that pool\nof water with his family. The water became deadly poison and even the\nadjoining air breathed poisonous death.\n\nOne day Krishna went with all his companions, other than Rama, to the\nYamuna side. The Gopa boys and the cows being very thirsty drank the\nwater of that pool and met with instant death. Krishna cast his amrita\npouring looks at them and they got up, being restored to life. They\nlooked at each other, very much surprised.\n\nTo purge the river, Krishna got upon a Kadamba tree and jumped into the\npool of water. Kaliya fiercely attacked him and stung him to the quick.\nThe serpent then twined round Krishna. The cows wept, the Gopa boys\nbecame senseless. There were evil portents in Vrindavana. Nanda and\nother Gopas came out in search of Krishna. They saw him in the grasp of\nthe powerful serpent and made loud wailings. A moment after, seeing how\nthey all grieved for him, Krishna eluded the grasp of the serpent and\nmoved dancing round him. The serpent, somewhat fatigued, also kept\nmoving with its overspread hoods, fixing its looks on Krishna. Krishna\nthen got upon the hoods one thousand in number, one hundred being the\nchief, and danced on them putting down the hood that tried to raise\nitself. It was a lovely sight and the Devas sang in joy and rained\nflowers. The serpent king was overpowered. He vomited blood. His body\nwas broken. In his heart of hearts, he sought the protection of\nNarayana. The serpent girls also glorified Krishna and prayed for their\nhusband's life.\n\nKrishna said: -- \"Go hence O serpent, dwell in the sea. Men and cows\nshall use the water of the river. You left Ramanaka Dvipa for fear of\nGaruda. But now as your heads bear the marks of my feet, Garuda shall\nnot touch you.\" Kaliya left the Yamuna with his wives and the water of\nthat river has been pure ever since.\n\nThe people of Vrindavana embraced Krishna and shed tears of joy. They\nwere all so much put out that they stopped that night on the river bank.\nAt midnight, a fire broke out from a castor plantation and it surrounded\nthe people on all sides. The Gopas and Gopis cried out: \"O Krishna, O\nRama, we are yours. Krishna! Save us from this fire. We are not afraid\nof our lives, but it will pain us to part from Thy feet.\"\n\nKrishna ate up the whole fire.\n\n\nPRALAMBA.\n\n\n*SKANDHA X. CHAP. 18.*\n\nIt was summer. But Vrindavana was cool with its shade, its water-spouts\nand its river.\n\nRama and Krishna were tending the cattle with their companions. An Asura\nnamed Pralamba disguised himself as a Gopa boy and mixed with the other\nboys. The All-knowing Krishna found him but he feigned friendship, with\nthe object of killing the Asura. Krishna proposed two parties for play.\nThe defeated party had to carry the members of the victorious party on\ntheir backs. Krishna became the leader of one party and Rama that of the\nother. The party of Krishna were routed near the Bhandiraka forest.\nKrishna carried Sridamana on his back, Bhadrasena carried Vrishabha and\nPralamba carried Balarama. Pralamba ran with Balarama beyond the mark.\nBalarama suspected something evil. Then composing himself, he hit a blow\non the head of the Asura and Pralamba lay down dead.\n\n\nTHE FOREST CONFLAGRATION.\n\n\n*SKANDHA X. CHAP. 19.*\n\nThe cattle strayed away from the Bhandarika forest, when suddenly there\nwas a fire. They ran bellowing into a forest of rushes. The Gopa boys\nwent in search of them and found them from a distance. Krishna called\nthem out and they responded to the call. At the time a general\nconflagration in the forest overtook the cows and the Gopa boys and they\nhelplessly turned to Krishna. Krishna asked the boys to close their\neyes. They did so, but when they looked again they found themselves once\nmore in the Bhandarika forest. Seeing this Yoga power in Sri Krishna,\nthey knew him to be a God. The older Gopas and Gopis, hearing all the\nwonderful deeds of Rama and Krishna, knew them to be Devas.\n\n\nTHE RAINY SEASON.\n\n\n*SKANDHA X. CHAP. 20.*\n\nThe _rainy season_ followed summer. There was joy and plenty. (For a\ngraphic and highly poetical description of the rainy season please refer\nto the original. The details of the description are somewhat important\nfrom the esoteric standpoint and the Season itself is suggestive as to a\nnew era in spiritual development.)\n\n\nTHE AUTUMN.\n\n\n*SKANDHA X. CHAP. 20.*\n\nThe AUTUMN came and it was all _calm, clear_ and _transparent_.\n\nThe clouds disappeared. The water became pure. The wind became gentle.\nWith the advent of lotus-bearing Autumn, the waters regained their\ntranquillity, even as distracted Yogins the calm of their minds by fresh\nresort to Yoga. The Autumn removed the clouds from the skies,\npromiscuous living from the animals, mud from the soil and dirt from the\nwater -- even as Bhakti in Krishna does away with the impurities\nattaching to the four Asramas. The clouds gave up rainy moisture and\nlooked beautifully white, even like Munis who give up all desires. The\nhills sometimes gave pure water from their sides and sometimes not, as\nwise men pour forth the nectar of their wisdom sometimes and not often.\nThe animals that frequent shallow water did not know that the water was\nsubsiding, as deluded men living in family circles do not realise the\ndaily expiry of their lives. And they suffered like sensuous men from\nthe rays of the Autumn sun. Day by day the soil gave up its muddiness as\nthe wise give up their Mine-ness and the creepers got over their\nimmaturity as the wise get over their I-ness. The Sea became calm as a\nMuni no longer distracted by Vedic performances. The farmers stored up\nwaters in the paddy fields by making strong embankments, even as Yogins\nstore up Prana by withdrawing it from the Indriyas. The moon gave relief\nfrom the inflictions of sun-burning, even as wisdom relieves the misery\ncaused by connection with the body, and as the sight of Sri Krishna\nremoves all the sorrows of the Gopis. The clear skies gave a brilliant\nview of the stars, as the mind purified by Satva makes manifest the\nconclusions of the Mimansa Darsanas. The full moon shone above with all\nthe stars as Sri Krishna shone on earth with the circle of Yadus.\n\n\nSRI KRISHNA AND THE GOPIS.\n\n\n*SKANDHA X. CHAP. 21.*\n\nKrishna roamed in the fresh forest with the cattle and his companions.\nHe played upon the flute and the Gopis forgot themselves in hearing his\nmusic. They saw before their mind's eye the dancing Krishna filling the\nholes of the flute with nectar flowing from his lips, the peacock\nfeather on his head, Karnikara flower on his ears, his cloth yellow like\ngold and the Vaijayanti garland round his neck.\n\nSome exclaimed: -- \"What better could the eyes feed upon than the lovely\nfaces of Rama and Krishna, with the flutes touching their lips and their\nsmiling glances.\"\n\nSome said: -- \"How beautiful they look with garlands of mango twigs,\npeacock feather and blue lotus. In the assembly of Gopas, they look like\nheroes on the theatrical stage.\"\n\nOthers said: -- \"What did that bamboo piece of a flute do that it should\ndrink so hard the nectar flowing from Krishna's lips, the special\npossession of the Gopis, that nothing should remain but the taste\nthereof. The water that nourished it is thrilling with joy and the plant\nof which it is a shoot is shedding joysome tears.\"\n\nSome said: -- \"Look, O companions! how lovely does Vrindavana look from\nthe touch of Sri Krishna's lotus feet! Look there, the peacock madly\ndances to the tune of the flute and other animals stand dumb on the\nsummit of the hills and witness the scene. There is no spot on the earth\nlike Vrindavana.\"\n\nOthers said: -- \"How blessed are these female deer that In the company\nof their husbands hear the music of the flute and make an offering of\ntheir loving looks!\"\n\nOther Gopis said: -- \"So tempting is this form of Krishna and so\nalluring is the music of his flute that even Deva girls become lost to\nthemselves. Look, how the cows drink that music with ears erect. And\neven the calves stand with their mothers' milk in their mouths, eagerly\nlistening to that sound. Those birds are no worse than Rishis, for they\nsit high on trees whence they can have a full view of Krishna and with\neyes closed they silently hear the sweet music of the flute. Even the\nrivers shew the love transformation of their hearts by their whirls and\nthey stop their course to embrace the feet of Krishna with their raised\nbillows serving as hands and offering lotus flowers at those feet. The\nclouds give shadow and they shed dewy flowers on Krishna. Most fortunate\nis Govardhana, for Krishna drives cattle on its sides and it makes its\nofferings of edibles and drink.\"\n\nThe Gopis became full of Krishna (Tanmaya).\n\n\nTHE STEALING OF CLOTHES.\n\n\n*SKANDHA X. CHAP. 22.*\n\nIn the first month of the DEWY SEASON (Agrahayana), the girls of\nVrindavana worshipped Katyayani (a name of the Goddess Durga, wife of\nSiva). The observances lasted for a month. The girls prayed to Katyayani\nthat they might get Krishna for their husband. They bathed early in the\nmorning every day in the river Yamuna. One day they left their clothes\non the bank and went down into the river to bathe. Krishna took away\ntheir clothes. He asked the girls to come up and take them. They did so\nand the clothes were returned. Krishna then addressing the Gopis said:\n\n\"O virtuous girls, I know your resolve. It is to worship me. I also\napprove of it and you must succeed. The desires of those that are\nabsorbed in me do not bear Karmic fruits. For fried or burnt paddy does\nnot germinate. Go back to Vraja. Your object in worshipping Katyayani is\ngained. These nights (_i.e._ on nights to come. _Sridhara_) you shall\nenjoy with me.\"\n\n\nKRISHNA AND VEDIC YAJNA (SUMMER AGAIN.)\n\n\n*SKANDHA X. CHAP. 23.*\n\nKrishna went over to a distant forest driving cattle with his\ncompanions. The summer sun was fierce and the trees gave shade. \"Look, O\ncompanions\" said Krishna, \"how noble minded these trees are. They live\nfor others. Themselves they suffer from the winds, the rains, from the\nsun and frost but they protect us from these. They do not send away one\ndisappointed. They offer their leaves, their flowers, their fruits,\ntheir shade, their roots, their bark, their fragrance, their juice,\ntheir ashes, their fuel, their buds, and what not. Of all living beings,\nsuch only justify their birth as do good to others by their lives, their\nwealth, their wisdom and their words.\" (This is introductory as an\nattack upon the selfish performances of Vedic Brahmanas. _Sridhara_.)\n\nThe boys became hungry and they complained to Rama and Krishna.\n\nKrishna said: -- \"The Brahmanas are performing Angirasa Yajna. Take our\nnames and ask them for food.\"\n\nThe boys did as they were told but the Brahmanas heeded them not. Narrow\nwere their desires which did not extend beyond Svarga. But for these,\nthey went through elaborate Karma. Ignorant as they were, they thought\nthemselves to be wise. Yajna was all in all to them but they disregarded\nthe Lord of Yajnas, the direct manifestation of Parama Purusha. They\nlooked upon Krishna as an ordinary man and as Brahmanas they deemed\nthemselves to be superior to Him. They said neither yea nor nay. So the\nboys returned unsuccessful to Krishna and Rama. Krishna smiled and asked\nthem to go to the wives of the Brahmanas. This they did. The Brahmana\nwomen had heard of Krishna and they were eager to see him.\nNotwithstanding the protests of their husbands, brothers, sons and\nfriends, they hastened to Krishna with dishes full of eatables of all\nsorts. The ears had heard and the eyes now saw. And it did not take the\nBrahmana women long to embrace Krishna and forget their grievances.\n\nKnowing that the women had given up all desires for the sake of seeing\nAtma, Krishna said smilingly: -- \"Welcome O you noble-minded ones, take\nyour seats. What can we do for you? It is meet that you have come to see\nus. I am Atma and therefore the most beloved. Those that care for their\nAtma or self bear unconditional and unremitting Bhakti towards me. The\nPranas, Buddhi, Manas, the relatives, the body, wife, children and\nriches all become dear for the sake of self or Atma. What can be\ntherefore dearer, than Atma? Now that you have seen me, go back to your\nhusbands. They have to perform the sacrifices with your help.\"\n\nThe Brahmana women replied: -- \"Lord, thou dost not deserve to speak so\ncruelly to us. Make good thy words ('My Bhakta does not meet with\ndestruction' or 'He does not again return' _Sridhara_.) We have taken\nthe shelter of thy feet, throwing over-board all friends, that we may\nbear on our heads the Tulasi thrown from Thy feet. Our husbands,\nparents, sons, brothers, and friends will not take us back. Who else\ncan? Grant us, O conqueror of all enemies, that we may have no other\nresort but Thee. ( We may not have such resorts as Svarga &c. for which\nour husbands are striving. We want to serve Thee. _Sridhara_).\"\n\nSri Krishna replied: -- \"Your husbands will not bear any grudge against\nyou. By my command all people, even the Devas (in whose honor the\nsacrifices are made) shall approve of your conduct. Direct contact is\nnot necessary for love. Think of me with all your heart and you shall\nspeedily obtain me.\"\n\nThe Brahmana women returned to their husbands and they were received\nwell. The Brahmanas repented. But for fear of Kansa, they could not go\nto Vrindavana. They worshipped Krishna at home.\n\n\nINDRA AND THE RAISING OF GO-VARDHANA. THE INSTALLATION.\n\n\n(THE RAINY SEASON AGAIN.)\n\n*SKANDHA X. CHAP. 24-27.*\n\nThere were great preparations for Yajna in honor of Indra. \"What is this\nall about, father?\" asked Krishna of Nanda. \"What is the outcome of this\nsacrifice? In whose honor is it to be performed and how?\"\n\nNanda replied -- \"Child, Indra is the Cloud-God. He will give us rains.\nThe rains give life to all beings. Therefore people worship Indra by\nthese sacrificial offerings. The enjoyment of that only which remains\nafter sacrifice conduces to Dharma, Artha and Kama.\"\n\nKrishna replied: -- \"The birth and death of men are shaped by their own\nKarma. Happiness, misery, fear, well-being, these are all the effects of\nKarma. If there be any god who dispenses the fruits of Karma, he must\nalso follow that Karma and not act independently of it. When people are\ngoverned by their own Karma, where does Indra come in? He can not undo\nwhat follows from Svabhava (Svabhava is Karmic tendency). Karma is the\nLord and Karma is to be worshipped. It is Rajas that works the clouds.\nWhat can Indra do? We do not live in towns or villages but we live in\nthe forest. Therefore let us make Yajna offerings to our cows, our\nBrahmanas and our hills. The preparations that you have already made\nwill serve the purpose.\" Nanda and other Gopas approved of what Krishna\nsaid. They made offerings to the cows, the Brahmanas and the Hill. They\nwent round the Hill to shew respect. Krishna said \"I am the Hill\" and\nassumed some form which created faith in the Gopas. He then partook\nhimself of the offerings to the Hill.\n\nIndra became highly incensed. He sent forth his clouds and winds and\nthere were rains and thunder-storms and hail-stones at Vrindavana.\n\nKrishna carelessly lifted up the Govardhana hill with one hand and the\npeople of Vrindavana with their cows took shelter in the cave.\n\nFor seven days it rained incessantly and for seven days Krishna held the\nhill aloft without moving an inch.\n\nBaffled and surprised, Indra withdrew his clouds and winds. The people\nof Vrindavana went to their own places and Krishna replaced the hill.\n\nThe Gopas struck with wonder approached Nanda. They related all the\nprevious deeds of Krishna and then referring to the last incident said:\n-- \"Look here this boy only _seven years_ old and there the holding\naloft of this big hill. We wonder whether your son may not be the Atma\nof all beings.\" Nanda related to them what he had heard from Garga and\nthey all ceased to wonder. Indra and Surabhi came down from the heavens.\nIndra fell at the feet of Krishna and glorified Him.\n\nKrishna said to him: -- \"To favour you, Indra, I caused a break in your\nYajna, that, maddened as you were by your position and powers, you might\nnot forget me. It is only when one is blinded by powers, that one does\nnot see me sceptre in hand. I take away the powers of him whom I want to\nfavor. Therefore go now, Indra. You are to keep to your own station and\ndo your duties as enjoined by me void of all pride.\" Surabhi, the divine\nmother of cows, thanked Krishna for the services done to her children.\n\nShe said: -- \"O Krishna, O thou great Yogin whose form is this Universe\nand who art the root of this Universe, we have found our Lord in Thee.\nThou art our Supreme Deva O Lord of the Universe, thou shalt be our\nIndra, for the good of cows, Brahmanas and Devas, and of all that are\ngood. By the command of Brahma, we shall install thee as our Indra.\"\n\nSo saying, Surabhi poured her milk over Krishna's head and Indra and\nother Devas, by the command of the Deva mothers, bathed Him with the\nwaters of the Akasa Ganga. They all called him \"GOVINDA.\" (He who\nattains (_Vinda_) as Indra the _Cows_ or _Svarga_ (Go) Sridhara.) The\nRishis, Gandharvas, Vidyadharas, Siddhas and Charanas all joined the\nInauguration ceremony. The Deva girls danced and sang. The three Lokas\nbecame full of joy. The cows wet the earth with their milk. The rivers\nbore streams of milk and other drinks. The trees poured honey. The\ncereals bore grains without culture. The hills brought forth their\nprecious stones. Even the wild animals became mild.\n\n\nKRISHNA AND VARUNA, KRISHNA AND THE GOPAS.\n\n\n*SKANDHA X. CHAP. 28.*\n\nAfter observing the fast of the 11th Day of the Moon, Nanda went to\nbathe in the river Yamuna, on the twelfth day of the Moon. It was still\ndark. So the Asuras had possession of the hour. An Asura servant of\nVaruna carried Nanda to his master. The Gopas called out to Rama and\nKrishna. Krishna entered the water and went to Varuna. The Lokapala\nworshipped him and gave back Nanda, excusing himself for the ignorance\nof his servant. Nanda on returning apprised the Gopas of what he had\nseen. Could Krishna be any other than Ishvara? The Gopas wished ardently\nthat He might take them over to His supreme abode. The all-knowing\nKrishna knew this. He took the Gopas to that portion of the Yamuna\ncalled Bramha Hrada. Plunged in the waters, they saw Vaikuntha, the\nsupreme abode of Krishna, far away from the limits of Prakriti.\n\n\nTHE FIVE CHAPTERS ON RASA\n\n\n(AUTUMN AGAIN.)\n\n*SKANDHA X. CHAP. 29-33.*\n\nSuka said: --\n\n\"Seeing those autumnal nights, gay with Mallika flowers, Bhagavan wished\nto enjoy Himself by resort to Yogamaya.\"\n\n(It looks odd that there should be a show of conquering the God of love\nby enjoyment of others' wives. But it is really not so. For you have \"By\nresort to Yoga Maya.\" \"Enjoyed though self enjoyer,\" \"The subduer of the\nGod of Love Himself,\" \"With enjoyment all self contained,\" and such like\npassages, which show absolute self dependence. Therefore this show of\nRasa play is only meant to recite the conquest of Kama Deva. This is the\nreal truth. Moreover through this love topic, the five chapters on Rasa\nare calculated to bring about a complete disinclination to worldly\nmatters. _Sridhara_).\n\n(\"Those nights\" _Go back to Vraja. These nights you shall enjoy with me_\n-- the nights promised by these words. _Sridhara_.')\n\nAt that time the moon had appeared on the horizon. As the lover reunited\nafter long separation besmears the face of his beloved with orange\ncoloured saffron, so he besmeared the face of the east with the most\ndelightful orange rays which brushed away the sorrows of men\n(_charshani_). Krishna looked at the Moon, the lover of the Kumud\nflower, with unbroken disc, glowing like the face of Lakshmi, orange red\nlike fresh saffron, and he looked at the forest illumined with the\ntender rays of the Moon and he indulged in song so sweet that it\nravished the hearts of good-looking women.\n\nListening to that passion-exciting song, the women of Vraja, with minds\nabsorbed in Krishna rushed forth to where their lover was without taking\nnotice of each other, their ear-rings moving violently about.\n\nSome left their houses while milking the cow. Some did not wait to see\nthe boiling of the milk. Some did not take down boiled wheat from the\noven. Some had been giving food to others, some had been giving milk to\ntheir own children. Some had been serving their husbands and some had\nbeen taking their own food. But they all left their work half finished.\nThey gave up their household duties and, with clothes and ornaments all\nin disorder, they hurriedly went to Krishna, (Hearing the voice\nindicative of Sri Krishna, the Gopis became strongly inclined to Him,\nand they showed by their acts that then and there they had complete\ndisinclination for works that had the three Vargas, Dharma, Artha and\nKama for their object. They left their half finished work and went over\nto Krishna straight. _Sridhara_.)\n\nTheir husbands could not keep them back nor their fathers, brothers and\nfriends. Their hearts had been completely charmed by Govinda. They did\nnot turn back. (Obstacles cannot overcome those whose hearts are\nattracted by Krishna. _Sridhara_.)\n\nSome Gopis that had been inside their houses could not make their way\nout. Their thoughts had been already devoted to Krishna, and now with\nclosed eyes, they held Him fast in their minds.\n\nWith sins all removed by the acute pain of unbearable separation from\nthe dearest one, the Karmic effects of good works taken away by the\nabsolute pleasure caused by the embraces of Krishna in meditation, with\ntheir bonds completely severed at that very moment, those Gopis gave up\ntheir bodies composed of the Gunas, even though they united with Krishna\nas their paramour. (How could they give up their bodies composed of\nGunas while they did not know Krishna as Parama Atma, but knew him only\nas their paramour, a relation caused by the Gunas? \"Even though they\n&c.\" A thing is not dependent for its properties upon what another\nthinks of it. Drink nectar without knowing it is so. The effects are\nthere. There is another difficulty. The Gopis had their Prarabdha Karma,\nor Karma that brought about the present birth and its surroundings, and\nPrarabdha is exhausted only after being worked out. So with the bonds of\nPrarabdha, how could they give up their body? \"With their bonds\ncompletely severed at that very time.\" But Prarabdha cannot be exhausted\nwithout suffering and enjoyment. Where were the suffering and enjoyment\nin this case? \"With sins all removed &c.\" The greatest suffering caused\nby separation removed all demerits and the greatest enjoyment caused by\nthe embraces of Krishna removed the bonds of merits. Therefore when\nParama Atma was attained by intense meditation, the suffering and\nenjoyment of the time completely eradicated Karma and the Gopis gave up\ntheir bodies composed of the Gunas. _Sridhara_.)\n\nAsked Raja Parikshit: --\n\n\"O Muni, they knew Krishna as only one enjoyable and not as Brahma. The\nGunas were mixed up in their understanding of Krishna. How could there\nthen be a cessation of the flow of the Gunas?\"\n\n(Husbands, sons and others, even they themselves were Brahma in essence.\nBut a devotion to them could not cause Moksha as they were not known as\nBrahma. How could union with Krishna cause Moksha, when he was not known\nas Brahma? Therefore this doubt. _Sridhara_.)\n\nSuka replied: --\n\n\"O King, I have said before how Sisupala attained Siddhi even by bearing\nenmity to Hrishikesha (controller of the senses, Krishna.) What of those\nto whom Krishna is dear? (The purport is that Brahma-hood is eclipsed in\nthe Jiva. But Krishna is controller of the senses. Brahma-hood is\nmanifest in him. He does not require to be known. _Sridhara_). Bhagavan\nmanifests himself for the Moksha of men though in reality, He is without\nend, without measure, void of all Gunas and their controller.\" (Krishna\nbeing a manifestation of Bhagavan, there is no comparison between Him\nand other embodied men. _Sridhara_.)\n\n\"Bear any feeling _constantly_ towards Hari, whether it be a feeling of\nlove, anger, fear, affection, kinship or devotion and you become full of\nHim. Do not wonder at this. For Krishna is the Lord of all Lords of\nYoga. All (even the lowest life forms) attain Mukti from him. When the\nwomen of Vraja drew near, Krishna addressed them thus: --\n\n\"'Welcome, ye great ones! What good can I do for you? Is it all safe in\nVraja? Tell me the object of your coming here. The night is fearful and\ndangerous animals are treading round. Go back to Vraja. This is not a\nplace for women. You have got your mothers, fathers, sons, brothers, and\nhusbands. They are seeking you. Do not cause pain to your friends. What\nmore, you have now seen this forest adorned with flowers and illumined\nby the tender rays of the full moon, where the trees and their tender\nbranches, gently moved by the breeze from the Yamuna, stand in all their\nbeauty. Now go back, O virtuous girls, speedily to your homes and look\nafter your husbands. The calves and your children are weeping. Go and\nlet them have their drink. Or if you have come here, forced by your love\nfor me, it is only meet and proper, for all people have their love for\nme. Devotion to husband is the one great religion for women. They are to\nseek the well being of their friends and to bring up their children. The\nhusband may be wicked, old, diseased or poor. But those who wish for\nhigher Lokas should not give up their husbands. The connection with one\nnot the husband is disreputable and unbecoming. You may bear love to me\nin other ways than by such a near approach. Therefore go back to your\nhouses.'\"\n\n\"The Gopis were struck dumb for a time. They became overcome with\nsorrow. They had given up every thing for the sake of Krishna and they\ncould ill bear to hear these unkind words. At last they broke forth: --\n'O Lord, it is not for Thee to utter these unkind words. We have given\nup all objects and sought Thy feet. O Thou difficult to be reached, do\nnot forsake us but please think of us, even as the First Purusha thinks\nof those that seek Moksha. Thou speakest, O love, of our duties to\nhusbands, sons, and friends as if thou wert a religious teacher, but\nthou art thyself the goal of those religious injunctions. So let them\nrest in thee. Thou art the greatest friend of all beings, for thou art\nverily their own self. What do they care for husbands or sons, sources\nof misery as they are, who are attached to thee, the constant source of\nhappiness?\n\n\"'Therefore do thou show favor to us and permit us to serve Thee.' Moved\nby their piteous appeal, Krishna gave his company to the Gopis. Proud of\nthat company, the Gopis deemed themselves superior to all other women on\nthe earth. To put down this loss of mental balance, caused by good\nfortune and this pride, Krishna suddenly disappeared from amongst them.\nThe Gopis became disconsolate. Their hearts had been too much taken up\nby the gestures and movements of Krishna. So they imitated his deeds and\neven called themselves Krishna. They all sang loudly together and madly\nsearched for Krishna from forest to forest. They asked the trees if they\nhad seen their lover. They enquired of the creepers, the earth and the\ndeer. Fatigued at last, they again took to reproducing the deeds of\nKrishna. Some played the part of Putana or some other Asura, some played\nthe part of Krishna in connection with some of his manifold deeds. They\nagain made enquiries from the plants. They then found out the footsteps\nof Krishna marked by the divine symbols (flag, the lotus, the\nthunder-bolt and the goad). Tracing those steps a little further, they\nfound they were mixed up with the footprints of a girl. The Gopis\nexclaimed: --\n\n\"'Surely this girl had made _Aradhana_ (devout prayer for the Lord).\nGovinda left us that he might take her to a secret retreat. Sacred are\nthe dust particles of Govinda's feet; even Brahma, Siva and Lakshmi hold\nthem on their head for the extinction of sins. Look here we no longer\nsee the foot marks of that girl. It seems Krishna carried her here on\nhis back and his footprints are therefore deeply marked. Here He placed\nher down to pluck flowers and touched the earth with his toes only, for\nthe steps are not fully marked. Surely he placed the girl on his lap\nhere and adorned her hair with flowers.' And what of that girl? She\ndeemed herself very fortunate that Krishna should shew particular\nattention to her. With this sense of superiority she spoke to Krishna.\n'I can not walk. Take me to where I like on thy back.' Krishna said,\n'Get up on my back.' But when she would do so, Krishna had already\ndisappeared. The girl was loudly lamenting, when the other Gopis joined\nher. They heard her story and became very much surprised. (It is\nnecessary to draw the special attention of the readers to the girl, who\nhad made Aradhana of Hari. She is the Radhika of Narada Pancharatra and\nof later day Vaishnavism. Radhika means literally one who makes Radhana\nor Aradhana. But I shall not touch upon her in a study of the Bhagavata\nPurana. The study of this Purana is incomplete without a study of\nChaitanya's teachings. And if I succeed in taking up those teachings, I\nshall consider the lofty ideal of Radhika).\n\n\"The Gopis all returned to the forest and searched for Krishna as long\nas there was moonlight. They gave up their search when it was dark. With\nthoughts all directed to Krishna, with conversations all about Him, with\ngestures and movements all after Him, with songs all about His deeds,\nthe Gopis, all full of Krishna, they did not think of their homes. They\nwent to the banks of the Yamuna, and all sang in a chorus about Krishna,\nardently praying for his return. (I shall not touch with my profane hand\nthe songs of the Gopis. They are far too sacred for any rendering into\nEnglish and they baffle any attempt to do so. Sweet as nectar, the\nmelody of those songs is inseparable from their very essence, and he\nwould be murdering Bhagavata who would attempt to translate those songs.\nFor the continuity of our study it is only necessary to translate the\nfourth sloka.)\n\n\"'Thou art not surely the son of Yasoda. Thou art the inmost seer of all\nthings. Implored by Brahma thou hast appeared, O friend, in the line of\nthe Satvats, for the protection of the Universe.' While the Gopis were\nthus bewailing in melodious tunes, Krishna appeared with a smiling face.\nThey formed a circle round Him and were so pleased to see Him that they\nreached the very limit of their joy. The Gopis spread out their outer\ngarments as a seat for Sri Krishna, on the river bank. When Krishna sat\ndown, they addressed him thus: --\n\n\"'Some seek those only that seek them; some do the contrary, (_i.e._\nseek those even who do not seek them), others seek neither those that\nseek them nor those that do not seek them. Please tell us, what is all\nthis.'\n\n\"Said Sri Krishna: -- 'Those that seek each other are guided in their\nefforts by selfishness. There is neither friendship nor virtue in that\nmutuality. It is all for a selfish end. (Even the beasts seek mutual\ngood. _Sridhara_. And do not the Utilitarians and the evolutionists do\nso)? Those that seek the unseeking are either kind-hearted men or they\nare guided by affection like the parents. It is pure virtue in the\nformer case and friendship in the latter.\n\n\"'Those that do not seek the people that seek them and far less those\nthat do not seek them fall under one of the following four classes: --\n\n\"'(1) Those that seek pleasure in self (and not in the outside world),\n(2) those that are satiated, (3) the ungrateful and (4) the treacherous.\nBut I do not belong to any of these classes, I do not seek those that\nseek me in order to make them seek me continually and constantly. For\nwhen a poor man gains wealth and then loses it, he becomes so full of\nthat loss that no other thought can enter his mind (_i.e._ to help the\ncontinuity and constancy of the devotional feeling, I do not show open\nfavor to a devotee. This is an act of supreme kindness and friendship).\nYou have given up for my sake all worldly concerns, the Vedas and even\nyour own relations. I seek you from behind, being out of sight.\nTherefore you ought rightly to be angry with me. Even with the life of a\nGod, I cannot make any return for your devotion to me, for you have\nburst asunder the ever fresh chains of home life, in order to seek me.\nSo let your own goodness be the only recompense for your devotion.'\"\n\n\nTHE RASA.\n\n\nGovinda commenced Rasa with his devoted band. (Rasa is a kind of dance\nin which many dancing girls take part.) The Gopis formed a circle, and\nKrishna, the Lord of Yoga, was between every two of them and he pressed\nthem all unto his shoulders, and each of them thought that Krishna was\nnear to her. (How could one Krishna stand between every two of them and\nhow could each Gopi think that he was near to her only, when he was near\nto them all? Therefore \"the Lord of Yoga\" _i.e._ of unimaginable powers.\n_Sridhara_.) The sky became filled with hundreds of chariots of Devas\nand Deva girls, eager to witness the scene. Drums beat and flowers\nrained. The Gandharva kings with their wives sang the pure glory of\nKrishna. Loud was the clash of the Gopis' ornaments. They danced and\nsang in great excitement. The moon lingered on with amazed look and the\nnight became prolonged. So the dance continued till at last the Gopis\nbecame fatigued. Krishna wiped off their sweat and went with them to\nbathe in the Yamuna. After the bath they most reluctantly took leave of\nKrishna.\n\nIn these enjoyments Krishna was self-contained.\n\nAsked Raja Parikshit: --\n\n\"The Incarnation of Isvara is for the spread of Dharma and the putting\ndown of Adharma. What is this enjoyment of others' wives, contrary to\nall injunctions and hateful in itself, by one who is at once the\noriginator and preserver of all Dharma?\"\n\nSuka said: -- Even the great are seen to violate what we call Dharma and\nthe gods become over bold. But this does not bespeak any evil of them,\nas they have got superior force, even as fire eats everything but is\never pure. But he who is not capable (_i.e._ who is a slave to his body\nand its attributes) is not to perform such acts even in mind. If he does\nsuch acts through ignorance, he is sure to be ruined. It is only Siva\nthat could drink the poison that appeared from the ocean of milk. The\nwords of the Lords (Isvara) are true. Their deeds are only sometimes\ntrue, (_i.e._ their exceptional life, which is governed by extraordinary\nconsideration and unusual conditions, is not meant always as an example\nfor ordinary beings. But what they say is always for the good of the\nuniverse and is to be followed as a teaching. What is given as their\nlife is also sometimes allegorical and has to be understood in another\nsense). The wise man therefore follows such of their deeds as are\nconsistent with the other words of the great ones. They have nothing to\ngain or lose by good or bad deeds. For they have no Egoism in them. What\nis good and what is bad to him who is the Lord of all beings? By\ndevotion to His feet and by power of Yoga, even Munis are freed from the\nbonds of good and evil. The Lord did only assume a body at will. Whence\ncould there be any bondage in His case? (And was there really an\nenjoyment of others' wives? No for He dwells in all beings, even the\nGopis and their husbands. He is the manifestor of all the senses. The\nassumption of the body is only a playful fancy. It is for the good of\nall beings that He became a man. His indulgences are such as are likely\nto make one devoted to Him, when heard of. Even the minds of those that\nare very much turned away from Isvara are attracted towards Isvara, by\nmeans of Sringara Rasa or love topics. Hence the love matter of Sri\nKrishna. This is the purport. _Sridhara_) The people of Vraja, deluded\nby the Maya of Krishna, thought that their wives were by their side.\nThey bore no ill-feeling towards Krishna. (It follows that those who\nperform such acts without such powers are sinners. _Sridhara_.)\n\nWhen it was Brahma Muhurta, (the part of the night immediately preceding\nthe dawn), the Gopis, with the permission of Sri Krishna, reluctantly\nleft Him and went home.\n\nHe who hears or recites this play of Vishnu with the women of Vraja\nacquires supreme devotion to Bhagavat and shakes off in no time that\ndisease of the heart called Kama or passion for women.\n\n\nSUDARSANA.\n\n\n*SKANDHA X. CHAP. 34.*\n\n(The Rasa is a teaching about conquering Kama by treating of indulgence\nin Kama itself. Similarly this chapter treats of the conquest of\nVidyadhara. _Sridhara_.)\n\nOn the occasion of a sacred festival the Gopas went to the banks of the\nSarasvati. (Students will mark the significance of the Sarasvati, which\ncorresponds to Sushumna in the human system at this stage of spiritual\ndevelopment). They adored Pasupati (Siva) and Ambika (Durga). They\npassed the night on the river bank. A huge serpent swallowed Nanda. The\nGopas burnt the animal but it would not let go its hold; Krishna then\ntouched it with his feet and out came a Vidyadhara from the serpent\nbody. This Vidyadhara, by name Sudarsana, had been cursed by Rishi\nAngiras for having slighted him and became a serpent.\n\n\nSANKHA CHUDA.\n\n\n*SKANDHA X. CHAP. 34.*\n\nOne day Rama and Krishna came to the forest to have company with the\nGopis. It was the first part of the night. They played upon the flute\nand the Gopis listened to the music with rapt attention. At this time\nSankha Chuda, the well-known attendant of Kuvera, drove the Gopis away\nnorthward. The girls wept and called out to Krishna and Rama for help.\nThey ran after the Yaksha who in terror left the Gopis and fled away.\nRama remained in charge of the Gopa girls. Krishna overtook Sankha Chuda\nand severed his head with its jewel and presented the crest jewel to\nBalarama.\n\n\nTHE SEPARATION SONG OF THE GOPIS.\n\n\n*SKANDHA X. CHAP. 35.*\n\nAt night the Gopis enjoyed the company of Krishna. But the day was their\ntime of separation and, when Krishna went to the forest, they passed the\ntime any how in singing about him. For the separation song, please refer\nto the original.\n\n\nARISHTA.\n\n\n*SKANDHA X. CHAP. 36.*\n\nArishta, an Asura in the form of a bull, attacked the quarters of the\ncows. The cows fled away and the Gopas cried out \"Krishna, O Krishna\nsave us,\" Krishna killed the Asura.\n\n\nNARADA AND KANSA.\n\n\n*SKANDHA X. CHAP. 36.*\n\nNarada told Kansa: -- \"The female child was the daughter of Yasoda;\nKrishna and Rama are sons of Devaki. Vasudeva kept them with his friend\nNanda out of fear. Those two brothers have killed your spies.\" In rage\nthe king of Bhoja took his sword to kill Vasudeva. Narada prevented him.\nBut the King put Yasudeva and his wife in iron fetters. He then ordered\nKesi to kill Rama and Krishna. He called his ministers together in\ncouncil. Addressing Chanur and Mushtika he said: -- \"Rama and Krishna\nare to kill us. So Narada told me.\" Those two Asuras came ready for\nVraja. But Kansa said: \"No, you need not go. I shall send for the two\nbrothers and kill them in a wrestling match. So prepare the playground.\nPlace the elephant Kubalayapida at the entrance and let him kill my\nenemies. On the fourteenth day of the Moon, let us commence Dhanus\nYajna, and let animals be killed in honor of Siva.\"\n\nKansa then sent for Akrura, one of the chiefs of the Yadu clan.\n\"Akrura,\" said he, \"Thou art my friend and do the work of a friend.\nPlease go to Vraja. Take this chariot and bring the two sons of\nVasudeva. Tell them, they are to see the Dhanus Yajna and have a sight\nof the town. Let Nanda and other Gopas come with presents. The elephant\nshall kill the two boys. Or if perchance they escape, the wrestlers\nshall do away with them. I will then make easy work of Vasudeva, my old\nfather Ugrasena, his brother Devaka, the Vrishnis, the Bhojas and the\nDasarhas. Then, O friend, the earth will be left without a thorn.\nJarasandha is my guide. Dvivid is my friend. Samvara, Naraka, and Vana\nhave made alliance with me. With the help of these, I shall kill all\nkings that are on the side of the Devas. Know this to be my plan.\"\nAkrura said: -- \"The design is all right. But it may or may not succeed.\nEven lofty desires are frustrated by unforeseen obstacles. Still man\nentertains them, to meet with either joy or sorrow. But I will do thy\nbehests.\"\n\nThe council broke up.\n\n\nKESI.\n\n\n*SKANDHA X. CHAP. 37.*\n\nIn the meantime, Kesi, under the orders of Kansa, entered Vraja, in the\nform of a fiery steed, Krishna held him aloft by the feet and threw him\naway. The Asura regained consciousness and again ran after Krishna. He\nthrust his hand inside the mouth of the Asura and killed him at once.\nThe Devas rained flowers over him and prayed. Rishi Narada also appeared\nand adored him, making reference to his future deeds.\n\n\nVYOMA.\n\n\n*SKANDHA X. CHAP. 37.*\n\nThe Gopas were grazing cattle on the flat summit of a hill. Some played\nthe part of thieves, some, that of cattle keepers and some the part of\nsheep. The Asura Vyoma, (the word meaning Akasa), son of Maya, assumed\nthe form of a Gopa, and playing the part of a thief carried away many\nGopas, who became sheep and he confined them in a hill cave closed by\nstones. In the playground only four or five Gopas remained. Krishna\nfound out the mischief, attacked the Asura and killed him.\n\n\nAKRURA.\n\n\nAkrura was mightily pleased that he would see the lotus feet of Rama and\nKrishna. His devotion to Krishna knew no bounds and he knew full well\nthat, whatever his mission might be, the Lord would find out his inward\ndevotion. At sunset he reached Gokula and, on seeing Rama and Krishna,\nfell down at their feet. They duly honored him. Nanda also shewed every\nrespect to Akrura. At night Akrura made a clean breast of everything to\nRama and Krishna, telling how Kansa oppressed the Yadus, how Narada\ninformed him of their presence in Vraja and who they were, how he\nplanned their death, and the mission on which he sent him. Rama and\nKrishna only laughed. The next morning they informed Nanda about the\ncommand of the king. Nanda asked the Gopas to prepare themselves with\npresents.\n\nAnd the Gopa girls? Who could measure the depth of their sorrow? Their\nplaintive strains were most heart-rending. They wept They followed the\nchariot carrying Rama and Krishna. Krishna to console them sent word\nthat he would come back. At last the chariot became invisible and the\nGopis went back to their homes.\n\nOn reaching the banks of the Yamuna the brothers took their bath in the\nriver and refreshed themselves with its water. They took their seat\nagain in the chariot. Akrura asked their permission and went to bathe.\nHe plunged himself in the waters and duly performed the ablution\nceremonies. He made a _japa_ (repeated recital) of Veda Mantras. But lo!\nhe found before him Rama and Krishna. They were in the chariot. How\ncould they appear then? He rose and saw the boys were really seated in\nthe chariot. He plunged himself once more and saw in the waters the\nserpent king Ananta, with a thousand heads and a thousand crowns,\ndressed in blue clothes, white in body, adored by Siddhas, Charanas,\nGandhavas, and Asuras. Embraced by him was the dark Purusha, dressed in\nyellow clothes, with four hands, adored by the Rishis.\n\nAkrura made salutations and adored the Purusha with folded hands.\n\nKrishna then withdrew his form, as a play is withdrawn from the stage.\nAkrura got up and took his seat in the chariot.\n\nKrishna said: -- \"Akrura, you look as if you have seen something\nunusual.\" Akrura replied: -- \"What is there in the universe that is not\nin thee. When I have seen thee, I have seen everything.\" They drove on\nagain and at last reached Mathura.\n\n\nMATHURA.\n\n\n*SKANDHA X. CHAP. 41-42.*\n\nAkrura asked Krishna and all the Gopas to come to his house. But Krishna\nwould first kill Kansa before doing him this favor. So Akrura\nsorrowfully left him and informed Kansa about the performance of his\nmission.\n\nKrishna with Balarama and the Gopas went out to see the town. The house\ntops became crowded with females who wanted to have a look at Krishna,\nwhose fame had already preceded him. A washerman passed that way.\nKrishna begged him to give him some choice clothes. But he was the\nwasherman of Kansa and he arrogantly refused to give any of the King's\nclothes. Krishna in anger cut off his head. The attendants left the\nclothes and fled away. Rama and Krishna took as many as they liked and\ngave the rest to the Gopas.\n\nA weaver came forward of his own accord and gladly dressed the brothers\nwith choice clothes. Krishna rewarded him with great powers and provided\nfor him Sarupya (a kind of Mukti) after death.\n\nThen the brothers went to the house of a garland-maker named Sudama.\nSudama fell down at their feet and adorned them and the Gopas with the\nbest garlands. The garland-maker prayed for constant devotion, for\nfriendship with the devotees and for love of all beings. Krishna gave\nhim these boons as well as many other blessings.\n\nA young girl went that way with fragrant paste in her hand. Though young\nand beautiful, she was hunch-backed.\n\nKrishna said smilingly: -- \"Fine girl that thou art, tell me truly what\nthis scented thing is for. Anoint us with this, and good shall be your\nlot.\" The girl said: -- \"My name is Trivakra (with three bends). I am a\nservant of Kansa. He likes my paste very much. Who but you can deserve\nto have it?\" The girl then anointed the brothers, with zeal and love.\nKrishna pressed her feet with the tips of his own feet and held up her\nchin with two fingers and with a little effort made her erect. The hunch\non her back was gone and she became a beauty. She invited Krishna to her\nown house. Krishna knew her object and said \"Let me first do my work and\nthen I shall visit your house.\" He then passed through the traders'\nquarters. They made various presents. Krishna then enquired where the\nYajna Dhanus (the bow to be used in the performance of the Yajna) was.\nThough warned by the citizens, he entered the place and easily broke the\nbow asunder. There was great noise. The warders ran to kill him. He\nkilled the guardsmen with the two parts of the bow.\n\nIt was then sun-set. The boys returned with the Gopas to their quarters.\n\nKansa heard of the valour of the boys and passed the night in evil\ndreams. When the day broke, he made preparations for the wrestling\nmatch.\n\n\nTHE WRESTLING.\n\n\n*SKANDHA X. CHAP. 43-44.*\n\nKansa took his seat on a raised platform with his ministers. There was\nbeating of drums. The athletes appeared on the scene, headed by Chanur,\nMushtika, Kuta, Sala and Tosala. Nanda and other Gopas made their\npresents and were shown over to another platform.\n\nHearing the noise, Rama and Krishna also came to see the match. At the\nentrance they were obstructed by the elephant Kubalayapida. Krishna\nasked the driver to remove the elephant, but he only set it upon him.\nThere was a fight and Krishna at last succeeded in felling the elephant\nto the ground. He then plucked out its teeth and with their help, he\nkilled both the animal and its driver. Blood-stained, the two brothers\nentered the wrestling ground with the ivory teeth in their hands. All\nwere struck by their appearance. The account of the elephant's death\nstruck terror into Kansa's heart. He began to tremble. The people of\nMathura were attracted by the divine form of the brothers and they began\nto talk about their deeds. Chanura addressing the brothers said: -- \"You\nare known as good wrestlers. The King has therefore invited you to this\nmatch. Come and do the pleasure of the King, for the King is the\nembodiment of all Devas.\"\n\nKrishna said: -- \"We dwell in the forest. But still we are subjects of\nthe King of Bhoja. That we are ordered to please the King is a great\nfavor to us. But we are boys. We shall play with those of equal might.\nThere will then be a fair match and there will be no injustice attaching\nto those present here.\"\n\nChanura replied: --\n\n\"You are neither a boy nor a youth below fifteen, Krishna. Nor is\nBalarama so. You killed that elephant with the might of a thousand\nelephants as it were in sport. It is meet therefore you shall fight with\nthe powerful. There is no injustice in this. You measure your strength\nwith me and let Balarama do so with Mushtika.\"\n\nSo it was. The fight was a drawn one. At last the brothers killed their\nrivals. Kuta then confronted Balarama, who killed him with his fist.\nSola and Tosala also fell dead before Krishna. The other wrestlers fled\nfor their lives. Rama and Krishna then called their Gopa companions and\nbegan to dance together on the wrestling ground. \"Well done,\" \"Well\ndone,\" cried all, except Kansa.\n\n\nTHE DEATH OF KANSA.\n\n\n*SKANDHA X. CHAP. 44.*\n\nKansa stopped the music. He exclaimed. \"Let these two unruly sons of\nVasudeva be driven out from the town. Take away the wealth of the Gopas.\nConfine this wicked Nanda. Kill that vile Vasudeva. My father Ugrasena\nis partial to my enemies. Kill him with all his attendants.\" While Kansa\nwas thus bragging Krishna got angry and with one jump, he got upon the\nplatform. Kansa stood up with his sword and shield. Krishna held him by\nhis hair and threw him down from the platform. He then jumped over Kansa\nand his life departed. He then dragged the dead body of Kansa in the\npresence of all. Kansa through fear and anxiety had always thought of\nKrishna and now being killed by his hands, he attained the Rupa of\nKrishna. The eight brothers of Kansa attacked Krishna but they were put\nto death by Balarama. There was great rejoicing amongst the Devas.\n\nThe wives of Kansa loudly lamented the death of their husband. Bhagavan\nconsoled them. He then liberated his father and mother and touched their\nfeet. He then took leave of Nanda and the Gopas, promising a speedy\nreturn to them.\n\n\nTHE THREAD CEREMONY AND BRAHMACHARYA.\n\n\n*SKANDHA X. CHAP. 45.*\n\nKrishna placed Ugrasena on the throne. The Yadus, Vrishnis, Andhakas,\nMadhus, Dasarhas and Kukkuras, who had left Mathura for fear of Kansa,\nnow returned to that town. Vasudeva called the Purohita (family priest)\nGarga and performed the Upanayana ceremony (investiture of the sacred\nthread) of his sons. They then became twice-born. (Dvija-Brahmanas,\nKshatriyas and Vaisyas are the twice-born classes. Krishna was a\nKshatriya by birth). After Upanayana, one has to practise Brahmacharya\n_i.e._ he has to reside at the house of his Guru, learn the Vedas from\nhim and practise asceticism at the same time. According to practice,\nRama and Krishna went to reside at the house of Rishi Sandipani of\nAvanti of the line of Kasyapa. The brothers learned the Vedas, the\nVedangas and all the branches of learning in sixty four days. Then they\nrequested their Guru to name his Dakshina. (When a disciple leaves his\nGuru after the completion of study, he has to give some Dakshina or\npresent according to his power to the Guru). Sandipani in consultation\nwith his wife asked for the restoration to life of his son, who had been\ndrowned in the sea at Prabhasa Kshetra. \"All right,\" said the brothers.\nThey took their chariot and went to the sea-side. The sea brought\npresents. But Krishna asked for the restoration of his Guru's son. The\nsea replied: -- \"I did not carry him off, but one Asura named\nPanchajana, who lives in my waters in the form of a conch.\" Krishna\nentered the waters and killed Panchajana. But he did not find the boy\nwithin the Asura's body. Me took the conch and came back. He then went\nwith Balarama to the seat of Yama called Sanyamani and blew the conch.\nYama adored the brothers and wanted to know their behests.\n\nBhagavan said: -- \"My Guru's son has certainly been brought here by his\nown Karma. But hear my command and bring him to me.\" \"So be it\" said\nYama, and brought back the Guru's son. The brothers took him to their\nfather and said: \"What more do you ask, O Guru?\"\n\nThe Guru said: -- \"I have nothing more to ask. Now you may go home.\"\n\n\nUDDHAVA AND VRAJA.\n\n\n*SKANDHA X. CHAP. 46.*\n\nUddhava was the chief counsellor of the Vrishnis, the dear friend of\nKrishna and the direct disciple of Brihaspati. He was second to none in\nwisdom. His dress and decorations were those of Krishna.\n\nKrishna called his friend aside and said: --\n\n\"Go, Uddhava, to Vraja. Bear my love to Nanda and Yasoda, Give my\nmessage to the Gopis, which will be a relief to them in their distress.\nTheir desires are all centred in me. I am their life. They have given up\nall worldly connections for my sake. I am their dearest and nearest\nfriend. I protect those that give up worldly duties for my sake. So\npainful is my separation to the Gopis that they are beside themselves.\nAny how they live and that with difficulty, only because I sent word of\nmy speedy return.\"\n\nGladly Uddhava accepted the mission. He went to Vraja and stayed there\nfor a few months, consoling the Gopas and Gopis.\n\nTo Nanda and Yasoda he said: --\n\n\"Rama and Krishna are the efficient and the material cause of the\nUniverse -- Purusha and Pradhana. They pervade all beings and guide the\nworkings of individual natures. Krishna would fulfil the promise he made\nto you on the wrestling ground and come back to Vraja ere long. Do not\ngrieve O great ones. You shall see Krishna by your side: He is within\nthe heart of all beings, as fire is inside all fuel, To him nothing is\nagreeable or disagreeable, nothing high or low. He has no father, no\nwife, no sons, no one near or distant, no body, no birth, no Karma. For\nthe protection of Sadhus he manifests himself in different births at his\nown pleasure. Though void of all Gunas, he seeks them at pleasure for\nthe purpose of creation. As a stationary body appears to be moving, so\nAtma appears to be working, though Chitta is the worker. Krishna is not\nyour son only. But he is of all the sons, the self, father, mother and\nIsvara. Nothing exists in reality but Krishna.\"\n\nExcited were the effusions of the Gopis, on seeing Uddhava. (They may be\ninteresting to the general reader but to the student the message\ndelivered by Uddhava is the only necessary portion at this stage of the\nstory. The reader is therefore referred to other translations for those\nhighly poetical effusions.)\n\nUddhava informed the Gopis that he was the secret messenger of Krishna.\nHe then delivered the following message from Bhagavan: -- \"You have no\nseparation from me, for I am all-pervading. As the five elements earth,\nwater, air, fire and ether enter into the composition of all beings, so\nI underlie Manas, Prana, the Bhutas and the Indriyas, as also the Gunas\nthemselves. I create, preserve and destroy self in self by self. By my\nMaya, I become the Bhutas, the Indriyas and the Gunas. But Atma is pure,\nit is all consciousness (Jnana), separate, unconnected with the Gunas.\nIt is only by the mental states of wakefulness, dream and dreamless\nsleep that egoistic perceptions are caused in Atma. (The objects of\nperception in one state appear to be unreal in another state.) The\nobjects of dream perception appear to be unreal to the awakened man. The\nmind (being the common factor in all the three states) perceives these\n(unreal) objects of the senses and it underlies the senses themselves.\nSleeplessly therefore control the mind. This is the final reach of the\nVedas, of Yoga, and of Sankhya, of relinquishment, of Tapas, of the\ncontrol of senses, and of Truth itself. This is the ocean into which all\nrivers fall.\n\n\"That I, though pleasing to your eyes, remain away from you is because I\nwant you constantly to meditate on me, for such meditation will attract\nyour mind more towards me. The mind of women does not dwell so much upon\nthe lover, near at hand, dearest though he be, as it dwells upon a\ndistant lover, being full of him.\n\n\"By devoting your whole mind to me, free from all other thoughts, and by\nconstantly meditating on me you shall forthwith attain me. Even those\ngirls that remained at Vraja and could not join the Rasa attained me by\nmeditating on My powers.\" The words of Uddhava only reminded the Gopis\nof the doings of Krishna. They loudly took his name. They were full of\nKrishna and would not forget him. But they knew from His message that He\nwas Atma and their pain of separation was gone.\n\nUddhava remained for several days at Vraja, reminding all of Sri\nKrishna. When he left Vraja he wished that he could be one of the\ncreepers or herbs in Vrindavana, that had been rendered sacred by the\ndust of the Gopis' feet. (With that wish let us take leave of the\nVrindavana Lila of Bhagavan Sri Krishna.)\n\n\nTHOUGHTS ON THE VRINDAVANA LILA.\n\n\nBefore making any remarks of my own, it will be necessary to draw upon\nthe Upanishads.\n\nGopala Tapani is one of the chief Upanishads dealing with Krishna. The\nwork is divided into two parts. The first part gives one yantra for the\nUpasana of Krishna. The second part gives a narration. The women of\nVraja asked Krishna to name some Brahmana to whom they could make\nofferings of food. Krishna named Durvasas. \"But how can we approach him\nwithout crossing the Yamuna?\" asked the Gopis.\n\n\"Take my name, that of Krishna, a Brahmacharin, and the Yamuna shall\ngive you way\" So it was. The Gopis crossed the Yamuna and went to the\nAsrama of Durvasas, the incarnation of Rudra. They offered the sweet\nthings to the Rishi and when he partook of these, he permitted the Gopis\nto retire. \"But how can we cross the Yamuna?\"\n\nThe Rishi replied: -- \"Remember me, the eater of Durva (a kind of grass)\nand the river shall give way.\"\n\n\"Krishna a Brahmacharin! And thou an eater of Durva only? How can that\nbe?\" asked the chief Gopi and she asked a number of other questions.\n\n(According to the common exoteric notion Sri Krishna is the lord of many\nwomen and Durvasas is a voracious Rishi. This is the cause of the\nwonder.)\n\nDurvasas first explained that Krishna was the all-pervading Purusha,\nunderlying all. Then further on, there are seven _Sakamya_ Puris or\nplaces, on the top of Meru, as well as seven _nishkamya_ Puris.\n\n(The commentator Visvesvara explains \"Sakamya,\" as regions where desires\nfructify. As on the Meru there are seven such Puris, so there are seven\nNishkamya or Moksha-producing Puri's). On the earth, these, are seven\nSakamya Puris (Ayodhya, Mathura and others.) Of these Gopala Puri\n(Mathura) is the direct abode of Brahma.\n\nAs the lotus floats on the lake, Mathura rears itself up on the earth,\nprotected by Chakra, the disc of Vishnu. Hence it is called Gopala Puri.\nThis Puri is surrounded by twelve forests: --\n\nBrihat Vana (from Brihat or great, large).\n\nMadhu Vana (From Madhu, a daitya).\n\nTala Vana (Tala or palm tree).\n\nBahula Vana (From Bahula, a kind of tree).\n\nKumud Vana (From Kumud, flower).\n\nKhadira Vana (From Khadira or the catechu plant).\n\nBhadra Vana (From Bhadra, a kind of tree).\n\nBhandira Vana (From Bhandira, the name of a religious fig tree).\n\nSri Vana (From Sri or Lakshmi).\n\nLoha-vana (from Loha, the name of an Asura.)\n\nAnd Vrindavana (from Vrinda or Tulasi plant.)\n\nThese twelve forests are presided over by the 12 Adityas, 11 Rudras,\neight Vasus, seven Rishis, Brahma, Narada, the five Vinayakas (Moda,\nPramoda, Amoda, Sumukha and Durmukha), Viresvara, Rudresvara,\nVisvesvara, Gopalesvara, Bhadresvara, and 24 other Siva Lingas.\n\nThere are two chief forests, Krishnavana and Bhadra vana. The 12 forests\nare included in these. They are all sacred, some of them most sacred.\n\nThere are four forms of Vishnu (Murtis) in these forests, Rama\n(Sankarshana), Pradyumna, Aniruddha and Krishna (Vasudeva).\n\nThere are twelve other Murtis in Mathura:\n\n_Roudri_ adored by the Rudras.\n\n_Brahmi_, by Brahma.\n\n_Devi_, by the sons of Brahma.\n\n_Manavi_, by the Maruts.\n\n_Vighna nasini_, by the Yinayakas.\n\n_Kamya_, by the Vasus.\n\n_Arshi_, by the Rishis.\n\n_Gandharvi_, by the Gandharvas.\n\n_Go_, by the Apsarasas.\n\n_Antardhanastha_ remains hidden.\n\n_Svapadangata_ is at the supreme abode of Vishnu.\n\n_Bhumisitha_ remains on the earth (Bhumi).\n\nThose who worship _Bhumistha_ know no death, they become liberated.\n\nGopa is Jiva (Ego).\n\nGopala = Gopa (Jiva) + ala (acceptor).\n\nGopala is he who accepts the Jivas as his own.\n\nHe who realises \"I am Gopala\" attains Moksha. Gopala always remains at\nMathura. Mathura is the place for devotion.\n\nThe Lotus of the heart is Mathura with its eight petals. The two feet of\nNarayana are there marked with the divine Symbols (flag, umbrella &c.).\nThe object of meditation there is either Krishna, with Srivatsa, with\nKaustubha, with four hands, bearing Sankha, Chakra, Padma, and Gada,\nwith arms adorned by Keyura, with the neck adorned by a garland, with a\ncrown on the head and with Makara-shaped Kundalas on the ears; or it is\nKrishna with, two hands, bearing a flute and horn.\n\nMathura is from _Math_, to put down, because materiality is put down\nthere by divine wisdom. The eight Dikpalas (Indra, Agni, Vayu, Varuna\nand others) preside over the eight petals of the Lotus in the heart.\n\nThe \"flags\" have the glow of the Sun and the Moon.\n\nThe umbrella is Brahma Loka.\n\nThe two feet are \"above\" and \"below.\"\n\nKaustubha is that light which overpowers all other lights _viz._, Surya,\nAgni, Vak and Chandra.\n\nThe \"four hands\" are Satva, Rajas, Tamas and Ahankara.\n\n\"Sankha,\" consisting of the five Bhutas, is held by the hand\nrepresenting Rajas.\n\n\"Chakra,\" consisting of Manas, is held by the hand representing Satva.\n\n\"Padma\" is the universe, the primal Maya. It is held by the hand,\nrepresenting Tamas.\n\n\"Gada\" is primal Vidya or wisdom. It is held by the hand, representing\nAhankara.\n\n\"Garland\" round the neck consists of the Manasa Putras of Brahma. The\ncrown is Sat, absolute existence. The different life forms and the\nunderlying Jiva are the two \"Kundalas\" on the ear.\n\nThen we come to MANTRA BHAGAVATA or Bhagavata written in Vedic Mantras,\na stiff work not quite intelligible without the excellent gloss of\nNilkantha (published at the Venkatesvara Press, Bombay). This work is\nsaid to have been found out by Nilkantha. It is divided into four parts\n-- Gokula Kanda, Vrindavana Kanda, Akrura Kanda and Mathura Kanda. The\nchief events of Krishna's divine life (Lila) are narrated in this book,\nbut in the order of narration., it follows Hari Vansa more than the\nBhagavata Purana. I refer only to those portions of the book, which to\nme appear important.\n\nWe take the following from the Gokula Kanda. The Gopas are\nre-incarnations of Devas. They are the messengers of Krishna. They are\nfond of _Gavya_ or the products of Cows. The relation between Krishna\nand the Gopas is that between an object and its image. Krishna drove the\ncattle of Nanda, just as he drove the horses of Arjuna, the object of\ndoing so being in both the cases the destruction of all the enemies\n(III). In commenting on the 5th Sloka, Nilkantha calls Krishna the white\nray of the Sun, which becomes the blue ray, which is in reality the ray\nof Sat, Chit and Ananda. He refers in this connection to the word Bharga\n(ray) in the Gayatri. Krishna is the heart of the Sun.\n\nThe sixth sloka explains this: --\n\n\"It is Krishna who causes bliss. The Sun God (Savitri), being guided by\nKrishna, goes his way on the golden chariot (VI).\"\n\nIn the 11th sloka, Krishna is called the Black ray.\n\nMother Aditi (Earth) asked her son Indra for relief (VII). At the\nrequest of Indra, Vishnu entered the womb of Devaki. He first ensouled\nseven Ardha-Garbhas. (_Ardha_ is half and _Garbha_ is a foetal child.\nThe six sons of Kala-nemi -- the name of a demon, literally, the rim of\nthe wheel of time, known as Shat Garbhas, pleased Brahma by worship and\nbecame immortal. They were the grandsons of Hiranyakasipu. He cursed\nthem saying: --\n\n\"I am your own grandfather. But you disregard me for the sake of the\nDivine Grandfather Brahma. Hence you shall be killed by the hands of\nyour own father.\" They remained in their Linga Sarira in Patala.\n\nThey incarnated as the first six sons of Vasudeva and were killed by\nKansa, the incarnation of Kala-nemi. This is related in Harivansa.\nTherefore they are called Ardha Garbhas. The seventh Balarama is also\ncalled Ardha-Garbha, as he was drawn away from Devakl to Rohini.\n_Nilkantha_) IX.\n\nThe Black ray (Sat, Chit and Ananda) incarnated in Devakt's womb.\n\nKrishna is Antaryamin or inside all beings.\n\nBalarama is Sutratma, the Ego. XIX.\n\nThe Cart Asura (_Sakata_) is a messenger of the death God from the\nSouth, XX.\n\n_Putana_ is a weapon of death in the form of a bird. XXI.\n\n_Trinavarta_ is the disease, known as consumption.\n\nThe Gopas asked Krishna for the milk-products. As devas, they had never\nknown such offerings in Yajnas. They informed Krishna, where the milk\nmade things were to be found. (XXIII and XXIV.) For the gratification of\nthe universe, the longings of Krishna are great and for this reason he\ndid not spare any fresh butter of the Gopis. The Gopis learned from this\nthat for the bare up-keep of their lives, they were to attend to their\nhousehold duties (XXVI). (If the boys are to steal away all the butter,\nlife itself will be extinguished. People should have enough left for\ntheir household requirement. If I taste only a little of the butter, all\nthe three Lokas will be gratified, and the Gopis will acquire the merit\nthereof. Considering all this, Bhagavan tasted butter by stealth\n_Nilkantka_. This means, in so many words, that Krishna accepted the\nfruits of all the actions of the Gopis except such as sufficed to\npreserve their lives). The Gopis complained to Yasoda of the stealing\nacts of Krishna. XXVII.\n\n_Vrindavana Kanda_.\n\nThe dwellers of Gokula migrated with Krishna to Vrinddvana, for fear of\nVrikas or wolves. (Kama and other passions are the wolves, _Nitkantha_),\nI.\n\nIn treating of Pralamba Asura, mention is made of the nonperception of\n\"I am Brahma,\" VII.\n\nPralamba is said to be an aspect of the primal Daitya Madhu, IX.\n\nThere is some philosophical discussion about the concealment of calves\nby Brahma, (X to XIV.)\n\nThe first six sons of Devaki are the Six Indriyas (including Manas) and\nthe seventh is the Jivatma, the conscious Ego. XXXV.\n\nIn commenting upon this sloka, Nilkantha says, \"Devaki and other names\nare merely allegorical, bearing an esoteric meaning. The narration is\nnot the real point.\" He further supports his position while commenting\non sloka XL, of Vrindavana Kanda. He makes quotations from the Skanda\nPurana, which speak of the twofold meanings of the narration texts, one\nAdhyatmika and another Adhi bhautika, the former being difficult to\nfollow. Following up these quotations, Nilkantha says; \"Those that are\nnot prepared for the Adhyatmika hindering of all modifications of the\nmind, must seek the Adhibhautika Lila of Bhagavan. And if they\nconcentrate their minds on the _holy deeds of Bhagavan_, they acquire\nthe result of Samadhi.\"\n\nKrishna is Paramatma. The intercourse of the Gopis was not therefore\nadulterous. (XXXVII and XXXVIII.)\n\n_Akrura Kanda_.\n\nIn this Kanda, Akrura comes to Vraja and takes Rama and Krishna to\nMathura.\n\n_Mathura Kanda_.\n\nThis part treats of the killing of Kansa by Krishna.\n\nKrishna is described as the knower of the hidden names of the cows. (It\nis to be understood that the cows have hidden names, _Nilkantha_.)\n\nWe now come to KRISHNA UPANISHAD, one of the Atharvana Upanishads.\n\nThe Gopas are Devas.\n\n\"Nanda\" is Supreme bliss.\n\n\"Yasoda\" is Mukti.\n\nMaya is three-fold Satvika, Rajasika and Tamasika.\n\nSatvika Maya is in Rudra, Rajasika in Brahma and Tamasika in the\nDaityas.\n\nDevaki (_Deva+ki_ or chanted by the Devas) is Brahma Vidya.\n\n\"Vasudeva\" is Nigama.\n\nThe \"Gopis\" and the cows are Riks. (Vedic Mantras)\n\nBrahma is the stick of Krishna.\n\nRudra is His flute.\n\nIndra is the horn,\n\n\"Gokula Vana\" is Vaikuntha.\n\nThe trees are the Rishis of Vaikuntha.\n\nThe Daityas (Trinavarta and others) are greed, anger and other passions.\nKrishna, in the form of Gopa, is Hari. Rama is the Sesha serpent.\n\nThe eight principal wives and the sixteen thousand and one hundred minor\nwives of Krishna are the Riks and Upanishads.\n\n\"Chanura\" is Dvesha (Dislike).\n\n\"Mushtika\" is Matsara (Egoism, Envy).\n\n\"Kubalaya pida\" is Darpa (pride).\n\n\"Vaka\" is Garva (Arrogance).\n\n\"Rohini\" is Daya (Tenderness).\n\n\"Satya bhama\" is Ahinsa, (Non-Injury).\n\n\"Agha\" is some fatal disease, such as consumption &c.\n\n\"Kansa\" is Kali(?) (The commentator Narayana says that by Kali we are\nhere to understand Kalaha or quarrel, for Kansa is the incarnation of\nKalanemi and Duryodhana is the incarnation of Kali.).\n\n\"Sudaman\" is Sama (restraint of the mind).\n\n\"Akrura\" is Satya (Truth).\n\n\"Uddhava\" is Dama (restraint of the senses).\n\n\"Sankha\" is Vishnu himself in the form of Lakshmi.\n\nThe Milk products of the Gopis correspond to the ocean of milk in the\nuniverse.\n\nKasyapa is the Ulukhala (wooden mortar used in cleansing rice), to which\nKrishna was tied by Yasoda.\n\nThe rope that was used in the tying of Sri Krishna is Aditi. Chakra is\nVeda.\n\nThe garland Vaijayanti is Dharma.\n\nThe umbrella is Akasa.\n\nGada is the Goddess Kalika.\n\nThe bow of horn (Sarnga) is the Maya of Vishnu.\n\nThe Arrow is Kala, the destroyer of all lives.\n\nThe Lotus is the seed of the universe. Garuda is the religious fig tree\nnamed Bhandira.\n\nThe following is taken from GOPI CHANDANA UPANISHAD.\n\n\"What is Gopi?\n\n\"She who preserves.\n\n\"Preserves from what?\n\n\"Preserves people from Naraka, from death and from fear.\"\n\nHARIVANSA says: --\n\n\"Kansa is Kalanemi,\n\n\"Kesin is Haya Griva,\n\n\"Arishta is son of Bali, the Elephant is Rishta, son of Diti, Chanura\nand Mushtika are the Asuras, Varaha and Kisora.\"\n\nPADMA PURANA throws the greatest light on the Vrindavana Lila of Sri\nKrishna. The chapters refer to the Patala Khanda of that Purana.\n\nCh. 38. Of innumerable Brahmandas (solar systems), there is one supreme\nseat, that of Vishnu. Of this seat, Goloka is the highest aspect, and\nVaikuntha, Siva Loka and others are the lower aspects. Goloka is\nrepresented on the earth by Gokula, and Vaikuntha by Dvaraka. Vrindavana\nis within the jurisdiction of Mathura. Mathura has the form of the\nthousand-petalled lotus, situated in the head.\n\nOf the forests in Gokula, the twelve chief ones are: -- Bhadra, Sri,\nLoha, Bhandira, Mahavana, Tala, Khadir, Bakula, Kumud, Kamya, Madhu and\nVrindavan. There are several sub-forests too, which witnessed some scene\nor other of Krishna Lila.\n\nGokula is the thousand-petalled lotus and its disc is the seat of\nGovinda.\n\nThe petals are the seats of different performances of Sri Krishna and\nare different occult centres.\n\nThe southern petal contains a most occult seat, attainable with\ndifficulty by the greatest of Yogins. The south-eastern petal contains\ntwo secret recesses. The eastern petal has the most purifying\nproperties. The north-east petal is the seat of fruition. The Gopis\nattained Krishna on this petal, by worshipping Katyayani. Their clothes\nwere also stolen on this petal.\n\nThe northern petal is the seat of the twelve Adityas. It is as good as\nthe disc itself.\n\nThe north-west petal is the seat of Kaliya. On the western petal, favor\nwas shewn to the wives of the Vedic Rishis. Here the Asura Agha was\nkilled. Here is also the Lake called Brahma. On the south-western petal,\nthe Asuras Vyoma and Sankha-chuda were killed.\n\nThese eight petals are situated in Vrindavana. Outside Vrindavana, there\nare sixteen petals. The first petal is the seat of Govardhana. Here\nKrishna was installed as Govinda. The first petal contains Madhuvana,\nthe second Khadira, the fourth Kadamba, the fifth Nandisvara (residence\nof Nanda), the sixth Nanda, the seventh Bakula, the eighth Tala (where\nthe Asura Dhenuka was killed), the ninth Kumuda, the tenth Kamya (where\nBrahma knew Krishna as Vishnu), the eleventh many forests, the twelfth\nBhandira, the thirteenth Bhadra, the fourteenth Sri, the fifteenth Loha,\nand the sixteenth Mahavana. The deeds of Sri Krishna up to the age of\nfive were all performed at Mahavana.\n\nVrindavana is the seed cavity of the thousand-petalled lotus. By all\nmeans place Vrindavana in the heart cavity. Krishna is always a Kisora\n(between ten and fifteen) at Vrindavana, (_i.e._ Vrindavana proper, the\nparticular forest of that name).\n\nAt the centre of Vrindavana is the eight-cornered Yoga seat of Sri\nKrishna. Over that seat is a throne of jewels. The eight petalled lotus\nlies there. The disc of that lotus is the supreme abode of Govinda. He\nis the Lord of Vrindavana. Brahma, Vishnu and Siva are all His parts.\nHis primal Prakriti is Radhika.\n\n*CHAPTER 39.*\n\nGovinda with Radha is seated on the golden throne. Outside the throne,\non the seat of Yoga, remain the chief favorites of Krishna, who are\nparts of Radhika.\n\nLalita stands on the west, Syamala on the north-west, Srimati on the\nnorth, Haripriya on the north-east, Visakha on the east, Saivya on the\nsouth-east, Padma on the south, and Bhadra on the south-west.\n\nThen there is another group of eight, Chandravali, Chitrarekha, Chandra,\nMadana Sundari, Sri, Madhumati, Chandra-rekha, and Haripriya.\n\nOf this latter group, Chandravali holds almost equal position with\nRadhika.\n\nThese are the sixteen principal Prakritis. Then there are thousands of\nGopis all devoted to Krishna.\n\nOn the right side of Sri Krishna are thousands of Sruti girls, who chant\nHis divine mysteries. On the left side are the most beautiful-looking\nDeva girls, who turn towards Sri Krishna with the greatest eagerness.\n\nOutside this inner temple are the Gopa boys, who look like Krishna.\nSridaman is on the west, Sudaman on the north, Vasudaman on the east,\nand Kinkini on the south.\n\nOutwards still more, inside a golden temple, seated upon a golden seat,\nadorned with ornaments of gold, there are thousands of Gopa boys, headed\nby Stoka Krishna, Ansu Bhadra and others, all devoutly singing the glory\nof Sri Krishna.\n\nThe whole of this is surrounded by a shining gold wall.\n\nOn the west of that wall, within a temple, situated under a Parijata\ntree, is Vasudeva, with his eight wives, Rukmini, Satyabhama, Jambavati,\nNagnajiti, Sulakshana, Mitravinda, Anuvinda and Sunanda.\n\nOn the north, under a Harichandana tree, is Sankarshana with Revati. On\nthe south, under a Santana tree, is Pradyumna with Rati. On the east,\nunder a Kalpataru, is Aniruddha.\n\nSurrounding all this is a white stone wall, with four gates. White\nVishnu preserves the western gate, Red Vishnu preserves the northern\ngate, yellow Vishnu preserves the eastern gate, Black Vishnu preserves\nthe southern.\n\nCHAP. 41. Rishi Ugra-tapas meditated on Sri Krishna for one hundred\nKalpas. At the end of that period he became a Gopi, named Sunanda.\n\nRishi Satya-tapas meditated on Krishna for ten Kalpas, and he then\nbecame a Gopi named Bhadra.\n\nRishi Hari-dhama became a Gopi, named Raktaveni, at the end of three\nKalpas.\n\nRishi Javali became Chitra-gandha after ten Kalpas.\n\nSuchi-sravas and Suvarna became the daughters of the Gopa Suvira, at the\nend of one Kalpa.\n\nJatila, Janghaputa, Ghritasin, and Karbu became Gopis after three\nKalpas.\n\nSuka, son of Dirgha-tapas, Vyasa of the previous Kalpa, became daughter\nof Upananda.\n\nOne son of Svetaketu became the daughter of Balavani.\n\nChitra-dhvaja, son of Rajarshi Chandraprabha, became Chitrakala,\ndaughter of Gopa Viragupta, at the end of one Kalpa.\n\nRishi Punya-sravas practised meditation for thirty thousand Kalpas and\nhe was born as the daughter of Nanda's brother, by name Labanga.\n\nThese are some of the favorite Gopis of Krishna.\n\nCHAP. 42. The form of Sri Krishna, as seen at Vrindavana, is constant.\nMathura, Vrindavana, Yamuna, the Gopa girls, the Gopa boys, Sri Krishna\nas an Avatara -- are all constant.\n\nThe Gopis are the Srutis (forms invoked by Vedic Mantras), Deva girls\nand devoted Rishis, desirous of liberation.\n\nThe Gopa boys are Munis, full of the bliss of Vaikuntha.\n\nThe Kadamba tree is Kalpa Vriksha, (a divine tree that gives all that is\ndesired).\n\nThe Siddhas, Sadhyas and Gandharvas are the Kokilas (cuckoos) of\nVrindavana.\n\nGovardhana is the eternal servant of Hari.\n\nCHAP. 43. Arjuna wanted to know the mysteries of Vrindavana and of the\nGopis.\n\nKrishna said they were unknown to Brahma even. He then advised Arjuna to\nworship the goddess Tripura-sundari, as through her favor only he could\nknow all he asked about. The goddess asked Arjuna to bathe in a tank\ncalled Kulakunda. She then gave directions which were duly performed by\nArjuna. The goddess then took Arjuna to the real, constant Vrindavana,\nwhich is placed over Goloka. With the divine vision, given by the\ngoddess, Arjuna saw the mysteries of Vrindavana, and became full of\ndevotional love. He then asked the goddess what to do next. She then\nasked him to bathe in another tank, and, when Arjuna did so, he became a\nfemale. A divine voice said, \"Go back to the former tank. Touch its\nwater and you will attain your object. There you will find your\ncompanions.\"\n\nThe Gopis gathered round Arjuna out of curiosity. One of them Priyamuda\nasked: -- \"Who art thou? How hast thou come here?\" Arjuna related his\nstory.\n\nTo satisfy the curiosity of Arjuna, Priyamuda said: -- \"We are all the\ndear companions of Krishna. Here are the girls of Vraja. Those are\nSrutis and these are Munis. We are Gopa girls. Some appeared here from\nthe body of Krishna. They are constant, keeping constant company with\nKrishna and moving all over the universe. Of them, this is Purna-rasa,\nthis is Rasa Manthara (and so on). Then of the Srutis, this is Udgita,\nthis is Sugita (and so on). Then of the Munis, this is Ugra-tapas, this\nis Priyavrata, this is Suvrata (and so on). Amongst us, the girls of\nGopas, this is Chandravali, this is Chandrika, this is Chandra-rekha\n(and so on). You will have all these for your companions. Come bathe on\nthe east side of the tank. I shall give thee the Mantra of Radhika\".\nArjuna worshipped Radhika with that Mantra and she appeared before him.\nShe then gave him the Mantra of Krishna. With that Mantra, Arjuna\nsucceeded in getting the favor of Krishna. He called Arjuna, in his\nfemale form, and gave him the privilege of his company. Arjuna was then\nmade to bathe on the west side of the tank and he then regained his\nformer form.\n\nTHE BRAHMA VAIVARTA PURANA follows the ideal of Padma Purana. This ideal\nwas further worked out and further revelations were made by Chaitanya,\nwho is believed to be an Avatara of Krishna Himself. A full discussion\nof these revelations will be made when we come to study the teachings of\nChaitanya. No reference is therefore made in this book to the works\nwhich appeared and some of which preceded, but were connected with, the\ngreat movement of Chaitanya.\n\nSuch is the study of the Vrindavana Lila as authoritatively given in\nstandard religious books. It gives us a clue to the mysteries, which\nshould be worked out by each esoteric student for himself.\n\nThe mysteries are partly allegorical and partly historical. We shall\nfirst take the allegorical representation of the Lila, which has\nreference to the spiritual development of every individual Bhakta and is\ntherefore of the most abiding interest to all Bhaktas.\n\nThe Puri of Mathura is in every man, the kingdom of his own mind, where\nthe personal self is to be _put down_. Mathura is from _math_, to put\ndown. Lavana (Salt), the demon of materialism (for salt is an emblem of\nmaterialism; cf. the salt ocean) had hold of this Puri during the time\nof Rama, and Satrughna killed the demon.\n\nBut materialism regained its lost ground and the forces of descent\ngathered strong round Kansa. Kansa was Kala-nemi, or the mark left by\nthe wheel of time. Each one of us has inherited through countless ages a\nstrong element of materiality, which tries to reign over each one of us.\nThis is the Kansa in each of us. There was also king Kansa of the period\nwhen Krishna appeared. He was brought down from his high platform and\nkilled by Krishna, and the spiritual evolution of humanity became\nassured.\n\nThere are eight Prakritic principles in man, corresponding to eight\nsenses. Earth or smell, water or taste, fire or form, air or touch, and\nakasa or sound, these enable Jivas to acquire experiences from the\noutside. Ahankara, or the sense of egoism, enables man to assimilate\nthose experiences to his personal self, and to make a small world of his\nown self.\n\nThen there is Mahat and the universal sense corresponding to it. This\nsense takes man out of the limits of personality; it raises him to the\nlevel of spiritual life. It develops unselfishness and universal life.\n\nLast of all is the eighth principle, Mula Prakriti. It gives the sense\nof perceiving Atma.\n\nKrishna helps the evolution of the Jivas, by developing the outer senses\nfirst and then the inner senses.\n\nWhen the first six senses are developed, the evolution of personality is\ncomplete. The powers that develop the senses do not come any more into\nrequisition. Those powers were the first six brothers of Krishna, who\nlay slumbering in the ocean, and who were _ardhagarbha_, as Harivansa\nsays. Their action was confined to the material stage of evolution and\nhence they are said to have descended from Hiranyakasipu. Kansa had no\ndifficulty in slaying these half-dead powers.\n\nThe sixth brother was Balarama. He was robed in blue, a highly spiritual\ncolor, the color of Mahat. He roused the spiritual sense of man. Jivas\nhad wandered away from their spiritual home, where they were all united,\nand each had made a separate entity for himself. Balarama tried to draw\nthem together once more on the plane of Mahat. Hence he was called\nSankarshana, and his instrument was called the plough. He was the first\nborn, as men cannot come face to face with Ishvara, so long as they are\nnot raised beyond the limits of personality. Jivas streamed forth from\nthe plane of Mahat, presided over by Atlanta or Sankarshana, and they\nare drawn back to that plane so that they may set out on a higher\nspiritual journey.\n\nThen came Sri Krishna and Yogamaya, both together. Sri Krishna was the\nhighest of the high, beyond the Maya that enshrouded the Brahmanda. How\ncould he come in contact with the Jivas of Brahmanda? The only plane of\nPrakriti with which He could come in direct contact was the plane of\nMula Prakriti. But this plane was not developed in humanity as yet.\nTherefore He asked Yoga Maya, the energy of Jivic evolution, who carries\nJiva from the lowest to the highest point, to serve as a medium between\nHim and the Jivas. Sri Krishna performed His mission with the help of\nYoga Maya. The Gopis met Sri Krishna because they worshipped Yoga Maya\n(Katyayani). Sri Krishna had personal contact with the Gopis at Rasa,\nbecause He invoked Yoga Maya at the time and got her help. Yoga Maya is\nthe highest sense of which Jiva is capable, and, when Durga appeared in\nher third incarnation as Yoga Maya, she was not to undergo further\nincarnation in this Kalpa. To the developing sense of Yoga Maya, Siva\ngave truth after truth, till the highest truths were revealed to her,\nwhich form the Agamas and Nigamas. The revelations to the developing\nsense of humanity are the Tantras.\n\nSri Krishna was born that men might come up to His ideal. He is the\nfirst Purusha. The limitations or Maya of the solar system do not touch\nHim. He is the Lord of many solar systems. Even the materials that form\nthe solar systems have their manifestation from him. Nothing that we\nknow of, nothing that we are composed of, nothing that shapes our\nexperiences, that causes our likes and dislikes, limits Krishna. Even\nBrahma, Vishnu and Siva, the triune aspect of the second Purusha, are\nlimited by the universe they lord over. Siva is also called an aspect of\nthe first Purusha in Saiva Puranas.\n\nSri Krishna is Nirguna, for the Gunas we know of do not touch Him. He is\nthe Absolute, for the relativities we know of, or which we may even\nthink of, have no place in Him. The other Avataras are said to be\nmanifestations of the second Purusha. But Krishna is Bhagavan Himself,\n_i.e._, the first Purusha (I-3-28).\n\nThere are three aspects of the Absolute, the non-transformable, which\nuphold creation. It is through these aspects that all beings come into\nexistence, prosper and dissolve. It is through them that they are\nbrought nearer and nearer in every Kalpa to Ishvara. In the perfected\nbeing, the aspects of sat (existence), chit (consciousness) and ananda\n(bliss) are not restricted by the conditions of the universe in which\nthose aspects are developed. When beings are perfected in this way, they\nreach the plane of Krishna, which is beyond the seven-fold plane of the\nCosmic Egg. The Gopis are such perfected beings.\n\nIt will be out of place to enter here into a detailed study of these\naspects. But it will be necessary to make a brief reference to them in\norder to understand the aspect of Bliss, as a factor in spiritual\nEvolution.\n\nIt is the _existence_ aspect of the underlying ray of the Absolute\nBrahman, in every individual, that gives a continuity to individual\nexistence, through thousands of births and experiences, and makes\nindividual evolution a possibility.\n\nThe _consciousness_ aspect of the ray unfolds the blunt inanimate sense\ninto the most highly developed mind. It gives the wisdom side of man's\nevolution, which leads to the path of Jnana.\n\nThen there is the _Bliss_ aspect of the ray, which directly leads to the\nunion of the human soul with the Over-soul, of Jiva with Ishvara, and it\nleads to the path of Bhakti. It is the sensation of pleasure that makes\nthe lowest organic form, the primordial cell, break through the inertia\nof Tamas. The cell moves about, either for cell union or for the\nassimilation of food, because these give rise to some sensation, call it\npleasurable, if you like. It is not so easy to form an idea of the\nsensation of pleasure in the vegetable kingdom, but the excitement\ncaused by the union of the sperm cell with the germ cell cannot but\nstrike any one with the existence of some such feeling, though in a most\nrudimentary state.\n\nAnimals feel pleasure in the company of their female partners. They also\nlove their offspring. This gives rise to family connections, to the\nformation of society and of social virtues. With the evolution of body\nand mind, pleasures become many-sided, and the acquirement of pleasure\nbecomes in itself the principal factor in the development of man. Man\nseeks his pleasure outside himself, and he does so either for himself or\nfor others. A point is reached when self is lost sight of and self\nsacrifice for the good of others becomes a duty of pleasure. Self is\nestranged from the narrow groove of personality. It tries to identify\nitself with all beings. There is philanthropy, there is universal\nkindness. Still the differences cause unrest and disquiet. Self finds no\nrest, till it seeks its reality, till it makes a homeward journey, for\neven its own personality and the outside world lose all charm for it.\nSelf finds bliss in self void of personality. This is spiritual bliss\nattained by those that are Antarmukh (facing inwards) and not by those\nthat are Bahir Mukh (facing outwards). Self when seeking self becomes\nunited to the universal self as its eternal friend and its real aspect.\nThe universal self in Vrindavana is Sri Krishna. And the bliss of the\nGopis is self-attainment, attachment to self or Atma and not to non-self\nor worldly connections.\n\nIt is to those and those only that eagerly desire to make this inward\njourney that the Vrindavana Lila is addressed.\n\nNanda is bliss, he is spiritual Bliss the Bliss of an Antar Mukha. It is\nspiritual bliss that attracts spirit unto itself. It is the field for\nspiritual growth, the nursery ground of enthusiastic devotion and, what\nis more, of devotional love. The ideal spiritual bliss is that of\nRadhika and of her fellow Gopis. It is the Bliss aspect of Isvara that\nin the Jiva causes mutual attractions and makes devotion a law, a\nnecessity. Reflected in the Universe at large, it is the one bond that\nholds together all beings, and becomes a force of attraction on all\nplanes. Man is guided by bliss in his relations to the Universe. He is\nguided by bliss in his relation to himself.\n\nNanda is located in the brain, in the thousand-petalled Lotus. The\nspiritual seat in the head is Gokul, the first abode of Nanda.\n\nKrishna appears in Gokul. The devotee sets out on his devotional\njourney.\n\nThe first impediment of a devotee is Mala or impurity. In spite of\nhimself, he cannot get the better of his passions, his personal desires.\nThey have such a strong and apparent charm, there is such an hereditary\nand accumulated attraction toward them, that they easily overcome the\ndevotional life in its infancy. The fascinating Putana overtook all by\nher charms and she found an easy access to Krishna himself. She made an\nattempt to nurse Krishna with poisoned milk. She was killed and Mala was\nremoved (X. 6.)\n\nThe next impediment is Vikshepa or distraction. The mind, with its load\nof outside experiences always responding to the outside world, is so\nmuch distracted, thinking now of this and now of that, that it has to be\nset right before further development is possible. The cart has to be\nupturned, with its load of food-articles, the cart of mind with its load\nof experiences. That is, the man has to become Antarmukha (X. 7.) When\nthis is done, the Asura of distraction, Trinavarta or whirlwind, is\neasily killed (X. 7.). The Gopis were now void of impurities and void of\ndistraction; yet more they were being attracted to Krishna. Krishna\nfavored them by stealing the fruits of their karma or action and\naccepting them for himself. Sri Krishna said to Arjuna, \"You have a\nright to the Karma only and not to the fruits thereof.\" The senses of\nthe Gopis used to roam about in the performance of daily duties, and\nthey brought back perceptions and conceptions for the day which were\nworked out by the Gopis as duty required. The perceptions and\nconceptions are the milk-products and milk. They were churned into the\nkarma of the Gopis. The senses are the cows; the outside objects of\nperception, their grass. The Brahma Vaivarta Purana says: -- \"_Ghrita_\nis obtained from milk, _Yajna_ is performed with _Ghrita_, and all\nhappiness arises out of the performance of Yajna.\" _Prakriti Khanda_.\nThe preparation of milk products is the karma or sacrifice of the Gopis.\n(X. 8.).\n\nThe husk-stand is the discriminating faculty, that which separates the\nhusk from the grains. When Krishna becomes fastened to the\ndiscriminating faculty (not that any one can fasten him with any effort\nof his own), when right and wrong are centered in him, self becomes\nabnegated and offered up entirely to Krishna, Egoism and ignorance, the\npair of Arjuna trees disappear, though deeply rooted in man (X. 10).\nWhen fruits are offered to Krishna, there is a rich return (X. 11.).\n\nWe have reached here a point in spiritual progress. Personality has been\ncompletely given up. Brain intellect is no longer congenial to spiritual\nprogress. The head retards the spiritual man and does not carry him\nforward.\n\nThe elders of Gokula sat in council and they decided to leave Gokula for\nVrindavana.\n\nVrindavana is the Heart. The eight-petalled lotus in the heart is the\npermanent abode of Sri Krishna. The twelve forests are twelve centres 4\nx 3, the primary number being 4, the number of the sacred Tetraktys.\nWithin the heart, the only Purusha is Sri Krishna. AH others have to\nmake themselves passive to Him. The Gopis, the ideal devotees of the\nPurusha in the heart, left the world outside, their husbands and homes,\nand placed themselves entirely at the service of the Divine Lord. Let us\napproach the sublime truths of the Vrindavana Upasana with the utmost\nsolemnity possible. Those who cannot bring themselves to an exalted\nappreciation of the Vrindavana Lila had better not read the Bhagavata at\nall.\n\nThe Gopas and Gopis went to Vrindavana. Rama and Krishna headed the Gopa\nboys and looked after the calves.\n\nWhat are the cows and calves? Who are the Gopas, the Gopa boys and the\nGopis?\n\nOnce more let us understand the triad -- Adhyatma, Adhibhuta and\nAdhidaiva. Take sight.\n\nThe sense of sight comes in contact with the outside world and carries\nthe perception of sight to the possessor of the eye, under the guidance\nof a conscious energy. The senses and the mind are Cows or Adhyatma. The\noutside world is grass or Adhibhuta. The possessor of the senses and the\nmind is the Gopi, the Ego or Jiva. In Vrindavana, the Gopis are the\nhighest Jivas or Rishis, as explained in the Upanishads. The conscious\nenergy is the Gopa or Adhideva.\n\nThe Adhidevas are the Vedic Devas, as we have already seen.\n\nThe Gopas are reincarnations of the Devas, as explained in the\nUpanishads.\n\nOrdinarily the Gopas lead the cows or the Adhi-Davas lead the senses,\nbut in Vrindavana the Devas surrender themselves entirely to Krishna.\n\nThe calves or the Vatsas are the modifications of the senses and the\nmind -- the Vrittis.\n\nIn Vrindavana, Rama and Krishna first tended the calves. The Gopa boys\nwere the attendants of Rama and Krishna, the parishads or companions who\nreached very near the state of divinity, the work-mates of Bhagavan in\nthe preservation of the universe.\n\nThe Lord tended the Vrittis of the mind. Therefore they could not go\nastray.\n\nNow let us follow up the working of the divine in the heart of the\nindividual and the killing of all obstacles.\n\n_Vatsa, Baka, Agha and Brahma_. -- The Vatsa Asura is a Vritti of the\nmind. If a non-spiritual Vritti becomes unconsciously mixed up with the\nspiritual Vrittis of the mind, it has instantly to be killed.\n\nBaka or the crane, stands for religious hypocrisy. Spiritual life\nrejects all hypocrisy, all traces of untruth, in any form.\n\nWhen these two Asuras are destroyed, a third Asura appears on the scene,\nthe terrible Agha. Agha is sin, an evil deed. The sins of a man, his\npast evil deeds, stand up for a while and swallow up all that is divine\nin him. Even Gods can not overcome Agha. Those who know the struggles of\na devotee know very well how hard it is when all that is evil in man the\naccumulated tendencies of innumerable births, rise up in rebellion as it\nwere at a certain stage of his progress. Who else but Sri Krishna can\nsave a devotee at such a crisis. The flesh itself has to be destroyed\nand the whole nature changed. The devotee undergoes a second birth as it\nwere. His Vrittis are not the Vrittis of yore; even the energies that\nguide these vrittis undergo change.\n\nEvery Brahmana knows the Mantra that is recited for the suppression of\nAgha (Agha-marshana). It goes back to the pre-manifesting period, when\ndays and nights did not exist.\n\nThe serpent Agha swallowed up Krishna and his companions.\n\nKrishna came out victorious and he revivified his companions.\n\nThe Vrittis underwent change by this process and also those that guided\nthem. It was another creation altogether. The forms and varieties of\nBrahma's creation had no meaning now in them.\n\nWhat if the Vrittis were now removed from the Gopis or the Gopa boys\nkept out in a body? They all lost their distinctive features; their\ndifferences were gone. All was become divine -- the Vrittis and the Gopa\nboys.\n\nSo when Brahma concealed the calves and the Gopa boys, he only thought\nof his own creation. The Vrittis and the Gopa boys came out in divinity\nwhich was now their only reality. They were all parts of Sri Krishna\nhimself. They were manifestly sparks or rays of Atma itself. The senses\nand the mind were now irresistibly drawn towards their calves. The Gopas\nwere more than ever attached to their boys. Balarama noticed this and\nspoke to Krishna. The query of Raja Parikshit and the reply of Suka\nexplain the whole position. This brings us to the end of the KUMARA LILA\nof Sri Krishna which prepares the way for the union of the human soul\nwith the over-soul, of Jiva Atma with Parama Atma. We come next to the\nPOUGANDA LILA when Krishna guided the mind itself and all were attached\nto Him.\n\n_Krishna, the tender of the cows._\n\nRama and Krishna were now in charge of the cows themselves, the senses\nand the mind.\n\n_The Kaliya serpent._\n\nYama is the Death-god. The river Yamuna is his sister. _Kaliya_ is from\nkala or time. Kaliya with its one hundred hoods is the lifetime of one\nbirth, represented by one hundred years. The serpent could not be killed\nbut only sent away from Vrindavana. The devotees got over the periodic\ndeath-transformation.\n\n_The conflagtation and Pralamba._\n\nAs the followers of Krishna were saved from death on the one hand, so\nthey were saved from conflagration (annihilation of form) and loss of\nthe Ego (Balarama) on the other hand.\n\nIn the kingdom of Divine Bliss, everything now was divine. The purified\nmind did not go astray. It remained entirely attached to Sri Krishna.\nPersonality was now thoroughly conquered. The Jiva had acquired matter\ncongenial to the plane of the first Purusha, and he no longer ran the\nrisk of death or annihilation. The Gopis completed their homeward\njourney and they knew nothing except their Lord Krishna. They gave up\nall for the sake of the Lord. The Lord was all in all to them. They were\nbound to Him by the most sacred ties of devotional love. We shall now\nsee how they became united to the Divine Lord.\n\n_The Gopis and the stealing of their clothes._\n\nThe rains followed the summer and there was a flow of spirituality all\naround. The autumn followed and it was calm, clear and transparent.\n\nWhen the water is pure, transparent and calm and the sun is over it can\nanything prevent the reflection of the sun's image on its bosom? The\nGopis drew unto themselves the image of Sri Krishna. There was no\nmuddiness in them as in ordinary mortals; they had not the calls of\nother desires.\n\nIt is not till the ear ceases to hear the outside world, that it is open\nto the music in the heart, the flute of Sri Krishna.\n\nThe Rupa of Krishna becomes manifest when all worldly Rupas lose their\ncharm.\n\nThe Gopis even smelt the divine fragrance of Sri Krishna; they felt his\ndivine touch and they tasted the honey of Sri Krishna's lips.\n\nThe charms of the world all dead and gone, there remains only one\nattraction, that of Sri Krishna, the only Purusha in Vrindavana.\n\nThe Gopis now had a right to approach Sri Krishna as their lover. They\nbecame full of Him (_tanmaya_), and they worshipped Katyayani (Yoga\nMaya) to gain their object. (X. 21.)\n\nIt was then that Sri Krishna stripped them of their clothes (X. 22.) No\nfalse shame, no false considerations should now deter the Gopis. They\nshould lay themselves bare before Sri Krishna. No hiding, no half\nspeaking. \"Virtuous girls, I know your resolve. It is to worship me. I\nalso approve of it and so it must succeed.\" This was the long and short\nof the whole affair. The Gopis saw they were found out. So it was to be\na matter of open love now.\n\nWe shall pass over a few digressions before we come back to the Gopis\nand the consummation of their love (Rasa Lila).\n\n_Vedic Brahmans and their wives._\n\nThose that were under the influence of Vedic Yajnas could not easily\naccept the self-sacrificing path of compassion.\n\nThe students of Bhagavat Gita know very well that Sri Krishna raised his\nvoice against Vedic karma and preached the performance of unselfish\nkarma in its stead. The Vedic Brahmanas did not follow Him for a time.\nBut the tide overtook their unselfish wives who were attached to the\npath of unselfishness and compassion blended as it was with the path of\ndevotion to the Lord Sri Krishna. The wives brought their husbands round\nand the cause triumphed in all India.\n\n_The raising of Govardhana._\n\nThe raising of Govardhana is only a sequel to the suppression of Vedic\nYajnas. Why are the gods, headed by Indra, worshipped? Because the\nIndriyas are their channels of communion with men and they can influence\nmen through those channels. They are therefore called Adhi-Devas. They\nare also the hands of providence and through them we get all the things\nof the earth. But can they give us anything that is not allotted to us\nby our own karma? If a prolonged and unhindered connection with the\nmanasic world or a prolonged Svarga experience is brought about by the\nperformance of Vedic Yajnas it is on account of the superior force\nexerted over the Devas, acquired by such performances, and is therefore\ndue to karma. The Devas cannot override karma.\n\nBut still men have to depend upon the gods in their everyday lives. They\nare the hands of the karmic dispenser. True they deal out things\naccording to the karma of men. But they give to men the desired objects\nof life and in return they expect yajna-offerings to them. This is the\nold law of the existence of beings. The universe itself is the outcome\nof sacrifice and inter-dependence, the law of giving and taking.\n\nIf men broke that law, what wonder that the gods should resent it! But\nthere was a higher law, governing men and Devas alike, the law of direct\ncommunion with the lord of all, the supreme karmic dispenser, the\nAdhi-yajna of Bhagavat Gita. If men placed themselves and their karma\nentirely at the service of the Lord, where was room left for the Devas?\nAgainst such men the gods themselves lost all power.\n\nThe Hill Govardhana is the accumulated karma of the Gopis, which gives\nthe pasture ground for their cows. Krishna bears the burden of His\nBhaktas' karma, and He lifted up the karmic hill of his devoted band\nwith very little effort of his own. And when Sri Krishna bears the karma\nof His Bhaktas, the Devas are powerless against them. It is karma that\nnourishes the senses and hence the hill is called Govardhana (nourisher\nof the cows).\n\n_The Installation._\n\nWhen the gods were displaced from their position of leadership, whom\nwere the cows, the senses, to follow? Surabhi, the heavenly mother of\nthe cows, said: -- \"Now that thou hast taken the place of Indra, we\nshall call thee our Indra, or GOVINDA.\" Sridhara says, _go_ means a cow,\nas well as Svarga. Govinda is one who acquires supremacy over the cows\nor over Svarga. So the word means Indra as well. But the peculiar\nsignificance of the word Govinda has been elaborated in the Brahma\nSanhita and other works.\n\nThe plane of the first Purusha, which is the common plane of innumerable\nsolar systems, with their sevenfold planes, has two broad aspects\nVaikuntha and Goloka. Vaikuntha has reference to the solar systems as a\nwhole. The energies that guide the Brahmandas proceed from the plane of\nVaikuntha. Both Siva and Vishnu are aspects of the first Purusha, but\nnot Brahma. Siva Loka or Kailasa is therefore included in Vaikuntha. The\nplane of Brahma is Satya Loka or Brahma Loka, the highest plane of the\nBrahmanda. The worshippers of Brahma or Hiranya-garbha reach the plane\nof Brahma Loka. There they remain till the Brahmanda becomes dissolved\nat the end of the life period of Brahman.\n\nVaikuntha is the plane of Vishnu as the first Purusha. He has four\naspects on that plane -- Vasudeva, Sankarshana, Pradyumna and Aniruddha.\nHis female aspect is Lakshmi. The worshippers of Vishnu, Preserver of\nthe Universe, reach this plane.\n\nGoloka is a higher aspect of the plane of the first Purusha. There\nKrishna is not the Lord of the Universe. He is the Lord of only His\nfollowers -- those that give up everything for His sake. The highest\nspiritual life is on this plane. In Vaikuntha there is the majesty of\npower. In Goloka there is the sweetness of love. Love is a surrender\nwhich we all owe to Krishna, who makes the greatest sacrifices for us.\nIshvara gives us existence, consciousness and bliss, so that we may\ndevelop new centres that approach the state of Ishvara, and when we do\nthat we have no right to keep them to ourselves, but should give them\nback to Him from whom we owe them. Nothing can please the Lord so much\nas when we pay this willing homage to Him. He has full control over the\nsenses and experiences of the Gopas and Gopis that dwell in Goloka. He\ncan turn them to any use He likes. They are His own property, and the\ndwellers of Goloka form His own household. He is one with them as they\nare with Him. The highest spiritual life is in Goloka. Every kalpa adds\nto the number of the devoted band.\n\nVaikuntha is represented in the Dvaraka Lila. The acts of Sri Krishna\nthat constitute the Vrindavana Lila are constant (nitya).\n\nThey are reproduced in all Kalpas and on all the Dvipas or globes for\nthe benefit of all Bhaktas. When there is the full manifestation of\nKrishna in any Kalpa, the Gopas and Gopis also appear with Him. But His\nrelations with them are meant to serve as a guide only for the initiated\nBhaktas, and not for the world at large. Sri Krishna as an Avatara is\ndifferent from Sri Krishna as the beloved and the lover. As an Avatara,\nHe forces allegiance, and expects it as of right. As a lover, He seeks\nHis Bhaktas as they seek Him.\n\nThe Lord of Goloka is Govinda. When Sri Krishna was installed as\nGovinda, he had a right to the company of the Gopis, and not before. The\nGopis became the property of Govinda, as soon as Krishna asserted\nhimself as such. The Installation precedes the Rasa Lila. The\nsignificance of this Installation will never be lost sight of by those\nwho want to make a critical study of the Rasa Lila, or to apply the\nordinary canons of morality to this most sacred, most sublime, and most\nsoul-enchanting act of Sri Krishna the RASA LILA.\n\n\nTHE RASA.\n\n\nWho can presume to explain Rasa! What mortal mind can approach, even in\nconception, the divinity, the sublimity of the five chapters on Rasa!\nThe Gopis were on the field of action. They had their husbands, their\nparents, their sons; they had their worldly duties to perform, some of\nthem arduous enough to require constant attention. When the time came,\nhowever, for union with the Purusha of the Heart, when the signal music\nwas heard, every Gopi threw aside all Karma, all actions, all\nattachments, all bonds and offered herself up completely to the Lord.\nWhere is the glory of those that give up the world, that give up all\nduties in life, of those that force themselves out of all actions that\nthey may be devoted to the Lord within and the Lord without? And when\nthe Gopis approached the Lord, there was no trace of human passion in\nthem, no love of human flesh, no idea of material gratification. They\nplaced themselves entirely at the service of the Lord.\n\nBut there were those that had the yearning to do so, to free themselves\nfrom all material obstacles in their way, to offer their individuality\nto the Lord, but the Prarabdha Karma was too much for them. Their past\nKarma had woven a net round them which they could not break through. It\nwas the yearning which the Lord looked to and not the overcoming of\nobstacles in the way. And though they died with that yearning only, the\ndeath completed what they yearned for, for then the Union was complete.\n\nThe Vrindavana Lila is Nitya or constant. The Rasa Lila is for all time,\nfor all Bhaktas.\n\nThe night is the time for rest but it is the rest of bodily actions.\nFor, towards the close of night, spiritual activity sets in. Men get\nspiritual teachings and spiritual advancement without knowing it. But it\nis only a few, who have a conscious union with the Lord who manifests\nHimself in the heart of man.\n\nPurusha is one. Jiva Prakritis or Para Prakritis are many. To Purusha\nJiva must be always negative, however positive it may be towards the\nforms of Apara Prakriti. Purusha is always Male. And to Him, Jiva\nPrakriti is always a female. As the Vaishnavas say, there is only one\nmale in all Vrindavana and that male is the Lord Sri Krishna. In\ndevotional practice, one should consider himself a female, the male\nbeing the Lord of the universe, as reflected in the heart of every man.\n\nThe Gopis heard the music and went to Sri Krishna.\n\nIf you are of the world, go back to the world. But no, the Gopis were\nnot of the world. They had every right to the union. And Sri Krishna\ncould not deny them His companionship. Nay, it was a great thing to the\nLord Himself that Jivas should return to Him with all their spiritual\nexperiences that the Universe might be served and protected. The\nconcession was natural, the joy was mutual. But in the midst of the\nunion itself, there is a danger, a most subtle danger, that of Egoism,\n\"I am in union with the Lord.\" The first and the last weakness of\nhumanity, this I-ness is a drawback even in the highest spiritual life\nof man. The Gopis thought of _themselves_ and there was an instant break\nin the union. The Lord disappeared. The Lord incarnated for the good of\nthe Universe and not of individuals, and if individuals were dear to Him\nit was for the sake of the Universe. He was no special property of the\nGopis; What did the Gopis do? They imitated his actions on the Earth.\nThey followed His footsteps wherever found. They approached the Lord as\nmuch as they could in idea.\n\nAt last they broke out, \"Thou art surely not the son of a Gopi. Thou art\nthe inmost seer of all beings. Implored by Brahma thou hast appeared, O\nfriend in the line of the Satvatas, for the protection of the Universe.\"\n\nThe Gopis now realised that the Lord they wanted to be united to was the\nLord of the Universe. His mission was the protection of the universe.\nCould they share with Him? It was then and then only that they could\nexpect a continuity of the union. It was not for themselves only that\nthey had any further right. Hut the Gopis now cared not for themselves.\nThey cared for their Lord, whom they now knew and realised to be the\nLord of the Universe.\n\nAnd lo! the Lord appeared again. This time there was union but not\nindividual union. Hand in hand, the Gopis formed a circle with their\nLord, not the individual Lord, but the universal Lord making Himself\nmany. Every Gopi held the hands of the Lord and all the Gopis\ncollectively formed one circle, and the circle went on dancing and\ndancing. The Devas looked with wonder and envied the lot of the Gopis.\nLet that wonder grow amongst us. Let us catch a glimpse of that divine\ndance, that Rasa Lila, that men may become gods on the Earth.\n\n_Sudarsana, Sankha Chuda, Arishta, Kesi and Vyoma._\n\nThe Vidyadharas and Yakshas were controlled and other obstacles\novercome. Even the barrier of Akasa, which forms the final limit of\nactions and wisdom in the universe, was pushed through. Work was now\nover at Vrindavana. The Bhaktas were now fitted to pass across the\nlimits of Brahmanda to Goloka.\n\n_Akrura._ With the advent of Akrura, we move backwards from the heart to\nthe head, from the world of Bhaktas to the world at large. When Kansa\npresided over Mathura, men were guided by Self in their thoughts and\nactions. Jarasandha, who represented the Brahmanism of self-seeking\nYajnas, was the friend of Kansa.\n\nAkrura was the messenger selected by Kansa to fetch Rama and Krishna\nfrom Vrindavana. _Krura_ is cruel. Akrura is one who is not cruel. It\nwas not cruelty on the part of Akrura to take Rama and Krishna to\nMathura. He was no doubt seemingly cruel to the Gopis. But he was kind\nto the generality of mankind, who did not live in Vrindavana.\n\nThe Gopis, followers of the path of Devotion, could not bear the sight\nof him and they called him a mock Rishi. But he was really a Bhakta\nhimself, though he adhered to Vedic Karma. He performed the Vedic\nSandhya and recited Vedic Mantras; he was rewarded with the vision of\nRama and Krishna in meditation.\n\nThis votary of Karma Kanda was a fitting messenger from Kansa. He united\nin himself the spirituality of Karma Kanda and the unselfishness of the\npath of Devotion.\n\nFrom Vrindavana to Mathura we proceed from the inner man to the outer\nman, from the everlasting companions of Sri Krishna to His surroundings\nas an Avatara.\n\nIn the Vrindavana Lila, we find Krishna in his relations to the holy\nbeings and to the Devas who incarnated with Him for the good of the\nuniverse. Whenever a great Avatara appears on the Earth, his companions\nalso appear with him. His relations to his own companions serve as a\nliving example to others. They afford a lesson to all Bhaktas for all\ntime. This part of the Lila is based upon undying, eternal truths, upon\nthe permanent relations between Jiva and Ishvara. The heart of man is\nthe seat of this Lila, which can be reproduced at all times, in the\nheart of every real Bhakta. The Gopis are the same now as they were when\nKrishna sanctified the Earth. They are the preservers of the universe,\naccording to Gopi Chandana Upanishad. And their ranks may be increased\nby devoted Bhaktas who give up all for the sake of the universe and its\nLord.\n\nThere is one point more in the relations of the Gopas and Gopis to\nKrishna. Love was the one bond which united them all to Him. They sought\nhim in their inmost heart, they talked to him, they knew him as one of\nthemselves. He was a son to them, a companion, a lover. Whatever pleased\nthe Lord pleased them. Whatever was His work was their work too. They\nabnegated themselves. They merged themselves entirely in Krishna. There\nwas no question of duty; no rules, no injunctions. The Vedas did not\nexist for the dwellers in Vrindavana. The Smritis were not written for\nthem. They did not tread the path of karma. Love-bound, they gave\nthemselves entirely up to Krishna and they did not stop to ask the\nreason why, they did not stop to cast a glance at the world they left.\n\nBut the union was hardly complete; the Gopis had scarcely embraced their\nfriend, their lover, than he disappeared into the regions of the\nUniverse. The message came that He was to be sought in the Universe.\n\nThe Lord of the Universe was not the lover of the Gopis. He could not be\nthe direct object of their love. But, when the Gopis knew that their own\nKrishna was the Lord of the Universe, they failed not to bear the same\nlove to Him. But the majesty of the Universe was ill-adapted to the\nsweetness of their domestic love. They were out of harmony with the\nlordliness of their Lord at Dvaraka. So when the Lord finally received\nthem at Kurukshetra, the Gopis said that, home-bred as they were, they\ncould not forget the lotus feet of Krishna in their heart. They were\nre-united to Krishna, as the all-pervading Purusha, the preserver of the\nUniverse. The veil may be lifted a little further. We have already seen\nthat life in the higher Lokas is purely unselfish, for, as the Bhagavata\nsays, the higher Lokas are transformations of Nishkama Karma. We are to\nabnegate ourselves before we can go to Mahar Loka. This abnegation can\nbe accomplished by merging ourselves in some one who stands across the\nTriloki. Love alone breaks the barrier between man and man. If we can\nget an object of unselfish love, to whom we can give everything that we\nhave, we may easily learn the lesson of self-surrender. By the bond of\nlove, souls group together in Mahar Loka and they learn the first\nlessons of universal life. What better object of love can one have than\none of the Avataras himself? What union will be more glorious, more\nlasting, more spiritual? And Sri Krishna offered himself for such love\nto those that are devoted to him. And the most fortunate amongst\nhumanity are those that complete the love-union with Sri Krishna. They\nform an inseparable group with Him, and the plane of their union is\nGoloka. The Vaishnavas place that Loka higher than Vaikuntha Itself. It\nis the plane proper of Sri Krishna, where he is always at home with his\nBhaktas. There may be many centres round which souls might gather in the\nhigher Lokas, many types of universal life, but there is none so high,\nso noble, so glorious, as the centre afforded by Lord Krishna. When\nKrishna incarnates, He cannot do so singly. The Gopis appear with Him.\nThe Chaitanya Charitamrita, which embodies the teachings of Chaitanya,\nsays that the Lila of Krishna is reproduced throughout the fourteen\nManvantaras over all parts of the Brahmanda, just as days and nights are\nproduced over all parts of the earth. The Lila is constantly performed\nin Goloka, and it is reproduced over parts of Brahmanda, according to\nthe will of Krishna. Vrindavana is only a reflection of Goloka.\n\nWhen we go to Mathura, we find the Asura attendants of Kansa\nrepresenting all the predominating vices of the time. Pride, arrogance,\nenvy and malice, worldliness and anger, all that keep up the materiality\nin man were to be found among the best of his followers and advisers.\n\nThey were all subdued and Kansa himself brought down from his high\nplatform.\n\nWhen Krishna went to Mathura and Dvaraka, we find him as an Avatara,\ninaugurating a new era in the spiritual history of the Universe. We find\nhim there in all His majesty, glory and divine lordship. Those who\nfollow him there follow the path of Divine Lordship. Those who follow\nHim at Vrindavana follow the path of Divine Love and sweetness.\n\n*END OF VRINDAVANA LILA,*\n\n\n\nMATHURA LILA\n\n\nTHE HUNCH-BACKED GIRL AND THE PANDAVAS.\n\n\n*SKANDHA X. CHAP. 48-49.*\n\nTo keep his word, Sri Krishna went with Uddhava to the house of the\nhunch-backed girl. He gratified her desire and gave her what she wanted.\n\nSri Krishna then went with Rama and Uddhava to the house of Akrura.\nAkrura rose up to receive them. He adored Krishna saying: -- \"Thou hast\ncome down for the good of the Universe. Whenever the olden path of the\nVedas is crossed by the evil paths of unbelievers, Thou dost manifest\nThyself, as now, by the attribute of Satva.\"\n\nSri Krishna said: --\n\n\"Good people like yourselves are to be always adored by men and the\nDevas. For while Devas are self-seeking, Sadhus are not so. The places\nof sanctity on the earth and idols and stones, that symbolise divinity,\nhave the power to purify the mind after long service, while the very\nsight of Sadhus is purifying. Go thou to Hastinapura and make enquiries\nabout the Pandavas. They are still young and they have lost their\nfather. We hear they are living with Dhritarashra. But the blind king is\ntoo much in the hands of his evil sons and he may not be impartial to\nhis nephews. So enquire whether his treatment of them is good or bad.\nWhen I know that, I shall do what is best for my friends.\"\n\nAkrura went to Hastinapura and learned from Vidura and Kunti the cruel\ntreatment of the Pandavas by Dhritarashra and his sons. Dhritarashra\nconfessed that he could not hold the balance evenly between his sons and\nnephews, as his attachment for his sons was too great.\n\nAkrura returned to Mathura and informed Rama and Krishna of all that he\nhad heard.\n\n\nJARA SANDHA, YAVANA AND DVARAKA.\n\n\n*SKANDHA X. CHAP. 50.*\n\nKansa had two wives, Asti and Prapti. They were the daughters of\nJarasandha, king of Magadha (modern Bihar). The latter king learned from\nhis daughters the fate of Kansa and became highly enraged. He collected\nan army of thirteen Akshauhinis, (one Akshauhini consisting of 21,870\nchariots, as many elephants, 65,610 horses, and 109,350 foot), and he\nbesieged Mathura on all sides.\n\nKrishna thought for a moment how he could best serve the object of his\nAvatarship. He found in the army before him a collection of the forces\nthat oppressed the Earth. He thought of killing the army and of saving\nJarasandha, who might be instrumental in raising such large armies over\nand over again. \"For it is to remove the weight now oppressing the Earth\nthat I have incarnated. I have to protect the good people and kill those\nthat are not so.\" Two chariots came from the Heavens fully equipped.\nRama and Krishna drove out on those chariots. They killed the whole army\nin no time. Rama fell upon Jarasandha and well-nigh killed him when\nKrishna caused him to be set free. Jarasandha, in his disgrace, thought\nof practising asceticism but he was kept off by other kings who consoled\nhim with words of worldly wisdom.\n\nThe king of Magadha was however not to be easily put down. Seventeen\ntimes he led his army to an attack on Mathura, and each time he lost his\nentire army at the hands of Krishna and his followers. Before the fight\ncommenced for the eighteenth time, Kala Yavana appeared on the field of\nbattle with three crores of Mlechha troops. Krishna held counsel with\nRama as to the course to be adopted. The brothers might engage with Kala\nYavana in fight, but Jarasandha would make havoc in the meantime amongst\ntheir clansmen at Mathura. So Krishna planned the erection of a fort,\nwithin the seas, where he might harbour his clansmen in safety. So the\nfort was built extending over twelve Yajanas. It was laid out with a\ntown of exquisite skill and workmanship. High buildings with golden\ntowers, extensive roads, large gardens enhanced the beauty of the town.\nThe Devas offered their best things and the Lokapalas surrendered their\nrulership to Sri Krishna. By Yogic powers Krishna removed his kinsmen to\nthis town. He then left the town in charge of Balaram and himself went\nout to fight with Yavana. (Yavana, is one altogether outside the pale of\nHinduism, a Mlechha.)\n\nKala Yavana recognized Krishna and pursued him. Krishna drew him inside\na mountain cave. There Kala Yavana found a man lying asleep. He thought\nKrishna was pretending sleep. So he gave the man a kick. That man had\nbeen sleeping for a long time but he gradually opened his eyes and in\nanger looked at Yavana who became consumed by the fire proceeding from\nthat look.\n\n\nMUCHUKUNDA\n\n\n*SKANDHA X. CHAP. 51.*\n\nRaja Parikshit asked -- \"Who was the man and why was he sleeping in the\ncave?\"\n\nSuka replied: --\n\n\"He was a descendant of the line of Ikshvaku, son of the great King\nMandhata, by name Muchukunda. He had helped the Devas in their fight\nwith the Asuras. When the fight was over, the Devas showed him the cave\nand asked him to rest there. The Devas blessed him with a long sleep.\"\n\nWhen Yavana was killed, Krishna appeared before Muchukunda.\n\n\"Who mayest thou be with such overpowering glory?\" the latter asked.\n\nKrishna replied: --\n\n\"My births and deeds are infinite. Even I cannot count them. At the\nrequest of Brahma, I am at present born in the line of Yadu as the son\nof Vasudeva, for the protection of religion and for the rooting out of\nthe Asuras. I have killed Kansa who is no other than Kalanemi. I have\nkilled Pralamba and others. This Yavana was also killed by me, by means\nof the fire from your eyes. I have now come here to favor thee, for I am\nbound by affection to my votaries. Ask what boon thou likest. Thou shalt\nhave all thou desirest.\"\n\nMuchu Kunda remembered the foresaying of Garga that there was to be a\nDivine Incarnation in the 28th Kali Yuga and he therefore knew Krishna\nto be the divine Lord. He asked for no boon but devotion to Krishna.\n\n\"Truly\" said Krishna, \"thy mind is pure and noble for it is not tempted\nby boons. Those that are wholly devoted to me do not yield to desires.\nThose that are not devoted may control their mind by Pranayama and other\npractices but, as their desires are not overcome, they are found to go\nastray. Roam about the Earth, with mind fixed in me. Thy devotion shall\nnever fail. Wash away the impurities of the present life with devoted\nconcentration of the mind. In the next birth thou shalt be born as a\nBrahmana and become the greatest friend of all beings, and thou shalt\nthen fully attain me.\"\n\nMuchu Kunda came out of the mountain cave. He found that the animals and\ntrees were all short-sized and hence inferred it was Kali Yuga. He made\nhis way to the north and engaged himself in devotional practices in the\nBadari Asram of Nara and Narayana.\n\n(What has been the next birth of Muchu Kunda? How has he befriended the\nuniverse! Or is he still to come?)\n\nKrishna came back to Mathura. He killed the Mlechha troops. His men and\ncattle were carrying the booty to Dvaraka. When on the way, Rama and\nKrishna were attacked by Jara Sandha with a large army. The brothers\nfeigned a flight. Jara Sandha chased them with his army. They climbed up\na mountain. Jara Sandha made a search, but could not find them. He then\nset fire to the mountain sides. The brothers jumped down eleven Yojanas\nand made their way to Dvaraka.\n\n\n\nDVARAKA LILA.\n\n\nRUKMINI.\n\n\n*SKANDHA X. CHAP. 52-54.*\n\nWe have been already told of Balarama's marriage with Revati.\n\nSri Krishna married Rukmini in the Rakshasa form. (The seizure of a\nmaiden by force from her house, while she weeps and calls for\nassistance, after her kinsmen and friends have been slain in the battle\nor wounded and their houses broken open, is the marriage styled\nRakshasa).\n\nKing Bhishmaka of Vidarbha had five sons, Rukmin, Rukmaratha,\nRukma-vahu, Rukma-kesa, and Rukma-malin. He had also one daughter\nRukmini. (_Rukma_ means bright, radiant, also gold).\n\nKrishna and Rukmini had heard of each other and they made a vow of\nmarriage. Rukmin however betrothed his sister to Sisupala, son of the\nking of Chedi. Rukmini secretly sent a Brahmana messenger to Krishna and\ngave him a letter. The Brahmana was received well by Krishna. He read\nout the following letter of Rukmini.\n\n\"O Achyuta, thou most lovely of all, my mind has forced through all\nfalse shame and has become attached to thee, for I have heard of thy\nexcellences, which reach the ear only to remove all sufferings and I\nhave heard of thy beauty, which gives all that is desired to the seer\nthereof.\n\n\"O Mukunda, O Nrisinha, where is the girl, however wellborn, modest and\ngreat she may be, that will not choose thee as her husband, unequalled\nas thou art in birth, grace, beauty, wisdom and riches, and the most\npleasing to all mankind.\n\n\"Therefore thou art chosen by me as my husband. I offer myself up to\nthee. Come thou here and make me thy wife. Thou dost deserve to have me\nsoon. Let not Sisupala touch me, like a jackal touching the share of a\nlion.\n\n\"If I have done virtuous acts, if I have rightly served the great Lord\nSiva, then come, O brother of Rama, and hold my hand and let not others\ndo so. The day after to-morrow is fixed for my marriage. Come thou\nunnoticed. Defeat Sisupala and others and carry me away by force in the\nRakshasa form of marriage.\n\n\"I shall tell you how it will not be necessary to kill my friends within\nthe house. The day before the marriage there will be a large gathering\noutside the town to worship the goddess Durga, and I as bride shall be\npresent there.\"\n\nThe message was thus delivered. Sri Krishna vowed to marry Rukmini by\nforce. He ordered Daruka (His charioteer) to bring the chariot. Then he\ntook the Brahmana with him and reached Kundina, the town of Bhishmaka,\nin one day.\n\nKundina was gay with preparations for the marriage. Dama Ghosa, the\nfather of Sisupala, also made grand preparations. He came with a large\nretinue to Kundina. Bhishmaka went out to receive him, and led him to\nhis quarters. Salva, Jarasandha, Dantavakra, Viduratha, Paundraka, and\nmany other kings, friendly to Dama Ghosha joined him with large armies.\nThey anticipated a fight with Krishna and Rama and they came well\nprepared for the occasion. Rama heard that Krishna went all alone and he\nheard of the preparations made by his enemies. So he lost no time in\ngathering a large army and marching for Kundina.\n\nBhishmaka heard of the approach of Krishna and Rama. He gladly received\nthem and gave them quarters. Rukmini, guarded by the army, went to the\ntemple of Durga with her companions. She worshipped the Goddess and\nprayed for Krishna as her husband. She then left the temple and was\nabout to get into the chariot when Sri Krishna carried her off by force\nin his own chariot.\n\nJara Sandha and other kings were defeated by the Yadu chiefs and they\ntook to flight They consoled Sisupala and then each went to his own\nplace.\n\nRukmin vowed that he would not return to Kundina till he had killed\nKrishna and rescued his sister. He attacked Krishna but was defeated by\nhim. Krishna was about to kill him when Rukmini interceded on his\nbehalf. Krishna then partially shaved his head and chin and left him.\nBeing thus disgraced, Rukmin made a town called Bhojukata and lived\nthere.\n\nKrishna brought Rukmini to Dvaraka and married her in due form.\n\n\nPRADYUMNA.\n\n\n*SKANDHA X. CHAP. 55.*\n\nThe god Kama is an aspect of Vasudeva. He had been burnt before by the\nfire of Rudra's anger. To get back his body, he was born as the son of\nKrishna by Rukmini and became known as Pradyumna. He was not unlike his\nfather in any respect The Asura Samvara, who was Kama (or passions)\nincarnate, (Kama rupin), knew the child to be his enemy and stole him\naway and threw him into the sea. A big fish swallowed him up. That fish\nwith others was caught in a large net by the fishermen. They presented\nthe fish to Samvara. The servant cut open the fish and the child came\nout. They made him over to Mayavati. She was frightened but Naroda told\nher all about the child. This Mayavati, named Rati, had been the wife of\nKama. She had been waiting for the reappearance of her husband in a\nbody. She was employed by Samvara as a cook. Knowing the child to be\nKama Deva, she nursed him and became attached to him. In time, Kamadeva\ngrew tip and Mayavati approached him with expressions of love. \"What is\nthis mother?\" asked Kamadeva, \"Why this change in your feelings towards\nme!\"\n\n\"Thou art Kamadeva, O Lord, son of Krishna. Thou hadst been stolen away\nby Samvara. I am thy wife Rati. The Asura had thrown thee into the sea,\nwhen a fish devoured thee. I have got thee back from the stomach of that\nfish. Samvara is an adept in many forms of Maya. Kill him by means of\nDelusion and other powers of Maya known to thee.\"\n\nRati gave to Pradyumna the Vidya known as Mahamaya, the destroyer of all\nother Mayas.\n\nPradyumna fought with Samvara and killed him with the help of Mahamaya.\nRati then carried her husband to Dvaraka. There the women mistook him\nfor Krishna and bashfully moved aside. Even Rukmini could only half\ndecide that he was her son. Krishna appeared with Vasudeva, Devaki and\nRama. Narada related the story of Pradyumna's adventures. There was\ngreat joy at Dvaraka and people welcomed Pradyumna and his wife.\nPradyumna was an image of Krishna. What wonder if even his mother became\nattached to him!\n\n\nTHE JEWEL SYAMANTAKA, JAMBAVATI AND SATYABHAMA.\n\n\n*SKANDHA X. CHAP. 56.*\n\nKing Satrajit was a votary of the Sun-God. He got a present from his\ndeity of the Syamantaka jewel. He came to Dvaraka with the jewel on his\nneck. He shone with such a lustre that people took him for the sun. The\njewel used to bring forth 16,000 palas of gold every day. Sri Krishna\nasked the jewel for the king of the Yadus, but Satrajit would not part\nwith it. One day his brother Prasenajit rode on a hunting excursion into\nthe forests, with the jewel on his neck. A lion killed him and his horse\nand carried away the jewel. The Bear-chief, Jambavat, killed the lion\nand took away the jewel into his cave and made it the plaything of his\nson. When Prasena did not return, Satrajit thought that he had been\nkilled by Krishna. People also suspected him. To get rid of this unjust\nreproach, Sri Krishna went on a search himself with his men. He traced\nout the remains of Prasena, the horse and the lion. He then entered the\ncave of the Bear-chief, leaving his men outside. The infant son of\nJambavat was playing with the jewel. Krishna appeared before the boy.\nThe nurse screamed aloud. Jambavat rushed out in anger and attacked\nKrishna. The fight went on for twenty eight days and at last Jambavat\nwas overpowered. He then knew Sri Krishna as Vishnu, the primal Purusha\nand prayed to Him. Sri Krishna said the object of his entering the cave\nwas to recover the jewel, as he wanted to remove the suspicion that he\nhimself had taken it. Jambavat gladly offered his daughter Jambavati\nwith the jewel to Sri Krishna. He then returned to Dvaraka with his\nbride and the jewel. He called an assembly and, in the presence of all,\nmade over the jewel to Satrajit. He also told him how he got it back.\nSatrajit felt deeply mortified. He came back to his kingdom and thought\nhow he could best appease Sri Krishna whom he had offended by groundless\nsuspicion. At last he offered his daughter Satyabhama to Krishna and\nalso the jewel. Krishna said: -- \"We do not want the jewel, O King. Thou\nart the votary of the Sun-God. Let it remain with thee. We shall partake\nof its blessings.\"\n\n\nSYAMANTAKA, AKRURA, KRITAVARMAN AND SATA DHANU:\n\n\n*SKANDHA X. CHAP. 57.*\n\nHearing that the Pandavas had been killed in the Lac-house, Rama and\nKrishna went to Hastinapura to offer their condolences. Taking advantage\nof their absence, Akrura and Kritavarman said to Satadhanu, -- \"Satrajit\npromised the Syamantaka jewel also when he made over his daughter to Sri\nKrishna. Why shall not the jewel be taken from him? Why shall he not\nshare the fate of his brother?\" The wicked Satadhanu under this evil\ninspiration killed Satrajit while he was asleep and carried away the\njewel. Satyabhama went to Hastinapura and informed Krishna of the\nkilling of her father. The brothers came back to Dvaraka. Krishna made\npreparations for killing Satadhanu and for recovering the jewel from\nhim. Satadhanu sought the help of Kritavarman. But he knew too well the\nmight of Sri Krishna and he declined to give any help. Satadhanu then\nturned to Akrura. Akrura knew Krishna as Atman and he would not do\nanything. Satadhanu however left the jewel with Akrura and fled away on\nhorse-back. Rama and Krishna followed him to Mithila. He left the horse\nand ran away on foot. Sri Krishna overtook him soon and cut off his head\nwith the Chakra.\n\nHe then searched for the jewel, but could not find it. Turning to his\nbrother, he said, \"For nothing have I killed Satadhanu. The jewel is not\nwith him.\" Rama replied -- \"Satadhanu must have left the jewel with some\none. Try to find him out. Go back to Dvaraka. I shall in the meantime\npass some time with my friend, the king of Mithila.\" Rama remained at\nMithila for a few years. Duryodhana also came there. He learned the art\nof fighting with the mall from Rama.\n\nSri Krishna went back to Dvaraka and told Satyabhama how he had killed\nSatadhanu but could not find the jewel. Kritavarman and Akrura heard all\nthat took place and they fled for their lives from Dvaraka. In the\nabsence of Akrura the people of Dvaraka suffered from bodily and mental\npain as well as disturbances from the Devas and the elements. Those who\nforgot the glory of Sri Krishna attributed all this to the absence of\nAkrura. But it was not possible that such things should happen where Sri\nKrishna resided (without His wish.)\n\n\"Once upon a time there were no rains at Kasi (Benares). The king of\nKasi offered his daughter Gandivi to Svafalka and it rained at Kasi.\nAkrura is the son of that Svafalka. He has got the powers of his father.\nIt rains wherever Akrura lives and the land becomes free from epidemics\nand calamities.\"\n\nThe old people talked thus. Sri Krishna knew it was not so. He sent for\nAkrura, shewed him every respect, and smilingly addressed him thus: --\n\"O lord of giving (_Danapati_), Satadhanu must have left the Syamantaka\njewel with thee. I knew this from before. Satrajit left no son. His\ndaughter's son is therefore his true heir. But it is not so easy to keep\nthe jewel. Thou dost keep the observances well. So let it be with thee.\nBut in the matter of this jewel, even my brother does not believe me.\nTherefore shew it once and give peace to your friends.\" Akrura made over\nthe jewel to Sri Krishna. He shewed it to his clansmen, in order to\nremove the stain of suspicion against him. He then returned it to\nAkrura.\n\n\nTHE OTHER WIVES OF SRI KRISHNA.\n\n\n*SKANDHA X. CHAP. 58-59.*\n\nSri Krishna went to see the Pandava brothers at Hastinapura. They gave\nhim a most devoted reception. One day Krishna and Arjuna went on a\nhunting excursion to the side of the Yamuna.\n\nThey saw there a most beautiful girl. Arjuna asked who she was. The girl\nreplied: -- \"I am daughter of the Sun-god. Desiring Vishnu to be my\nhusband, I have performed great Tapas. I shall have no other husband.\nLet that friend of the friendless be pleased with me. My name is\nKALINDI. I am to reside in the waters of the Yamuna in the abode built\nby my father till I see Achyuta.\" Krishna placed the girl on his chariot\nand took her to Yudisthira.\n\nIt was at this time that Krishna got a town built by Visvakarman at the\nrequest of Arjuna and the Khandava forest was burnt by the Fire-god.\n\nThe rains over, Krishna went to Dvaraka and there duly married Kalindi.\n\nVinda and Anuvinda, two princes of Avanti, were followers of Duryodhana.\nTheir sister MITRA VINDA wanted to marry Krishna but they dissuaded her.\nSo Krishna carried away the girl by force and married her. She was the\ndaughter of his father's sister Rajadhi-devi.\n\nIn Ko-sala, there was a virtuous prince named Nagnajit. He had a\ndaughter named SATYA, also called NAGNAJITI after her father. No one\ncould marry her who had not overcome seven fierce bulls. Krishna went to\nKosala with a large retinue and he was received well by the prince. The\ngirl prayed to the Fire-god to have Krishna as her bridegroom. Krishna\novercame the bulls and married the girl.\n\nKrishna then married BHADRA of Kekaya, the daughter of her aunt\n(father's sister) Sruta-kirti. He also carried away by force LAKSHANA,\nthe daughter of the king of Madra.\n\nNaraka, son of the Earth, deprived Aditi, mother of Indra, of her\near-rings, Varuna of his umbrella and Indra of his seat at Mani Parvat\n(Mountain of jewels). Indra complained to Krishna. He went with his wife\nSatyabhama to Prakjyotisha, the town of Naraka. That town was well\nfortified and it was protected by the Daitya Mura and his meshes.\nKrishna forced his passage through all obstacles and had a fight with\nMura whom he slew with his Chakra. The seven sons of Mura, -- Tamra,\nAntariksha, Sravana, Vibhavasu, Vatu, Nabhasvat and Varuna, -- under the\nlead of one Pithha also attacked Krishna, but they were all killed.\nNaraka then himself fought with Krishna and was killed by him. The\nGoddess Earth then approached Krishna and, after adoring him, said: --\n\"This Bhagadatta, son of Naraka, takes Thy shelter. Please pass Thy hand\nround his head.\"\n\nKrishna gave assurances of safety and he then entered the house of\nNaraka. Naraka had carried away 16 THOUSAND GIRLS by force. Krishna sent\naway these girls and much treasure to Dvaraka. He then went with\nSatyabhama to the place of Indra and there restored the ear-rings to\nAditi. At the request of his wife, Krishna uprooted the Parijata tree\nand placed it on the back of Garuda. The Devas resisted, but Krishna\ndefeated them all. The Parijata tree was planted in the quarters of\nSatyabhama and it spread its fragrance all round. Krishna married the 16\nthousand girls at one and the same moment by assuming as many forms.\n\n\nKRISHNA AND RUKMINI.\n\n\n*SKANDHA X. CHAP. 60.*\n\nKrishna and Rukmini were once sitting together, when, turning to his\nwife with a smile, Krishna spoke the following words:\n\n\"Princess, thou wert coveted by great and powerful kings. Thy brother\nand thy own father offered thee to Sisupala and others. How is it then\nthou didst accept me who am not thy equal? See how we have taken shelter\nin the sea being afraid of the kings. Having powerful enemies, we can\nhardly be said to occupy our kingly seats. O thou with beautiful\neyebrows, woe to those women who follow such men as have unknown and\nuncommon ways of their own. Poor as we are, wealthy people hardly seek\nus. It is meet that they should marry or make friendship with each\nother, who are equals in wealth, birth, power and beauty. It is through\nignorance and shortsightedness that thou hast married one who is void of\nall Gunas (good qualities) and who is praised only by Bhikshus\n(beggars). Therefore do thou seek some Kshatriya king who will be a\nmatch for thee. Sisupala, Salva, Jarasandha, Danta Vakra and other kings\nand even thy own brother Rukmin, blindfolded by pride, shewed hostility\nto me. For the repression of their pride, I the punisher of evil men\nbrought thee here. But we are indifferent to the body and the house,\nvoid of all desires, fixed in self, all full, the light within, without\nactions.\"\n\n(Without anticipating our general study of the Dvaraka Lila, it is\nsufficient to mention here that Rukmini is the spiritual energy of Mula\nPrakriti, or rather the light of Purusha, as reflected on Prakriti. The\ngist of what Krishna says is that there is an essential difference\nbetween Prakriti and Purusha. Purusha is void of Gunas, while the Gunas\nform the essence of Prakriti. Coming from Prakriti, Rukmini must follow\nthe Prakritic elements. And if Krishna wrested her away from the hands\nof the material energies of Prakriti and even from her own Prakritic\nbasis (her brothers and father), it was because the material energies\nhad asserted themselves too much. This was done in the Seventh\nManvantara, when the spiritual ascent was a Kalpic necessity. Was\nRukmini to remain wedded to Krishna for the remaining period of the\nKalpa, or was she to go back to her brothers and their friends?).\n\nRukmini replied: --\n\n\"O Lotus eyed! even so it is as thou sayest. I am quite unlike thee, the\nGreat Bhagavat. Lord of even Brahma, Vishnu and Siva, Thou art plunged\nin Thy own greatness. What am I to Thee, the Gunas forming my essence?\nIt is only ignorant people who worship me. (For fear of kings, thou hast\ntaken refuge in the sea.) But the kings are the Gunas, (Sound, Touch,\nForm, Taste, and Smell which compose the object world.) For fear of\nthem, as it were, thou hast taken refuge in the inner ocean of the\nheart, and there thou dost manifest Thyself, as pure Chaitanya. The\nobject-seeking Indriyas are no doubt thy constant enemies. But when thou\nspeakest of giving up kingly seats, why even thy votaries give them up,\nas darkness itself. The ways of even Munis who worship Thy Lotus feet\nare unknown; what of thine own? When their ways are uncommon, what of\nthine? Thou art poor indeed, for there is nothing besides thee, (and so\nnothing can form Thy wealth.) But thou dost receive the offerings of\nothers and they seek thee. It is not through ignorance, but knowing that\nthou art the Atma of the Universe, that I have sought Thee. The flow of\nTime that arises from Thy eyebrow swallows up the desires of even Brahma\nand others. I did not even seek them for Thy sake. What speakest thou of\nothers? As the lion carries away his share by force from other animals,\nso thou didst carry me away from amongst the kings. How can I believe\nthat thou didst take shelter in the Sea from fear of such kings? Anga,\nPrithu, Bharata, Yayati, Gaya and other jewels of kings gave up their\nkingdoms and sought thee in the forests. Did woe befall them that thou\ntalkest of woe to me? The Gunas have their resting place in thee. Thou\nart the home of Lakshmi. Moksha is at Thy feet. What foolish woman shall\nfollow others, neglecting Thee? I have accepted thee, the Lord and soul\nof the Universe, the giver of all blessings here and hereafter. Let thy\nMoksha-giving feet be my shelter. Let those women have the kings for\ntheir husbands, those asses, bullocks, dogs, cats, and servants who have\nnot heard of Thee.\n\n\"(What is man without Atma?) Those that have not smelt the honey of Thy\nLotus feet seek the dead body, though it seems to be alive, consisting\nof flesh, blood, bone, worms, excrement, phlegm, bile and gas, covered\nover with skin, hair and nails.\" (Mula Prakriti in the Universe, or\nBudhi in man, is wedded to Atma, represented by Sri Krishna. The kings\nrepresent here the followers of material elements in the Universe or in\nman.)\n\n\nTHE SONS OF KRISHNA.\n\n\n*SKANDHA X. CHAP. 61.*\n\nThe wives of Krishna had each ten sons.\n\n_The Sons of Rukmini were._ -- Pradyumna, Charudeshna, Sudeshna,\nCharudeha, Sucharu, Charu Gupta, Bhadra Charu, Charu-Chandra, Vicharu\nand Charu.\n\n_The ten sons of Satyabhama were._ -- Bhanu, Subhanu, Svarbhanu,\nPrabhanu, Bhanumat, Chandra-bhanu, Vrihat-bhanu, Ati-bhanu, Sribhanu and\nPrati-bhanu.\n\n_Jambavati had ten sons._ -- Samva, Sumitra, Purujit, Satajit,\nSahasrajit, Vijaya, Chitraketu, Vasumat, Dravida, and Kratu.\n\n_Nagnajiti had ten sons._ -- Vira, Chandra, Asva-sen, Chitragu, Vegavat,\nVrisha, Ama, Sanku, Vasu and Kunti.\n\n_Kalindi had ten sons._ -- Sruta, Kavi, Vrisha, Vira, Suvahu, Bhadra,\nSanti, Darsa, Purna Masa and Somaka.\n\n_Madri had ten sons._ -- Praghosha, Gatravat, Sinha, Bala, Prabala,\nUrdhaga, Mahasakti, Saha, Ojas and Aparajita.\n\n_Mitravinda had ten Sons._ -- Vrika, Harsha, Anila, Gridhra, Vardhana,\nAnnada, Mahansa, Pavana, Vahni and Kshudhi.\n\n_Bhadra had ten Sons._ -- Sangramajit, Brihat Sena, Sura, Praharana,\nArijit, Jaya, Subhadra, Rama, Ayu and Satya.\n\nRohini (illustrative of the 16 thousand wives) had Tamra-tapta and other\nsons.\n\nPradyumna had, by Rukmavati, daughter of Rukmin, one son Aniruddha.\n\nThere were millions and millions in the line of Krishna. Though Rukmin\nvowed enmity to Krishna, he gave his daughter to Krishna's son, out of\nregard for his own sister Rukmini.\n\nBalavat son of Kritavarman married Charumati, daughter of Rukmini.\n\nRukmin also gave his grand-daughter Rochana in marriage to Aniruddha.\n\n\nTHE DEATH OF RUKMIN.\n\n\n*SKANDHA X. CHAP. 61.*\n\nRama, Krishna, Pradyumna, Rukmini and others went to Bhoja Kata, the\nseat of Rukmin, on the occasion of Aniruddha's marriage. When the\nmarriage was over, the assembled kings advised Rukmin to challenge Rama\nto a game of dice. At first, the wager was laid by Rama at one hundred,\none thousand and ten thousand gold coins respectively. Rukmin won all\nthe games. The king of Kalinga derided Rama by shewing his teeth. Rama\ndid not like this.\n\nRukmin then laid the wager at one lakh of gold coins. Balarama won the\ngame. But Rukmin falsely declared that he had won it.\n\nRama then laid the wager at ten krores. Rama won the game this time\nalso. But Rukmin falsely said: -- \"I have got it let the bystanders\ndecide this.\" At this time, a voice from the heavens said that Balarama\nhad got the victory by fair means and Rukmin was telling a lie, But\nRukmin under evil advice did not mind this. He and the kings derided\nBalarama. \"Keeper of cows, what know you of games? They are the province\nof kings.\" Balarama could bear it no longer. He took his club and killed\nRukmin. He then broke the teeth of the king of Kalinga. The other kings\nfled in fear.\n\n\nBANA.\n\n\n*SKANDHA X. CHAP. 62-63.*\n\nBana, the eldest son of Bali, had one thousand hands. He was a votary of\nSiva. Siva asked him to name a boon and he prayed to Siva to be the\nkeeper of his place. Once he told Siva that there was too much\nfighting-inclination in his hands, but he found no match for him except\nSiva himself. Even the elephants of space ran away in fear. Siva said\nangrily: -- \"Fool that thou art, thou shalt fight with one equal to\nmyself. Thy eminence shall then be lowered.\" The Asura chief gladly\nwaited for the day.\n\nBana had a daughter named Usha. She met Aniruddha in a dream. On getting\nup, she exclaimed, \"Friend where art thou?\" Her attendant Chitra-lekha,\ndaughter of the minister, named Kumbhanda, enquired whom she was looking\nfor. Usha described the figure she had seen in her dream. Chitra-lekha\npointed out to her Devas, Gandhavas, and men, one after another. At\nlast, when she pointed to the figure of Aniruddha, the princess\nindicated him as her lover. Chitra-lekha by her Yogic powers went to\nDvaraka and carried away Aniruddha, while he was asleep. The prince and\nthe princess passed their days together in the privacy of Usha's\napartment. The men of the guard found some significant change in Usha.\nThey informed the King. Bana came in unexpectedly and he found his\ndaughter playing with a young man. The armed attendants of Bana attacked\nAniruddha but he killed many of them with his club and they ran away.\nBana then tied the prince with serpents' twinings.\n\nNarada gave the news to Krishna. Rama and Krishna, with their followers\nand a large army, attacked Sonita-pura, the seat of Bana. Siva engaged\nin fight with Krishna, Kartikeya with Pradyumna, Bana with Satyaki,\nKumbhanda and Kupakarna with Balarama and Bana's son with Samba. Krishna\nworsted Siva and Pradyumna worsted Kartikeya. Bana then attacked\nKrishna. After some fighting the king fled away. The Fever with three\nheads and three feet, known as Siva's Fever, joined the battle. To meet\nhim, Krishna created the Fever known as Vishnu's Fever. The two fevers\nfought with each other. Worsted in the fight, the Fever of Siva sought\nthe protection of Krishna. He got assurances that he need have no fear\nfrom Vishnu's Fever.\n\nBana returned to the charge. Krishna began to cut off his hands with the\nChakra. Siva appeared at the time and asked Krishna to forgive Bana as\nhe had forgiven his father Bali. Krishna replied: -- \"O Lord, I cannot\nkill this son of Bali. I promised Prahlada that I would not kill any of\nhis line. His many hands caused grief to Earth and I have lopped them\noff. Now four hands shall only remain. With these hands, Bana shall be\nthy constant companion, without fear of death or infirmity.\" Bana bowed\ndown his head. He made over his daughter and Aniruddha to Krishna.\n\n\nNRIGA.\n\n\n*SKANDHA X. CHAP, 64.*\n\nThe sons of Krishna went out to play in the forest. They saw a huge\nlizard in a certain well. They tried all means, but could not raise it\nup. They then informed Krishna. He raised it, without effort, with his\nleft hand. The lizard assumed the form of a Deva. On inquiry from\nKrishna, he thus related his own story. \"I am king Nriga of the line of\nIkshvaku. My charities knew no bounds and they have become proverbial.\nOne cow belonging to a Brahmana got mixed with my herd and, without\nknowing that, I gave her to another Brahmana. While he was taking away\nthe cow, the owner found her out. The two Brahmanas quarrelled and they\ncame to me. They said: -- 'You are a giver as well as taker.' I became\nsurprised and, when the facts were known, I offered one lakh of cows for\nthe return of the mistaken cow. One of them however said, 'I am not\ngoing to take a gift from the king.' The other said: -- 'I do not wish\nfor other cows even if they be ten lakhs.' They both went away. At this\ntime the messengers of Yama came and carried me away. Yama said: -- 'I\nsee no end of your merits and the places acquired by them. Do you prefer\nto suffer for your demerit first or to enjoy those heavenly things?' I\ntook the first choice and down I fell as a lizard into this well. Look\nhow I have suffered for taking a Brahmana's property.\" The king then\nthanked Krishna for his favor and ascended to the heavens. Krishna gave\na discourse to those around him as to how iniquitous it was to take a\nBrahmana's property, consciously or unconsciously.\n\n\nBALARAMA AND THE DRAWING OF THE YAMUNA.\n\n\n*SKANDHA X. CHAP. 65.*\n\nBalarama went to Vrindavana to see his old friends. The Gopas and Gopis\ngave him a warm reception and they complained of the hard-heartedness of\nKrishna. Balarama remained there for the two months, Chaitra and\nVaisakha. The Gopa girls used to join him at night. One day he went in\ntheir company to the side of the Yamuna. Fermented juice (Varuni) fell\nfrom the trees, as directed by Varuna. Balarama drank the juice with the\nGopa girls and became intoxicated. He called the Yamuna to his side for\na pleasure bath, but she did not came. Balarama thought he was drunk and\ntherefore the river goddess did not heed his words. He drew her by the\nploughshare and said in anger: -- \"Wicked thou, I called thee. But thou\ndidst not hear. I shall tear thee asunder with this plough.\" Terrified,\nthe river goddess adored Balarama and sought his pardon. Balarama\nforgave her. He then had a pleasure bath with the girls. Lakshmi made\npresents to him of blue clothes, rich ornaments and an auspicious\ngarland.\n\n\nPOUNDRAKA AND THE KING OF KASI (BENARES).\n\n\n*SKANDHA X. CHAP. 66.*\n\nPoundraka, king of Karusha, thought, \"I am Vasudeva.\" With this\nconviction, he sent a messenger to Krishna, calling him a pretender. He\nwas staying with his friend, the king of Kasi. Krishna attacked Kasi,\nand both the princes came out with a large army. Krishna found Poundraka\nhad the conch, the disc, the club, the bow made of horn and the\nSrivatsa, all his own symbols. He was adorned with the Kaustubha and a\ngarland of wild flowers. He had yellow clothes and rich crest jewels. He\nhad Makara-shaped ear-rings. He was seated on a false Garuda. Seeing\nPoundraka represent him in this way, as it were on the stage, Krishna\nbegan to laugh. He killed both the princes in the fight. Poundraka had\nconstantly meditated on Hari and he assumed his form and became all Hari\nhimself.\n\nSudakshina, son of the Kasi prince, vowed vengeance and worshipped Siva.\nSiva, being pleased with his worship, asked him to name a boon. He asked\nhow he could kill the slayer of his father. Siva told him to invoke\nDakshina Agni, with a Mantra of black magic (_Abhichara_). Sudakshina\ndid so with the aid of Brahmanas. The fire went towards Dvaraka to\nconsume Krishna. Krishna sent his Sudarsana disc which overpowered the\nfire. The fire fell back on Kasi and consumed Sudakshina and the\nBrahmanas. Sudarsana still followed the fire. The divine weapon burnt\nthe whole of Kasi and went back to Krishna.\n\n\nDVI-VID (MONKEY).\n\n\n*SKANDHA X. CHAP. 67.*\n\nThe Monkey-general Dvi-vid was a minister of Sugriva and brother of\nMainda. He was a friend of Naraka, son of Earth. To take revenge for his\nfriend's death, he began to do all sorts of mischief, especially in the\nregions of Dvaraka.\n\nBalarama was in the midst of some girls on the Raivataka hill. The\nmonkey made all sorts of gestures to annoy and insult the girls and he\nprovoked Balarama again and again who then killed Dvi-vid, to the great\njoy of all.\n\n\nSAMBA, LAKSHANA AND BALARAMA.\n\n\n*SKANDHA X. CHAP. 68.*\n\nLakshana, daughter of Duryodhana, was to select her own husband, and\nthere was an assembly of princes. Samba, son of Jambavati, carried away\nthe girl by force. The Kauravas could not brook this insult. Bhishma,\nKama, Salya, Bhuri, Yajna Ketu and Duryodhana united to defeat Samba and\nthey brought him back as a prisoner. Narada gave the information to the\nVrishnis and their chief Ugrasena gave them permission to fight with the\nKauravas. Balarama did not like that the Kurus and Yadus should fight\nwith one another. So he went himself to Hastinapura. He remained outside\nthe town and sent Uddhava to learn the views of Dhrita-Rashtra. The\nKurus came in a body to receive Balarama. When the formalities were\nover, Balarama composedly asked the Kurus, in the name of king Ugrasena,\nto restore Samba. The Kurus proudly replied: \"We have given the kingdom\nto the Vrishnis and Yadus. A wonder indeed, they want to become our\nequals and to dictate to us! Surely the lamb cannot take away the lion's\ngame.\"\n\nBalarama thought how foolish the Kurus had become. They did not know the\npowers of Ugrasena and of Krishna. In anger he exclaimed, \"I will make\nthe earth to be stripped of all Kauravas\" He took his plough and gave a\npull to Hastinapura. The town became topsy-turvy. The Kurus came and\nadored him. They brought back Samba and Lakshana. Duryodhana made large\npresents and Balarama became appeased. He went back with Samba and his\nbride to Hastinapura and related what had happened to the Yadus.\n\n\nNARADA AND THE WIVES OF SRI KRISHNA.\n\n\n*SKANDHA X. CHAP. 69.*\n\n\"What a wonder that Sri Krishna married 16 thousand girls, all at one\nand the same time, with but one body!\" So thought Narada and he came to\nsee things with his own eyes at Dvaraka. He entered one of the rooms and\nfound Krishna seated with one of the girls. Krishna washed the feet of\nNarada and sprinkled the water over his body.\n\nThe Rishi entered another room. Krishna was playing at dice with one of\nhis wives and with Uddhava. He entered another room and found Krishna\nwas taking care of his children.\n\nSo he entered room after room. Krishna was either bathing or making\npreparations for the sacrifice, or feeding Brahmanas, or making recitals\nof Gayatri, or riding, or driving, or taking counsel of ministers, or\nmaking gifts, or hearing recitals of sacred books. He was in one place\nfollowing Dharma, in one Artha and in another Kama.\n\nNarada smiled and said: -- \"O Lord of Yoga, I know the Yogic Maya, by\nservice at Thy feet, as it is manifest in me, though hard of perception\nby those that are themselves under the influence of Maya. Now permit me\nto roam about the Lokas, filled with Thy glory, singing Thy deeds, which\npurify all the worlds.\"\n\nSri Krishna said: --\n\n\"O Brahmana, I am the teacher, the maker and the recogniser of Dharma.\nIt is to teach people that I have resorted to all this. O Son, do not be\ndeluded.\"\n\n\nTHE RAJA SUYA AND JARASANDHA.\n\n\n*SKANDHA X. CHAP. 70-73.*\n\nKrishna was holding council in the Assembly Room called Sudharma. A\nBrahmana came as a messenger from the Rajas who had been imprisoned by\nJarasandha and confined in a hill fort. The Rajas sought their delivery\nfrom Krishna, who had defeated Jarasandha seven times and had been\ndefeated by him only once.\n\nNarada appeared at the time. Krishna enquired from him about the\nPandavas. The Rishi said: --\n\n\"Raja Yudhisthira intends to perform the great Yajna Raja Suya in Thy\nhonor. Please give thy consent\". Krishna turned towards Uddhava and\nasked for advice.\n\nUddhava gauged the feelings of Narada, of Krishna and the assembly and\nsaid: --\n\n\"It is meet thou shouldst help thy cousin in the performance of Raja\nSuya Yajna and also that thou shouldst protect the Rajas that seek\nrelief from thee. Kings all round will have to be conquered at the Raja\nSuya sacrifice. The defeat of Jarasandha will follow as a matter of\ncourse. Thus shall we see the fulfilment of our great desire and the\nliberation of the Rajas shall redound to Thy glory. Both ends will be\nserved in this way. But Jarasandha is very powerful. He should not be\nfought with while at the head of his large army. Bhima is equal to him\nin strength. Let him fight singly with Jarasandha. That king does not\nrefuse any prayer of Brahmanas. Let Bhima ask for single combat in the\ndisguise of a Brahmana. Surely that son of Pandu will kill him in thy\npresence.\"\n\nKrishna gave kind assurances to the messenger of the captive kings and\nleft for Hastinapura.\n\nThe Pandavas vied with one another in shewing respectful love to Krishna\nand Arjuna delivered up the Khandava forest to Agni and liberated Maya.\nIn return for this kindness, Maya made the magical assembly ground for\nthe Yajna.\n\nAll the kings were brought under submission by Bhima, Arjuna, Nakula,\nSahadeva and the allied kings, except Jarasandha.\n\nBhima, Arjuna and Krishna went to the seat of Jarasandha in the disguise\nof Brahmanas.\n\nThey begged hospitality from the king. King Jarasandha concluded from\ntheir voice, their shape and from the arrow marks on their hands that\nthey were Kshatriyas. He also thought they were his acquaintances.\n\"These are Kshatriyas, though they wear the marks of brahmanas. I will\ngive them what they ask even though it be my own self, so difficult to\npart with. Is not the pure glory of Bali spread in all directions,\nthough he was deprived of his lordly powers by Vishnu in the disguise of\na Brahmana? Vishnu wanted to restore the lordship of the Triloki to\nIndia. Bali knew the Brahmana in disguise to be Vishnu. He still made\nover the Triloki to him, even against the protests of his Guru Sukra.\nThis body of a Kshatriya, frail as it is, what purpose will it serve if\nwide fame is not acquired by means of it for the sake of a Brahmana?\"\nTurning to Krishna, Arjuna and Bhima, Jarasandha said: -- \"O Brahmanas,\nask what you wish for. Even if it be my own head, I shall give it to\nyou.\"\n\nKrishna replied: \"Give us a single combat, if you please, O King. We are\nKshatriyas and have come for fight. We desire nothing else. This is\nBhima. This is his brother Arjuna. Know me to be their cousin Krishna,\nthy enemy.\" The king of Magadha broke out in loud laughter. In anger he\nthen exclaimed: -- \"O fools, I will give you a fight then. But thou art\na coward. Thou didst run away from Mathura and didst take shelter in the\nsea. This Arjuna is not my equal in age. He is not very strong. He is\nunlike me in his body. So he cannot be my rival. This Bhima is my match\nin strength.\" So saying he gave one club to Bhima and took one himself.\nThe two heroes fought outside the town. The fight was a drawn one.\nKrishna knew about the birth, death and life of Jarasandha. He thought\nin his mind about the joining together by the Rakshasa woman Jara. (The\nlegend is that Jarasandha was born, divided in two halves, which were\nput together by the Rakshasa woman Jara.) Krishna took a branch in his\nhand and tore it asunder. Bhima took the hint. He put his foot on one of\nthe legs of Jarasandha and took the other in his hand and tore asunder\nthe body in two equal parts.\n\nKrishna placed Sahadeva, the son of Jarasandha, on the throne of\nMagadha, He then liberated the kings who had been imprisoned by\nJarasandha. They were twenty thousand and eight hundred in number. They\nsaw Krishna with four hands and with all the divine attributes. Their\neyes, tongues and noses all fed upon him, as it were, and their hands\nwere stretched forth to receive him. They all fell at the feet of\nKrishna and began to adore him.\n\n\"We do not blame the king of Magadha. O Lord, it is by Thy favor, that\nkings are deprived of their thrones. Humbled, we remember Thy feet. We\ndo not long for any kingdom in this life, nor do we care for the fruits\nof good works after death. Tell us that which will keep the recollection\nof Thy feet ever fresh in this life.\"\n\nSri Krishna replied: --\n\n\"From this day forward let your devotion towards me, the Lord of all, be\nmade firm and fixed. Your resolve is commendable. It is true as you say\nthat riches and power turn the heads of princes. Look at Haihaya,\nNahusha Vena, Ravana, Naraka and others. Though kings of Devas, Daityas\nand men, they came down from their lofty position through pride. Knowing\nas you do that the body and all other things that have a beginning have\nalso an end, you should worship me, perform sacrifices and duly protect\nyour subjects. Indifferent to good and bad things alike, fix your minds\ncompletely on me and you shall attain me in the end.\"\n\nKrishna made arrangements for their comfort. At his bidding, Sahadeva\nsupplied them with kingly dresses and valuable ornaments and gave them\nprincely treatment. Krishna sent them to their respective kingdoms.\nKrishna, Bhima and Arjuna then returned to Hastinapura.\n\n\nSISUPALA.\n\n\n*SKANDHA X. CHAP. 74.*\n\nYudhisthira commenced the performance of the Yajna. He asked permission\nof Krishna to make a respectful call on the priests that were to\nofficiate at the ceremonies. Vyasa, Bharadvaja, Sumanta, Gotama, Asita,\nVasishtha, Chyavana, Kanva, Maitreya and other Rishis, Drona, Bhishma,\nKripa and others, Dhritarashra with his sons, Vidura, Brahmanas, Vaisyas\nand Sudras: all the kings and their subjects came to witness the Yajna.\nThe Brahmanas prepared the sacrificial ground with golden ploughs. They\nthen initiated king Yudhisthira according to the Vedic rites. The Ritvik\nBrahmanas duly assisted at the performance of the Rajasuya. On the day\nof extracting Soma Juice, the king duly worshipped the priests and their\nassistants. Then the time came for worshipping those that were present\nat the assembly. Now who was to be worshipped first? There were many\nhead-men present and the members consulted with one another as to who\ndeserved to get the first offering but they could not come to a\ndecision. Sahadeva then addressed the meeting thus: --\n\n\"Sri Krishna, the Lord of the Satvats, deserves the first place. All the\nDevas, Time, Space, wealth and all else are but himself. He is the soul\nof the Universe. He is the essence of all sacrifices, the sacrificial\nfire, the sacrificial offerings and Mantras, Sankhya and Yoga; all\nrelate to him. He is the one without a second. Alone, He creates,\npreserves and destroys. By His favor men make various performances and\nfrom Him they attain the fruits of those performances. Give the first\nwelcome-offering of respect to that Great Krishna. All beings and even\nSelf shall be honored by this. Krishna is the soul of all beings. All\ndifferences vanish before him.\"\n\nAll good people approved of the proposal of Sahadeva.\n\nRaja Yudhisthira washed the feet of Krishna and sprinkled the water over\nhis own head and that of his relatives. He then made valuable offerings\nto him. All people saluted Krishna, saying \"Namas\" (salutation) and\n\"Jaya\" (Victory), and flowers rained over his head.\n\nSisupala could not bear all this. He stood up in the midst of the\nassembly and thus gave vent to his feelings.\n\n\"True is the saying that time is hard to overcome. Or how could even old\nmen be led away by the words of a boy? You leaders of the assembly know\nbest what are the relative merits of all. Do not endorse the words of a\nboy that Krishna deserves to get the first welcome-offering of respect\nHere are great Rishis, fixed on Brahma, great in asceticism, wisdom and\nreligious practices, adored even by the Lokapalas, their impurities all\ncompletely removed by divine perception. Overstepping them all, how\ncould this cowherd (_Gopala_) boy, the disgrace (_pansana_) of his\nfamily (_Kula_), deserve to be worshipped, as if the crow (_Kaka_)\ndeserves to get the sacrificial oblation (_purodasa_)? (Sridhara\nexplains this Sloka and the following ones as a veiled adoration of Sri\nKrishna. _Gopala_ is the protector of Vedas, of the Earth and of others.\nThe word _go_ means the Vedas and the Earth, besides \"cow.\" _Kula\npansana_ = Kulapa+ansana. _Kulapas_ are sinners. He who destroys\n(_Ansa_) them is _Kula pansana_. _Kaka_ may be read as compounded with\nanother word in the Sloka, in the form of _akaka_. _Kaka_ is ka + aka.\n_Ka_ is happiness, _aka_ is misery. He who has neither happiness nor\nmisery is _akaka_ _i.e._, one who has got all his desires. One who has\ngot all his desires does not only deserve to get the _purodasa_ offering\nof the Devas but all other offerings. I do not think it necessary to\nreproduce the double interpretation by Sridhara of the other Slokas,\nwhich is continued in the same strain.) He has gone away from his Varna,\nAsrama and Kula. He is outside all injunctions and duties. He follows\nhis own will. He is void of attributes (_Gunas_). How can he deserve to\nbe worshipped? King Yayati cursed his line and it is not honored by good\npeople. His clansmen are addicted to unnecessary drinking. How can he\ndeserve to be worshipped? They left the the lands where the Rishis\ndwell, and made their fort on the Sea; moreover they oppress their\nsubjects like robbers.\"\n\nSisupala went on in this way and Krishna did not say a word. The lion\nheeds not the jackal's cry. The members of the Assembly closed their\nears and went away, cursing Sisupala in anger. They could not hear the\ncalumny of Bhagavat. For he who hears the calumny of Bhagavat and of\nthose that are devoted to him and does not leave the place goes\ndownwards, deprived of all merits. The sons of Pandu and their allies of\nMatsya, Kaikaya and Srinjaya, took up arms to kill Sisupala. Sisupala\nalso took his shield and sword and reproved the kings on the side of\nKrishna. Krishna then rose up and asked his followers to desist. He cut\noff the head of Sisupala with the Chakra. A flame like a glowing meteor\nrose from the body of Sisupala and entered Sri Krishna. For three\nbirths, Sisupala had constantly followed Vishnu in enmity. By this\nconstant though hostile meditation, he attained the state of that he\nmeditated upon. (The readers are reminded here of the story of Jaya and\nVijaya, the gatekeepers of Vishnu in Vaikuntha).\n\nThe Rajasuya sacrifice came to a close. Raja Yudhisthira performed the\nbathing ceremony, enjoined at the close of a sacrifice (_avabhritha_).\n\n\nTHE SLIGHT OF DURYODHANA.\n\n\n*SKANDHA X. CHAP. 75.*\n\nThe fame of Yudhisthira went abroad. All sang the glory of the Rajasuya\nsacrifice. Duryodhana became filled with jealousy. One day king\nYudhisthira was seated on a golden throne in the assembly hall, prepared\nby Maya, with Krishna and others around him. The proud Duryodhana,\nsurrounded by his brothers, entered the place with crown on his head and\nsword in his hand, showering abuse on the gate-keepers and others. He\ntook land to be water and drew up his clothes. He also took water to be\nland and wet himself. The Maya (Magic), displayed by Maya, in the\npreparation of the assembly ground, caused this delusion. Bhima laughed,\nand the females and other kings laughed too, though forbidden by\nYudhisthira. Krishna however approved their laughter.\n\nOverpowered with shame, with his head cast down, Duryodhana silently\nleft the place and went to Hastinapura.\n\nKrishna kept quiet. He wished to relieve the Earth of the weight of the\nDaityas who were oppressing her. It was only His will that Duryodhana\nshould thus be deluded (and the disastrous results would follow).\n\n\nSALVA.\n\n\n*SKANDHA X. CHAP. 76-77.*\n\nWhen Krishna carried away Rukmini, he defeated the kings in battle and,\namongst others, he defeated Salva, king of Soubha, the friend of\nSisupala. Salva vowed at the time to kill all Yadavas. He ate only a\nhandful of dust and worshipped Siva. After a year Siva became pleased\nwith his worship and asked the king to name a boon. He prayed for an\ninvulnerable chariot that would carry terror to the Yadavas. At the\nbidding of Siva, Maya prepared an iron chariot, called Soubha, which\ncould move at will to any place. Mounted on this chariot, Salva attacked\nDvaraka, with his large army. He threw weapons, stones, trees and\nserpents from above and demolished walls and gardens. The people of\nDvaraka became very much oppressed. Pradyumna and other Yadavas engaged\nin fight with Salva and his army. Salva's chariot was sometimes visible\nand sometimes not. It now rose high and now came low. With difficulty,\nPradyumna killed Dyumat, the general of Salva. But still the fight went\non for seven days and seven nights. Krishna had been at Hastinapura. He\nfelt misgivings and hurried to Dvaraka with Rama. The fight was then\ngoing on. Krishna placed Rama in charge of the town and himself went to\nfight with Salva. Salva tauntingly addressed Krishna who gave the king a\nheavy blow with his club. Salva disappeared. Instantly a man came and\ninformed Krishna that he was a messenger from Devaki. Salva had carried\naway his father Vasudeva.\n\nKrishna asked: -- \"How could Salva conquer Rama so as to carry away my\nfather?\" But he had scarcely finished when Salva appeared with somebody\nlike Vasudeva, saying \"O fool, here is your father. I will kill him in\nyour presence. Save him, if you can.\" He then cut off the head of\nVasudeva, and entered the chariot. Krishna found this was all the Maya\nof Salva and in reality his father was neither carried off nor killed.\nHe broke the chariot Soubha with his club. Salva left the chariot and\nstood upon earth, club in hand. Krishna cut off his hands and then cut\noff his head with the Chakra.\n\n\nDANTA VAKRA AND VIDURATHA.\n\n\n*SKANDHA X. CHAP. 78.*\n\nDanta-Vakra was the friend of Sisupala, Salva and Paundraka. He came to\nattack Sri Krishna with club in hand and, seeing him, exclaimed: \"It is\ngood fortune, that I see you. You are our cousin. But still you have\nkilled our friends and you now want to kill me. I will therefore kill\nyou with this club.\" (Sridhara gives a second meaning to this Sloka. At\nthe end of his third birth Danta Vakra was to regain his place in\nVaikuntha. Sisupala and Danta Vakra, as explained before, were Jaya and\nVijaya, gate-keepers of Vaikuntha. By the curse of the Kumaras, they\nincarnated as Asuras. The third and last cycle of material ascendancy\nwas to be ended. Jaya and Vijaya were not to incarnate any more.\nTherefore Danta-Vakra exclaimed that it was his good fortune to meet\nKrishna and so on). Krishna struck him with his club and killed him. A\nflame arose from the body of Danta-Vakra, as from that of Sisupala, and\nit entered Sri Krishna.\n\nViduratha, the brother of Danta-Vakra was afflicted with grief at the\ndeath of his brother. He now attacked Krishna. Krishna cut off his head\nwith the Chakra.\n\n\nBALARAMA AND THE DEATH OF ROMAHARSHANA.\n\n\n*SKANDHA X. CHAP. 78-79.*\n\nBalarama heard that the Kurus and Pandavas were making preparations for\na mutual fight. He belonged to neither side. So he went out on pretext\nof a pilgrimage. He went to Prabhasa and performed the ablution\nceremonies. He went to several other places and at last reached the\nNaimisha forest. The Rishis all rose up to receive him. Romaharshana,\nthe disciple of Vyasa, did not leave his seat. He belonged to the Suta\ncommunity, -- a mixed class, born of Kshatriya father and Brahmana\nmother, -- but he took his seat higher than that of the Brahmanas.\nBalarama thought that the Suta had learned the Itihasas, Puranas and all\nDharma Sastras from Vyasa but he had not learned humility and\nself-control and that he had become proud of his wisdom. Balarama cut\noff his head with the tip of a Kusa grass. The Rishis broke forth into\nloud cries of lamentation. Addressing Balarama, they said: \"O lord! thou\nhast done a wrong. We gave him this seat of a Brahmana. We gave him age\nand freedom from fatigue, till the Yajna was completed. Not knowing\nthis, thou hast killed one who was, while on his seat, a Brahmana. Thou\nart not regulated by the Vedas. But of thy own accord, do thou perform\nsome Prayaschitta, and thereby shew an example to other people.\"\nBalarama enquired what he was to do. The Rishi asked him to do that by\nwhich their words as well as the act of Balarama both might prove true.\nBalarama said: \"One's son is one's own self. So say the Vedas. Therefore\nthe son of Romaharshana, Ugrasravas, shall be your reciter of Puranas.\nHe shall have long life and freedom from fatigue. What am I to do, O\nRishis, by which I may atone for my deed?\"\n\nThe Rishis asked Balarama to kill Valvala, son of the Danava Ilvala, who\nused to pollute the sacrificial ground on certain days of the moon. They\nalso asked Rama to travel all over Bharata Varsha for twelve months, and\ntake his bath at the sacred places.\n\nRama killed Valvala and went out on pilgrimage. On his return to\nPrabhasa he heard about the death of the Kshatriya kings in the war\nbetween the Kurus and the Pandavas. He went to Kurukshetra. Bhima and\nDuryodhana were then fighting with each other with their clubs. Balarama\ntried to bring about peace. But they did not heed his words. He then\nreturned to Dvaraka.\n\nBalarama once more went to Naimisha and he was adored by the Rishis.\n\n\nSRIDAMAN.\n\n\n*SKANDHA X. CHAP. 80-81.*\n\nKrishna had a Brahmana fellow-student, by name Sridaman. He was\nwell-read in the Vedas, self controlled and contented. He had a wife. He\nlived on whatever was freely given to him by others. His wife was\nill-clad and ill-fed, like himself. One day she approached her husband\nand said: --\n\n\"Husband, your friend is the Lord of Lakshmi (the goddess of wealth)\nherself. Go to him and he will give you wealth. He gives even his own\nself to those that meditate on his lotus feet. What can not that Lord of\nthe Universe give to those that worship him with some desire?\" Being\nrepeatedly pressed by his wife, he at last resolved to go to Krishna,\nthinking that the sight of his friend would be his greatest gain. He\nasked his wife for some offering for his friend, She begged four\nhandfuls of flattened rice (_Chipitaka_) from the Brahmanas and tied\nthat up in one corner of her husband's rag. The Brahmana went to\nDvaraka, thinking all the way how he could meet Krishna. He passed\nthrough certain apartments and went into one of the rooms. Krishna was\nseated with one of his wives. He saw the Brahmana from a distance and\nrose up to receive him. He came down and embraced his former companion\nwith both his hands. Krishna gave him a respectful welcome and a seat by\nhis own side. He then talked with him about the old reminiscences of\nstudent life, how they passed their days at the residence of Sandipani,\nhow faithfully they carried out the behests of the Guru and his wife,\nhow necessary it was to respect the Guru and such other topics. He then\nsmilingly looked at the Brahmana and said: --\n\n\"What have you brought for me from your house? Even the smallest thing\nbrought by my Bhaktas becomes great by their love, while the largest\nofferings of those that are not devoted to me cannot please me.\" The\nBrahmana, though asked, was ashamed to offer the flattened rice to the\nLord of Lakshmi and he cast down his head. The all-seeing Sri Krishna\nknew the object of the Brahmana's coming. He found that the Brahmana had\nnot at first worshipped him with the object of attaining wealth. It was\nonly to please his devoted wife that he now had that desire. The Lord\ntherefore thought he would give him such wealth as was difficult to\nacquire. He then snatched away the flattened rice from the rags of the\nBrahmana saying, \"What is this! O friend you have brought this highly\ngratifying offering for me. These rice grains please me, the Universal\nAtma.\" So saying he partook of one handful. When he was going to take\nthe second handful, Lakshmi held his hand, saying, \"O Lord of the\nUniverse, this much will quite suffice to give all such wealth as can be\nneeded for this world as well as for the next, such that it will even\nplease thee to see that thy votary has got so much wealth.\"\n\nThe Brahmana passed the night with Krishna. The next morning, he went\nhome. Krishna went a certain distance with him to see him off. Krishna\ndid not give him wealth nor did he ask for any. He thought within\nhimself \"What am I, a poor Brahmana and a sinner and this Krishna, whose\nbreast is the abode of Lakshmi, gave me a reception as if I were a god.\nThe worship of His feet is the root of all Siddhis, all enjoyments, of\nSvarga and even of Mukti. Kind as he is, he did not give me any the\nleast wealth, lest a poor man should forget Him by the pride of wealth.\"\n\nWhen he reached home, he found palatial buildings, gardens and lots of\nwell-dressed male and female attendants. They received him with valuable\npresents. His wife also came out to receive him, with a number of female\nattendants. The Brahmana was surprised. He saw this was all the outcome\nof his visiting Sri Krishna. He controlled himself while enjoying this\nimmense wealth and, meditating on Sri Krishna, he at last attained His\nsupreme abode.\n\n\nTHE MEETING AT KURUKSHETRA.\n\n\n*SKANDHA X. CHAP. 82-84*\n\nThere was a total eclipse of the sun. Krishna and all the Yadavas went\nto Kurukshetra to bathe on the occasion. Nanda, the Gopas and Gopis, all\ncame there. Kunti and her sons, Bhishma, Drona and all the kings also\nwent. They all went together. (The Bhagavata Purana carefully avoids the\nbattle at Kurukshetra. It barely mentions the duel between Bhima and\nDuryodhana. According to the Mahabharata, Bhishma, Drona and all the\nbrothers of Duryodhana had been killed before the fight took place\nbetween Bhima and Duryodhana. But we find here that they were all\npresent at the Kurukshetra meeting. A slight explanation will be\nnecessary to put the readers on the right line of thought. The ideal of\nthe Mahabharata was Tatva-masi, the unity of Jiva and Ishvara. Krishna\nand Arjuna looked alike. They were close companions. This Advaita view\nstruck at the root of Upasana excepting as a means to an end; it put\ninto the shade altogether the Path of compassion, the Path of service of\nwhich Narada is the guide for this Kalpa. So we find even Bhishma being\nkilled. Bhishma died at Uttarayana and necessarily passed through the\nDevayana Marga, as an Upasaka. Whatever might be the goal of Upasana,\nthe Bhagavata Purana treats of Upasana as an end and not as a means. The\nBhagavatas, the Satvatas, the Vaishnavas do not ask for Nirvana Mukti\nthey ask for devotion to the Lord of the Universe. They work in the\nUniverse as servants of the Lord, taking the whole Universe to be their\nown selves. The Kurukshetra battle is therefore out of place in the\nBhagavata Purana. This explains the great meeting at Kurukshetra instead\nof the Great Annihilation.)\n\nKunti complained to Vasudeva that he did not make any enquiries about\nher and her sons, in her many afflictions. Vasudeva said, for fear of\nKansa the Yadavas had scattered themselves, and they could not make\nenquiries about one another. The Kurus, Pandavas and the kings were all\nglad to see Krishna and his wives. Rama and Krishna duly honoured them\nall and made valuable presents. They all admired the good fortune of the\nYadavas, in having Krishna always in their midst.\n\nNanda and Yasoda were duly respected by Vasudeva and his wives.\n\nKrishna met the Gopis in privacy. He embraced them all, and, after\nenquiry about their safety, said smilingly: -- \"Do you remember us, O\nfriends? For the good of those whom we call our own, we have been long\nin putting down the adverse party. Or do you think little of us, feeling\nthat we have been ungrateful to you? Know for certain, it is the Lord\nwho unites and separates all beings. As the wind unites masses of\nclouds, grass, cotton and dust particles, and again disunites them, so\nthe creator does with all beings. Devotion to me serves to make beings\nimmortal. How glad I am that you have this love to me, for by that love\nyou gain me back. I am the beginning and end of all beings, I am both\ninside and outside. As the material objects resolve themselves into the\nprimal elements, (Akasa, air, fire, water and earth), so (the material\nparts in) all beings resolve themselves into the primal elements. Atma\npervades all beings as the conscious Perceiver (Atma). Know both (the\nPerceiver and the Perceived) to be reflected in me, the Supreme and the\nImmutable.\"\n\nThe Gopis were taught this Adhyatma teaching by Sri Krishna. Bearing\nthis teaching constantly in mind, they cast off the Jiva sheath (Jiva\nKosa) and they attained Krishna. And they said: -- \"O Krishna let thy\nlotus feet be ever present in our minds, home-seeking though we may have\nbeen. The lords of Yoga by their profound wisdom meditate on thy feet in\ntheir hearts. It is by thy feet that those that have fallen into the\nwell of Sansara are raised.\"\n\n(Here we take a final leave of the Gopis. They had known Krishna as the\nPurusha of the Heart. They now knew him as the all-pervading Purusha.\nThey were drawn back into the bosom of that Purusha, their Linga\n(Sukshma) Sarira destroyed. They now entered the divine state, but even\nthere they did not forget the lotus feet of Krishna. They became centres\nof devotional love in the bosom of the Universal Lord.)\n\nYudisthira and other friends of Krishna addressed him as all-incarnating\nPurusha. The wives of Krishna related to Draupadi how they came to be\nmarried to him. The Rishis addressed Sri Krishna as Ishvara. They then\ntook leave of him. Vasudeva however detained them, saying they should\ninstruct him as to how he could exhaust his Karma. Narada said it was no\nwonder that he should ask this question of them and not of Krishna. For\nproximity is the cause of disregard.\n\nThe Rishis, addressing Vasudeva, said: --\n\n\"Karma is exhausted by Karma. Worship Vishnu by Yajna. He is the lord of\nall Yajnas. Wise men do not wish for riches by the performance of Yajna,\nnor do they wish for men or enjoyments. They give up all desires and\nthen go to the forest for Tapas. The twice-born are indebted to the\nDevas, Rishis and Pitris, by their birth. You have paid up your debts to\nthe Rishis and to the Pitris. Now pay up your debts to the Devas, by the\nperformance of Yajna and then give up your home.\" Vasudeva then\nperformed Yajna, and the Rishis officiated. The Yajna over, the Rishis\nwent away. Dhritarashra, Vidura, the Pandavas, Bhishma, Drona, Kunti,\nNarada, Vyasa, his friends and relatives, parted with a heavy heart.\nNarada and his followers were detained for three months by the Yadavas,\nsuch was their love for them. They then received many presents and left\nfor Mathura. Seeing the approach of the rainy season, the Yadavas also\nwent back to Dvaraka.\n\n\nVASUDEVA, DEVAKI, AND THEIR DEAD SONS.\n\n\n*SKANDHA X. CHAP. 85.*\n\nVasudeva now believed his sons to be lords of the Universe. He once\nasked them whether they had not incarnated for relieving the pressure on\nthe Earth. Krishna replied: -- \"I, yourselves, this Rama, the people of\nDvaraka, nay the whole universe are to be known as Brahma. Atma, though\none and self-manifest, becomes manifold, according to the nature of the\nbeings in which its manifestation takes place. Compare the variety in\nthe manifestation of the Bhutas in the Bhoutic objects.\"\n\nHearing these words of wisdom, Vasudeva learned to see unity in\ndiversity.\n\nDevaki had heard of the powers of Rama and Krishna in bringing back to\nlife the deceased son of their Guru. She asked them to shew her the sons\nthat had been killed by Kansa.\n\nRama and Krishna entered by Yogic power the regions of Sutala. Bali\nshewed them every respect and worshipped them.\n\nKrishna said: \"In the Svayambhava Manvantara, Marichi had six sons by\nUrna. These sons of the Rishi laughed at Brahma, because he grew\npassionate towards his daughter. For this they became Asuras and sons of\nHiranyakasipu. Yoga Maya carried them to the womb of Devaki and they\nbecame her sons. They were killed by Kansa. Devaki takes them to be her\nown sons and laments over their death. They are now with you; I shall\ntake them over to my mother to remove her grief. They shall then go to\nDevaloka, free from the effects of their curse. Smara, Udgitha,\nParishvanga, Patanga, Kshudra-bhuka and Ghrini -- these shall by my\nfavor again attain a good state.\" (Smara is called Kirtimat.)\n\nKrishna took the boys to Devaki and she embraced them all. They were\nthen taken to Devaloka.\n\n\nARJUNA AND SUBHADRA\n\n\n*SKANDHA X. CHAP. 86.*\n\nRaja Parikshit enquired how Arjuna had married his grandmother Subhadra,\nthe sister of Rama and Krishna.\n\nSuka replied: --\n\n\"Arjuna heard that Rama was going to give Subhadra (the cousin of\nArjuna) in marriage to Duryodhana. He disguised himself as a Sanyasin\nand went to Dvaraka. The people of Dvaraka and even Rama could not\nrecognise him. Arjuna lived there for a year and received due\nhospitality. Once Arjuna was invited by Balarama and he was taking his\nfood when Subhadra passed by him. They looked at each other and felt\nmutual love. One day, Subhadra, with the permission of her parents and\nof Sri Krishna, came out on a chariot to worship an idol outside the\nfort and a strong guard accompanied her. Arjuna availed himself of this\nopportunity and carried away the girl by force. Balarama became greatly\nenraged. But Sri Krishna and other friends appeased him.\"\n\n\nSRUTADEVA AND BAHULASVA.\n\n\n*SKANDHA X. CHAP. 86.*\n\nSrutadeva, a Brahmana of Mithila, was much devoted to Sri Krishna. The\nprince of Mithila, Bahulasva, was also a favorite of Sri Krishna. To\nfavor them, Sri Krishna went with Narada and other Rishis to Mithila.\nSrutadeva and Bahulasva each asked him to go to his own house. Krishna\nto please them both went to the houses of both at the same time, being\nunnoticed by each in respect of his going to the other's house. Both\nBahulasva and Srutadeva received Sri Krishna and the Rishis with due\nrespect. Sri Krishna taught Srutadeva to respect the Brahmana Rishis as\nmuch as he respected him. After giving proper instructions to the prince\nand the Brahmana for sometime, Sri Krishna returned to Dvaraka.\n\n\nTHE PRAYER TO BRAHMAN BY THE SRUTIS.\n\n\n*SKANDHA X. CHAP. 87.*\n\nRaja Parikshit asked: --\n\n\"O Great Sage, Brahman is undefinable, void of Gunas, beyond both causes\nand effects. How can the Srutis, which have the Gunas for their Vritti\n(_i.e._ which treat of Devas and sacrifices which are full of\nattributes), directly cognise Brahman?\"\n\nSuka replied: --\n\n\"The Lord created Buddhi, Indriya, Manas and Prana in Jivas that they\nmight obtain their objects (Matra), their birth-producing Karma (Bhava),\ntheir transmigration to different Lokas (Atma), and also their Mukti\n(Akalpana).\" (These four words respectively mean Artha, Dharma, Kama and\nMoksha. The Srutis treat of Bhagavat, of Sat-Chit-Ananda the\nall-knowing, the all-powerful, the lord of all, the guide of all, the\nall-object of Upasana, the Dispenser of all fruits of Karma, the Resort\nof all that is good, as one with attributes. The Srutis begin with\nattributes, but at last drop these attributes saying \"Not this\", \"Not\nthis\" and end in Brahman. The sayings about Upasan and Karma treat of\nthings with attributes, as a means to attain wisdom and thereby\nindirectly lead to Brahman. This is the purport. _Sridhara_.)\n\n\"The Upanishad speaks of Brahman. She was accepted as such by even those\nthat were older than those whom we call old. He who accepts her with\nfaith attains well-being.\" (The Bhagavata tries to refute the idea that\nthe Vedas treat of the Devas only and not of Isvara and Brahma).\n\n\"I shall relate to thee here a conversation between Narada and Narayana.\n\n\"Once upon a time Narada went to see the great Rishi Narayana. For the\nwell-being of Bharatavarsha, for the good of all men, he remains in his\nAsrama, fixed in Tapas, since the beginning of this Kalpa. The Rishis of\nKalapa sat round him. Narada saluted him and asked this very question.\n\n\"Narayana said: --\n\n\"In Jana Loka, the Manas, born Rishis of that place performed Brahma\nYajna (Yajna, in which 'What is Brahman' is ascertained, some one\nbecoming the speaker and others forming the audience). You had gone to\nSveta Dvipa at the time. This very question was raised in the assembly.\nSanandan became the speaker. He said: --\n\n\"The Supreme drank up his own creation and lay asleep with His Saktis.\nAt the end of Pralaya, the Srutis (which were the first breath of the\nSupreme. _Sridhara_) roused Him up by words denotive of Him.\n\n\"The Srutis said: --\n\n\"Glory be to Thee! Destroy the Avidya of all moveable and immoveable\nbeings. She has got attributes for the sake of deluding others. All Thy\npowers are completely confined in Thee. Thou art the Manifester of all\nSaktis in Jivas. Thou art (sometimes -- _Sridhara_) with Maya and\n(always -- _Sridhara_) by Thyself. (But wherever thou art) the Vedas\nfollow Thee. (The Vedas treat both of Saguna and Nirguna Brahman).\n\n\"All that are perceived, (Indra and other gods), know Thee to be the\nBig, and themselves to be only parts. For their rise and setting are\nfrom Thee. (Then is the Big transformable? Hence the next words.\n_Sridhara_). But thou art untransformed. Even as the (transformed) earth\npots have their rise and setting in the (untransformed) mother earth.\nTherefore the Rishis -- (the Mantras or their perceivers. _Sridhara_.\nEvery Vedic Mantra has its Rishi, who first perceived that Mantra) --\nset their minds, their words and actions in Thee (or had their purport\nand meaning in Thee. _Sridhara_). For wherever people may roam, their\nfootsteps always touch the earth.\n\n\"O Thou Lord of the Three Gunas, the wise plunged into the nectar ocean\nformed of words about Thee, -- an Ocean which removes the impurities of\nall people -- and they got rid of all miseries. What of those then who,\nby the perception of Self in them, free themselves from the attributes\nof mind (likes or dislikes) and of time (the transformations of age) and\nworship Thy real self which gives rise to perpetual happiness?\n\n\"Those that are animated by life breathe truly if they follow Thee,\notherwise their breath is the breath of bellows. Inspired by Thee,\nMahat, Ahankara and others lay their eggs (create collective and\nindividual bodies). Thou dost permeate the five sheaths (Annamaya and\nothers) in man and become those sheaths, as it were, by this permeation.\nBut thou art the last in the sheaths, as taught in the Upanishads.\n\n\"Thou art beyond the gross and subtle sheaths, the Indestructible and\nReal.\n\n\"Among the Rishis, the Sarkarakshas (or those that have an imperfect\nvision) meditate on Brahma in the navel. The Arunis, however, meditate\non Brahma in the cavity of the Heart, which is the seat of the nerves.\nAnanta, from the Heart, the Sushumna (the nerve which causes Thy\nperception) leads to Thy supreme place in the Head. He who once attains\nthat place does not fall into the mouth of Death again. (The Upanishads\nspeak of one hundred and one nerves of the heart. Of these, one goes to\nthe head).\n\n\"Thou hast Thyself created various life kingdoms and various forms.\nThough Thou pervadest them all from of old, having brought them all\nabout, yet Thy special manifestation in them is relatively greater or\nsmaller, according to the nature of the things created by Thee even as\nfire, though one and the same, burns differently according to the\ncharacter of the fuel. Those that are of pure intellect follow the one\nReal amidst the many unreal forms. The (perceiving) Purusha in all\nbeings is said to be Thy part only. Knowing this to be the truth about\nJivas, wise men worship Thy feet.\n\n\"Brahma and other Jivas did not know Thy end. Even Thou dost not know\nThy own end. For Thou art endless. Drawn by the wheel of time, the\nBrahmandas, with their Avaranas, (outer circles) roll on together in Thy\nmiddle, even as if they were dust particles in the air. The Srutis\nfructify in Thee (have Thee, for their end and goal.) (Though they\ncannot directly speak of Thee) their words are directed towards Thee, by\ndiscarding every thing else.\" (Though the Vedas treat of Indra and other\nDevas, they ultimately lead to Brahma, by saying \"Brahma is not this,\nnot this,\" in the Upanishads.)\n\n\nTHE RESTORATION OF BRAHMAN BOYS TO LIFE.\n\n\n*SKANDHA X. CHAP. 89.*\n\nAt Dvaraka a Brahman lost his son at birth. He took the dead child to\nthe palace and placed it at the gate, blaming the king for his\nmisfortune. For the sins of kings visit themselves upon their subjects.\nIn this way nine sons died one after another and the Brahman did the\nsame with all of them and, when the ninth son died, Arjuna was sitting\nwith Krishna and he heard the reproaches of the Brahmana. Arjuna\npromised the Brahmana that he would protect his son this time, or would\notherwise enter the fire for breach of his promise. The son was born\nagain. And Arjuna was there with his famous bow. But lo! the child wept\nand it rose up high and disappeared, The Brahmana taunted Arjuna for\nmaking promises he had not the power to keep. Stung by these words, the\nPandava went to Yama Loka. He went to Indra Loka. He went to the regions\nof Agni, Nirriti, Chandra, Vayu and Varuna. He went to Rasatala. He went\nto Svarga. But the Brahmana boy was no where to be found. He then made\npreparations for entering the fire. Sri Krishna made him desist. He\nsaid: -- \"I shall show you the Brahmana's sons. Do not disregard\nyourself. Those that blame us now shall sing our glory hereafter.\"\n\nKrishna and Arjuna went towards the west. They crossed the seven oceans\nand the seven Dvipas. They crossed the Loka-aloka and entered the\nregions of chaotic darkness. The horses could not proceed further. So by\nKrishna's order the glowing Chakra, Sudarshana, pierced through the\ndarkness and the horses followed the track. Infinite, endless, divine\nlight then spread out. Arjuna re-opened his eyes. They then entered the\nregions of primal water. They found one house glittering with gems and\nstones. The thousand-headed Ananta was sitting in that house. Seated\nupon Ananta was the Supreme Purusha, the Lord of the Lords. Krishna and\nArjuna saluted Him. The Purusha then smiled and said: -- \"I brought the\nBrahmana boys that I might see you both. For the protection of Dharma on\nthe Earth, you have incarnated as my parts (Kala.) Kill the Asuras that\noppress the Earth and come back soon to me. Filled are your own desires,\nO you Rishis, Nara and Narayana. But for the preservation of the\nUniverse, do that which others may follow.\"\n\nKrishna and Arjuna said \"Om\". They brought back the Brahmana boys and\nrestored them to their father.\n\n\n\nTHE LINE OF KRISHNA.\n\n\n*SKANDHA X. CHAP. 90.*\n\nVajra was the son of Aniruddha.\n\nPrati-bahu was the son of Vajra.\n\nSu-bahu was the son of Prati-bahu.\n\nUpasena was the son of Su-bahu.\n\nBhadra-sena was the son of Upasena.\n\n*END OF THE TENTH BRANCH.*\n\n\n\nTHOUGHTS ON THE MATHURA LILA.\n\n\nKansa was killed and all good men that had fled from Mathura returned to\nit. Krishna fast developed Himself as Ishvara. He restored his Guru's\nson to life.\n\nUddhava, the embodiment of Bhakti Yoga mixed with wisdom, was the\nmessenger of Krishna to the Gopis. It was through him that Sri Krishna\nsent words of wisdom, which He himself could not have spoken to them at\nVrindavana. For the Gopis would have spurned such words from Him, so\ngreat was their personal love for Him. Krishna now placed another ideal\nbefore them for meditation. They were now to seek Him, not as the lovely\nKrishna, playing upon the flute, but as the all-pervading Atma to be\nknown by discriminating wisdom. He asked the Gopis to meditate on this\nideal, and He now returned to them as the all-pervading immutable\nprinciple in the Universe.\n\nIn the stories of Jarasandha, Yavana and Muchukunda we find the\nhistorical Krishna.\n\nJarasandha was an incongruous combination of materiality and\nspirituality, (the two parts which Jiva put together). He was the\nperformer of Vedic Yajnas, the supporter of Brahmanas, the\nrepresentative of the old state of things. Naturally therefore he was\nthe most powerful king of his time and the most powerful enemy of\nKrishna. Vaishnavism had to fight hard with orthodox Brahmanism.\nVaishnava kings were put to death in large numbers. Krishna could not\nkill him on account of his connection with Brahmanas and with Vedic\nYajnas. He even feigned a retreat and fled away to Dvaraka. Dvaraka was\na spiritual centre on earth, created by Krishna, for the performance of\nHis mission as Avatara. The town was washed away as soon as Krishna\ndisappeared.\n\nIt will be interesting to know the future mission of Muchukunda. But the\nBhagavata is silent about it.\n\n\n\nTHOUGHTS ON THE DVARAKA\n\n\nAt Dvaraka, we find Sri Krishna as the Lord of the Universe, a Kalpic\nAvatara, and as such something more than the historical Krishna.\n\n_Sri Krishna as an Avatara._\n\nIt is time that we should know something definitely of Sri Krishna as an\nAvatara.\n\nTo restore the Brahmana boys, Sri Krishna went with Arjuna to the abode\nof Purusha. Purusha smiled and said: -- \"I brought the Brahmana boys,\nthat I might see you both. For the protection of Dharma on the Earth,\nyou have incarnated as my parts (Kala). Kill the Asuras that oppress the\nEarth and come back soon to Me. Satiated are your own desires, O you\nRishis, Nara and Narayana, but for the preservation of the universe do\nthat which others may follow.\"\n\nThe Purusha is the Virat Purusha of our universe, the Second Purusha or\nthe Second Logos.\n\nWhen the first Purusha woke up, the process of transformation went on\nand the material creation was completed. The materials could not however\nunite to form individual bodies. Purusha infused the material creation\nand became known as the Second Purusha or Virat Purusha, As regards this\nVirat Purusha, the Bhagavata Purana says as follows: --\n\n\"He is the resting place and eternal seed of all Avataras. Brahma is His\npart, Marichi and other Rishis are parts of His part. Devas, animals and\nmen are brought into manifestation by parts of His part.\" Bhagavata I.\n3-5.\n\n\"He is the primal, unborn Purusha, who in every Kalpa creates, preserves\nand destroys self (objective) as self (nominative), in self (locative),\nby self (instrumental).\" II. 6 XXXVII.\n\n\"He is the primal Purusha Avatara of the Supreme.\" II. 6 XL.\n\nHe is also called the Thousand-Limbed and the Egg-born. II. 5, XXXV.,\nIII. 6, VI.\n\nThis Virat Purusha upholds the manifested universe. All materials are in\nHim and all individuals take their rise from Him and end in Him. He is\nthe one ocean of endless bubbles which have their beginning and end in\nHim. The Avataras also all rest on the bosom of Virat Purusha.\n\nWe have looked at Virat Purusha from the standpoint of the First\nPurusha. Now let us proceed upwards from below.\n\nThe Brihat Aranayaka Upanishad thus speaks of Virat Purusha, at the\nbeginning of the Fourth Brahmana of the first chapter: --\n\n\"This was before soul, bearing the shape of a man. Looking round he\nbeheld nothing but himself. He said first: -- 'This am I.' Hence the\nname of I was produced. And, because he as the first of all of them\nconsumed by fire all the sins, therefore he is called Purusha. He verily\nconsumes him who, before this, strives to obtain the state of Prajapati,\nhe, namely who, thus knows.\"\n\nThe following is the commentary of Sankaracharya.\n\n\"This was before the soul.\" The soul is here defined as Prajapati, the\nfirst born from the Egg, the embodied soul, as resulting from his\nknowledge and works in accordance with the Vedas. He was what? \"This,\"\nproduced by the division of the body, \"was the soul\" not separated from\nthe body of Prajapati, \"before\" the production of other bodies. He was\n\"also bearing the shape of man\", which means that he was endowed with\nhead, hands and other members, he was the Viraj, the first born.\n\"Looking round reflecting who am I, and of what nature, he beheld\nnothing but himself\", the fulness of life, the organism of causes and\neffects. He beheld only himself as the Universal soul. Then, endowed\nwith the recollection of his Vedic knowledge in a former birth, \"he said\nfirst: This am I\" _viz_., Prajapati, the universal soul. \"Hence,\"\nbecause from the recollection of his knowledge in a former world he\ncalled himself I, therefore his name was I \"And because he\" -- Prajapati\nin a former birth, which is the cause, as the first of those who were\ndesirous of obtaining the state of Prajapati by the exercise of\nreflection on works and knowledge _viz_. \"as the first of all of them,\"\nof all that were desirous of obtaining the state of Prajapati, consumed\nby the perfect exercise of reflection on works and knowledge of all the\nsins of contact which are obstacles to the acquirement of the state of\nPrajapati, -- because such was the case, therefore he is called Purusha,\nbecause he is _Purvam Aushad_, (first burnt). As that Prajapati, by\nconsuming all opposite sins, became this Purusha Prajapati, so also any\nother consumes, reduces all to ashes by the fire of the practice of\nreflection on knowledge and works, or only by the force of his\nknowledge, and He verily \"consumes\" Whom? \"Him who before this sage\nstrives to obtain the state of Prajapati.\" The sage is pointed out as he\nwho thus knows, who according to his power manifests his reflection on\nknowledge. \"But is it not useless for any one to strive for the state of\nPrajapati, if he is consumed by one who thus knows? There is no fault in\nthis; for consuming means here only that the highest state, that of\nPrajapati, is not obtained, because the eminence of reflection on\nknowledge is wanting. Therefore by the words, \"He consumes him\" is\nmeant, that the perfect performer obtains the highest state of\nPrajapati; he who is less perfect does not obtain it, and by no means\nthat the less perfect performer is actually consumed by the perfect;\nthus it is said in common life, that a warrior who first rushes into\nbattle, consumes his combatants, which means that he exceeds them in\nprowess.\n\nIn order to understand this better, let us consider the scheme of human\nevolution.\n\nAtma is the same in all beings and, when free from the limitations of\nindividual life, it becomes all pervading.\n\nSympathy and compassion open the door to the liberation of Atma.\n\nThe Upadhi, or vehicle of Atma, or the body of its manifestation,\nbecomes less and less gross, as Atma proceeds in its course of\nliberation, the body becomes better able to do good to all mankind and\nit does not act as a barrier to communion with the real self.\n\nThe most highly evolved beings become universal and not individual, and\nthey live normally on the spiritual plane.\n\nThey at last reach the state of divinity. Then they may become Avataras.\nWhen these Avataras have to work on the physical and intellectual\nplanes, they assume a body and become born, like ordinary beings. They\nhave then to _come down_ from their normal state, but their vision and\npower remain undestroyed. When their mission is over, they reach again\ntheir normal state. The Avataras have not to work out their own Karma.\nThey are liberated Atmas, staying back for the liberation of other\nindividuals in the universe. Karma-less themselves, they bear the Karma\nof the universe upon their shoulders. The thin veil that separates their\nstate from the state of the absolute Brahma is Maya, which is the\nhighest manifestation of Prakriti which enables them to assume cosmic\nresponsibility out of their unbounded compassion for all beings.\n\nThe Avataras may cast off their veil at will, but as long as they choose\nto keep that veil, the whole universe is at their command and they guide\nthe whole course of universal evolution.\n\nNow of all Avataras one takes upon himself to hold all individuals in\nHis bosom, to sustain them all and to make Him the field of their\nInvolution and Evolution, in the Kalpa.\n\nHe is called Virat Purusha. He is practically the Ishvara of our\nuniverse.\n\nThe body of this Purusha, called the First Avatara, the Second or Virat\nPurusha, and the Egg-born, is formed by the Tatvas, numbered twenty-four\nin the Sankhya philosophy. These Tatvas collect together to form an Egg\nand the Second Purusha breaks forth from that Egg and becomes the\nThousand-headed Purusha of the Upanishads. For the sake of meditation,\nHe is imagined to be seated on the Serpent Ananta. The lotus stalk grew\nout of his navel.\n\nThe Tatvas themselves are brought into manifestation by the awaking of\nthe First Purusha.\n\nThe Second Purusha enters into all beings as their Atma, becoming\nthree-fold in his aspect _viz_. Adhi-Atma, Adhi-bhuta and Adhi-deva.\nThen He is called the Third Purusha. Says the Satvata Tantra, as quoted\nby Sridhara: --\n\n\"There are three forms of Vishnu known as Purusha -- the first is the\ncreator of Mahat, the Second is the permeator of the cosmic Egg, and the\nthird is the permeator of all beings.\" Virat Purusha is the seat af all\nAvataras. Therefore all Avataras are called parts of the Virat Purusha.\n\nSpeaking of other Lila Avataras, Bhagavata calls them parts and aspects\nof the Second Purusha; \"but Krishna is Bhagavat Himself.\"\n\nBhagavat is here the First Purusha. I. 3 XXVIII.\n\nIn the Tenth Skandha, Raja Parikshit says: \"Tell us the mighty deeds of\nVishnu, incarnated as a _part_ in the line of Yadu.\" X. 1 II. Later on\nagain: --\n\n\"The supreme Purusha, Bhagavat Himself, shall be born in the house of\nVasudeva.\" X. 1 XXIII.\n\nThe Devas said, addressing Devaki: -- \"Rejoice mother, the Supreme\nPurusha, Bhagavat Himself, is in thy womb _by His part_\" X. 2 XII.\n\nThe Purusha, seated on Ananta, addressed Arjuna and Krishna as Nara and\nNarayana.\n\nThe Mahabharata also calls them Incarnations of Nara and Narayana. These\nRishis are invoked all throughout the Mahabharata. They were the sons of\nDharma by Murti, daughter of Daksha.\n\nNara and Narayana are looked upon as two in one and they were adored by\nthe Devas, as manifestations of Purusha Himself. (IV. 1 XLVI).\n\nThey went after their birth to Gandha Madana. (IV. 1 XLVIII.) It is\nthese Rishis, parts of Bhagavat Hari, who have now appeared for the\nremoval of her load from the Goddess Earth, as Krishnas, in the lines of\nYadu and Kuru. (IV. 1 XLIX.)\n\nKrishna in the line of Kuru is Arjuna.\n\nIn explaining this Sloka, Sridhara quotes the following from a Vaishnava\nTantra: --\n\n\"In Arjuna, there is only the Avesa (suffusing) of Nara. Krishna is\nNarayana Himself.\"\n\nSri Krishna said to Arjuna: -- \"I have passed through many births as\nwell as thou. I know them all. Not so thou.\"\n\nThis shows that Arjuna was not Nara himself, the supplement of Narayana,\nfor in that case he would have remembered his previous births. But, as\nthe Tantra says, \"Arjuna was possessed by the Nara aspect of the dual\nRishi.\"\n\nSri Krishna said to Devaki: --\n\n\"At my first birth, in the Svayam-bhuva Manvantara, thou wert born as\nPrisni and this Vasudeva was named Prajapati Sutapas I was born as your\nson, Prisni-garbha. I was also born of you, when you were Aditi and\nVasudeva was Kasyapa, as Upendra, also called the Vamana or Dwarf\nAvatara. At this third birth, I am your son again, with the same body.\"\nX. 3 XXXII. to XLIII.\n\nThese are the three Incarnations of Nara Narayana, mentioned in the\nBhagavata. They are certainly not the many births to which Sri Krishna\nalludes in the Gita. Those many births took place in previous Kalpas of\nwhich we know nothing. In this Kalpa, however, he appeared at the\nturning points in the Evolution of our universe. He appeared in the\nFirst Manvantara, the Manvantara of manifestation, as Prisni-garbha. We\ndo not know the good done by Him in His first birth.\n\nAs Vamana, however, he restored the Triloki to the Devas and asserted\nthe supremacy of the spiritual forces.\n\nThe Earth was again overpowered by the Asuras. The Kalpa was about to be\nhalf over. The last struggle was to be made. Satva had to be infused\ninto all beings, even into the materials composing them. Every thing in\nthe universe was to be wedded to the Lord of Preservation. An upward\ntrend was to be given to the whole course of evolution. Materialism\ncould not be stamped out all at once. But henceforth there was to be a\nsteady fall of Materiality and rise of Spirituality, subject to such\nvariations as minor Cycles might cause.\n\nSri Krishna is therefore the greatest Avatara of our Kalpa. \"For the\ngood of those that seek Atma, Nara Narayana shall perform Tapas in\nBharata Varsha, unknown to others, till the end of the Kalpa.\" V. 19-9\n\nSri Krishna as Bhagavat is greater than the Second Purusha.\n\nTo the devotees, he is greater than the Purusha manifestation.\n\nHe now appeared as the preserver of the Universe, the embodiment of\nSatva, the force of ascent. And the Tatvas had to be wedded to him, so\nthat they might acquire the energy of higher evolution in them.\n\nUnless there was change in the innate downward tendency of the Tatvas,\nthe spiritual ascent of the universe was not possible.\n\nThe Lord brought about this change by permeating the whole universe with\nHis Satva body, or becoming something like the spiritual soul in every\nbeing. Therefore Lord Krishna is in the hearts of all beings and can be\nperceived by all in meditation. He is everywhere, in every atom. Whether\nSri Krishna is Bhagavat Himself or some manifestation of Bhagavat makes\nno difference whatever. By His works, He is Bhagavat. His worshippers\nare bound for the abode of Bhagavat. They have not to wait in Brahma or\nSatya Loka, till the end of Brahma's life. Those who worship. Hiranya\ngarbha or Brahma cannot pass beyond the limits of Brahma Loka.\n\nIn answer to Raja Parikshit, Suka Deva delineated the Paths to be\nfollowed after death.\n\nI. The Prompt Path of Liberation (Sadyo Mukti). Those who meditate on\nthe abstract Absolute, called Brahma, attain prompt liberation. The\nAll-pervading principle is abstracted from the phenomenal universe,\nthere is no thought of man, no thought of fellow beings, no thought of\nthe universe, there is the pure abstraction by the process of \"Not\nthis.\" \"Not this\" liberates one from all phenomenal connections. This is\nSadyo Mukti. (II. 2 XV. to XXI.)\n\nII. The Deferred Path of Liberation (Krama Mukti), when one wishes to go\nto Brahma Loka or to the abode of the Siddhas. Where the eight siddhis\nare acquired, he retains the Manas and the Indriyas and goes all over\nthe universe of Seven Lokas. II. 2 XXII.\n\nWith their Linga Sarira, these Lords of Yoga go inside and outside\nTriloki. II. 2 XXIII.\n\nOn their way to Brahma Loka, they are carried by Sushumna first to Agni\nLoka. Then they go to the farthest limit of Triloki, the Sisumara\nChakra, extending over to Dhruva or the Polar star. II. 2 XXIV.\n\nWhen at the end of a Kalpa, the Triloki becomes consumed by fire from\nthe mouth of Sankarshana, they go to Brahma Loka, which lasts for two\nPararddhas, and which is adorned by the chariots of great Siddhas. II. 2\nXXVI.\n\nThere is no sorrow, no infirmity no death, no pain, no anxiety in Brahma\nLoka. But those who go there are, out of their compassion, afflicted by\nthe endless miseries of those that do not know the path. II. 2 XXVII.\n\nThen they pass through the seven Avaranas or covers of the Universe and,\nhaving the Vehicle of Mula Prakriti only, become full of Bliss and, when\nthat Upadhi is destroyed, they obtain absolute bliss and do not return\nagain. This is the attainment of the state. II. 2. XXVIII to XXXI.\n\nThose who go to Brahma Loka pass through three different paths.\n\n 1. Those, who come with great merits acquired in life, get posts of\n duty according to their merits in the next Kalpa (_i.e._ they\n become Prajapatis, Lokapalas. Indras and so on.)\n 2. Those who go to Brahma Loka merely by force of their Upasana of\n Hiranya-Garbha become liberated, when Brahma becomes liberated at\n the end of his life ('extending over two Pararddhas.)\n 3. Those that worship Bhagavat pierce the Brahmanda at will, and rise\n to the abode of Vishnu. The Slokas XXVIII to XXXI refer to the\n piercing of Brahmanda by the Bhagavatas. _Sridhara_.\n\nThe worshippers of Sri Krishna attain the last state. The deferred path\nof Liberation is the path of all Bhaktas. It is the path of compassion,\nof service. The Bhaktas spurn all sorts of Mukti, even if they be\noffered to them. They become servants of the Lord in the preservation of\nthe Universe.\n\nIn the Dvaraka Lila, we shall find Sri Krishna, as the greatest Avatara\nof the Kalpa, carrying out His work of Preservation.\n\nThe Purana does not speak of the Nara aspect of Sri Krishna as\nmanifested in Arjuna. That is the subject matter of the Mahabharata. The\nstudy of the one is complementary to the study of the other, as the\nstudy of the Bhagavat is complementary to the study of the Gita. In one,\nwe see the Evolution of Man, in the other we see the work of Bhagavat.\nWe see in both together the whole of our Lord Sri Krishna.\n\n\n\nTHE WIVES.\n\n\nAs Lord of the Universe, Sri Krishna became wedded to the eightfold\nenergies of Prakriti, His eight principal wives, so that he might\ninfluence, through them, individuals formed by these divisions of\nPrakritis. These energies are: --\n\n 1. _Rukmini_ or Mula Prakriti, Buddhi.\n 2. _Jamba-vati_ or Mahat, Universal mind.\n 3. _Satya-bhama_ or Ahankara.\n 4. _Kalindi_ or Akasa-Tanmattra, sound, Akasa.\n 5. _Mitra Vinda_ or Vayu-Tanmatra, Touch, Air.\n 6. _Satya_ or _Nagnajiti_, Agni-Tanmatra, Form, Fire.\n 7. _Bhadra_, Ap-Tanmatra, Taste, Water.\n 8. _Lakshana_, Kshiti-Tanmatra, smell, Earth.\n\nThe Energies of Prakriti have a double tendency, one of lower\ntransformation, of materialisation, of descent and another of higher\ntransformation, of spiritualisation, of ascent. Sri Krishna, by His\nAvatarship, attracted to Himself the higher tendency of all the energies\nof Prakriti. This is how he was wedded to all the aspects of Prakriti.\n\nRukmini is the spiritual energy of Mula Prakriti. Read the talk between\nKrishna and Rukmini (X. 80).\n\nThe legend of the Syamantaka jewel is a mysterious one. It was the gift\nof the Sun-God. It used to produce gold every day.\n\nThe Hiranya-Garbha Purusha of Vedic Upasana has its seat inside the\nSun-God. \"The Purusha inside Aditya.\" This Purusha is the Adhi-daiva of\nBhagavat Gita, as explained by Sankaracharya. All the Devas proceed from\n_Him_. He is the one Deva, also called Prana. (Vide Yajnavalkya's answer\nto Sakala Brihat Aranyaka Upanishad III. 9.) Hiranya is gold.\nHiranya-garbha is that which has gold in its womb. The Syamantaka jewel\ngave protection against diseases, accidents, and other dangers. These\nare all the results of Hiranya-garbha Upasana. Syamantaka represents\nHiranyagarbha Upasana.\n\nSri Krishna wanted that this Upasana should be replaced by the Upasana\nof Ishvara.\n\nThe jewel was lost. It was carried away by some religious movement,\nrepresented as a lion.\n\nJamba-vat snatched it from the Lion. Jambavat, the bear king, was one of\nthe chief allies of Sugriva. He was the oldest in years and the wisest\nin counsel.\n\n\"When Vamana stepped over the three Lokas, I made a respectful circuit\nround Him.\" Ramayana Kishkindha Kanda. Chap. 64-15.\n\n\"When Vamana became an Avatara I moved round the earth twenty one times.\nI threw plants into the Sea which yielded Amrita by churning. Now I am\nold.\" Ramayana Kishkindha Kanda Chap. 65-32.\n\nWhile Rama was about to ascend to heaven he addressed the old Jambavat,\nas a son of Brahma, and asked him to stay behind till the approach of\nKali -- Uttara Kanda. Chap. 121-34.\n\nJambavat represents a very old religious movement, which was out of date\neven in Rama's time.\n\nHiranyagarbha Upasana became old and a thing of the past. But however\nhoary it might be with years, it was holy with the traditions of the\nVedas and though Krishna had no direct hand in its disappearance, people\nthought the disappearance was the outcome of His Avatarship. To save His\nreputation, Krishna restored the jewel from Jambavat, but it could not\nlong remain in the hands of Satrajit. Vedic Upasana did survive. But it\nsurvived only in Vedic Sandhya and Gayatri, which were represented by\nAkrura.\n\nKrishna was wedded to Jambavati, the spiritual energy of Mahat.\n\nSatya-bhama is the spiritual energy of Ahankara. She holds the Vina,\nwith the seven notes of differentiation. The Vedas proceed from these\nnotes and also all departments of knowledge, Satyabhama is the goddess\nof learning.\n\nThere is not much to say about the five other principal wives.\n\nThe last of these wives, Lakshana, represents the spiritual energy of\nearth. Coming down to earth, we proceed to Naraka, son of Earth. The\nword Naraka literally means Hell, hence gross materiality. We have found\nthat the Purana writers place Naraka below the Patalas. Sixteen thousand\ngirls representing all earthly and material energies had been snatched\naway by Naraka. They all became wedded to Sri Krishna.\n\n_Vasudeva, Sankarshana, Pradyumna, Aniruddha._\n\nThe following correspondences were given by Kapila to his mother\nDevahuti. (III. 26 ).\n\n\n ------------------------------------------------------------------\n _Upasya_ _Adhibhuta_ _Adhyatma_ _Adhideva_\n ------------------------------------------------------------------\n Vasudeva Mahat Chitta Kshetrajna\n ------------------------------------------------------------------\n Sankarsana Ahankara Ahankara Rudra\n ------------------------------------------------------------------\n Aniruddha Manas Manas The Moon god\n ------------------------------------------------------------------\n Pradyumna Buddhi Buddhi Brahma\n ------------------------------------------------------------------\n\n\n_Chitta_ is transparent, without transformation, and calm, even as the\nfirst state of water. III. 26. XXI.\n\n\"Transparent\" -- capable of of receiving the image Bhagavat.\n\n\"Without transformation\" -- without indolence and distraction.\n_Sridhara_\n\nChitta is the abode of Bhagavat, _i.e._ Bhagavat is perceived by Chitta.\nIII. 26. XX.\n\nDifferences cause many-sidedness and distraction.\n\nAhankara Tatva brings differences into manifestation.\n\nBeyond the plane of Ahankara Tatva, is the plane of Mahat.\n\nMahat literally means big, great, universal.\n\nIt is the plane of universal manifestation.\n\nThe mind is universal on this plane. As soon as the One Purusha wished\nto be many, Prakriti gave rise to the Mahat transformation and Mahat\ntook up the wish to be many. It was one, but it had the potency of\nbecoming many. The whole universe that was to manifest itself was\nmirrored in Mahat, and was the subject matter of one thought, the\nthought of one who had the universe for his body. During the period of\ncreation, Mahat soon transformed itself into Ahankara, the Tatva of\ndifferences. Ahankara gave rise to different bodies, different minds and\ndifferent faculties; individuals appeared and they started on separate\nlines of manifestation and of evolution.\n\nOn their homeward journey, individuals again reach the plane of Mahat,\nwhen they rise above all differences, lose all sense of personality and\ncarry their experiences to the plane of the Universe. Their thoughts\nthen become thoughts of the Universe, guided by one feeling, that of\ncompassion for those that remain behind. There is no thought of self, no\ndistraction, no impurity, it is all calm and tranquil; such a mind is\ncalled _Chitta_ by Kapila. This Chitta is the abode of peace, the abode\nof Bhagavat.\n\nBhagavat, when reflected on Chitta, is VASUDEVA. He is the Purusha\nseated on Ananta.\n\nSANKARSANA is Bhagavat as reflected on Ahankara. He is called Ananta or\nendless, as there is no end of individuals. He is Bhagavat as manifested\nin every individual and may be called, in one sense, the Purusha of\nIndividual souls. Balarama is said to be an incarnation of Sankarshana.\nAs individuals proceed in their course of life journeys, they become\ncrystallised into separate entities, with a strong sense of personality.\nThe inner self, the real self, runs the risk of becoming swallowed up by\nthe outer self, the Upadhi of individuality. The point is reached, when\nindividuals are to be drawn back to their homes, their real selves.\nTherefore Balarama used the plough to draw in others. This is a process\nof destruction. The material nature is gradually destroyed in us.\nTherefore Balarama is also called an incarnation of Rudra or Siva\naccording to Vaishnava texts. He is Rudra Himself. The fire from the\nmouth of Sankarshana burns the Triloki at Pralaya. Sankarshana literally\nmeans \"he who draws in completely.\" The process of Pralaya has already\nset in. The whole process of spiritual ascent is a process of material\nPralaya. According to some therefore, Vishnu and Siva united to form\nHarihara, at the time of the Great Churning, when this process first set\nin. When individuals throw off their material garb, or when, by Pralayic\nforce, their material cover is forcibly removed, they become fit to be\ngathered together and to become merged at Pralaya in the One.\n\nPRADYUMNA is the wish of Bhagavat, as imprinted on the course of\nuniversal evolution. He is the wish of God. When the one wished to be\nmany, He represented that wish and gave the entire turn to the course of\nevolution, that it might adopt itself to that wish. Individuals\nmultiplied. Desires became many and all actions became Sakama. Pradyumna\nwas then called Kamadeva, the God of Love, or desire.\n\nWhen the course of descent was arrested, Kamadeva was destroyed by fire\nfrom the forehead of Siva. He appeared again, but this time he appeared\nas the son of Krishna. The wish of his father now was to be one again,\nfor He had already become many, as many as the Karma of the previous\nKalpa would allow. And Pradyumna had to impress this wish upon\nindividuals generally, so that the ascent of matter to spirit might be\nuniversal.\n\nAccording to Kapila, Pradyumna is reflected on Buddhi. Buddhi is defined\nby him as that faculty by which objects are perceived. Doubt, false\nunderstanding, true understanding, memory and sleep, these are the\nindications of that faculty. (III. 26. XXVIII, XXIX).\n\nANIRUDDHA is the son of Pradyumna. According to Kapila, he is reflected\non Manas, the faculty of Sankalpa and Vikalpa. Sankalpa in Sankhya\nterminology is the first or general idea of a thing.\n\nVikalpa is the idea of the peculiarity of a thing. Thus when I cast a\npassing glance at a man, I know nothing of him except that he is a man.\nBut when I look at him carefully, I know his peculiarities and can\ndifferentiate him from others.\n\nThe first idea is the idea of a thing in its primity or dawn.\n\nThe second idea is the idea of its peculiarities. It is the second idea\nwhich gives rise to likes and dislikes.\n\nIn the course of ascent, we must carry general ideas. We must rise from\nparticulars to generals. The mind will thus be freed from the burden of\npersonal and material thoughts.\n\nAniruddha became wedded to Usha or Dawn. He is Bhagavat as perceived by\nManas.\n\n*END OF THE TENTH SKANDHA.*\n\n\n\n\nTHE ELEVENTH SKANDHA\n\n\n\nTHE MUSHALA. XI. I.\n\n\nSri Krishna, with the help of Rama, the Yadavas and the Pandavas, killed\nthe Daityas, born as Kings. He made the Pandavas his instruments in the\ngreat war. When the Kings on both sides and their armies were killed,\nSri Krishna thought within himself: -- \"The pressure is not yet all\nremoved from the earth. For these powerful Yadavas, backed by me, have\nbecome mad with power. I shall bring on disunion among them, which will\nbe the cause of their death. Then I can have rest and may go to my own\nabode.\"\n\nVisva-mitra, Asita, Kanva, Durvasas, Bhrigu, Angiras, Kasyapa, Vamadeva,\nAtri, Vasistha, Narada and other Rishis went to a sacred place called\nPindaraka near Dvaraka. The Yadava boys were playing among themselves.\nThey dressed Samba, son of Jambavati, as a girl and took him to the\nRishis, saying she was pregnant and inquiring whether she would have a\nson or a daughter. The Rishis could not bear this impertinence and they\nsaid: -- \"O you fools, she will bring forth a _Mushala_ (a pestle) that\nwill be the ruin of your line.\" The boys were terrified. Samba did\nproduce an iron pestle. They took the pestle and went home. The boys\nrelated the story to all the Yadavas. Ahuka, the chief of the clan,\nordered the pestle to be ground down to powder and the powder to be\nthrown into the Sea. This was done, but a portion remained. That portion\nwas also thrown into the Sea. A fish swallowed the iron piece. The fish\nwas caught by a fisherman. He made two spears of the iron found in the\nfish. The powdered iron grains were carried by the waves to the coast\nand there they grew into reeds.\n\n\n\nTHE BHAGAVATA PATH.\n\n\n*SKANDHA XI. CHAP. 2-5.*\n\nVasudeva asked Narada about the Path of Bhagavat which leads to Moksha.\nNarada said: --\n\nOf the sons of Rishabha, nine became well-versed in Atma Vidya. They\nwere Kavi, Hari, Antariksha, Prabuddha, Pippalayana Avirhotra, Drumila,\nChamasa, and Kara-bhajana.\n\nThe Rishis of Bharata Varsha were performing Yajna at the place of Nimi\nand these nine Rishis went there.\n\n I. Nimi asked the Rishis about the _path of Bhagavat_.\n\nKavi said: --\n\nThe path of Bhagavat consists of such expedients as the Lord mentioned\nHimself (for those that are not wise) for the speedy acquisition of self\nknowledge. In following this Path, man is not overcome by obstacles (as\nin the path of Yoga). He may run along this path even with closed eyes\nwithout fear of losing his steps (with closed eyes _i.e._ even without\nknowing where he goes and what he does).\n\n(What is the path then?)\n\nWhatever a man does, whether it be the body or speech or mind or the\nsenses or intellect or the sense of I-ness that acts, let him offer that\nall up to the Supreme Narayana.\n\nHe who is removed from Isvara, (first) forgets (Isvara), (_Asmriti_),\nthen there is wrong perception such as \"I am the body\" (_Viparyaya_).\nThis is caused by the Maya of Bhagavat. Fear arises from devotion to the\nSecond. Therefore wise men worship the Lord only, with unfailing Bhakti,\nknowing his Guru to be one with Isvara and Atma.\n\n(The Bhagavata School classifies Jivas under two heads -- Antar Mukha\nand Bahir Mukha. Antar Mukha is literally one with his face turned\ninwards _i.e._, one who withdraws himself from the outside world and\nlooks to self within, which is only an aspect of Ishvara.\n\nBahir Mukha Jiva is one with his face turned outwards _i.e._ one who\nwithdraws himself from the self-within and therefore from Ishvara. He\nfirst loses sight of Ishvara, forgets that he (the Jiva) is an aspect of\nIshvara and that he is not the same as the body. He then considers the\nbody as one with himself and concerns himself only with its relations to\nthe outside world. This is called forgetting and wrong perception. \"Fear\narises from devotion to the Second.\" The Second is that which is not\nself. In meditation, the Guru stands between Isvara and self, and is\nIsvara for all practical purposes to the devotee).\n\nThe Dvaita (Mayic manifestation), though not existing, appears to exist,\nthrough the mind of man, like dreams and desires. Therefore wise men\nshould control the mind, which gives rise to desires and doubts about\nactions. Then there shall be no fear.\n\nThe existence of the outside world and of the body is like the existence\nof dreams and desires. The dream exists for the time being and then\ndisappears altogether, The dream has its existence because the mind\nbrings it into existence. It is a creation of the mind, not permanently\nattached to the Jiva. So desires are also creations of the mind, not\npermanently attached to the Jiva, But they have got a temporary\nexistence. That existence, however, is an existence in the mind of the\nman entertaining the dreams and desires and not outside the mind.\nTherefore the existence is not a real one.\n\nSo the body of the Jiva and its surroundings are temporarily attached to\nthe Jiva. As the dream vanishes in the wakeful state, so the body and\nits surroundings disappear with the transformation called Death. Body\nafter body, surroundings after surroundings, are dreams, as it were, in\nthe mind that bears all through the bubbles arising in the ocean of\nJivic existence.\n\nThe realisation of this temporary connection of the body and its\nsurroundings is a training for the Antarmukha Jiva, for it enables him\nto turn towards Ishvara and the permanent aspect of Jiva.\n\nThe non-existence of Dvaita has always to be understood with reference\nto Jiva or Ishvara, and not _independently_, for the flow of Prakriti is\neternal. The disregard of this primary idea has given rise to many\nmisconceptions. (Then as to Antarmukha practices.) Hear about the\nIncarnations of Vishnu and His blessed deeds, hear about his names full\nof import as to those deeds and Incarnations, hear and sing the songs\nabout Him, without any sense of uneasiness as to what others will say.\nThen roam over the earth free from all worldly attachments.\n\nBy such practices, and by the recital of His dear names, love for\nBhagavat grows up. The heart then melts away. The devotee laughs loudly,\nhe weeps, he cries aloud, he sings and he dances like a mad man. He\nloses all control over himself.\n\nHe salutes Akasa, Vayu, Agni, Water, Earth, the planets, the trees, the\nSeas and all beings as forming the body of his Hari. For he knows\nnothing else.\n\nHe, who worships Bhagavat in this way, has Devotion (Bhakti), perception\nof Ishvara (Anubhava) and dispassion (Virakti) -- all three growing at\none and the same time, as, by eating, one gets pleasure, nutrition and\nsatisfaction of hunger all at one and the same time.\n\nThe Bhagavata then attains supreme peace.\n\n II. Nimi then asked: \"What are the _Characteristics of a Bhagavata_\n and what are the _Signs by which a Bhagavata is known?_\"\n\nHari replied: --\n\n\"He who sees in all beings the existence of Bhagavat as in his own self,\nand sees all beings in the Bhagavat within himself is the highest\nBhagavata.\n\n\"He who bears love towards Isvara friendship towards his dependents,\nkindness toward the ignorant, and indifference towards his enemies\nbelongs to the next class of Bhagavatas.\n\n\"He who worships an image as Hari with faith, but has no regard for\nBhaktas and for other beings is only a beginner as a Bhakta.\n\n\"The highest Bhagavata perceives the objects with his senses, but does\nnot feel either aversion or pleasure. He looks upon the universe as the\nMaya of Vishnu.\n\n\"By constant meditation on Hari, he is not affected by the changes of\nlife. Desires have no place in his mind, so devoted is he to Vasudeva.\n\n_He_ is the favourite of Hari, who does not take pride in his birth,\nKarma, caste or Asrama.\n\n\"The highest Bhagavata does not know \"Mine\" and \"Thine,\" either in\nwealth or in body. He looks upon all beings with equal eyes, His mind is\nalways at peace.\n\n\"Even for the sake of all the three Lokas, the Vaishnava will not for a\nmoment forget the lotus feet of Bhagavat.\n\n\"And more, he is the greatest of all Bhagavatas, to whose heart Hari is\nbound down by the tie of Love.\"\n\n III. Nimi asked: -- \"What is then this Maya of the Supreme Lord?\"\n\nAntariksha replied: --\n\n\"Maya of Bhagavat is that which causes the creation, preservation and\ndissolution of this universe.\"\n\n IV. Nimi asked: -- \"How can one whose mind is not controlled and\n who is of dull understanding easily cross over this Maya?\n\nPrabuddha replied: --\n\n\"Have recourse to a Guru, who knows the Truth and is fixed in the\nsupreme. Learn the duties of Bhagavatas from him. Practise\nnon-attachment, keep company with Sadhus. Be kind to your inferiors,\nfriendly to your equals and respectful to your superiors. Keep your body\nand mind pure. Regulate your life by fixed rules. Have forgiveness. Do\nnot talk idly. Read the sacred books. Be upright. Be temperate. Be\nharmless to all beings. Bear good and evil, pleasure and pain with\nequanimity. Find out Atma and Ishvara everywhere. Free yourself from all\nconnections. Do not bind yourself down to your house. Have that which is\neasily got for your clothing. Be content with anything and everything.\nHave faith in the Bhagavata Sastra, but do not blame any other Sastra.\nControl your mind, speech and actions. Speak the truth. Control your\ninner and outer senses. Hear, recite and meditate on the deeds and\nAvataras of Hari. Let all your exertions be for Him. Offer up all, even\nyour wife, children and your own life, to Him. In the company of\nBhagavatas, interchange devotion and love, remind each other and speak\nto each other of the glory of Bhagavat, till your hair stands on end,\nand you will sometimes dance and sometimes sing, maddened by your\ndevotional thoughts about Achyuta.\n\n\"These are the duties of a Bhagavata and by practising these, he may\neasily cross over Maya.\"\n\n V. Nimi asked: -- \"How can one be fixed in devotion to Narayana?\"\n\nPippalayana replied: --\n\n\"When through the desire of attaining the feet of Vishnu, one has strong\ndevotion, the impurities of one's mind are destroyed. When the mind is\npurified, it becomes fixed in Atma.\"\n\n VI. Nimi asked: -- \"Tell me about Karma Yoga, by the performance of\n which Karma is speedily destroyed.\"\n\nAvirhotra replied: --\n\n\"Vedic Karma does not directly lead to Moksha. Offer up your Vedic Karma\nto Ishvara, and perform it, without any worldly attachment, however.\n\n\"He who wants speedily to cut asunder the tie of Ahankara shall worship\nVishnu in the way prescribed in the Tantras or Agama. (Vedic Karma at\nfirst consisted of Vedic Yajna. The Gita gave a death blow to the\nperformance of Vedic Yajnas. _Nishkama_ Karma took the place of _Kamya_\nKarma, The Vedic Karma however survived in the Sandhya Mantras, which\nconform themselves to the Path of Upasana.\n\n\"The Vedic Sandhya is however meant only for Brahmanas.\n\n\"The Tantric Sandhya is an imitation of the Vedic Sandhya, adapted to\nall classes of men, and it supplements the Vedic Sandhya by laying down\na method of worshipping the Lord in the heart and of worshipping His\nimage. Mantras are also prescribed. Devotion is the chief element in\nTantric Upasana and this Upasana is enjoined for all Bhagavatas or\nVaishnavas. There are Siva Tantras, Sakti Tantras, Ganapati Tantras,\nSurya Tantras as well as Vaishnava Tantras. There are black rites\nprescribed in some of the Sakti Tantras and the Tantras have therefore\ngot a bad name with many. But the Tantras as a whole form the only\nscience of practical occultism in Sanskrit, and the Vaishnava Upasana is\nstrictly a Tantric Upasana.\"\n\n(I do not enter here into the details of that Upasana, though some\ndetails are given in the text.)\n\n VII. Nimi said: -- \"Tell me about the _Avataras_ and Their deeds O\n Rishis.\" Drumila gave a short account of the Avataras,\n commencing from the First Purusha. As this is nearly a\n repetition of what has been said before, no attempt is made to\n reproduce it.\n VIII. Nimi asked what is the _destiny of those that do not worship\n Bhagavat, those that have no control over their mind and their\n senses_.\n\nChamasa replied: -- \"They enter the regions of darkness (Tamas).\"\n\n IX. Nimi asked:\n\n\"What is the Color of the manifestation of Bhagavat at each period, how\ndoes he manifest Himself, by what name is He known and in what way is He\nworshipped?\"\n\nKarabhajana replied: --\n\n\"In Satya Yuga, Bhagavat becomes white, with four hands, with tufts of\nbraided hair, with bark round His waist. He bears a black deer-skin, the\nsacred thread and beads, and has Danda (the rod of an ascetic) and\nKamandalu (the water-pot of an ascetic) in his hands. (_i.e._ He looks\nlike a Brahmacharin).\n\n\"Men are then peaceful and friendly towards one another. There are no\ndifferences amongst them. They worship the Lord by means of Tapas, by\ncontrol of the senses and of the mind.\n\n\"Bhagavat is then known by the following names: -- Hansa, Suparna,\nVaikuntha, Dharma, Yogesvara, Amala, Isvara, Purusha, Avyakta, and\nParamatman.\n\n\"In Treta, Bhagavat becomes Red. He has four hands and golden hair. His\nform is that of Yajna. Men are pious at the time. They worship Bhagavat\nby Vedic Yajna.\n\n\"Bhagavat is known by the following names: --\n\n\"Vishnu, Yajna, Prism-garbha, Sarvadeva, Uru-krama, Vrisha Kapi, Jayanta\nand Urugaya.\n\n\"In Dvapara, Bhagavat is _Syama_. (The word Syama ordinarily means\ndark-blue. But Sridhara explains the word here as the color of an Atasi\nflower, which is generally yellow. This is because the Bhagavat speaks\nbefore of white, red, yellow and black as the colors of Yuga Avataras.)\nHis cloth is yellow.\n\n\"Men worship Him both by Vedic and Tantric methods.\n\n\"Vasudeva, Sankarshana, Pradyumna, Aniruddha, Narayana, Visvesvara and\nVisva are his names.\n\n\"In Kali, worship is made according to the Tantras, which are various.\n\n\"Bhagavat is black (Krishna). Men worship Him, His Symbols and\nattendants mostly by loud recitals of names and prayers (Sankirtana).\nWise men praise Kali because worship is so easily made by mere\nSankirtana. Even men in Satya Yuga wish to be born in Kali Yuga.\"\n\nNimi respected the nine Rishis and they disappeared in the presence of\nall men.\n\nVasudeva and Devaki heard this story from Narada. They realised Krishna\nas Isvara and they acquired wisdom.\n\n\n\nKRISHNA AND UDDHAVA.\n\n\n*SKANDHA XI. CHAP. 6.*\n\nBrahma and other Devas went to Dvaraka. Addressing Krishna; Brahma said:\n-- \"All that we prayed for has been done. One hundred and twenty-five\nyears have passed away since thou didst appear in the line of Yadus.\nThat line is also well nigh extinguished. Now go back to thy own abode,\nif it pleases thee.\"\n\nSri Krishna replied: -- \"The extinction of the Yadavas has been set on\nfoot by the curse of the Rishis. I shall remain on Earth, till it is\ncompletely brought about.\" There were unusual phenomena at Dvaraka. The\nelders came to Krishna. He proposed a pilgrimage to Prabhasa. So the\nYadavas made preparations for going to Prabhasa. Uddhava saw the evil\nportents and he heard what Sri Krishna said. \"I see, O Lord,\" said he to\nSri Krishna, \"thou shalt leave this earth, as soon as the Yadus are\ndestroyed. I can not miss thy feet even for half a moment. So take me to\nthy own abode.\"\n\nSri Krishna replied: -- \"It is true as you say. My mission is fulfilled.\nThe Devas ask me to go back. The Yadavas shall be killed by mutual\nquarrel. On the seventh day from this, the sea shall swallow up this\nseat of Dvaraka. As soon as I leave this earth, Kali shall overtake it\nand men shall grow unrighteous. It will not then be meet for you to\nremain here. Give up all and free yourself from all attachments and roam\nabout over this earth, with your mind fixed on me, looking on all beings\nwith equal eyes. Whatever is perceived by the senses and the mind, know\nall that to be of the mind, and so Mayic and transitory. \"This is this\"\nand \"this is that\" this conception of difference is only a delusion of\nhim whose mind is distracted (_i.e._ not united to Me). It is this\ndelusion which causes experiences of right and wrong. It is for those\nthat have got notions of right and wrong that (the Vedas speak)\ndifferently of the performance of prescribed work (Karma), the\nnon-performance of prescribed work (Akarma), and the performance of\nprohibited work (Vikarma). (This has reference to Varna and Asrama\nduties. As long as a man identifies himself with some Varna or Asrama he\nlooks upon others also as belonging to some Varna or Asrama. He\ntherefore makes a distinction between men and men. The Varnasrama duties\nare prescribed by the Vedas for a man, so long as he entertains ideas of\ndifference. When he looks equally upon a Brahmana and a Chandala, when\nhe finds his Lord every where and finds all beings in the Lord within\nhimself, he becomes a man of the Universe, a Bhagavata. For him the\nVedas do not make any rule. He is above all rules and restrictions. But\nthe Varnasrama duties are to be respected, so long as one makes any\ndifference between man and man.) Control thy senses and control thy\nmind. See the wide-spread Universe in thyself and see thyself in Me, the\nLord. Learn and digest all that is given in the scriptures. Contented\nwith self perception, the very self of all other beings, you shall have\nno danger from others. You will do no wrong but not because it is\nprohibited by the Scriptures, and you will do what is prescribed but not\nbecause it is so prescribed (_i.e._ the sense of right and wrong will be\nnatural in you, independently of Sastric teachings.) You will exceed the\nlimits of both right and wrong and do things just like a child. The\nfriend of all beings, calm and quiet at heart, fixed in wisdom and\ndirect knowledge, you will see the Universe full of Me and you will not\nbe drawn back to births.\"\n\nUddhava said: --\n\n\"Lord of Yoga, what thou sayest for my final bliss is a complete\nrenunciation of all worldly attachments. It seems to me however that the\ngiving up of desires is not possible for those that have their mind\nfilled with the object world, unless they are completely devoted to\nThee.\n\n\"I have not yet got over the sense of 'I' and 'Mine.' Tell me how I can\neasily follow out Thy teachings.\"\n\nSri Krishna replied: --\n\n\"Generally those men that are skilful in discrimination rescue self from\nworldly desires by means of self, (_i.e._ they may do so, even without\nthe help of a Guru, by means of self discrimination.) Self is the\ninstructor of self, specially in man (Purusha.)\" (Even in animals,\npreserving instincts proceed from self. So self is the instructor.\n_Sridhara_) \"For it is self that finds out final bliss by direct\nperception and by inference. Wise men, well versed in Sankhya and Yoga,\nlook upon Me as Purusha pervading all beings, and possessing all powers.\n(This is according to Sridhara, the direct perception by which final\nbliss is attained. The word Purusha here has something like the sense of\na Monad in Theosophical literature. The passage quoted by Sridhara from\nthe Upanishads to illustrate the idea of Purusha also shews this.) There\nare many habitations created for life manifestation, some, with one,\ntwo, three or four feet, some with many feet and some with no foot. Of\nthese, however, that of man (Pourushi) is dear to me. For in this form\nof Man those that are fixed in meditation truly find me out, the Lord,\nthough beyond all objects of perception, by the indications of perceived\nattributes as well as by inferences from the same.\" (_Indications_.\nBuddhi, Manas and others, the perceived attributes, are in their nature\nmanifestless. The manifestation is not possible except through one that\nis self manifest. Therefore Buddhi and others point to Him.\n\n_Inferences_. Whenever there is an instrument, there is some one to use\nit. Buddhi and others are instruments. There is therefore one who guides\nthese. _Sridhara_.) In this matter of self instruction, hear the story\nof an Ava-dhuta (an ascetic who renounces all worldly attachments and\nconnections.)\n\n\n\nSELF-INSTRUCTION.\n\n\n*SKANDHA XI. CHAP. 7-9.*\n\nYadu asked an Ava-dhuta how he could get that clear spiritual vision, by\nwhich he was able to give up all attachments, and roam like a child in\nperfect bliss.\n\nThe Ava-dhuta replied: --\n\nI have many Gurus, O king -- Earth, Air, Akasa, Water, Fire, the Moon,\nthe Sun, the pigeon, the huge serpents, the ocean, the insect, the bee,\nthe elephant, the collector of honey, the deer, the fish, Pingala, the\nosprey, the child, the maid, the maker of arrows, the serpent, the\nspider and the wasp. These are my twenty four Gurus.\n\nThough oppressed by the elements, the Earth does not deviate from her\npath, as she knows that they are only guided by the divine law. This\nforbearance I have learned from the Earth. I have learned from the\nmountain (which is a part of the Earth) that all our desires should be\nfor the good of others and that our very existence is for others and not\nfor self. I have learned entire subordination to other's interests from\nthe trees (also part of the Earth).\n\nI have learned from the vital air, that one should be content only with\nsuch things as keep up the life and should not care about the objects of\nthe senses. (The sage should keep up his life so that his mind be not\nput out of order and his mental acquisitions lost; but at the same time\nhe should not be attached to the objects of the senses, so that his\nspeech and mind be not disturbed.)\n\nThough placed in the midst of the objects with different attributes, the\nYogi should not be attached to them. This I have learned from the\noutside air. The soul enters the body and the bodily attributes seem its\nown, but it is not so. The air is charged with smell, but the smell is\nno attribute of air.\n\nAtma is all pervading and it is not affected by the body and bodily\nattributes. This I have learned from Akasa which, though all pervading,\nseems to be conditioned by clouds and other objects.\n\nTransparency, agreeability and sweetness, I have learned from water. The\nsage purifies others like water.\n\nPowerful in knowledge and glowing with asceticism, the sage receiving\nall things does not take their impurities even as fire.\n\nFire eats the sacrificial ghee when offered to it and consumes the sins\nof the offerer. The sage eats the food offered to him by others but he\nburns up their past and future impurities.\n\nFire is one though it enters fuels of various sorts.\n\nOne Atma pervades all beings, however different they may appear by the\naction of Avidya.\n\nBirth, death, and other affections are states of the body, not of Atma.\nThe moon looks full, diminished and gone, though it is the same in all\nthese states.\n\nThe sun draws water by its rays and gives it all away in time. The sage\ntakes in order to give, and not in order to add to his own possessions.\n\nThe sun reflected on different surfaces appears to the ignorant as many\nand various. The Atma in different bodies, even appears as such.\n\nToo much attachment is bad. This I have learned from a pair of pigeons.\nThey lived in a forest. One day they left their young ones in the nest\nand went about in search of food for them. When they returned they found\nthe young ones netted by a hunter. The mother had too much affection for\nthe young ones. She fell into the net of her own accord. The father also\nfollowed suit and the hunter was pleased to have them all without any\nexertion of his own.\n\nThe huge Ajagara serpent remains where he is and is content with\nwhatever food comes to him.\n\nThe sage is calm and deep, not to be fathomed or measured. He is\nlimitless (as the unconditioned self is manifested in him). He is not to\nbe disturbed even like the tranquil ocean. The ocean may receive volumes\nof water from the rivers at times or may receive no water at other\ntimes. But it remains the same, even as the sage at all times.\n\nHe who is tempted by woman is destroyed like an insect falling into\nfire.\n\nThe bee takes a little from every flower. The Sanyasi should take only a\nlittle from each Grihastha, so that the Grihastha may not suffer.\n\nThe bee extracts honey from all flowers big or small. The Sage should\nextract wisdom from all Sastras big or small. Do not store anything for\nthe evening or for the morrow. Have only so much for your _bhiksha_\n(alms given to a Sanyasi) as may suffice for one meal. The bee is killed\nfor his storing.\n\nThe Bhikshu shall not touch a woman though made of wood, even with his\nfeet. The elephant is shewn a female and is drawn into a trap. The woman\nis the death of the sage. He should never approach her. The elephant\nseeking a female is killed by stronger elephants.\n\nThe miser neither gives nor enjoys his riches. What ever he collects\nwith difficulty is carried away by some one else. The collector of honey\ncarries away the honey collected by others. He does not make it by his\nown effort. The Sanyasi without any effort of his own gets food from the\nGrihasthas, as it is their duty to feed him.\n\nDo not hear vulgar songs. The deer is attracted by songs and is\nentrapped.\n\nThe love of taste is to be conquered above all, for it is most difficult\nto conquer. When the sense of taste is controlled, all other senses are\ncontrolled. The fish is killed when tempted by the bait.\n\nPingla, a courtesan of Videha waited the whole day for some lover who\nmight come and make presents to her, with breathless expectation. The\nnight approached and she grew restless She then thought within herself:\n-- \"For what a trifle, am I so uneasy. Why not seek Ishvara, the eternal\ngiver of all pleasures and all desires.\" She gave up all hopes and\nexpectations that troubled her ere long and became happy. She had good\nsleep in the night. It is hope that gives us trouble. Without hope we\nare happy.\n\nWhen the bird kurara (osprey) gets some flesh to eat, the stronger birds\nkill him. He is happy when he renounces the flesh. Renunciation of dear\nobjects is good for the sage.\n\nThe child has no sense of honor or dis-honor. It has not the thoughts of\na man of the world. It is self content and it plays with self. I roam\nabout like the child. The child is however ignorant, but the sage\ncrosses the limits of the Gunas.\n\nSome people came to select a bride. The maid was alone in the house. She\nreceived the men who came. She went to a solilary place to beat off the\nimpurities of the rice for their meal. She had shell-made bracelets on\nher wrists. These made a great noise. She felt disgust and broke the\nbracelets one by one, till only one remained on each hand. When there\nare two or more at one place, they cause a jarring sound, and they\nquarrel. I have therefore earned solitariness from the maid.\n\nI have learned concentration of mind from the maker of arrows.\n\nThe serpent has no home. It roams in solitude. So do I.\n\nNarayana draws in the whole creation at the end of the Kalpa and becomes\none, the resort of all.\n\nBy Kala Sakti, the thread, Mahat, first comes out and the universe is\nagain brought into manifestation. The spider brings the thread out of\nhimself, spreads out the web and devours it himself.\n\n(There is a kind of wasp, which catches a particular insect and carries\nit into a hole. It is supposed that the insect assumes the form of the\nwasp through fear.) When either through affection, hatred, or fear, a\nman throws his whole heart upon some object and the mind holds it fast,\nhe attains the form of that object. I have learned this from the wasp.\n\nThus I have learned from my Gurus, My own body is also my Guru. I have\nlearned from it dispassion and discrimination. The body is born only to\ndie. Constant misery is its lot. I know the truths, by a discriminative\nstudy of the body. Still I regard it as not mine and so I feel no\nattachment for it (The body belongs to the dogs and jackals who devour\nit after death. _Sridhara_.)\n\nWhat does not a man do for the enjoyment of the body -- but it comes to\nan end after all, having created the germs of another body.\n\nThe possessor of the body is now drawn away by this sense, now by that\nsense, now by this action now by that action. The senses suck his very\nlife blood, even as the many wives of one husband.\n\nThe Lord created vegetable and animal bodies. But he was not satisfied\nwith them. For the human body only has the power to perceive Brahman.\n\nTherefore after many births, when the human body is once attained, one\nshould strive promptly for his supreme bliss.\n\nYadu heard these words of wisdom, and he gave up all attachments.\n\n\n\nATMA A REFUTATION OF THE SCHOOL OF JAIMINI.\n\n\n*SKANDHA XI. CHAP. 10.*\n\nSri Krishna continued: --\n\n(Self-study is the first stage. It leads to the power of discrimination.\nWithout self study no progress is possible. Therefore Sri Krishna speaks\nof it as an essential condition. He then goes on to the next stage of\npreparation.)\n\n\"Subject to what I have said as to one's own duties (in Pancha Ratra and\nother Vaishnava works; _Sridhara_) and knowing me to be the final\nresort, you should dispassionately follow the Varna-Asrama and family\nduties. (But how is dispassion possible?) With the mind purified by the\nperformance of duties, reflect on this that worldly men take up things,\nthinking them to be real but the end shews that they are not so.\n\n\"Objects of desire are unreal, as their perception as separate entities\nis caused by the senses and they are altogether sense-made. Even they\nare as unreal as dreams and fancy, both caused by the mind.\"\n\n(Actions are fourfold, (1) those that have the fulfilment of selfish\ndesires for their object or Kamya Karma, (2) those that are prohibited\nby the Scriptures or Nishiddha Karma, (3) those that are required to be\ndaily performed or Nitya Karma, (4) those that are required to be\nperformed on certain occasions or Naimittika.\n\nThe first two are Pravritta or selfish Karma. The last two are Nivritta\nor unselfish Karma. The Smritis say that those who want Moksha or\nliberation must not perform Pravritta Karma. But they should perform\nNitya and Naimittika Karma, as their non-performance might give rise to\nobstacles.) Perform Nivritta Karma and being devoted to Me, give up all\nPravritta Karma. But when you fully enter the path of wisdom, then you\nneed not care much even for Nivritta Karma. Constantly practise Yama.\nBeing fixed on Me, you may sometimes practise Niyama (Yama and Niyama\nare detailed in the 19th chapter.)\n\n\"Devotedly follow one Guru, who knows Me and is full of Me, being calm\nand quiet at heart.\n\n\"Be humble and unenvious, active, free from the sense of \"Mineness\",\nstrong in friendship (towards the Guru. _Sridhara_) not over-zealous,\neager to know the truths and free from malice. Do not indulge in idle\ntalk. Be indifferent to wife, son, house, land, relations, riches and\nall other things, for Atma is the same every where and its working is\nthe same in all bodies.\n\n\"This Atma is neither the gross body nor the subtle body. It is the self\nillumined seer. Fire that illuminates and burns is separate from the\nfuel that is illuminated and burnt.\n\n\"The fuel has beginning and end. It is big and small. It is of various\nkinds. The fire that pervades it is limited by the nature of the fuel.\nSo Atma which is separate from the body bears the attributes of the\nbody.\n\n\"The birth and re-birth of the Jiva have their origin in the gross and\nthe subtle body, which are the outcome of the Gunas, subordinated by\nIsvara. The knowledge of Atma (as separate from the body) cuts off the\ncourse of rebirths.\n\n\"Therefore by seeking after knowledge fully realise that Atma in self is\nseparate and is beyond the body. Then by degrees do away with a sense of\nreality in respect of the gross and the subtle body.\n\n\"The preceptor is the lower piece of wood used for kindling the sacred\nfire. The pupil is the upper piece of wood. The teachings form the\nmiddle portion of the wood where the stroke is made. Vidya is the\npleasing fire that comes out. (The pupil by constant questioning should\nextract the fire of wisdom from the Guru _i.e._ one should learn Atma\nVidya from his Guru.)\n\n\"The pure wisdom that is thus acquired from the Guru shakes off the Maya\nthat is begotten of the Gunas. It burns up the Gunas themselves, which\nconstitute this universe of re-incarnation and then it ceases of itself.\nThe fire consumes the fuel first and then it is extinguished of itself.\n\n\"Or if you think that the doers of actions, their pleasures and pains,\nthe enjoyers and sufferers (Jivatmas or Egos) are many and that the\nplace and time of enjoyment and suffering, and the scriptures relating\nthereto and to the enjoyer or sufferer are all alike not constant.\"\n\n(We have found in the former slokas that Atma is one and constant. It is\nself manifest and it is conciousness itself. When we speak of Atma as\nthe Doer, the Enjoyer and so on these attributes really relate to the\nbody which forms the phenomenal basis of Atma. Every thing else besides\nAtma is transitory and formed of Maya. It has been therefore said that\none should free himself from all attachments and should attain\nliberation by the knowledge of Atma. This is the conclusion arrived at\nby a reconciliation of all the Srutis. But there is another school, that\nof Jaimini, which arrives at a different conclusion. To remove all\ndoubts whatsoever, the author refers to it for the sake of refutation.\nThe followers of Jaimini deem Jivatmas -- the doers and enjoyers in all\nbeings to be essentially separate and many. According to them, Atma is\nknown by the feeling of \"I-ness.\" Now this feeling is different in\ndifferent bodies. \"I am the doer\" \"I am the enjoyer\" every one feels\nthis separately for himself. There is no one Parmatma, which is the\nessence of all these Jivatmas and which is above all transformations.\nTherefore freedom from attachments or dispassion is not possible. You\nmay think, that the enjoyments are transitory, and so also that the time\nand place of enjoyment, the scriptures that enjoin them, and the\n_enjoying_ Atma itself are not constant. Hence you may justify\ndispassion. But all this is not a fact. This is the argument of the\nfollowers of Jaimini. _Sridhara_.)\n\n\"And if you consider that all substances are constant by the eternal\nflow of their existence and that consciousness grows and is separate\naccording to the difference in every particular form.\" (According to the\nfollowers of Jaimini there is no break in the objects of enjoyment nor\nare they formed of Maya. All substances perpetually exist by the\nconstancy of their flow. They say that there was no time, when the\nUniverse was not what it is. Therefore there is no maker of the\nUniverse, no Ishvara. And the Universe is not a delusion -- Maya. It is\nwhat it appears to be. There is no one and constant consciousness of\nwhich the essence is Atma. \"This pot\" \"this cloth\" -- Our consciousness\ngrows by the process of perceiving these differences. Therefore\nconsciousness is not constant and it has separate forms. The hidden\npurport is this. Atma is not absolute consciousness itself, but it is\ntransformed into consciousness. But you can not say, because it is\nsubject to transformation, therefore it is transient. For it has been\nsaid authoritatively that its transformation into consciousness does not\ninterfere with its eternity. Therefore for the purpose of liberation\n(Mukti), Atma can not transform itself without the help of the senses\n&c. And if Atma attains liberation, in the state of jada (or\nunconsciousness) nothing is gained. Therefore the best path to follow is\nthat of Pravritti or Inclination and not that of Nivritti or\nDisinclination. _Sridhara_. The above commentaries of Sridhara form one\nof the best expositions of the philosophy of Jaimini. Only the last\npassage requires a little elucidation. Atma in itself is not\nconsciousness. Its transformation into consciousness is its highest\nevolution or Mukti. Now this transformation is caused by the perception\nof objects, it is made complete by the perception of all objects and it\nis made constant by a constant desire for all objects. This object, or\nthat object may vanish, this man or that woman may die, this flower or\nthat flower may perish, but there is no time when the objects as a class\ndo not exist, when there is no enjoyer, no object to be enjoyed. So\nthere is a constancy in the desires. Therefore one must form\nattachments, have desires, that Atma be made fully conscious. But if\nAtma be left to itself, it will remain Jada or unconscious. There is\nnothing to be gained by this. Therefore one should persistently follow\nthe path of desires as laid down in the Karma Kanda of the Vedas,\nanalysed by Jaimini in his Purva Mimansa. One should not give up Vedic\nKarma and selfish desires as he is taught to do in the Jnana Kanda of\nthe Vedas, the Upanishads, as analysed by Vyasa in his Uttara Mimansa,\nand as expounded by Sri Krishna in the Bhagavat Gita. It must be\nremembered that this philosophy of Karma, so effectually refuted by Sri\nKrishna, was suited to the materialistic cycle of evolution, when Rajas\nhad to be sought rather than put down. The minerals and vegetables were\nunconscious. The animals shewed a slight development in consciousness.\nBut the full development was in Man. And this was due to the pursuit of\nthe Path of Inclination or Pravritti Marga up to a late period in the\npast history of the Universe. Notwithstanding the attacks of Sri\nKrishna, the school of Jaimini had its followers till the time of Sri\nSankaracharya, when Mandana Misra the most learned Pandit of the time,\nwas its chief exponent. After his memorable defeat by Sri Sankaracharya\nthe Mimansakas fell into disrepute and Vedic Karma became a thing of the\npast.)\n\n\"Granting all that, O dear Uddhava, all Atmas have constantly their\nbirths and other states, by connection with the body and by reason of\nthe divisions of time.\" (_i.e._ though you may say that Atma itself is\ntransformed, still you can not deny that the transformations take place\nby its connection with the body and that they are brought about by\ntime.)\n\n\"It follows then that the doer of actions, the enjoyer of joys and the\nsufferer of sorrows is dependent on other things.\" (For Atma is\ndependent upon the body and upon time for its highest transformation.\nSridhara says if Atma is the doer and enjoyer, why should it do wrong\nacts and suffer sorrows if it were independent. Therefore Atma must be\ndependent according to the Mimansakas). Now who in seeking his greatest\ngood would worship one that is dependent on others?\n\n\"(Do not say that those who know Vedic karma thoroughly are always happy\nand only those that do not know that are unhappy. For it is found that\n-- _Sridhara_) even wise men sometimes have no happiness and the\nignorant have no misery. Therefore it is mere vanity (to speak about\nKarma). Even if (the followers of the path of Pravritti) know how to\ngain happiness and destroy misery, they certainly do not know the means\nby which they can get over death. And when death is near at hand, what\nobjects of desire can give joy? What can please the victim that is\ncarried to the place of sacrifice? (This is so far as this life is\nconcerned. Then as to life after death). What you hear about Svarga\nlife, even that is as bad as the life we lead on this earth. For in\nSvarga, there is jealousy, there is fault finding, there are\ninequalities and consequent uneasiness, and there is a finality in the\nenjoyments and the desires are full of obstacles, even as agriculture is\nand so after all even Svarga is of no good. When the Vedic Karma is\nproperly performed without any obstacle whatsoever, hear how the\nperformer of Karma loses the place acquired by his Karma. He makes\nofferings to Indra and other Devas by the performance of Yajna and he\ngoes after death to Svarga. There he enjoys heavenly objects like the\nDevas, objects acquired by his own Karma. He moves in white chariots the\nacquisitions of his own merits, among Deva girls and is adored; by the\nGandharvas. The chariot moves at his will. It is adorned by small bells.\nHe whiles away his time with the Deva girls in the gardens of Svarga and\nhe does not know his own fall. But he remains in Svarga only so long as\nhis merit is not exhausted. And when the merit is run out, down falls\nthe man by the force of time, even against his will. (The above is the\ncourse after death of those who perform Kamya Karma, according to Vedic\nrules. This is one way of following Pravritti Marga. There is another\nway -- the following up of one's own inclinations, in disregard of the\nVedic rules. The next Sloka refers to the performers of prohibited\nKarma). And if again a man indulges in the prohibited acts, through evil\ncompany, if his senses are not controlled, and if in consequence, he is\npassionate indiscriminate, greedy, excessively fond of women, and unkind\nto other beings, if the man kills animals wantonly and worships Pretas\nand Bhutas, he goes, driven by the law, to the Narakas and finds there\nintense Tamas.\n\n\"Therefore karma (selfish actions) ends in unhappiness. By performing\nkarma with the body, men seek the body again. What happiness is there in\nthe possession of this transitory body? The Lokas and Lokapalas have to\nfear me, they who live for one full day of Brahma. Even Brahma who lives\nfor 2 Parardhas has fear of me.\"\n\n(Therefore Pravritti Marga leads to evil. It should be shunned and\nNivritti Marga should be adopted. This is the purport. _Sridhara_).\n\n(Now Sri Krishna goes on to refute the first two assumptions (1) that\nAtma is the doer and (2) that Atma is the enjoyer). The Gunas create\nactions and the Gunas lead the Gunas. (The Gunas are Satva, Rajas and\nTamas. These primal attributes of Prakriti give rise to all her\nmanifestations. The Indriyas, the senses, and the mind are Satvic and\nRajasic transformations of the Ahankara manifestation of Prakriti. So\nthey are the Gunas first referred to. The senses and the mind create\nactions. Our actions are all prompted by them and not by Atma. So Atma\nis not the doer. It may be said however that the senses and the mind are\nguided by Atma. But it is not so. The primal attributes (Gunas) lead the\nsenses and the mind (Gunas). If Satva prevails in a man his actions are\nSatvic and so on. It is the nature of the Prakritic transformations of a\nman that determines his actions. This is only an elaboration of\nSridhara's notes.)\n\nThe Jiva enjoys the fruits of Karma, being connected with the Gunas (The\nenjoyment by Jiva is also due to its phenomenal basis. \"Connected with\nthe Gunas\" _i.e._ connected with the senses and other Prakritic\nelements. Jivatma dwells in the body. When the house falls down, he\noccupies another house. When the houses are merely halting stations in\nhis long journey, he does not care much for the house itself, he does\nnot identify himself with the house. So when Jivatma becomes indifferent\nto the body, it is not affected by the changes of the body. When a house\nburns, the dweller in the house feels pain. When the house is\ncomfortable, the dweller in the house feels pleasure. His connection\nwith the house is however temporary.)\n\nAs long as there is difference in the Gunas (i. e, Guna transformations,\nAhankara &c.), so long there is plurality in Atma. As long as there is\nplurality so long is it dependent on others. (The difference in Jivatmas\nor individuals, is not due to any difference in Atma, but to differences\nin the Guna transformations which give rise to the body. Dependence is\nalso an accompaniment of those transformations),\n\nSo long as Jiva is dependent on others it has fear from Ishvara. Those\nthat worship the Guna transformations are given up to sorrow and they\nbecome deluded.\n\n\n\nBONDAGE AND LIBERATION.\n\n\n*SKANDHA XI. CHAP. 11.*\n\nUddhava asked: --\n\n\"Atma dwells in the transformations of the Gunas forming the body. Why\nshould it not be bound down by the Gunas. Or if Atma is free (like\nAkasa) why should it be at all in bondage? What are the indications of\nAtma in bondage and of liberated Atma? Is Atma ever in bondage? (for\nconnection with the Gunas is eternal. _Sridhara_) or ever in liberation\n(for if liberation is a state to be acquired, Atma can not be permanent.\n_Sridhara_)\"\n\nSri Krishna replied: --\n\n\"Bondage and liberation are terms applied to Me not with reference to my\nreal self, but with reference to My Gunas (the Guna limitations, Satva,\nRajas and Tamas that are subordinate to me. _Sridhara_). The Gunas have\ntheir origin in Maya. Therefore I have neither liberation nor bondage.\n\n\"Sorrow and delusion, joy and grief, even the attainment of body --\nthese are all due to Maya. The dream is only an illusory form of the\nmind, even so the course of births is not real. Vidya and Avidya both\nproceed from My Maya, O Uddhava. I am one and the Jiva is only my part\n(as the ray is of the sun). The bondage of Jiva is caused by Avidya and\nits liberation by Vidya. This is eternally so. Now I shall tell you the\ndifferent indications of the imprisoned and the liberated Jiva. (The\ndifference is twofold: that between Jiva and Isvara and that amongst the\nJivas themselves. The author first speaks of the former. _Sridhara._)\nJiva and Isvara though of different attributes dwell in the same body.\nThey are two birds like each other (for both are manifestations of\nconciousness), companions that have made a nest for themselves (the\nheart), in the tree of body, of their own free will.\n\n\"Of these one (the Jiva) eats the fruits of the tree. The other (Isvara)\nthough not a partaker of the fruits is the mightier of the two. For He\nwho does not partake of the fruits is the knower of self as of others.\nBut the partaker of fruits is not so. He (Jiva) who is joined with\nAvidya is always imprisoned. He (Ishvara) who is joined with Vidya is\nalways liberated. (Maya of Ishvara or Vidya does not throw a veil round\nand does not delude). The \"conscious\" are two in every individual. The\nconsciousness of Isvara is universal. Jivatma however takes upon himself\nthe limitations of individuality and becomes the conscious centre in\nevery man. \"I perceive\" \"I conceive\" \"I do,\" that \"I\" is Atma limited by\nthe sense of individuality. The perception and conceptions are of\nJivatma and he is the partaker of the fruits. This \"Jiva\" element in an\nindividual is in bondage. But the Isvara element in him is always\nliberated. And Jiva becomes liberated, when the individual limitation is\nwithdrawn).\n\n\"(Now the difference amongst Jivas liberated and imprisoned).\n\n\"The liberated (Jiva) though dwelling in the body does not dwell in it\nas it were, even like one aroused from dream. (The awakened man\nremembers his dream body, but realises it as unreal, So the liberated\nJiva looks upon his body as unreal or a temporary halting station, not a\npart of his own self). The ignorant identifies himself with the body,\nlike the man in dream.\n\n\"The senses perceive the objects of the senses. The Gunas perceive the\nGunas. The wise (Jiva) does not identify self with these. He is\ntherefore not distracted.\n\n\"The ignorant, however, while dwelling in this body brought about by\nprior Karma, in which the senses act, thinks that he is the doer and\nbecomes thus bound down.\n\n\"The wise one sees with disgust that the actions of others bind him.\nSleeping, sitting, walking or bathing, seeing, touching, smelling,\neating or hearing, the wise (Jiva) does not bind himself like the\nignorant, for in those acts, he realises that the Gunas (senses)\nperceive (and not his self). He dwells in the body, but is not attached\nto it, like the Akasa, the sun and the air. (Space is in all things, but\nthe things form no part of space. The sun becomes reflected in water,\nbut is not attached to water. The air moves about all around, but does\nnot become attached to any thing). By the force of dispassion, the\nvision becomes clear. All doubts are removed. And the wise (Jiva) rises\nas it were from sleep, and withdraws himself from the diversities (of\nbody and other material objects).\n\n\"The Jiva whose Pranas, Indriyas, Manas and Buddhi function without the\npromptings of self-centred desires is freed from the attributes of the\nbody though dwelling in the body.\n\n\"Whether injured by others or adored the liberated Jiva is not affected\nin the least. He neither praises nor blames others for their good or bad\ndeeds or words. He knows no merits nor demerits. He looks on all with an\nequal eye. He does not do anything, he does not say anything, he does\nnot think on any thing, good or bad. He is self-entranced and moves like\na sense-less being (Jada).\n\n\"If a man well-versed in the Vedas is not fixed in the Supreme, his\nlabour becomes fruitless like that of a man who keeps a breeding cow\nthat bears no calf. A cow that does not give milk, an unchaste wife, a\nbody that is under the control of others, an undutiful son, wealth that\nis not given to the deserving and words that do not relate to me: he\nonly keeps these whose lot is misery.\n\n\"With discrimination such as this do away with the notion of diversity\nin self. Then fix your purified mind in Me, who am all pervading, and\ndesist from everything else.\n\n\"If you can not fix your mind in Me, then offer up all your actions\nunconditionally to Me. Hear with faith the words that relate to Me. Sing\nof Me, meditate on my deeds and Incarnations. Imitate these. Whatever\nyou do, do that for Me. Then will be gained, O Uddhava, fixed devotion\nto Me. That devotion (Bhakti) is to be acquired in the company of\nSadhus.\"\n\n\n\nSADHU AND BHAKTI.\n\n\n*SKANDHA XI. CHAP. 11-12.*\n\nUddhava asked: --\n\n\"Who according to Thee is a Sadhu? What sort of Bhakti (devotion) may be\noffered to Thee?\"\n\nSri Krishna replied: --\n\n\"Compassionate, harmless, forgiving, firm in truth, faultless,\nimpartial, doing good to all, undisturbed by desires, self restrained,\nmild, pure, not asking for anything, indifferent, temperate in eating\nwith controlled mind, steady in the performance of duties, seeking\nrefuge in me, given to meditation, careful, profound, patient, having\ncontrol over the six-fold waves (hunger, thirst, sorrow and delusion,\ninfirmity and death), not seeking respect from others, but respecting\nothers, able, friendly, tender-hearted, wise, such is a Sadhu. He who\nknowing my injunctions and prohibitions in the performance of one's own\nDharma or duties of life, even gives them all up for my sake is the best\nof all Sadhus. Those who seek me and nothing else, whether they know or\nnot what I am, are the best of My Bhaktas.\n\n\"To see, touch and worship My symbols and my votaries, to serve and\nadore them, the humble recital of My glory and of My deeds, Faith in\nhearing words about Me, constant meditation on Me, the offering up of\nall gains to Me, even the offering up of self in a spirit of service,\nthe observance of the sacred days, rejoicings in the houses set apart\nfor Me (all good Hindus have a house or room set apart for divine\nworship), initiation according to the Vedic and the Tantric System (one\nwho is initiated is to recite the Mantras a certain number of times,\nevery morning and evening and he can not take his meals without doing so\nin the morning) to observe fasts, enthusiasm in founding My image for\nworship, and in founding gardens, buildings and towns (in connection\nwith My worship) humility and silence about one's own good deeds, --\nthese are the indications of Bhakti.\n\n\"Sun, Fire, the Brahmana, the Cow, the Vaishnava, Akasa, Air, Water,\nEarth, Atma, and all beings -- these are the eleven places of my\nworship.\n\n\"I am to be worshipped in the Sun, by Vedic Mantras, in the fire by\nsacrificial Ghee, in the Brahmana by hospitality, in the cows by the\noffer of grass, in the Vaishnava by friendly treatment, in the Akasa of\nthe heart cavity by meditation, in the air by the contemplation of\nPrana, in the water by offerings of libation and so forth, in the Earth\nby secret Mantras, in Atma by experiencing (Bhoga) and in all beings by\nequality.\n\n\"In all these places of worship I am to be meditated on as with four\nhands, bearing conch, disc, club and lotus.\n\n\"He who worships Me as above and serves the Sadhus acquires Devotion.\nExcept by devotion that is acquired in the company of Sadhus, there is\nhardly any other way of liberation. I am not so easily attainable by\nYoga, Sankhya, Dharma, the reading of Scriptures, Tapas, gifts,\ncharitable acts, fasts, Yajnas, the Vedas, resort to pilgrimage, Niyamas\nor Yamas as by the company of Sadhus. Even those that are the lowest by\nbirth, those that have Rajas and Tamas predominant in them, the Daityas,\nAsuras, and Rakshasas attain me easily by the company of Sadhus. The\nGopis in Vraja, the wives of the Vedic Brahmanas did not read the Vedas,\nthey did not observe fasts, they did not perform Tapas, but they\nattained Me, through the company of Sadhus. Therefore O Uddhava care not\nfor Srutis or Smritis, for biddings and for forbiddings. Have recourse\nto Me, the Atma of all beings, with all devotion, and thou shall have no\nfear from any quarter.\"\n\n(The following stages are to be marked: --\n\n 1. Study of Nature and self instruction.\n 2. Self discrimination, resuting in the separation of the conscious\n Atma and the unconscious Non-Atma.\n 3. The understanding of what is bondage and liberation, and the\n relation between Jiva Atma and Parama Atma (Ishvara.)\n 4. The liberating process during which the rules are to be observed,\n sacrifices to be made, the duties of life to be performed and\n active good done to all beings. During this process, the whole\n nature of the man becomes one of universal compassion and\n friendliness. Differences vanish. Good and bad become all alike.\n\nThe Jiva rests in his own Atma, which is the Atma of all beings, and\nthen all is calm and quiet.\n\n 5. The company of Sadhus.\n 6. Devotion acquired in that company.\n 7. When Devotion (Bhakti) becomes a part of one's nature then the\n giving up of all rules, all karma, whether pertaining to the Srutis\n or the Smritis.)\n\n\n\nWHY GIVE UP ALL KARMA\n\n\n*SKANDHA XI. CHAP. 12.*\n\nThis Jiva-Ishvara becomes manifest in the cavities (nerve-plexuses). He\nenters the cavity (called Adhara or prostatic plexus) with the Prana\n(energy) of sound (called Para). He passed through subtle mind-made\nforms (Pasyanti and Madhyama) in the plexuses called Manipura or Solar\nand Visuddhi or laryngeal and at last comes out as) very gross (Sound\nforms, called Vaikhari, consisting of) Matra (Measures, such as long,\nshort &c), Svara (accents known as Udatta or high, Anudatta or low and\nSvarita or mixed; and Varna the (letters of the alphabet, _ka, kha_ &c.)\n\n(The ruling idea is that the teachings of the Vedas and the Smritis are\nconveyed in articulate expressions and are adapted to planes\ncorresponding to articulation. But articulation is the last and grossest\nexpression of Divine Sound energy. In man the highest manifestation of\nsound energy, the primal voice, the divine voice, the first Logos, is\nPara. It is the Light which manifests the whole Universe. In that\nhighest plane of manifestation there is no difference between Light and\nSound. The seat of this Light is Mula-Adhara Chakra.\n\nComing down the line of material manifestation, this Divine Light, this\nPara Voice, become Pasyanti in the plane of causes, of germ thoughts, of\nroot ideas, the Karana plane. The germs are transmitted in Man from\nbirth to birth and in the Universe from kalpa to kalpa. They are the\n_causes_ of the subsequent manifestations, whether individual or\nuniversal. The Para voice passing through the causal plane, becomes the\nroot-ideas or germ thoughts.\n\nIn the next plane, the Sukshma plane, the voice becomes the thoughts\nthemselves or Madhyama.\n\nThe last expression of the Voice is the articulate expression, Vaikhari.\n\nThe Srutis and Smritis as written or spoken belong to the plane of\nlowest manifestation. They are governed by the root-ideas and ideas of\nthe present universe, the root-ideas and ideas of the Rishis through\nwhom they are manifested.\n\nWhen you seek the _unmanifested_ light of the Logos, the Divine Voice,\nor only the first manifestation of that Voice, what care you about the\nlower manifestations, the Srutis or Smritis, what care you about karma\nthat pertains to the lower planes?)\n\nIn Akasa, fire is only unmanifested heat (Ushman). It is manifested\nfurther down in the fuel. By friction in the fuel, it becomes a spark.\nKindled by _Ghee_, it becomes a flame. Such is my manifestation also in\nthis articulate Voice.\n\nSo also the senses of action (Karmendriyas) and of perception\n(Gnanendriyas), the faculties of Desire, Discrimination, and Egoistic\nperception, the thread-giving Pradhana, the transformations of Satva,\nRajas and Tamas are all my manifestations. (_i.e._ I am manifested\nthrough all of them).\n\nPrimally, this Jiva Ishvara is unmanifested and one. But being the\nresort of the three Gunas, being the generator (Yoni) of the lotus (of\nthe Universe), He becomes in time of divided energy, and appears as\nmany, even like seeds that have found the soil.\n\nThis Universe exists in Me, even as a piece of cloth exists in threads.\n\nThe essence of this eternal tree of the Universe is Inclination. It\nbegets flowers (Karma) and fruits (the fruits of Karma). Two are its\nseeds (Merit and de merit). Hundreds are its roots (the desires). Three\nare its stems (the Three Gunas). Five are its trunks (the five Bhutas,\nAkasa &c). The branches produce 5 sorts of juice (Sound, Touch, Sight,\nTaste and Smell); the Ten senses and the mind are the branches of the\ntree. Two birds (Jivatma and Paramatma) make their nest on it. Wind,\nbile and phlegm are its dermal layers. Joy and sorrow are the two fruits\nof this tree. It extends up to the solar regions (for beyond the Solar\nsystem, the Triloki, there are no rebirths.) The country loving Gridhras\n(in the first sense, vultures and in the second sense, home loving men\nof desires) partake of one fruit (sorrow). And the forest frequenting\nHansas (in one sense swans and in the other sense discriminating men who\ngive up desires) partake of the other fruit (joy).\n\nHe who, through the favor of his Guru knows the One as becoming Many\nthrough Maya, knows the Truth.\n\nThus with the axe of wisdom, sharpened by whole-minded devotion acquired\nby the worship of the Guru, do thou calmly and steadily cut asunder the\nsheaths of Jiva and on attaining Paramatma, do thou let go of the\ninstrument itself.\n\n\n\nTHE GUNAS.\n\n\n*SKANDHA XI. CHAP. 13.*\n\nSatva, Rajas and Tamas -- they are the Gunas of Buddhi (Prakriti), not\nof Atma -- control Rajas and Tamas by means of Satva and control Satva\nby Satva itself. When Satva grows in Man, he acquires Dharma, which is\nDevotion to Me. By worshipping Satvic objects Satva increases and Dharma\nis the outcome. That Dharma kills Rajas and Tamas and it increases\nSatva. When Rajas and Tamas are killed, Adharma which is an outcome of\nRajas and Tamas is also killed. The scriptures, water, men, land, time,\nkarma, regeneration, meditation, mantra and purification these ten are\naccessaries to the Gunas. Of these what the Sages praise are Satvic,\nwhat they blame are Tamasic, what they neither praise nor blame are\nRajasic. Have resort to only those of them that are Satvic, for then\nSatva will increase. Dharma follows that increase and wisdom follows\nDharma. But wisdom has its field only so long as memory lasts and the\n(Gunas) are not exhausted. Fire that is produced by the friction of\nbamboo pieces, burns up the forest and is then extinguished of itself\neven so the body caused by disturbance of the Gunas is extinguished of\nitself, (at that final stage).\n\n(Of the scriptures, there are some that speak of inclination, others\nthat speak of disinclination. The latter only are to be followed. Water\nwhich has a purifying effect, as that of a sacred place is to be used,\nnot pointed water and wine. Bad men are to be shunned and good men are\nto be mixed with. Quiet solitary places are to be sought, not highways\nand gambling places. The time before sun rise is preferable for\nmeditation not night fall or night. Nitya Karma is to be performed, not\nKamya Karma. Initiation causes a second birth. Vaishnava or Saiva\ninitiation is Satvic and not Sakta initiation. Meditation upon Vishnu is\nSatvic and not the meditation upon women or upon those that are hostile\nto Vishnu. The Pranava Mantra is Satvic and not the lower Kamya Mantras.\nThe cleansing must be purification of self, not the mere cleansing of\nDeva houses. _Sridhara_. By these Satvic pursuits, Satva Guna prevails\nin man. When Satva prevails the whole nature becomes Satvic. The\ntendencies are all such as to lead to calmness, which is the essence of\nSatva. This is Dharma Adharma is the opposite of this. It is identified\nwith such a nature as leads to distractions. Dharma is followed by\nwisdom. For when the mind is calm and tranquil, truths are reflected on\nit in their entirety and they are fully perceived. That wisdom lasts as\nlong as memory lasts _i.e._ as long as Dvaita perception exists. But\nwhen the Gunas themselves die out, wisdom vanishes of itself, for when\nthere is direct perception of Brahma as self, the knower, the known and\nknowledge become one and the same.)\n\n\n\nHOW TO WITHDRAW FROM THE OBJECTS OF THE SENSES.\n\n\n*SKANDHA XI. CHAP. 13.*\n\nUddhava asked: --\n\n\"Generally people know that the objects of the senses lead them to\nmisery. How is it, O Krishna, they still follow them, like dogs, donkeys\nand goats?\"\n\nSri Krishna replied: --\n\n\"When in the heart of the undiscriminating man, the false perception of\n'I' arises (with regard to body &c.), the terrible Rajas takes\npossession of the Manas, which by its origin is Satvic. Doubts and\ndesires arise in the mind. The mind then dwells upon attributes (oh! how\nbeautiful, what a nice thing!) and acquires a strong liking for it.\nGuided by the passions, with the senses uncontrolled, deluded by the\nstrong current of Rajas, the helpless man knowingly does things that\nbear evil fruits. The mind of the wise man is also distracted by Rajas\nand Tamas. But he sleeplessly controls his mind and he finds fault (with\nhis own actions). He is not attached to them. Gradually and steadfastly\noffer up your mind to Me, being wide awake, at all times, controlling\nyour breath and regulating your seat and you will then be able to\ncontrol your mind.\n\n\"This is the Yoga, as taught by My disciples Sanaka and others.\"\n\nUddhava asked: --\n\n\"When and in what form did you teach Sanaka and others?\"\n\nSri Krishna replied: --\n\n\"Sanaka and other Manas-born sons of Brahma asked their father as\nfollows: -- The mind enters the Gunas (objects _i.e._ the mind naturally\nbecomes attached to objects) and the Gunas (_i.e._ the objects when\nexperienced) enter the mind (as desires). How can those that want to\ncross over (the objects) and to become liberated cause a separation\nbetween the two?\n\n\"Brahma could not gauge the question in his own mind. So he meditated on\nme. I appeared before him as a Hansa. (The Swan can discriminate between\nmilk and water. So the bird symbolises a discriminating sage.) The\nBrahmanas and Brahma asked: 'Who art thou?' I said as follows: --\n\n\"O Brahmanas does your question relate to Atma -- If so, Atma is not\nmany. So the question does not arise. And who will reply to whom?\n\n\"If your question relates to the body, then also the elements composing\nthe body being the same in all beings, and Atma being the same in all,\nyour question is meaningless.\n\n\"Whatever is perceived by the senses and the mind, I am that -- There is\nnothing besides Me. Rightly know this to be so.\n\n\"True the mind enters the Gunas and the Gunas enter the mind. The Gunas\nand mind thus mutually blended are but the body of the Jiva, its reality\nbeing My own self. (If mind wedded to objects, be the essence of Jiva,\nthen their separation is not possible. But the essence of Jiva is\nBrahma. Mind is only attributed to Jiva. And Jiva's connection with the\nobjects is through the properties of the mind. Therefore Jiva by\nrealising that it is Brahma will find out that the objects have no\nexistence as far as its own self is concerned. Therefore by devotion to\nBhagavat, Jiva completely rests in its own self. _Sridhara_. This is not\na separation of Manas and objects, but the withdrawal of self from\nboth.)\n\n\"By constant pursuit of the Gunas, the mind enters the Gunas. The Gunas\nalso (being turned into desires) take a firm hold of the mind. Knowing\nMe to be thy own self give up both (the objects and the mind wedded to\nthem.)\n\n\"Wakefulness (Jagrat), Dream (Svapna) and Dreamless sleep (Sushupti) are\nstates of mind, caused by the Gunas, Jiva is beyond all these states.\nFor it is the witness of all these states. The bondage caused by mind\nimparts the actions of the Gunas to Atma. Therefore being fixed in Me,\nthe Fourth (_i.e._ beyond the three states of consciousness), get over\nthe bondage of mind. That will be the (mutual) giving up of the mind and\nthe Gunas. This bondage of Atma is caused by Ahankara (the sense of\n'I-ness') Know this to be the cause of all evils. Knowing this, be fixed\nin the Fourth, and give up all thoughts of _Sansara_ (_i.e._ of mind and\nof the connections caused by mind.)\n\n\"So long as the idea of manifoldness is not destroyed by reasoning, man\ndreams in ignorance even in the wakeful state, just as in dream, the\nignorant man thinks he is wakeful.\n\n\"All things, other than Atma are unreal. The differences made amongst\nthem (such as, this is Brahmana, this is Sudra, this is Grihastha, this\nis Sanyasin), the different destinations (Svarga and other Karmic\nfruits) and even Karma (action) itself are unreal, so far as Atma is\nconcerned.\n\n\"He who throughout the constantly following stages of life (childhood,\nyouth, age etc.) perceives the objects in the wakeful state, with the\nhelp of all the senses, he who perceives the likes of those objects in\ndream in the heart, and he who brings those perceptions to an end in\ndreamless sleep are all one and the same. For the same memory runs\nthrough all these states. The Lord of the senses is one and the same.\n(The outward senses perceive the wakeful state. Mind, perceives the\ndream. Buddhi perceives dreamless sleep. Atma, is the Lord of all these\nsenses).\n\n\"Ponder well over this that the three states of mind are caused in Me by\nthe Gunas, through My Maya. Knowing this definitely, cut asunder the\nsource of all doubts (Ahankara) by the sword of wisdom sharpened by\nreasoning, the teachings of Sadhus, and the Srutis. And worship Me, that\ndwell in the heart.\n\n\"Look upon this Universe as a delusion, a play of the mind. Now seen,\nnow destroyed. So rapid is the succession, that it is like a whirling\nfire brand that looks circular (on account of the rapid motion, though\nit is not circular). One consciousness appears as many. The phenomenal\nexistence (_Vikalpa_) caused by the threefold Guna transformations is\nbut Maya, a dream.\n\n\"Turn away your sight from this object world. Give up all desires. Be\ncalm and find bliss in the perception of self. At times you will have\nexperience of the objects in your daily life (for getting the\nnecessaries of life). But what you have once thrown aside as unreal\nshall not be able to cause delusion in you. Till the fall of your body,\nthe objects will haunt you like things of the past, stored as it were in\nmemory alone. This frail body, through which he has known his real self,\nmay rise or sit, may move away from its place or come back, just as\nchance will have it, but the Siddha sees it not, even as an inebriate\nperson does not see the cloth he puts on.\n\n\"The body waits with the Pranas and Indriyas till the _Commenced_ Karma\nexhausts itself. But being fixed in Samadhi, the knower of the truth\ndoes not care for the body and the object world, which are all visionary\nto him.\n\n\"I said all this to the Brahmanas and came back to my own abode.\"\n\n\n\nBHAKTI YOGA.\n\n\n*SKANDHA XI. CHAP. 14.*\n\n\"O Krishna, thou speakest of Bhakti Yoga. Others speak of other\nexpedients. Are they all same or is any one of them superior to others?\"\n\nSri-Krishna replied: --\n\n\"The tendencies of men are different, according to the differences in\ntheir nature. So different paths have been spoken of. But the regions\n(or fruits) acquired by the votaries of the other paths, and as created\nby their actions have a beginning and an end, a miserable future and an\nend in Tamas. The pleasures there are small and they are not unmixed\nwith sorrow. Where is that bliss to be found in objects that is to be\nfound in Me.\n\n\"Fixed in Me, and finding bliss in Me, all is blissful to My votaries.\nThey do not wish for universal supremacy, they do not ask for supremacy\nover Svarga, Bhur or Patala, they do not long for Siddhis, they do not\neven ask for Mukti. Surrendering Self to Me they wish for nothing else\nbut Myself. Brahma, Siva, Sankarshana, Lakshmi and My own form are not\nso dear to Me, O Uddhava, as thou art to Me. I always seek my Bhaktas.\nIt is they only that know what bliss they enjoy, Bhakti consumes all\nimpurities, even as fire consumes the fuel. Yoga, Sankhya, Dharma, study\nof the scriptures, asceticism, or relinquishment nothing wins me so much\nas powerful Bhakti does. I am attained only by faithful Devotion. Bhakti\npurifies the Bhaktas, even though they be Chandalas by birth.\n\n\"Dharma, though combined with truth and compassion, wisdom though wedded\nto asceticism, do not completely purify self, if devotion to Me is\nwanting. How can mind be purified without Bhakti. For by Bhakti the\nhairs stand on end, the heart melts away and tears of bliss run down the\ncheek. Words become choked with devotional feelings. The Bhakta weeps,\nand smiles, and sings and dances forgetting himself. Such a Bhakta (not\nonly purifies self, but) he purifies the whole world.\n\n\"Gold loses its impurities under fire and regains its own form. Atma\n(Jiva Atma) shakes off its impurities under Bhakti Yoga and regains its\nown form. As Atma becomes more and more purified, by hearing and\nmeditating on the sacred sayings about Me, it sees more and more of\nsubtle objects, as the eye touched with collyrium does.\n\n\"Think of objects and your mind will be attached to objects. Think of Me\nand your mind will be attached to Me. Therefore fix your mind on Me,\ngiving up all other thoughts.\n\n\"Shun from a distance the company of women and of those that keep the\ncompany of women. Be self controlled. Go to a solitary place, free from\ndangers and then sleeplessly meditate on Me.\n\n\"There is not so much misery, so much bondage from other quarters as\nfrom the company of women and of those that associate with them.\"\n\n\n\nMEDITATION.\n\n\n*SKANDHA XI. CHAP. 14.*\n\nUddhava asked: --\n\n\"O Lotus-eyed! how to meditate on Thee! Tell me what is the nature of\nthat meditation and what it is?\"\n\nSri Krishna replied: --\n\n\"Be seated on an Asana (Seat), that is neither high nor low (say, a\nblanket), with your body erect and in an easy posture. Place your hands\non the lap. Fix your gaze on the tip of the nose (in order to fix the\nmind). Purify the tracks of Prana by Puraka, Kumbhaka and Rechaka, and\nthen again in the reverse way (_i.e._ first breathe in by the left\nnostril with the right nostril closed by the tip of the thumb, then\nclose the left nostril by the tips of the ring finger and the little\nfinger and retain the breath in both the nostrils. Then remove the tip\nof the thumb, and breathe out through the right nostril. Reverse the\nprocess by breathing in through the right nostril then retaining the\nbreath in both the nostrils and then letting out the breath through the\nleft nostril). Practise this Pranayama gradually with your senses\ncontrolled.\n\n\"'Aum' with the sound of a bell, extends all over, from Muladhara\nupwards. Raise the 'Aum' in the heart, by means of Prana (twelve fingers\nupwards) as if it were the thread of a lotus-stalk. There let Bindu (the\nfifteenth vowel sound) be added to it. Thus practise Pranayama\naccompanied by the Pranava reciting the latter ten times. Continue the\npractice, three times a day and within a month you shall be able to\ncontrol the vital air. The lotus of the heart, has its stalk upwards and\nthe flower downwards, facing below (and it is also closed, like the\ninflorescence with bracts of the banana. _Sridhara_). Meditate on it\nhowever as facing upwards and full-blown, with eight petals and with the\npericarp. On the pericarp, think of the Sun, the Moon, and Fire one\nafter another. Meditate on My form (as given in the text) within the\nFire. First Meditate on all the limbs. Then let the mind withdraw the\nsenses from their objects. Then draw the concentrated mind completely\ntowards Me, by means of Buddhi. Then give up all other limbs and\nconcentrate your mind on one thing only My smiling face. Do not meditate\non anything else. Then with draw the concentrated mind from that and fix\nit on Akasa. Give up that also and being fixed in Me, (as Brahma) think\nof nothing at all. You shall see Me in Atma, as identical with all\nAtmas, even as light is identical with another light. The delusions\nabout object, knowledge and action shall then completely disappear.\"\n\n\n\nTHE SIDDHIS\n\n\n*SKANDHA XI. CHAP. 15.*\n\nWhen the senses and the breath are controlled and the mind is fixed on\nMe, Siddhis or powers overtake the Yogi. There are eighteen Siddhis and\neighteen Dharanas. Of these, eight belong to me (eight of them are\nnormally the powers of Ishvara and they exist in a some what lesser\ndegree in those that approach the state of Ishvara. _Sridhara_. The\nremaining ten cause the appearance of Guna _i.e._ they cause an\nexcellence of Satva. _Sridhara_.)\n\n 1. _Anima_, the power of becoming as small as an atom.\n 2. _Mahima_, the power of increasing size.\n\n3. _Laghima_, the power of becoming light. These three Siddhis relate to\nthe body.\n\n4. _Prapti_, to be in the relation of presiding Devas to the\ncorresponding senses of all beings.\n\n5. _Prakamya_, power of enjoying and perceiving all objects seen or\nunseen.\n\n6. _Isita_, control over the energies of Maya in Isvara, over the lower\nenergies in other beings.\n\n 7. _Vasita_, Non-attachment to objects.\n 8. _Kamavasayita_, the power of attaining all desires.\n\nThese are My eight Siddhis and they normally exist in Me.\n\n 1. The cessation of hunger and thirst.\n 2. The hearing from a distance.\n 3. Seeing from a distance.\n 4. Motion of the body with the velocity of the mind.\n 5. Assumption of any form at will.\n 6. The entering into another's body.\n 7. Death at one's own will.\n 8. Play with Deva girls.\n 9. The attainment of desired for objects.\n 10. Irresistible command.\n\nThese are the ten Siddhis that relate to the Gunas. There are also five\nsmaller Siddhis.\n\n 1. Knowledge of the present, past and future.\n 2. Control over the Pairs, such as heat and cold &c.\n 3. Knowledge of other's minds.\n 4. Suspending the actions of fire, sun, water, poison &c.\n 5. Invincibility.\n\nThese are only illustrative of the Siddhis.\n\nNow about Dharana or the modes of concentration of the mind.\n\nThose that fix their mind on Me as pervading the Tanmatras acquire the\npower of becoming an atom.\n\nThose that concentrate their mind on Me as pervading Mahat Tatva acquire\n_Mahima_.\n\n The object of Dharana ... ... The power acquired\n\n The Lord pervading the atoms ... Laghima.\n\n Do. Do. Satvic Ahankara ... Prapti.\n\n Do. Do. Sutra or Mahat ... Prakamya.\n\n Vishnu the Lord of the three Gunas ... Isita.\n\n Narayana, the Fourth, Bhagavat ... Vasita.\n\n Nirguna Brahma (Brahma without\n attribute) ... ... ... Kamavasayita.\n\n Lord of Sveta Dvipa (White Island) ... Cessation of hunger\n and thirst.\n\n Akasa ... ... ... Distant hearing.\n\n Sun ... ... ... Distant vision.\n\n &c. &c. &c.\n\n\n\nTHE VIBHUTIS OR POWERS OF THE LORD.\n\n\n*SKANDHA XI. CHAP. 16.*\n\nThe Sixteenth Chapter deals with the Vibhutis of the Lord, much in the\nsame way as the tenth chapter of the Bhagavad Gita.\n\n\n\nVARNA AND ASRAMA RULES.\n\n\n*SKANDHA XI. CHAP. 17-18.*\n\nThe seventeenth and eighteenth chapters deal with Varna and Asrama\nrules.\n\n\n\nWHAT ONE IS TO DO FOR MOKSHA.\n\n\n*SKANDHA XI. CHAP. 19.*\n\nJnana (knowledge), Vairagya (dispassion), Vijnana (direct knowledge),\nSraddha (faith) Bhakti (Devotion), these are the requisites of Moksha.\nThe nine (Prakriti, Purusha, Mahat. Ahankara and the five Tanmatras),\nthe eleven (five Jnanendriyas, five Karmendriyas and Manas), the five\nBhutas, the three (Gunas), that knowledge by which one knows that these\nconstitute all beings and that the One underlies all these is _Jnana_.\n\n(The first training of the mind is to break up the objects into their\ncomponent elements. Thus we can mentally resolve any object into its\nchemical elements and this Universe into a mass of homogeneous nebula.\nThe process is to be carried further, till we get the Tatvas or the\nultimate principles of the Sankhya philosophy. Then the next step is to\nrealise the one Purusha as underlying all the Prakritic principles.)\n\nVijnana is the direct knowledge of the One by itself and not as\npervading all Prakritic forms. (Jnana is indirect knowledge and Vijnana\nis direct knowledge of Brahma).\n\nAll the existing things being formed of the three Gunas have their\ngrowth, existence and end. What follows the transformation from one form\ninto another, at all the three stages of beginning, middle and end, and\nwhat remains behind after the destruction of all forms -- that is the\nexisting (Sat).\n\nThe Vedas, direct perception, the sayings of great men and logical\ninference are the four Pramanas or evidences. The world of\ntransformations does not stand the test of any of them (_i.e._ there is\nonly one real existence, the existence of the transformable and\ntransformed world being only relative and unreal. This is the conclusion\narrived at from all sources. Therefore the wise man becomes\ndispassionate to all things.\n\nTransformation is the end of all actions. Therefore the wise man sees\nall the regions that may be attained by actions from that of Brahma\ndownwards, as miserable and transitory even like the worlds that are\nseen. This is Vairagya or Dispassion.\n\nI have told you already of Bhakti yoga. Hear again what I say. _Sraddha_\nor faith in the nectar like sayings about Me, constant recitals about\nmyself, steadiness in worshipping Me, the chanting of devotional hymns,\nthe hearty performance of divine service, adoration by means of the\nbody, worship of my votaries, the realisation of my existence in all\nbeings, the directing of the daily actions and of the daily talks\ntowards Me, the offering up of the mind to Me, the giving up of all\ndesires, of all objects, of all enjoyments and of all joys for my Sake,\nthe performance of Vedic karma all for Me -- by all these, Bhakti grows\nup towards Me.\n\n\n\nTHE SADHANAS OR EXPEDIENTS.\n\n\n*SKANDHA XI. CHAP. 19.*\n\nYama consists of --\n\n 1. _Ahinsa_ -- the non-infliction of pain.\n 2. _Satya_ -- the practice of truth.\n 3. _Asteya_ -- Not even the mental stealing of other's properties.\n 4. _Asanga_ -- Non-attachment.\n 5. _Hri_ -- Modesty.\n 6. _Asanchaya_ -- Want of storing for the future.\n 7. _Astikya_ -- faith in religion.\n 8. _Brahmacharya_ -- Abstinence.\n 9. _Mauna_ -- Silence.\n 10. _Sthairya_ -- Steadiness.\n 11. _Kshama_ -- forgiveness.\n 12. _Abhaya_ -- fearlessness.\n\n_Niyama_ Consists of\n\n 1. _Saucha_ -- bodily purity.\n 2. _Do_. -- Mental purity.\n 3. _Japa_ -- Mental repetition of Mantras or Names of deities.\n 4. _Tapas_ -- Asceticism.\n 5. _Homa_ -- Sacrificial offering.\n 6. _Sraddha_ -- faith.\n 7. _Atithya_ -- hospitality.\n 8. _Archana_ -- daily worship.\n 9. _Tirthatana_ -- Wandering on pilgrimage.\n 10. _Parartheha_ -- desire for the Supreme object.\n 11. _Tushti_ -- Contentment.\n 12. _Acharya Sevana_ -- Service of the spiritual teacher.\n\nYama and Niyama are practised by men, either for furtherance in life or\nfor Moksha.\n\n_Sama_ -- is fixing the mind on Me (and not mental quietness only).\n\n_Titiksha_ -- is forbearance.\n\n_Dhriti_ -- is the restraint of the senses of taste and generation.\n\nThe best _Dana_ (gift) is not to oppress any creature.\n\n_Tapas_ -- is really the giving up of desires.\n\n_Saurya_ -- or power is the control of one's own nature.\n\n_Satya_ or Truth is the practice of equality.\n\n_Rita_ -- is truth speaking that does not cause pain.\n\n_Saucha_ -- is only non-attachment to karma, but _Tyaga_ is its complete\nrenunciation.\n\nThe wealth to be coveted for is _Dharma_. I Myself am _Yajna_, Spiritual\nteaching is the _Sacrificial gift_, _Pranayama_ is the greatest\nstrength.\n\n_Bhaga_ is my Lordly state.\n\nThe best attainment is devotion to Me.\n\n_Vidya_ is the removal of the idea of separateness from self.\n\n_Hri_ is the abhorrence of all unrighteous acts (and not merely\nmodesty.)\n\n_Sri_ is (not merely riches but) virtues. Happiness is that which seeks\nneither happiness nor misery.\n\nMisery is nothing but longings for enjoyment.\n\nThe Sage is he who knows about liberation from bondage.\n\nHe is ignorant who knows the body to be self.\n\nThe Path is that which leads to Me.\n\nThe evil path is that which distracts the mind.\n\nThe increase of Satva is Svarga (and not merely Indra Loka.)\n\nThe increase of Tamas is Naraka.\n\nGuru is the friend and I am that Guru.\n\nThis human body is the house.\n\nHe is rich who is virtuous.\n\nHe is poor who is not contented.\n\nHe who has not conquered the senses is the helpless man.\n\nThe Lord is he who is not attached to the objects.\n\nHe is a slave who is attached to them.\n\n\n\nTHE THREE PATHS: KARMA, JNANA AND BHAKTI.\n\n\n*SKANDHA XI. CHAP. 20.*\n\nUddhava said: --\n\n\"Karma is to be performed and Karma is not to be performed -- both are\nThy injunctions in the Vedas. The Vedas speak of merits and demerits in\nconnection with Karma. They speak of Varna and Asrama, of differences in\ntime, space, age and objects, of Svarga and Naraka.\n\n\"The sense of right and wrong is not innate but it is acquired from the\nscriptures, and the same scriptures undermine all ideas of difference.\nAll this is confounding to me.\"\n\nShri Krishna replied: --\n\n\"I have spoken of three paths leading to the attainment of Moksha by men\n-- Jnana, Karma and Bhakti Yogas. There is no other means what so ever\nof attaining Moksha. Jnana Yoga is for those that are disgusted with the\nperformance of Karma and so give it up.\n\n\"Karma Yoga is for those that are not disgusted with the performance of\nKarma but are attached to it.\n\n\"He who perchance becomes fond of what is said or spoken of Me, but has\nno aversion for Karma nor has any undue attachment to it is fit for\nBhakti Yoga.\n\n\"Perform Karma so long as you do not feel disgust for it or as long as\nyou are not drawn by love for me. True to your duties, perform Yajnas\nbut without any selfish desires. Do not perform prohibited Karma. Then\nyou shall cross the limits of both Svarga and Naraka.\n\n\"By the performance of one's own duties, the purified man may acquire\npure wisdom (Jnana) and Bhakti.\n\n\"The dwellers of Svarga wish for the human body and so the dwellers of\nNaraka. For that body is a means to the attainment of of Jnana and\nBhakti both, not so the Svarga body or Naraka body.\n\n\"The far-sighted man does not wish for Svarga or Naraka. He does not\neven wish for human existence. For connection with the body causes\nselfish distractions.\n\n\"The sage knows the body as leading to desired for ends. But he realises\nat the same time its transitory character. He therefore loses no time in\nstriving for Moksha before the approach of death. Even so the bird loses\nall attachment for its nest and flies away free and happy before the man\nwho strikes at the tree succeeds in felling it.\n\n\"The human body which is the primal source of all attainments is a well\nbuilt boat, so hard to secure and so cheap when once attained. The Guru\nis at the helm of this boat, and I am the favorable wind that drives it.\nThe man that does not cross the ocean of births with such a boat is a\nkiller of self.\n\n\"_Jnana_: -- When a man feels disgust for karma and becomes\ndispassionate and when his senses are controlled, he should practise\nconcentration of mind.\n\n\"When in the act of concentration, the mind suddenly goes astray and\nbecomes unsettled, you should bring it back under the control of self,\nwith unremitting efforts, after allowing it to go in its wandering\ncourse a little.\n\n\"Never neglect however to check the course of the mind with your Pranas\nand senses all controlled. With the help of Satvic Buddhi bring the mind\nunder the control of self.\n\n\"This control of the mind is the highest yoga. The horseman slackens the\nreins at first but never lets go the reins. Reflect on the creative\nmanifestation of all objects and then the contrary process of their\ndissolution, according to the Sankhya method. Do this till the mind\nattains calm.\n\n\"By cultivating a sense of disgust, by the growth of dispassion, by\nconstant pondering over the teachings of the Guru, the mind gives up its\ndelusion.\n\n\"By practising Yama and other ways of Yoga, by discrimination of self\nand by worshipping Me, the mind is able to think of the Supreme.\n\n\"If by loss of mental balance, the Yogi does some improper act he should\nburn up the impurity by Yoga alone, but not by any other means (not by\nexpiatory rites. _Sridhara_)\n\n\"Adherence to the particular path of one's own following is the right\nthing. People have been taught to distinguish between right and wrong,\nnot because the acts are not all impure by their very nature but because\nthe distinction is necessary to regulate the acts themselves with a view\nto cause a final abandonment of all attachments to them\". (It may be\nsaid that according to the scriptures, Nitya Karma (acts ordained to be\ndaily performed) and Naimittika Karma (acts ordained to be occasionally\nperformed) purify the mind. Hence they are _right_ (_guna_). The killing\nof animals and such other acts make the mind impure. Hence they are\n_wrong_ (_dosha_). Expiatory acts (Prayaschitta) are required to be\nperformed in order to remove the consequences of wrong acts. Therefore\nPrayaschitta is a right thing (_guna_). How can impurities be destroyed\nby means of Yoga then and not by means of Prayaschitta: therefore it is\nsaid that what is called Guna (right) and Dosha (wrong) by injunctions\nand prohibitions, is only a regulation of acts. The purport is this. The\nimpurities of a man are not the outcome of his own inclinations. Man is\nimpure through his natural tendencies. It is not possible for him all on\na sudden to have disinclination for all actions. Therefore \"Do this,\"\n\"Do not do this,\" these injunctions and prohibitions only put a\nrestriction upon the inclinations of a man and by this means, they lead\nto disinclination. The Yogis have no inclinations. The rules of\nPrayaschitta are therefore not meant for them. _Sridhara_.)\n\nBhakti: -- \"He who has reverential faith in all that is said about Me,\nand who feels disgust for all actions, who knows that desires are\nidentical with misery, but is yet in-capable of renouncing them, such a\nman should worship Me, with sincere devotion and firm faith. Though\ngratifying his desires, he should not have any attachment for them,\nknowing that they lead to misery in the end. Those that constantly\nworship Me according to Bhakti yoga as already expounded by Me, have all\nthe desires of their heart destroyed as I myself dwell in their heart.\nThe bondage is broken asunder, doubts all cease to exist, the\naccumulated actions fade away, when I, the Atma of all, am seen. My\nBhakta speedily attains every thing that is attained by other means,\nSvarga, Moksha or even My own abode, if he has any desire for any of\nthese. But My Bhaktas who are solely devoted to Me do not desire any\nthing even if it be offered by Me, not even final liberation. They are\nbeyond the limits of Guna and Dosha.\"\n\n\n\nGUNA AND DOSHA OR RIGHT AND WRONG\n\n\n*SKANDHA XI. CHAP. 21.*\n\nThose who do not follow the Paths of Bhakti, Jnana and Karma, but who\nonly seek paltry desires become subject to rebirths [For those that are\nmatured in Jnana and Bhakti, there is neither Guna (right) nor Dosha\n(wrong). For those that practise Disinclination, the performance of\nNitya and Naimittika Karma is Guna, for it leads to the purification of\nthe mind. The non-performance of such Karma and the performance of\nprohibited Karma are Dosha, for they give rise to impurities of the\nmind. Prayaschitta counteracts such Dosha, and therefore it is Guna. For\nthose pure men that are fixed in the Path of Jnana, the practice of\nJnana is Guna; Bhakti is Guna to them that are fixed in the path of\nBhakti. What is opposed to Jnana and Bhakti is Dosha to the followers of\nthose two Paths. All this has been said before. Now Guna and Dosha are\ndetailed for those that do not follow the Paths, but seek their selfish\nends. _Sridhara_]. Devotion to the path of one's following is Guna. The\nreverse is Dosha. This is the proper definition of Guna and Dosha (Guna\nand Dosha are relative terms. They do not appertain to the thing itself.\n_Sridhara_).\n\nPurity (Suddhi) or Impurity (Asuddhi), Right (Guna) or Wrong (Dosha),\nAuspicious (Subha) or Inauspicious (Asubha) are terms applied to the\nsame objects, in relation to religion (Dharma), Society (Vyavahara) and\nliving (Yatra), respectively.\n\nI have explained Achara (rules of life) for those that want to be guided\nby Dharma (Sanctional religion). (Shri Krishna refers here to the works\nof Manu and other Smriti writers).\n\nThe body of all beings is composed of the five elements (earth, water\n&c). They are all ensouled by Atma. Though men are all equal, the Vedas\ngive different names and forms to their bodies (saying this is Brahmana,\nthis is Sudra, this is Grihastha, this is Sanyasi) with a view to do\ngood to them. (The object is to put a limit to the natural inclinations\nand thereby to secure Dharma, Artha, Kama and Moksha. _Sridhara_).\nSimilarly classification is made of time, space and other things, solely\nwith the object of regulating actions (Karma.) Thus those lands are\nimpure where the black deer do not roam (Details are not given for which\nread the original).\n\n\"Those that perform Yajna attain Svarga.\" Sayings like these do not\nspeak of final bliss. They are only tempting words really meant for the\nattainment of Moksha, just like words said to a child to induce him to\ntake medicine (The father says; \"Eat this Nimba -- a bitter drug. I\nshall give you this sweet meat.\" The child takes the medicine. But the\nsweet meat is not what he really gets, for his real gain is recovery\nfrom disease).\n\nFrom their very birth, mortals are attached to some objects of desire,\nto their lives and powers and to their own people. But these are only\nsources of misery in the future. Why should the Vedas then teach\nattachment to such things? Some wrong-minded people say so without\nknowing the purport of the Vedas. They are deluded by the performance of\nfire sacrifices, and they resort to Pitri Yana (_i.e._ they are drawn to\nrebirths on the Earth after temporary enjoyment of Svarga). They do not\nknow their own abode, which am I as seated in their heart, from whom the\nuniverse proceeds. Not knowing the real meaning of the Vedas, they\nworship Indra and other Devas and perform Yajnas at which animals are\nsacrificed. Para, Pasyanti and Madhyama remain deep and unfathomable\nlike the ocean and only Vaikhari becomes manifest in the Vedas\noriginating in Pranava and appearing through the letters of the alphabet\nand the Metres. Even that Vaikhari is not properly understood by men.\n(The Vedas form the sound manifestation of Ishvara. That sound has four\ndivisions. _Para_, which finds manifestation only in Prana, _Pasyanti_,\nwhich finds manifestation in the mind, _Madhyama_ which finds\nmanifestation in the Indriyas, and Vaikhari which finds manifestation in\narticulate expression. Those who have mental vision can only find out\nthe first three. But the Vedas as expressed in language are also\ndifficult to understand.) Further details are given, which are not\nreproduced.\n\n\n\nTHE TATVAS.\n\n\n*SKANDHA XI. CHAP. 22.*\n\nUddhava asked: -- \"How many Tatvas (elemental principles) are there? The\nRishis give the number differently.\"\n\nSri Krishna replied: --\n\n\"The discussion about the number is useless. The principles are\ninterpenetrating. Their order and their number are therefore differently\nunderstood.\"\n\nUddhava asked: --\n\n\"Prakriti and Purusha though different by themselves are interdependent.\nThey are never seen separately. Atma is seen in Prakriti (body) and\nPrakriti is seen in Atma (Where is then the difference between body and\nAtma?)\n\n\"This is my doubt.\"\n\nSri Krishna replied: --\n\n\"Prakriti and Purusha are essentially different.\"\n\n\n\nPRAKRITI AND PURUSHA.\n\n\n*SKANDHA XI. CHAP. 22.*\n\n(1). _Prakriti_ is subject to manifestation.\n\n(2). It is subject to transformation.\n\n(3). It consists of the transformations of the Gunas.\n\n(4). It is various, -- broadly speaking threefold, Adhyatma, Adhi-bhuta\nand Adhi-daiva.\n\n(5). It is not self manifest.\n\nAtma is one, immutable and self manifest.\n\nAhankara is at the root of all doubt and delusion. They last as long as\nthe mind is turned away from me.\n\n\n\nRE-INCARNATION.\n\n\n*SKANDHA XI. CHAP. 22.*\n\nUddhava asked: --\n\n\"Those that are turned away from Thee take on and give up bodies. Tell\nme something about rebirth.\"\n\nSri Krishna replied: --\n\n\"The mind of men imprinted with karma moves with the five senses from\nbody to body. Atma (under the denomination of 'I') accompanies the mind.\n\n\"The mind (after death) thinks of such seen and unseen objects as the\nkarma of men places before it. It awakes (unto those objects, it thinks\nof) and fades away (in respect of previous objects). The memory\n(connecting the present with the past) dies away in consequence.\n\n\"When one loses all thoughts of one's body on account of close\napplication to another object (body), through some cause or other, that\nutter forgetfulness is his death.\" (By karma, man gets after his\nso-called death either a deva body, or a body of inflictions. In the\nformer case, it is through pleasure and desire and in the latter case,\nthrough fear and sorrow, that the Jiva utterly forgets his former body.\nThat is the death of the Jiva who used to identify himself with the\nformer body and not the destruction of Jiva as of the body. _Sridhara_.\n\nThe Deva-body is the phenomenal basis of the Jiva in Svarga Loka. The\nbody of inflications is the astral or Kamic body, in Bhuta, Preta and\nPisacha Loka, where the Jiva undergoes inflictions. The Jiva identifies\nitself with these new bodies or new states in such a way as to forget\ncompletely its former physical body. The connection with the former body\nis thus completely cut off in the mind. This is the death of the Jiva in\nrelation to its previous body.)\n\n\"The birth of a Jiva is the acceptance of a body as one's own self. It\nis even like dream or fancy. In dream or fancy, a man does not know his\npresent self as the former self. The mind by its application to a new\nbody causes a birth into that body, and the ideas of good, bad and\nindifferent crop up in self.\n\n\"Though a father may have neither friend nor enemy, he is affected by\nthe connections formed by his vicious son, even so it is with Atma.\nGrowth and decay are happening every moment in the body. But they are\nhardly perceptible owing to the extreme subtlely of time.\n\n\"The burning lamp, the flowing current, the ripening fruit, pass through\nstages, as all beings also pass through the stages of childhood, youth\nand age. We say it is the same fire, it is the same water (though the\nparticles of fire and water are continually changing.) So we say, it is\nthe same man. The understanding and the words of ignorant men are all\nconfounding (for they speak and think assuming that the same body\ncontinues). But even the ignorant man does not acquire birth or death,\nby Karma engendered by self, for the self is immortal and the notion of\nbirth and death is itself a delusion with reference to self. Fire, as an\nelement lasts through out the Kalpa. But it seems to come into existence\nor to become extinguished. Fecundation, foetal state, birth, childhood,\ngrown up childhod, youth, ripeness, age and death are the nine states of\nthe body. These states of the body which is other than self are only\nfancies of the mind (so far as self is concerned). Some accept them as\ntheir own, by contact with Gunas and some reject them to some extent (by\ndiscriminating knowledge). From the death of the body inherited from the\nfather and the birth of another child body, one can infer the birth and\ndeath of his body only, he the knower not being affected by either birth\nor death. The seer of the growth and decay of the tree is different from\nthe tree itself, so the seer of the different states of the body is\ndifferent from the body itself. One is bound down to the wheel of\nrebirths, by want of discrimination. One becomes Deva or Rishi by the\naction of Satva, Asura or man by the action of Rajas and Bhuta or animal\nby the action of Tamas. As a man seeing the performance of singers and\ndancers involuntarily imitates them (in the mind) even so Atma follows\nthe actions of Buddhi. The tree seems to move when the water is moving.\nThe earth seems to roll when the eyes are rolling. Births and rebirths\nare as unreal to Atma as are dreams but they have an existence even as\nobjects in dream have an existence so long as the mind thinks of those\nobjects.\n\n\"Whatever others may say or do unto you, do not care the least about\nthat, but with single minded devotion restore self by self.\"\n\nUddhava said: --\n\n\"Human nature is human nature, O Lord. Hew can one bear all that is said\nor done by the impious?\"\n\n\n\nFORBEARANCE.\n\n\n*SKANDHA XI. CHAP, 23.*\n\nSri Krishna said: --\n\n\"In days of yore, there was a wealthy Brahmana in the Malava regions. He\nearned money by the evil ways of the world, but did not spend any thing\non charity. In time the wealth was all gone. He repented and felt\ndisgust for wealth. He renounced the world and became a wandering\nBhikshu. He went to villages for alms. People called him all sorts of\nnames -- thief, hypocrite and so on. Some pelted him, others abused him,\nothers put him to chains and confined him.\n\n\"He bore all this with perfect calm. This is how he used to reason\nwithin himself: --\n\n\"These men, the Devas, self, the planets, Karma and Kala (periodicity)\nnone of them is the cause of my happiness or misery. Mind is the one\ncause, which causes the wheel of births to move. They make friends and\nenemies, who do not conquer the mind. The connection with the body is\nonly an act of the mind. Deluded men however think, this is my body and\nthey go astray.\n\n\"One man can not be the cause of grief and joy to another. Atma in all\nmen is not the doer. All acts proceed from the gross and the subtle\nbody. If the tooth bites the tongue, who should you be angry at?\n\n\"If the Devas (the Adhidevas) be the cause of sorrow, it is not their\nAtma that is so but their bodily transformations. And the Devas (who\nguide the senses) are the same in all beings. If one limb causes pain to\nanother limb, who should be the object of anger?\n\n\"If self is the cause of joy and sorrow, then you have not to look to\nthe outside world. But every thing else besides Atma is only a seeming\nexistence. Therefore there is no real existence of any cause of joy or\ngrief and there is no joy or grief.\n\n\"If the planets by their position at birth bring about joys and sorrows,\nthen no body is to blame for that. And the planetary Purusha is separate\nfrom the bodies of the planets. There is none to be angry at. Karma can\nnot be the cause of Joy and sorrow. Karma has its sphere in which there\nis both a conscious and an unconscious element. The unconscious element\nundergoes transformation and the conscious element in search for the\ndesired object leads to action. But the body is absolutely unconscious.\nAnd Purusha (or Self) in man is absolutely conscious. There is no root\nof Karma either in body or in Purusha.\n\n\"_Kala_ is part of Atma, for Kala is an aspect of Ishvara. Fire does not\ndestroy its spark, snow does not destroy its flakes.\n\n\"One who is awakened to his real self has fear from no one else. Purusha\nhas no connection with the pairs of opposites.\" (Cold and heat,\nhappiness and misery &c.)\n\n\n\nSANKHYA.\n\n\n*SKANDHA XI. CHAP. 24.*\n\n\"There is only one perception and one undivided object of perception,\nwhen there are no Yugas (i.e. in Pralaya), in Satya Yuga, as well as for\nmen skilful in discrimination, that object of perception is Brahman, the\nabsolute Truth, beyond the reach of worlds and of mind. I became two\nfold, by means of Maya. Of the two one is Prakriti consisting of causes\nand effects. And the other is Purusha.\n\n\"Following the Karmic record of Jivas, I disturbed Prakriti, and Satva,\nRajas and Tamas became manifest. The Gunas gave rise to Sutra or Thread\n(which represents Kriya Sakti). Mahat (Jnana Sakti) is not separate from\nSutra (Sutra and Mahat form one Tatva. It is two-fold, on account of its\ndouble aspect of Jnana and Kriya or knowledge and action).\n\n\"Ahankara is the transformation of Mahat. It is three-fold, Satvic or\nVaikaric, Rajasic or Taijasa and Tamasic.\n\n\"The Adhi-daivas and Manas came from Satvic Ahankara, and the 5\nTanmatras from Tamasic Ahankara.. The five Maha bhutas came from the\nfive Tanmatras.\n\n\"Prompted by Me, all these principles united together to form the Egg\nwhich was My own abode. I incarnated in that Egg which was immersed in\nthe (Pralayic) water (as Sri Narayana or Virat Purusha).\n\n\"Out of my navel grew the Lotus called the Universe. Brahma was\nmanifested in that Lotus.\n\n\"He brought into manifestation the Lokas (Bhur, Bhuvar &c.,) and the\nLokapalas.\n\n\"Svar was the abode of the Devas, Bhuvar of the Bhutas, Bhur of men, the\nhigher Lokas of the Siddhas and the Lower Lokas of the Asuras and Nagas.\n\n\"All actions (Karma) bear fruits in the Triloki. Mahar, Jana and Tapas\nare attained by Yoga, Tapas and Renunciation. My abode (Vaikuntha, which\nis beyond the Seven Lokas) is attained by Bhakti Yoga.\n\n\"All beings in this Universe wedded to karma are made by Me, who as Kala\nam the Dispenser of all karma, to merge out of or to dive down in the\nflow of Gunas (_i.e._ they are made to go up to the higher Lokas or to\ncome down to the lower Lokas).\n\n\"All things big or small, thick or thin are pervaded by Prakriti and\nPurusha.\n\n\"That which is at the beginning and at the end of a thing is also at the\nmiddle, as in the case of ornaments and earth-pots, the intervening\ntransformations having a separate existence only for the sake of\nconventional use (thus the ornaments of gold are called by different\nnames only for temporary uses. But they are gold when the forms are made\nand destroyed. The forms are all transitory and the ornaments are\nessentially gold).\n\n\"That is only Real which gives rise to the original transformation,\nwhich is at the beginning and at the end. Prakriti the material cause,\nPurusha -- that pervades Prakriti and Kala or periodicity which causes\ndisturbance in the Gunas -- these are three in one and I am that\nthree-fold Brahma. The creative process flows on in order of succession\nwithout a break. The multifarious creation unfolds itself to serve the\npurposes of the jivas and it lasts so long as the period of Preservation\ncontinues and so long as Ishvara looks at it.\n\n\"The order is reversed in Pralaya, and transformations are merged in the\nprinciples from which they proceeded. The body merges in to the food\ngrains. The food grains merge in to the roots of plants. The roots merge\ninto the earth, The earth merges into smell, smell into water, water\ninto Taste, Taste into fire, fire into Form, Form in to Air, Air into\nTouch, touch into Akasa and Akasa into sound.\n\n\"The Indriyas merge into the Adhi-daivas. The Adhi-daivas merge into the\nManas. Manas merges into Ahankara.\n\n\"Ahankara merges into Mahat (_i.e._ gives up the unconscious portion and\nbecomes Jiva Sakti and Kriya Sakti itself. _Sridhara_.)\n\n\"Mahat merges into the Gunas.\n\n\"The Gunas merge into unmanifested Prakriti. Prakriti merges into Kala.\nKala merges into Jiva. Jiva merges into Atma. Atma rests in self.\n\n\"When these processes are meditated on, there is no delusion.\"\n\n\n\nSATVA RAJAS AND TAMAS.\n\n\n*SKANDHA XI. CHAP. 25.*\n\n\"_Sama_ or Control of the mind, _Dama_ or Control of the Senses,\nforbearance, discrimination, tapas, truthfulness, compassion, memory,\nrenunciation, contentment, faith, shame and charitableness are the\nattributes proper of _Satva_. Selfish desire, Selfish exertion, pride,\ndiscontent, variety, selfish-invocation of the Devas, idea of\nseparateness, material enjoyment, love of excitement, love of fame,\nderision, power and violence, are the attributes proper of _Rajas_.\n\n\"Anger, greed, untruthfulness, cruelty, begging, parading of religion,\nlanguor, quarrel, repentance, delusion, grief, dejection, sleep,\nhelplessness, fear and indolence are the attributes proper of _Tamas_.\n\n\"The sense of I-ness and My-ness is produced by the mixture of the three\nGunas (I have Sama, selfish desire and anger. My Sama, selfish desire\nand anger. Thus _I_ and _My_ are common to all the three Gunas.\n_Sridhara_) All our dealings having the elements of Manas (Satvic), the\nTanmatras (Tamasic), the Indriyas and the Pranas (Rajasic) in them,\nproceed from a mixture of the three Gunas. Devotion to Dharma (Satvic),\nKama (Rajasic) and Artha (Tamasic), that bears the fruits of faith\n(Satvic), attachment (Rajasic) and wealth (Tamasic) is also based on a\nmixture of the Gunas.\n\n\"The performance of religion for the gratification of desires (Kamya\nDharma which is Rajasic), the performance of the duties of married life\n(Grihasta Dharma which is Tamasic) and the performance of the daily and\noccasional duties assigned to one's position in life (Svadharma which is\nSatvic) are based on a union of the three Gunas. Man is Satvic, when he\nhas got the Satvic attributes. He is Rajasic when he has got the Rajasic\nattributes. He is Tamasic when he has got the Tamasic attributes.\n\n\"When a man or woman worships Me with unselfish devotion and by the\nperformance of duties, he or she is Satvic.\n\n\"The person who worships Me, for the attainment of desires is Rajasic.\n\n\"The person who worships Me with a view to do injury to others is\nTamasic.\n\n\"Satva, Rajas and Tamas are attributes that grow in the minds of jivas,\nthey are not My attributes.\n\n\"When Satva prevails over the other two Gunas, man acquires\nreligiousness, wisdom, and other attributes, as also happiness. When\nRajas prevails, it causes distraction, attachment and a sense of\nseparateness. Man acquires karma, fame and wealth. But he becomes\nmiserable.\n\n\"When Tamas prevails, delusion, inaction and ignorance follow.\n\n\"When the Mind attains calm, the senses become abstemious, the body free\nfrom fear and the mind free from attachments, Satva grows up and makes\nit easy to perceive Me.\n\n\"When the mind becomes distracted by actions, and desires multiply, when\nthe senses of action become disordered and the mind always wanders away,\nRajas has its hold over man.\n\n\"When the mind can not grasp, when it languishes, when even desires do\nnot crop up, and there is indolence, melancholy and ignorance, they all\nproceed from Tamas.\n\n\"With Satva, the Deva element prevails, with Rajas, the Asura element\nprevails and with Tamas, the Rakshas element prevails.\n\n\"The waking is from Satva, dream from Rajas and deep sleep from Tamas.\n\n\"By Satva, people go higher and higher up, by Rajas they move about in\nthe middle, and by Tamas they move lower down.\n\n\"Satva takes one to Svarga Loka, Rajas to human Loka and Tamas to\nNaraka. Those who are void of Gunas attain Me.\n\n\"Action that is offered up to Me or that is unselfish is Satvic. Selfish\naction is Rajasa. Heartless action is Tamasa.\n\n\"Satvic wisdom is that which relates to Atma, as separate from the body.\n\n\"Rajasic is half perceived wisdom. Tamasic is wisdom relating to the\nmaterial universe.\n\n\"Wisdom centred in Me is Nirguna or without Gunas.\n\n\"Satvics like to reside in the forest. Rajasics in human habitations and\nTamasics in gambling houses. Houses where I am worshipped are beyond all\nthe Gunas. Births are caused by Guna and Karma. Those who conquer these\nbecome devoted to Me and attain my state.\"\n\n\n\nCOMPANY.\n\n\n*SKANDHA XI. CHAP. 26.*\n\n\"King Pururavas was forsaken by Urvasi. He then thought within himself\nwhat the body of a woman was composed of, where its beauty lay, and the\norigin and the end of that body. 'Therefore' said he 'wise men should\nnot associate with women or those that are addicted to women. By contact\nof the senses with their objects, mind gets disturbed, not otherwise.\nWhat you have not seen or heard of before can not disturb your mind. Let\nnot the senses indulge in objects and mind will attain calm.' Keep\ncompany with Sadhus.\n\n\"Give up bad company. Acquire from the Sadhus devotion to Me and you\nshall ultimately attain Moksha.\"\n\n\n\nKRIYA YOGA AND IDOL WORSHIP.\n\n\n*SKANDHA XI. CHAP. 27.*\n\n(The details will not be interesting to the general reader).\n\n\n\nJNANA YOGA.\n\n\n*SKANDHA XI. CHAP. 28.*\n\n\"Do not either praise or blame other men and their actions. Look upon\nall as one, pervaded by the same Prakriti and the same Purusha. By\ncriticising others, the mind is directed to a false channel and it\ndeviates from the right path. What is good or what is bad of Dvaita? By\ndirect perception, reasoning, self intuition, and scriptural teachings,\nknow every thing in this manifested Universe to have a beginning and an\nend and to be thus unreal. Therefore free yourself from all attachments.\n(The ways of acquiring discriminative knowledge are then given in\neloquent terms for which read the original).\n\n\"Clearing up all doubts by discrimination, the sage should be fixed in\nthe bliss of self, having abstained from every thing else.\n\n\"The body of gross matter is not Atma. The Indriyas, their guiding\nDevas, Manas, Buddhi, Chitta and Ahankara are not Atma. The Bhutas, the\nTanmatras and Prakriti are not Atma. These do not affect the seer.\nWhether the clouds gather or disperse, what is that to the Sun.\n\n\"Akasa is not affected by the attributes of air, fire, water and earth\nnor by the changes of seasons.\n\n\"The immutable is not affected by the impurities of Satva, Rajas and\nTamas, however often they may cause the birth and rebirth of the Ahan\nprinciple.\n\n\"But still (the unliberated sage) should avoid contact with the Gunas.\nHe should by firm devotion to Me, cast off all attachments and all\npassions. When the disease is not properly treated, it gives trouble\nagain and again. So when attachments are not completely removed and\nKarma is not counteracted they trouble the imperfect Yogi.\n\n\"The yogis that deviate from the path on account of obstacles that are\nspread out for them by the Devas through men (For the Sruti says: --\n\"The Devas do not like that men should know all this.\" _Sridhara_) are\nre-united to the path of Yoga in a better birth through the practices of\ntheir former birth.\n\n\"The immature Yogi may be overpowered by diseases and other grievances\nof the body. He should overcome some of them by Yoga concentration (by\nconcentration on the Moon, the Sun and others he should overcome heat\ncold &c., _Sridhara_), others by prescribed postures accompanied by\nretention of breath (diseases caused by gaseous derangement are to be\novercome by postures, accompanied by retention of breath), and some\nothers by Tapas, Mantra and medicine. He should overcome some evils by\nmeditating on Me, by taking My name, and by making rehearsals about Me.\nHe should overcome other evils by following the lords of Yoga.\n\n\"Some practise these to keep themselves young and free from diseases,\nsolely with the object of attaining some Siddhis. This is not approved\nof by good people. The effort is fruitless. The body has an end. True in\nfollowing the path of Yoga, the body sometimes becomes free from\ndiseases and infirmities. But the Yogi should put no faith on these\nSiddhis.\n\n\"When the Yogi gives up all desires, becomes fixed in self-bliss, and\nmakes Me his all in all, he is not overcome by obstacles.\"\n\n\n\nBHAKTI YOGA.\n\n\n*SKANDHA XI. CHAP. 29.*\n\nUddhava said: --\n\n\"This path of Yoga seems to Me to be difficult of pursuit. Tell me O\nAchyuta, some means by which man may attain perfection without such\nexertion. Generally those that try to concentrate their mind become\ntired at last, being unsuccessful in their attempts. The discriminating\nsage has recourse to Thy lotus-feet, the fountain of all bliss. Tell me\nthe path that leads to Thee.\"\n\nShri Krishna replied: --\n\n\"Do all actions for Me and bear me in mind as much as you can. Offer up\nthe mind and all thoughts to Me. Be attached to the duties of\nBhagavatas. Live in sacred lands, where my Bhaktas dwell. Follow what\nthey do -- see Me in all beings as well as in self, pure as Akasa. With\nthe eye of pure wisdom, look upon all beings as my existence and respect\nthem as such. Brahmana or Chandala, stealer or giver, big as the sun or\nsmall as his ray, tender hearted or cruel, the sage must look upon all\nalike. Then he shall have neither rivalry, nor jealousy nor reproach for\nothers. His egoism shall also be gone. Mind not the ridicule of friends,\nmind not the bodily differences that may cause a feeling of shame, but\nsalute even horses, Chandalas, cows and asses. As long as you do not\nlearn to see Me in all beings, do not give up this practice in speech,\nbody and mind. There is not the least chance of failure in the Bhagavata\nPath. Even what is otherwise fruitless becomes a Dharma, when it is\nunselfishly offered up to Me. There is no higher wisdom, no higher\ncleverness than this that the Real is attained by the Unreal, the\nImmortal is attained by what is mortal. This is the essence of Brahma\nVidya.\n\n\"Now that you have learned all this give it unto those that are\ndeserving.\n\n\"Go Uddhava now to Badari Asrama and follow what I have said.\"\n\n\n\nTHE END.\n\n\n*SKANDHA XI. CHAP. 30.*\n\nUddhava went to Badari. Sri Krishna advised the Yadus to leave Dvaraka.\n\"Let the females, children, and the aged go to Sankha-Uddhara and let us\ngo to Prabhasa.\" The Yadu chiefs went to Prabhasa. They drank the wine\ncalled Maireya and got intoxicated. They quarreled and fought with one\nanother. They snatched the fatal reeds and killed one another. Rama went\nto the Sea-side and by practicing Samadhi, left this world. All was now\nover. Sri Krishna sat under an Asvatha tree (religious fig). A huntsman\nnamed Jara took Him for a deer and pierced him with a spear, formed of\nthe fatal pestle.\n\nThe huntsman then saw Krishna bearing four hands and became terrified.\n\"Fear not\" said Sri Krishna \"you shall go to heaven.\" The chariot came\ndown from the heaven and took up the huntsman.\n\nDaruka, the charioteer of Sri Krishna traced Him to the spot.\n\nSri Krishna asked him to inform all friends at Dvaraka of the death of\nthe Yadu chiefs, the disappearance of Rama and of His own state. \"Do not\nremain any more at Dvaraka, for the Sea shall swallow it up. Let our\nparents and all others go to Indraprastha under the protection of\nArjuna.\"\n\nDaruka saluted Krishna and went away.\n\nThe Garuda marked chariot of Sri Krishna came from high above. Brahma\nand all other Devas gathered to witness the scene.\n\nThe Lord disappeared from the earth and truth, Dharma, forbearance,\nglory and Lakshmi all followed Him.\n\nThere was great rejoicing in the heavens. The Devas sang and flowers\nrained.\n\nDaruka gave the information to Vasudeva and Ugrasena. All came to see\nthe place of the occurrence. Vasudeva died of grief. Some of the ladies\nfollowed their husbands to death. Those that remained were escorted by\nArjuna to Indraprastha. He installed Vajra as the successor of the Yadu\nchiefs. The Pandavas made Parikshit their successor and left\nIndraprastha for the Final Journey.\n\n*END OF THE ELEVENTH SKANDHA.*\n\n\n\n\nTHE TWELFTH SKANDHA.\n\n\n*SKANDHA XII. CHAP. 2.*\n\nWhen the present Kali Yuga will be about to end, Bhagavan will incarnate\nas KALKI. He will take birth at Sambhal as the son of Vishnu-Yasas.\n\nOn His advent, Satya Yuga will make its appearance. The Sun, the Moon\nand the Jupiter will then enter together the constellation of Pushya.\n(Jupiter enters the constellation of Pushya in Cancer every twelve\nyears, and there may be a conjunction of that planet with the Sun and\nthe Moon on new Moon nights, but the text here means the _entering\ntogether_ of the three. _Sridhara_.)\n\nOne thousand one hundred and fifteen years will expire from the birth of\nRaja Parikshit to the beginning of King Nanda's reign. (But in the\ndetailed account given in the Bhagavata Purana, the period comes up to\n1448 years, as shewn by Sridhara.)\n\nOf the Seven Rishis (forming the constellation of the Great Bear), the\ntwo that are first seen to rise above the horizon have through their\nmiddle point a correspondence with some constellation (in the Zodiac).\nThe Rishis remain united to that constellation for one hundred mortal\nyears.\n\nAt present (_i.e._ when Sukadeva was reciting Bhagavata to Raja\nParikshit), the Rishis are united to Magha.\n\nThe form of the Great Bear or the constellation of the Seven Rishis is\ngiven below.\n\n 6 5 X\n X X 1\n X X X X\n 7 4 3 2\n\nSridhara gives the following names:\n\nNo. 1 is Marichi.\n\nNo. 2 is Vasishtha with Arundhati.\n\nNo. 3 is Angiras.\n\nNo. 4 is Atri.\n\nNo. 5 is Pulastya.\n\nNo. 6 is Pulaha.\n\nNo. 7 is Kratu.\n\n\"Such being the configuration of the Rishis, the two that are first seen\nto rise above the horizon are Pulaha and Kratu. The longitudinal line\npassing through the middle point of the line joining them crosses some\none of the 27 constellations, Asvini, Bharani and others. The Rishis\nhave their position in that constellation for one hundred years.\"\n_Sridhara_.\n\nSo soon as the Krishna named divine body of Vishnu ascended the heavens,\nKali entered this Loka. As long as the Lord of Lakshmi touched this\nEarth with His lotus feet, Kali could not overtake the planet. ( While\nSri Krishna was still on this Earth, Kali appeared in its Sandhya or\nDawn. When Sri Krishna disappeared, the Sandhya period was over, and the\nperiod proper of Kali set in. _Sridhara_).\n\nThe Yuga shall become darker and darker, as the Seven Rishis will pass\non from Magha to Purva-Ashadha, _i.e._, till the period of king Nanda.\n(The darkness will go on increasing till the reign of king Pradyotana.\nIt will still go on increasing very much till the reign of king Nanda.\n_Sridhara_.\n\nThis gives us a cycle of 1,000 years. The line of the Ecliptic is\ndivided into 27 constellations, which form the 12 signs of the Zodiac.\nEach sign of the Zodiac contains 9 parts of these constellations, if\neach constellation be divided into four parts.\n\nThus Aries contains Asvini, Bharani and 1/4 Krittika;\n\nTaurus contains 3/4 Krittika, Rohini and 1/2 Mrigasiras;\n\nGemini contains 1/2 Mrigasiras, Ardra and 3/4 Punarvasu;\n\nCancer contains 1/4 Punarvasu, Pushya and Ashlesha;\n\nLeo contains Magha, Purva Falguni and 1/4 Uttar Falguni;\n\nVirgo contains 3/4 Uttara Falguni, Hasta, and 1/2 Chitra;\n\nLibra contains Chitra, Svati and 3/4 Visakha;\n\nScorpio contains 1/4 Visakha, Anuradha and Jyeshtha;\n\nSagittarius contains Mula, Purva Ashadha and 1/4 Uttara Ashadha;\n\nCapricornus contains 3/4 Uttara Ashadha, Sravana, and 1/2 Dhanishtha;\n\nAquarius contains 1/2 Dhanishtha, Sata-bhisha, and 3/4 Purva Bhadrapada;\n\nPisces contains 1/4 Purva Bhadrapada, Uttara Bhadrapada and Revati.\n\nAbhijit is included in Uttarashadha and Sravana. From Magha to Purva\nAshadha there are eleven constellations. This gives a cycle of 1,000\nyears.\n\nThe reference to king Nanda's reign leaves no doubt as to the cycle\nbeing one of 1,000 years, for the period is given in this very chapter\nas 1,115 years.\n\nThe lines of Kshatriya kings have been given in the Purama, The lines of\nBrahmanas, Vaisyas and Sudras are to be similarly known.\n\nDevapi, brother of Santanu and Maru of the line of Ikshvaku are now\nwaiting at Kalapa. They will appear towards the end of Kali Yuga and\nwill again teach Varna and Asrama Dharma. (They will start again the\nlines of divine kings which came to an end in the Kali Yuga.\n_Sridhara_.)\n\n\n\nPRALAYA.\n\n\n*SKANDHA XII. CHAP. 4.*\n\nFour thousand Yugas form one day of Brahma. This is also the period of\none Kalpa, during which fourteen Manus appear. The night of Brahma\nfollows for an equally long period. The three worlds -- Bhur, Bhuvar and\nSvar then come to an end. This is called _Naimittika_ Pralaya. Drawing\nthe universe within self, Narayana sleeps at the time over Ananta and\nBrahma sleeps too. (_Nimitta_ is cause. Naimittika is proceeding frome\nsome cause. This Pralaya procedes from the sleep of Brahma as a\n_cause_).\n\nWhen two Pararddhas of years expire, the seven subdivisions of Prakriti\n(Mahat, Ahankara, and the five Tanmatras) become subject to dissolution.\n(The life period of Brahma is two Pararddhas). This is called\n_Prakritika_ Pralaya. When this dissolving factor comes in, the whole\ncombination known as the Cosmic Egg breaks up. (As the subdivisions of\nPrakriti as well as the Cosmic Egg which is formed by their combination\nbecome all dissolved, this Pralaya is called Prakritika Pralaya). With\nthe advent of this Pralaya, there will be no rains for one hundred\nyears. Food will disappear. People will devour one another. The Sun will\ndraw in moisture from the seas, from the body, and from the earth, but\nwill not give it back. The fire called Samvartaka, arising from the\nmouth of Shankarshana, will consume the Patalas. Winds will blow for one\nhundred years, followed by rain for another hundred years. The universe\nwill be covered by one sheet of water. Water will draw in earth, fire\nwill draw in water, and so on till Pradhana in due time will devour all\nthe Gunas. Pradhana is not measured by time, and it does not undergo\ntransformation. Beginningless, endless, unmanifested, eternal, the cause\nof all causes, without diminution, it is beyond the reach of Gunas, the\nrootless root, that passes comprehension, like the void.\n\nJnana is the ultimate resort of Buddhi (the perceiver or knower), the\nIndriyas or senses (perception, knowledge or the instruments of\nperception and knowledge) and the objects (things perceived and known).\nIt is Jnana alone that appears in this threefold form. That which is\nsubject to perception, which in its nature is not separate from its\ncause, and which has both beginning and end is no real substance. The\nlamp, the eye and the object seen are not different from light itself.\nSo Buddhi, the senses and the objects are not separate from the one\nTruth (Brahman, for they all proceed from Brahman), but Brahman is quite\nseparate from all others. Wakefulness, dream and dreamless sleep are all\nstates of Buddhi. They are all transitory, O king. The diversity appears\nin Pratyagatma (the separate self). The clouds appear and disappear in\nspace, even as the universes appear and disappear in Brahman. Of all\nforms, the common element is the only reality. But the forms seem to\nhave an existence of their own independently of the primal element. The\nthreads that form the cloth look separate from the cloth itself. All\nthat appears as cause and effect is unreal, for there is\ninterdependence, and there is both beginning and end.\n\nThe transformations can not exist without the light of Atma. If they are\nself-manifest however, they are not in any way different from Atma\nitself.\n\nDo not think Atma is many, (as there is Atma in every being). It is\nignorance to think so. The space confined in a pot and the limitless\nspace are one and the same, even so the sun and its image in water, the\nair inside and outside.\n\nMen call gold by different names, according to the different ornaments\nit forms. So the language of the Vedas and the language of ordinary men\ngive different names to Bhagavan.\n\nThe cloud that is generated by the sun, that appears by the light of the\nsun, that is in fact rays of the sun so transformed stands between the\neye and the sun. Even so Ahankara, proceeding from Brahman, manifested\nby Brahman, even a part of Brahman, eclipses the perception of Brahman\nby Jiva.\n\nWhen the cloud disappears, the eye perceives the sun. When Ahankara, the\n_upadhi_ of Atma, disappears by discrimination, then the Jiva perceives\n\"I am Brahman.\"\n\nWhen by discrimination, such as this, the tie of unreal Ahankara is cut\nas under, and the unfailing perception of Atma becomes fixed, it is\ncalled _Atyantika_ Pralaya.\n\n(Atyantika is from Atyanta = ati+anta, the very last. After this\nPralaya, which is individual and not general, one does not return to\nlife in the universe. It is the final liberation of a man from the\nlimitations of life in Brahmanda).\n\nEvery day all beings, from Brahma downwards, undergo according to some\nseers of subtleties states of beginning and end.\n\nThese beginnings and ends are caused by the changes in states of all\nbeings subject to transformation, changes that follow the flow of time.\n(One does not grow adult or old in one day. The change must be going on\nconstantly. The fruit does not ripen in one day. But the process of\nripening day by day is not perceptible. Water flows in a continued\nstream but the water particles constantly change at a given space. So\nthe lamp burns and the flame looks one and the same though the particles\nthat ignite do constantly change. Even so our body is not the same from\nday to day. There is a change going on every moment of our life.\nParticles of the body are rejected every day and they are replaced by\nnew particles. There is the beginning with our new particles, and an end\nor Pralaya with the old particles.) This is called NITYA Pralaya. (Nitya\nmeans constant).\n\nPralaya is thus fourfold -- Nitya, Naimittika, Prakritika and Atyantika.\n\nSuch are the stories of Bhagavat as related in the Bhagavata Purana.\n\nRishi Narayana first related the Purana to Narada, Narada related it to\nVyasa and Vyasa to Suka. Suta heard the Purana from Sukadeva, when he\nrelated it to Raja Parikshit, and he expounded it to the assembly of\nRishis at Naimisha, headed by Sounaka.\n\nPrakriti changes its forms and states. The body disintegrates into\nparticles, particles into molecules, and molecules into atoms. Solid\nbecomes liquid, liquid becomes gaseous and gaseous becomes\nultra-gaseous. Life manifests itself through the endless varieties of\nPrakriti and becomes manifold in its manifestations. The hard mineral\nmatter does not admit the mineral life to be expressed in any other way\nthan by a fixed form. The more plastic vegetable matter shews vegetable\nlife in all the activities of life and growth. Subtler matter appears in\nthe animals and makes the sensing of the object world possible. Even\nsublter matter becomes the basis of brain activities. The Prakritic\nbasis of the mind is two-fold in its character Ahankara and Mahat. When\nthe mind is capable of thinking only from the standpoint of one life and\none birth only, it is limited by Ahankara matter. When that limit is\novercome, mind is on the plane of Mahat. Individuality is not lost, but\nthe individual has consciousness of all births, _i.e._ consciousness on\nthe plane of the universe. Such consciousness does not normally exist in\nTriloki. When a man becomes normally conscious on the plane of Mahat, he\nis carried to Mahar Loka and becomes a Rishi. Bhrigu is such a Rishi.\nThe acquirement of such consciousness is the object of life evolution in\nour solar system. When the solar system is destroyed, it is the Manasic\nconsciousness that alone survives. The three Lokas -- Bhur, Bhuvar and\nSvar are destroyed, The Prakritic forms and states of these three Lokas\nbecome destroyed and the different states of consciousness corresponding\nto those forms and states finally disappear. The harvest of Manasic\nevolution, which is the only harvest reaped by means of one solar system\nis stored in Mahar Loka. But when the three lower Lokas are destroyed,\nthe flames of dissolution reach even Mahar Loka and all the gains of a\nKalpa's evolution are transferred to the higher plane of Jana Loka. This\nis therefore the highest plane of our consciousness. The highest evolved\nbeings of the previous solar system could not after Pralaya go beyond\nJana Loka, and their consciousness was the consciousness of Jana Loka.\nWhen our earth was formed and when they came down in time for further\nevolution, they brought down their highest consciousness with them as a\npossibility, for it was obscured in their entrance to Triloki. As the\nsoul gathers spiritual strength in Svarga Loka after death, so the\ndisembodied soul after Prayala gathers spiritual strength in Jana Loka\nor the Loka of Kumaras. \"When the three Lokas are consumed by fire from\nthe mouth of Sankarshana, afflicted by the heat, Bhrigu and others go to\nJana Loka\" III-II-XXX. The Lord of Yoga goes by means of Sushumna\nthrough the radiant path in his subtle body and at last reaches Mahar\nLoka, where Bhrigu and other Rishis who live for one Kalpa remain. \"Then\nseeing the Triloki consumed by fire from the mouth of Ananta he goes\ntowards that supreme abode, which is adorned by the chariots of great\nSiddhas, and which lasts for the whole life period of Brahma.\"\n(II-2-XXVI).\n\nThose who did not reach the Manasic state, in the last Kalpa were no\nacquisitions to the higher planes of Brahmanda, which stand over the\nthree mortal planes, where all experience is to be gathered. Those who\ndeveloped the Manasic state were gathered to the third of the higher\nplanes, Jana Loka, because further development was possible, nay it was\na necessity, in the Triloki that was to come. But there were others, who\ndid not quite reach the Manasic state, but they were still on the way to\nacquire such state, and in fact they acquired the human form. They were\nalso preserved to carry out a certain purpose in the life evolution of\nthe coming Kalpa which will be shortly mentioned. How they were\npreserved, the Puranas do not speak of. They became the Pitris of the\npresent Kalpa. The Pitris reached different states of development and\nwere therefore classed under seven heads. Some of them had developed the\nfire in them and some were without the fire. \"Agnishvatta, Barhishad,\nSomapa, and Ajyapa are Pitris with fire; the others are without fire.\nThey were all wedded to Svadha, the daughter of Daksha.\" IV-1-III.\n\nThe mention of the word \"fire\" requires a little explanation. The\nUpanishads say that the three mortal Lokas of form Bhur, Bhuvar and Svar\nare the transformations of \"Tejobanna\" _i.e._ of fire, water and earth.\nThe other two elements do not enter into the constitution of forms. The\nelement earth predominates on the plane of Bhur or the material plane.\nWater is supreme on Bhuvar or the Astral plane. Our Kamic tendencies\nproceed from the presence of water in us. Fire is the element of Svarga\nor the Mental plane. Fire devas are therefore the highest devas of\nTriloki. The forty-nine forms of fire are therefore so many forms of\nconsciousness. Some of the Pitris developed fire in them, _i.e._ they\ndeveloped the principle of mind in them, in however rudimental a form it\nmight be.\n\nDevas and Rishis were also preserved. Jana Loka is the Loka of Kumaras.\nWe shall therefore call the souls preserved in Jana Loka as Kumaras, or\nKumaric souls.\n\nCommenting on the fourth sloka, twelfth chapter, Third Skandha, Sridhara\nsays: -- \"Sanaka and others are not created in every Kalpa. The mention\nof their creation has reference to the Brahma Kalpa, _i.e._ the first\nKalpa. In fact the objects of Mukhya creation and others are brought\ninto existence in every Kalpa. Sanaka and others are only created in the\nBrahma Kalpa and they follow the other Kalpas.\" The Mukhya creation has\nreference to chapter 10, Skandha III. It is the same as Urdha Srotas (p.\n25). Sridhara means to say that plants, animals and men are only created\nin every Kalpa.\n\nThe Kumaric souls of the last Kalpa that went to Jana Loka have to play\nthe most prominent part in the present Kalpa and they are the heroes of\nour solar system. Their stay at Jana Loka was only a fitting preparation\nfor the most responsible work of the present Kalpa. The Ishvara of our\nsystem, addressing Puranjana, said: -- \"Wishing to have an abode, drawn\nto earthly enjoyments, thou didst leave me. But, o great one, both I and\nthou were swans (Hansa) and friends in the Manas Lake. We dwelt there\nwithout any abode, for one thousand years.\" IV. 28 LIV. \"One thousand\nyears\" is indicative of Pralaya, which lasts for one thousand yuga\ncycles. In Pralaya, the kumaric soul had no body _i.e._ no abode. The\nbody separates Jiva from Ishvara. Without the impediment, the obstacle\nof the body, without any obscuring agency, the Jiva meets Ishvara face\nto face in Jana Loka, and being both essentially alike become friends.\nNarada says, esoterically the Manasa Laka is the heart and Hansa means\nthe pure. But in Pralaya, the heart of the Jiva is in Jana Loka, which\nis the Manasa or mental Lake. This friendly union of Jiva and Ishvara\ngives all the promise of the future for the Jiva.\n\nWhat is not preserved in Naimittika Pralaya, the forms of the past\nkalpa, are all borne in the mind of Brahma as images. It is the mind of\nBrahma that reproduces the forms of the previous creation. The image of\nall that was remains in the mind of Brahma. Creation in Brahma Kalpa is\nnot the same as creation in the succeeding Kalpas. In Brahma Kalpa, all\nthe seven Lokas, and the dwellers of all the planes are created. In the\nsucceeding Kalpas, the three Lokas and their dwellers only are created.\n\nThe Naimittika Pralaya comes on, as Brahma sleeps.\n\nThis Pralaya corresponds to our physical death. When we die, the body is\ndestroyed. Just as when the universe bodied Brahma goes to sleep, His\nTriloki body is destroyed. Men go after death first to Bhuvar Loka, and\nthen to Svarga Loka. At Pralaya, the Manasika Jivas first go to Mahar\nLoka and then to Jana Loka.\n\nThe Naimittika Pralaya affords the greatest relief to Jivas. It makes up\nfor all the ups and downs of manifested life, for all miseries, all\nsorrows, all sufferings and all disappointments. Ishvara can do more for\nJivas in Pralaya, than in manifestation. He gives company to those, who\nby their advancement reach Jana Loka, There is the Ishvara of our system\nor Brahmanda and there is the Ishvara of many systems.\n\nThe Ishvara of many systems, \"Bhagavan Himself\" is the First Purusha. He\nis the manifestor of the Tatvas, the first Principles, the Karan or\ncausal creation, which enter into the constitution of all the solar\nsystems or Brahmandas. When He wishes to become many, to appear through\nmany manifestations, to bring up all unto Himself and His own state,\nthrough oeons and oeons of cosmic manifestation, though it might be, the\nTatvas start forth into activity and form an ocean by themselves. Many\nsolar systems are evolved out of this Karan Samudra or the ocean of the\ncauses and each system gets its Ishvara, the Second Purusha. That Second\nPurusha becomes three fold -- Brahma, Vishnu and Siva, for the Creation,\nPreservation and Dissolution of His own Universe. He is Virat Purusha or\nthe universe bodied, Narayana seated on the waters of Karana Samudra,\nand Sahasra Sirsha Purusha or the thousand headed Purusha of the\nUpanishads. \"All this, the past, present and future is this Purusha. The\nuniverse is pervaded by Him As Prana (_i.e._ the sun, for Prana is the\nsolar deity according to the Sruti. _Sridhara_) by illumining his own\ncircle illumines the outside as well, so Purusha by illumining his Virat\nbody illumines the inside and outside of this Brahmanda as well. I\n(Brahma) create by His direction, Siva destroys, under His control, as\nVishnu, He preserves this universe He is the primal Avatara.\" II. 6.\n\n\"First of all, Bhagavan took form as Purusha for the creation of the\nLokas form made by Mahat and others, having 16 parts. (_Mahat and\nothers_ -- Mahat, Ahankara, and the Tanmatras. 16 parts the eleven\nIndriyas and the 5 elements. Though this is not the form of Bhagavan\nmeaning the First Purusha still for the Upasana in Virat form of the\nVirat Purusha who indwells all Jivas, this is given. _Sridhara_). (In\nthe Padma Kalpa), Brahma, the Lord of Prajapatis, appeared in the lotus\nthat rose out of the navel of (this Purusha), who while lying down on\nthe ocean, spread the sleep of Samadhi all round. The Lokas are but\nparts of His body. His form is pure and intensified Satva. The Yogins\nperceive Him by their vision of wisdom, as one looking wonderful with a\nthousand feet, thighs, hands and mouths, with a thousand heads, ears,\neyes and noses, glittering with a thousand crowns, and ornaments. This\n(Virat Purusha) is the immutable seed and final resort of the many\nAvataras. Brahma is His part. Marichi and other Prajapatis are parts of\nBrahma. So through parts of His part, Devas, animals and men are\ncreated. (He does not appear and disappear like other Avataras. He is\nthe end not only of the Avataras, but of all beings. _Sridhara_.)\" I-3.\n\nBrahma appeared in the lotus, it is said, in the last Kalpa, which from\nthis event is named Padma Kalpa. How Brahma appeared out of Narayana in\nthe previous Kalpas is not given. That he appeared in our Kalpa in the\nsame way as in the last Kalpa is evident, as no difference is noted.\nBrahma took up the creation, which was two-fold -- direct or Manasa and\nindirect or through Prajapatis and Manu. The creation or bringing into\nmanifestation of those that had been preserved at Pralaya is direct or\nManasa. The mind born sons of Brahma took up positions in the universe\nof duty and responsibility and in this Kalpa they have not to look to\nthemselves, but to others. Their own evolution is not a matter of their\nconcern. The innumerable Monads were created through Manu and the real\nhistory of the Kalpa is the history of their evolution.\n\nFirst there was the process of involution. There was no form and forms\nhad to be first brought forth. Limitation after limitation had to the\nimposed, to chain life in forms. For when set forms were arrived at with\nset organs, Jivas could be trusted with independent action.\n\nNo energy is spent in vain in the economy of the universe. Each monadic\nflow as it appeared in the universe could he carried on to a certain\nstage, by one common guiding influence. This requires a little\nexplanation.\n\nEach particle of each Tatva is alive. The Tatvic life is the life of the\nfirst Purusha. But the particles combine, and the power of combination\nproceeds from the life of the second Purusha, the Ishvara of our system.\nEvery combination however large has the life of Ishvara in it and it is\nthat life which keeps up the combination. Each combination for the time\nbeing has its ruler, who is the viceroy of Ishvara, and who is called\nthe Monad of that combination. Monad is Jivatma or Jiva Atma or Atma as\nlimited by every Jiva.\n\nThe combination transforms, but the Monad remains constant. The\nvegetable becomes animal, and the animal becomes man, but one Monad runs\nthrough all these transformations.\n\nBy rulership over higher and higher combinations the Monad or Jivatma,\nultimately approaches the state of Ishvara Himself and that is the goal\nof evolution in this universe.\n\nWhenever a combination is formed, there is one life governing that\ncombination -- the life of the ruler of that combination. Ail other\nlives have to surrender themselves completely and entirely to that one\nlife. This is the law and we have to bow down our heads to the\ninevitable. There is life in every cell that composes the human body.\nBut the cell lives are all subordinated to the life of the man, the\nJivatma ruling the combination that forms the man. So long as the cell\nis attached to the human combination, it has no independence whatsoever.\nAnd this is to the immense benefit of the cells themselves. They receive\nthe impress of souls much more evolved than their own and are able to\nevolve themselves at a much more rapid rate, than if they had been left\nto themselves. This is the law of giving and taking, the law of\nsacrifice, the Yajna which is the essence of creation. And even as men\napproach the state of Ishvara, they have to surrender themselves\ncompletely to Him and to merge themselves in His existence.\n\nThe Jivic or Monadic flow first appears on the plane of Svarga, it comes\ndown to Bhuvar and then to Bhur, to appear finally in the mineral\nKingdom of our Earth. This process of coming down does not require\nseparate guidance for separate combinations. The downward flow is\nhomogeneous. It is carried on under the guidance of the Prajapatis. It\nis all involution during this process taking in grosser and grosser\nmatter and not rejecting anything. Rudra had no work to do during the\nearliest stages of monadic life. The mineral Kingdom appeared and the\nHimalayan chain reared up its head. The legend says the sons of Himalaya\nhad wings on and they could move about but the Devas cut down their\nwings and they became fixed. No doubt the mineral Kingdom hardened and\nbecame immobile in time. The immobility of the mineral Kingdom, the\nfinal reach of matter in its downward course was the turning point in\nthe life history of Jivas. Their foetal stage was over and they were now\nborn into the Kalpa, as it were.\n\nThere was need for separation now, for the rejection of particles and\nthe drawing in of new ones, and Durga appeared as the daughter of\nHimalaya.\n\nShe became wedded to Siva once more and since then there was change\ncontinually going on in all forms of life, that evolved out of the\nmineral Kingdom. There was continual adjustment of external and internal\nconditions, called life. The vegetable appeared, the animal appeared and\nthe man appeared. The life process means continual transformation. Forms\nchanged and dissolved. Change is continually going on all round and is\ncalled Nitya Pralaya.\n\nDuring the transformation that goes on, combinations are guided by\nrulers, who are the Pitris. They lead the combinations on till the human\nform is reached. When the human form is reached each combination is a\nman. The highest of the Pitris can give only germinal Manas. When the\nPitris give to the combination, all that they could give, their work is\nover, for this Kalpa.\n\nThen come the Kumaric souls, the Puranjanas from the Manasa Laka (P.\n89). They find the abode ready made and leaving their friend and\ncompanion they enter their chosen abodes. There are nine gate ways in\nthat abode, and every enjoyment reaches Puranjana through those gate\nways. He becomes mad in the pursuit of enjoyments. He forgets himself.\nHe forgets his friend the eternal companion of Jiva. He identifies\nhimself with the abode. He thinks that he is inseparable from that\nabode. So he goes on and on hopelessly in his course of riotous joy and\nthe Friend whom he forgets gives him rebuff for every joy that he meets.\nThe rebuffs at last make him a little attentive. The friend then speaks\nthrough the Vedas, the Smritis through sages and at last He comes down\nHimself as an Avatara.\n\nThe Eternal Friend first allows Puranjana to run on in the midst of\nenjoyments, just as he likes. If he goes beyond the limits of temperance\nand moderation he gets some unpleasant experience. If he does something\nwrong, he feels the painful consequence. The sting of pain makes\nPuranjana ponder over what he does. He registers the pleasurable and\npainful experiences and reasons about the causes and effects. He tries\nto know what is right and what is wrong.\n\nWith the power of discrimination in its infancy, with the \"enjoyment\"\nnature or the self-seeking Asuric element too strong in him, Puranjana,\nthe Kumaric soul, is helpless. He is drifted away, though sometimes much\nagainst his will.\n\nThe Friend comes to the rescue. The Devas and Asuras combine and with\ntheir joint efforts, the ocean of Milk is churned, and the Goddess of\nEvolution, the Energy of Vishnu, makes Her divine appearance in our\nuniverse. The Devas become more than a match for the Asuras. The\nVaivasvata Manvantara steps in, the Manvantara teeming with the fate of\nman and of the universe. Ishvara, the eternal friend of Puranjana, is\nmost busy in the Vaivasvata Manvantara. Every effort is made to raise\nhumanity to a higher level and to open out all the possibilities of man.\n\nFirst, the enjoyments of Svarga are held out before the rising vision of\nmen as an allurement. Man admires those enjoyments and makes every\neffort to attain them. The Vedic sacrifice is revealed to Pururavas, who\nbecomes mad after Urvasi, the nymph of Svarga. Later on, the heavenly\ncow, Surabhi, attracts Visvamitra. And he becomes the chief actor in the\npromulgation of Vedic sacrifice. In the firmness of resolve, in the bold\nand determined pursuit of objects, and in the intolerance of\ninferiority, Visvamitra stands prominently out as an example to\nhumanity, for all ages to come and it is meet and proper that in the\nnext Manvantara, he will act as one of the seven sages guiding the\naffairs of the universe.\n\nThe Karma Kanda of the Vedas is a monument of Visvamitara's gigantic\nefforts for the good of humanity. Ishvara made revelations. He prompted\nthe sages.\n\nIf the Karma Kanda holds out the allurements of Svarga life, it lays\ndown rules and restrictions at the same time, that regulate life and\nbeget temperance and moderation. Meritorious acts are enjoined and acts\nthat retard evolution are prohibited. Men do what is good and avoid what\nis evil, that they may attain heavenly things. They do what is right and\nshun what is wrong, not because that is the Law, the divine will, but\nbecause it gives them some reward. All the same, the mind is trained,\nthe man curbed and regulated. The bitter pill is taken and if the child\nthinks that it is for the sweetmeat he is only mistaken. When the child\ngrows he knows, that he takes the bitter pill as it is the law of nature\nthat he should do so. Do what is right, because that is the law. Shun\nwhat is wrong, because it is against the law. We are all carried forward\nby the law, and we must willingly give ourselves up to that law. When we\ndo that, we partake ourselves of divine life. The ground had to be\nprepared for further teachings.\n\nEvents in Svarga foreshadow and forestall events that are to transpire\non the earth. The Devas and Asuras by their mutual fight in Svarga bring\nabout a state of things which casts its shadow on the earth below.\n\nTwo great events happened in Svarga the killing of Vritra, and the\ndeposition of Bali.\n\nVritra, though an Asura was a votary of Sankarshana, the Shankara aspect\nof Vishnu. Vritra was great in all respects and his wisdom extracted the\nadmiration of Indra. But he represented the idea of personal self in\nJiva, which is so strong-rooted, and which is the hardest thing to over\ncome. Vritra was killed by a weapon, which is no other than the most\nwilling and ready sacrifice of personal self by Dadhichi.\n\nBali, the Asura king, ungrudgingly gave all that he had to Vamana. The\nAsura had become so great both in intellect and in spirituality, that\nthere was no question of killing him or of his being overpowered by the\nDevas. The Asuras and Devas both combined to make Svarga, the\nstore-house of spiritual life. The Asuras by their willing surrender\npermitted the Devas to have entire hold of Svarga. By this sacrifice,\nthey established their indisputable right to Svarga, in the broad\ndispensation of providence and in the succeeding Manvantara, Bali is to\nbecome the Indra of the Devas.\n\nVamana was the same as Lord Sri Krishna on our earth. If diplomacy had\nsucceeded so easily below as above, if the Asura chiefs on earth had\nbehaved as splendidly as Bali in Svarga, the horrors and heartrending\nscenes of Kurukshetra could have been avoided. The same result was\nhowever brought about in Svarga as it was subsequently brought about on\nthe Earth. The actor was the same, the diplomacy was the same, only the\nresult of diplomacy was different on the different planes. The\ndeposition of Bali was bloodless while the deposition of Duryodhana was\na bloody one.\n\nComing down to Earth let us see how events in Svarga were followed up on\nthe terrestrial plane.\n\nTwo great human Avataras came, one the ideal and the other the apostle\nof unselfishness. But we must take a running survey of the Avataras as a\nwhole.\n\nVishnu appeared on Earth Himself, through His direct manifestations\ncalled Avataras. Ten of them have been specially picked out as Great\nAvataras, though no specification has been made in the Bhagavata Purana.\n\nThere were three great Asuric movements in this Kalpa, caused by the\nthree successive incarnations of Jaya and Vijaya. And these gave our\nfour great Avataras.\n\nHiranyaksha was killed by Varaha, Hiranyakasipu was killed by Nrisinha.\nRavana and Kumbhakarna were killed by Rama. Sisupala and Dantavakra were\nkilled by Sri Krishna. Kurma was a great Avatara as He prepared the way\nfor the spiritual regeneration of the universe, by the Churning of the\nocean of Milk.\n\nVamana was a great Avatara as He reclaimed the Triloki from the Asuras.\n\nParasurama and Buddha did work, which revolutionised the whole humanity.\n\nKalki will give the final blow to the Asuric element in us.\n\nMatsya is important with reference to our own Manvantara. Every\nManvantara is followed by a deluge, which destroys the existing\ncontinents and swallows up all living beings. When the last Manvantara\nwas over, our Manu saved the germs of creation with the help of Matsya.\nOpinion is divided as to whether there is Pralaya after every\nManvantara. The Bhagavata Purana says when there was deluge (sanplava)\nfollowing the Chakshusha Manvantara, Vishnu assumed the form of Matsya.\nCommenting on this, Sridhara says there is no Pralaya at the end of a\nManvantara. There may not be such a Pralaya at the end of a Manvantara\nas happens at the end of a Kalpa. But other Puranas speak of some sort\nof Pralaya on the expiry of every Manvantara. Surya Siddhanta, the\nrenowned work on Astronomy, also says: -- \"There is a period called\nSandhi (the meet between two Manvantaras) measured by the period of one\nSatya Yuga, followed by another Manvantara. There is deluge by water\nthen.\"\n\nThe Avataras of Vishnu infuse more and more of Satva into men, that they\nmay become Satvika. Increasing Satva put down Rajas and Tamas in man and\nmakes him divine.\n\nBut of all these Avataras two stand out most prominently one the ideal\nand the other the apostle of unselfishness. The brightest luminary of\nthe solar line held out in His life, an example of unselfishness, of\npurity of character and of scrupulous regard to duty, an example that is\nthe admiration of all people in all ages, as perfect as the limits of\nhumanity will allow and as elevated as the loftiest ideal of human\ncharacter may be, unsurpassed in its pathetic grandeur, unrivalled in\nthe straight forward pursuit of duty along a most thorny and uneven\npath. The divine founder of Dvaraka of the Lunar line asserted Himself\nas the supreme Ishvara, He took up the reins of Triloki in His own\nhands, the Devas installed Him as the king of Svarga or Govinda, and men\non earth had now to look up to Him only and not to the Devas for their\nguidance. For men had now to pass the limits of Triloki, and the friend\nof Puranjana came down Himself to hold out the torch of divine light.\nSri Krishna laid down the triple path of Karma, Bhakti and Jnana, and\nshewed the relative importance of each. His teachings are perfect,\nthorough and exhaustive. Ever since His manifestation, those teachings\nhave been re-iterated in a thousand forms, they have been adapted to\ndifferent powers of understanding and all the modern scriptures of\nHinduism have grown up, round the central point of those teachings. Men\nhad no longer to complain of teachings. They had to follow those\nteachings now and to live up to them. They had to begin with\nunselfishness, and end with liberation. New vistas opened out before the\ngrowing spiritual vision of men, vistas of new worlds, new planes, of\nmasters of Yoga and wisdom, forming every link between man and Ishvara.\nPossibilities became realities. Liberation was no longer a word of the\nlips.\n\nNow liberation is a relative term. First there may be liberation from\nthe bonds of Triloki only. Or it may be from the limitations of Janaloka\nwhich was the highest possibility with which the Jiva started. Or it may\nbe liberation from the bonds of the Brahmanda itself. The last\nliberation is again two fold in its character. There may be liberation\nfrom all concrete things and all ideas, including the idea of Ishvara\nHimself or the liberation may lead to the great Ishvara from whom many\nsolar systems proceed. Mukti is not only liberation from bondage. It is\nalso something more. It is an acquisition, Starting from the plane of\nJana Loka, the Kumaric soul acquires higher and higher possibilities. He\nmay transcend Jana Loka. He may transcend even the Satya Loka. But\npassage across Satya Loka is not easy in this Kalpa. Mukti in its\nfullest and highest sense means freedom from all limitations caused by\nPrakriti, caused by Time and Space and identification with Brahman, who\nis absolute bliss, absolute consciousness and absolute existence beyond\nthe limits of Time and Space. This is called Atyantika Pralaya or\nabsolute dissolution. But this Mukti lean never be obtained till all the\nduties of a man are performed. These duties are nothing else but\nsacrifices or Yajna. Man must perform each one of his duties he must\nperform all that he owes to himself, to all other beings, and last of\nall the highest duty he owes to the Ishvara of the Universe the Lord of\nSacrifice, Yajnesvara Himself, \"Adhiyajna am I, here in the body, best\nof living beings.\"\n\nThe Bhagavatas do not care to go beyond the Yajna Purusha, They do not\ncare to leave the life of sacrifice, as long as their Ishvara stands out\nas the embodiment of all sacrifice.\n\n\"Salutation to Thee, Bhagavan, let me meditate on Vasudeva. Salutations\nto Pradyumna, Aniruddha and to Sankarshana. He who, by knowing these\n_murtis_ in the _murtiless_, whose only _mutrti_ is mantra makes\nofferings to Yajna Purusha, is the complete seer.\" I. 5. 37 \"When the\nIndriyas,\" said Kapila, \"that manifest the objects of external and\ninternal perception, become trained by the performance of Vedic Karma,\ntheir spontaneous Vritti (or function) in a man of concentrated mind is\nin Satva which is the same as Vishnu. This Vritti which is void of all\nselfishness is Bhakti in Bhagavana. It is superior to Mukti. It\ninstantly destroys the Kosha, as the digestive fire consumes food. The\ndevoted have no yearning for that Mukti which makes the Jiva one with\nMe. But they prefer ever to talk with each other about Me, to exert\nthemselves for My sake and ever to meditate on me. Mukti comes to them\nunasked. My Vibhutis, the eight Siddhis, and all the glory of the\nhighest Lokas are theirs though they want them not. I am their Teacher,\ntheir Friend, their companion, their all. So even Kala can not destroy\nthem.\"\n\nAgain, \"The devoted spurn Salokya, Sarshti, Samipya, Sarupya and\nSayujya, even when offered to them and they prefer to serve Bhagavan\never and ever. Compassion and friendliness to all beings are the\nessential qualifications of the devoted. They must be humble respectful\nand self controlled. They must pass their days in hearing and reciting\nthe glory of Bhagavan.\" Kapila makes the following classification as to\nthe final destiny of men (p. 46):\n\n1. Those who selfishly perform their Dharma and worship Devas and Pitris\ngo to Soma Loka, and after partaking of Soma, they are again re-born.\nTheir Lokas are destroyed with the daily Pralaya of Brahma.\n\n2. The worshippers of Hiranya-garbha (Brahma) reach Brahma Loka or Satya\nLoka and there wait for two Pararddhas _i.e._ for the life time of\nBrahma and upon the final dissolution of the Brahmanda, they enter with\nHiranya-garbha, the Eternal Supreme Purusha, who is supreme Bliss and\ntheir sense of individuality becomes then lost.\n\n3. \"Brahma with Marichi and other Rishis, with Kumaras and other lords\nof Yoga, and with Siddhas who are leaders of Yoga, do by their unselfish\naction, and at the same time the retention of their individuality, and\ntheir vision of separateness reach Saguna Brahma or the Second Purusha,\nwho is the Ishvara of our system. And when Kala, as an aspect of\nIshvara, causes a disturbance in the Gunas on the approach of the\ncreative period they are born again just as they had been before. (They\nare born because of their individuality and their vision of\nseparateness. They are born in the same state on account of their\nnon-attachment and their unselfishness. _Sridhara_). As long as the\nTriloki lasts, they enjoy all the divine things of Satya Loka, according\nto their Karma. (And when the Triloki is destroyed, they attain the\nSaguna Purusha, who is First Avatara. _Sridhara_). When the Gunas are\ndisturbed again they come back (i.e. they revert to their former posts\nrespectively. _Sridhara_)\" III 32 xii-xv.\n\n4. Those who unselfishly perform their duties and give themselves up\nentirely to the Supreme Purusha void of all attachment and all egoism,\ncalm, tranquil and pure in the mind go through the gateway of the Sun to\nthe all pervading Purusha, the Lord of all, the material and efficient\ncause of all this.\n\nCommenting on II 2 xxviii, Sridhara says: -- \"There are three courses\nfor those that go to Brahma Loka. Those who go by the excellence of\ntheir merits, become holders of responsible positions in the next Kalpa,\naccording to their respective merits. Those who go there by worshipping\nHiranya-garbha and others, become liberated along with Brahma. Those who\nare worshippers of Bhagavan, pierce the Brahmanda at will and reach the\nState of Vishnu.\"\n\nThe classification is the same as made by Kapila.\n\nHiranya-garbha Upasana, which was prevalent at one time is now out of\nuse. It was the worship of the Life aspect of Ishvara, as manifested in\nthe Solar system. There is a higher duty, the highest duty of a Jiva\nmanifested in this universe, to realise that this universe itself is a\npart of a big universe, and there is Ishvara of that big universe\nBhagavan Himself and to surrender one self completely up to Him in pure\nlove and devotion. He will not then be of this universe, but he will be\nof many universes, he will transcend the limits of all the seven planes\nof our system at will. What his work then will be, it is for Bhagavan to\nsay not for him. The work of Bhagavan is his work, the life of Bhagavan\nis his life. He becomes a Bhagavata. The Gopis are ideal Bhagavatas and\nthe Vrindavana Lila is the consummation on this earth of the relation of\na Bhagavata with Bhagavan. This to all Bhaktas is the highest form of\nMukti.\n\nTo the Bhakta, there is no Mukti, without the universe and the lord of\nuniverse.\n\nForget the universe, forget every thing, only meditate on the eternal\nunchanging element in you, be fixed in that and that only and you attain\nAtyantika Pralaya.\n\n*PEACE BE TO ALL.*","title":"A Study of the Bh\u00e2gavata Pur\u00e2na; or, Esoteric Hinduism","tradition":"scripture-revelation","translated_text":null,"word_count":156142}