G

I O

H mu
-

E B ES ANY
B

BH A G AVATA O F BH AGAV ATAS

TH ESE PAG ES ARE RESPECTF ULLY D EDICATED

H ER M o sr D n vo m n BROTH ER .

20 6 5 5 8 7 3
 Le t him k i ss me with the k i s s e s Of his mo uth : fo r t hy l ove
i s be tte r tha n w i ne .

B ec au se o f the savou r o f thy go o d o i ntments thy n am e i s as

o i nt men t po u red forth therefore do the v i rg i n s l ove thee

,

Tel l me O tho u who m m y sou l l oveth where thou feedest

, , ,

w here tho u makest thy oc k t o res t at n oon

,
for why shou l d I b e a s
o n e that tu rneth as i d e b y the o c k s o f thy c o mpan i on s ?

I f thou k n ow n ot 0 thou fa i rest a mon g women go thy w a y

, ,

fo rth by the footsteps o f the o c k an d feed thy k i d s bes i de the

,

s h epherd s tents .

T H E SO NG O F S O LO M O N .
 PR E F A C E .

The Bh agavata is the m ost popu l ar o f al l P u ranas an d i t i s

hel d i n the h ighes t esteem by Vaishn a v as i n al l parts of I n d ia It .

w as th e m ost au thoritati v e b ook w ith s u ch rel igiou s teachers as

S hri Chaitanya Several com m entaries ha v e been wri tten o n th is
.

great work I t i s however strange that there h as been so m uch

.

d iscu ssion abou t the au thoritati v e character O f the work Th e readers .

a re al l fam i l iar w i th that d iscu ssion a nd I n eed not refer to i t fu rther

than to say that the d iscuss i on d oes not i n a n y way a ffect the i n tri n si c
m eri t of the book a n d the verd ict o f the p u bl ic is so certai n i n th is
,

respect that the book w i l l co nti n ue to be the m ost popu l a r of al l

P u ranas d esp ite an y th i ng that m ay be said as to i ts au thorsh i p
,

o r the per i od o f i ts appearan ce .

The Pad m a P u ran a devotes a ch apter to the worsh i p o f th is

P u ran a an d cal l s i t the m ost ex al ted o f al l the P u ran as an d th e
book is actu al ly worsh i pped i n m an y H i nd u hou ses The P u ran a i s .

rec ited al l o v er I nd ia by l earned Pand its an d S ad hu s an d i ts s ubj ect

m atter i s fa m il i ar to ev e ry H i nd u .

PR O F ESSO R W IL SO N S AYS Bh a ga v ata is a work of great

c el eb rity i n I nd ia an d ex erc ises a more d i rect an d powerfu l i n u e n c e
u pon the opi n ion s an d feel ings o f the peopl e than perhaps a ny
ot her of the P u ranas I t i s pl aced fth i n al l the l ists b u t the Pad m a
.

Pu rana ran k s i t as the eighteen th as the extracted su bs tan ce o f a l l

,

the rest A ccord i n g to the u su al speci cation i t con sists o f eigh tee n
.

thousand slok as d istributed amongst three h u nd red an d th irty two

,
-

c hapters d i v ided i nto twel v e S k andhas or book s I t is n am ed Bh a ga .

vata from i ts bei ng ded icated to the glori cation o f Bhaga v at or

V ish n u.

Referri ng to the Te nt h S k a n d ha P rofessor Wi l son says

-

, The
ten th book i s the character i stic part o f the P u ran a an d the portio n ,

u pon wh ich i ts p o p u l ar i ty i s fou n ded I t has been t ra nslated

i n to perhaps al l the l anguages i n I nd ia an d i s a favou r i te work w i th
, , ,

a l l descri p tio n s o f people .

M uch as the b o o k com m ands th e res pect O f the H i nd u s ,

i t has brought u pon itsel f the rid ic u l e a n d s a rcas m o f those tha t

attac k H ind u i sm I t i s the Ten th S k a n d ha wh i ch h as gi v en the
.

greatest ha nd l e to al l ad v erse critic is m an d i t is th e on e S k a n d ha i n th e

whole boo k w hich is so l it t l e u n d e rs t o o d by foreigners u n ac q u a i nted
.
,
 PREF A C E

w ith the gen i u s o f the H i nd u rel igion part ic u l arl y w i th i ts l ove

,

aspect wh ich i s the pecul i u m o f al l real devotees i n every grea t

rel igion B ut t h e modern pro fessors O f great rel igions be i n g lost i n
. ,

thei r m aterial su rrou nd i ngs ha v e e nti rely l ost sight O f that aspec t
,
.

T he s o n g s o f S olomon wi l l stan d o u t i n al l ages as an express ion o f

.

en th usiastic an d raptu rous love o f the h u man sou l for the D iv i ne

Lord whether the Ch ristian s o f the m odern d ay u nderstan d them o r n ot
,
.

The D i wan s and S u s bore the h i ghest l ove t o the i r d iv i ne Lo ver ,

whether o r not the M a ha mme d a n s of the presen t day fol lo w the ou t

pou r i ngs o f their heart .

Love i n rel igion i s a Sc ience I t i s the n atural o u tcom e

.

o f the h u man soul when i t i s freed fro m i mp u r i t i es a n d c u red o f

,

d istraction s .

rel igion s speak of the p u r i ty o f the m i n d an d they s peak al so

A ll ,

o f devotion to God o r Is v a ra Bu t n o rel igion other tha n H i nd u i s m

.

treats o f the grad ual develop ment o f the m i nd as a Scie nce treats ,

of its pu rication and then o f i ts n atural attract i on fo r Is v a ra and the

nal assi m il ation o f h u m an l i fe to Is va ri c l i fe as the l aw o f the
U n i v erse A n d n o book i n H i nd u is m deal s w i th the s u bj ect s o
.

systematical ly sp e c i al ly wi th referen c e to the h istory of the U n i verse ,

as the Bhagavata P ura na d oes I have tried to u nderstan d the b oo k

.

mysel f a s an earnest student w i th the l i gh t a ff orded by th e

,

book i tsel f I have been greatly hel ped i n the u nderstan d i ng o f

.

O f the book by the c om men tary O f S rid ha ra S va mi wh i ch i s b y

c o m m on consen t the most author i tat i ve o f al l the c o mmentar i e s o n
the Bhagavata P u rana O n c c a Pan d i ta pr i ded h i m sel f be fore S r i
.

Cha i tanya o n his h av i ng pu t an i nterpretat i on u pon a certa i n s lok a o f

the P uran a d ifferent from that o f S ri d ha ra S va mi N o w S v ami
.

i s th e des ign ation o f a l earned S anyas i such a s S rid ha ra S v a mi ,

was an d i t also means a h u sband S r i C ha i ta n ya re marked o ne tha t

.

d oe s n o t fo llo w the S v a mi i s u nchaste

S u c h wa s th e h igh O p i n i o n
.

whi c h the g reat Teacher held regard i n g Srid ha ra s c om men tary

.

I have pu rpo sely avo i ded mak i n g an y re feren ce t o t he co m

me n ta ri es made by the fol lowers of Sr i C haitanya as I i n te n d to stud y
the m se parately along w i th the teach i ngs o f h i s s c ho o l .

The method o f treatmen t fol lowed i n th i s s t u dy w i l l s peak fo r

t s e lf [ have sepa rated the text fro m my o wn Ob servat i on s ex c ep t
.

i n the i ntrod uctor y cha pt er and i n the referen c e t o S u k a d e v a i n t he

c hapter on V i ra t P urusha and o n e ca n fo l l o w the text i tsel f w i tho u t
, ,

a cc ept i ng any o f my o wn v i ews I be l ie ve I have fa i th fu l l y repr o

.
~

d uced the te x t i n its essen t i a l fea tures I ha ve o mitted un i mpo r

.
o
 P

PREF ACE

tant deta i ls po et ic al des c r i pt io ns prayers a n d ad orat i o ns s o me o f

, ,

the beau t i fu l an d s ubl i mean d I have al so o m itted the i n tro

du S uta a nd h is concl u d i ng words S uta rel ated the P u ra n a
.

to R i sh i S o u n a k a an d others as he heard it from S u k a d e v a .

The proofs have passed through d i fferen t han ds a n d the tran s

l i terat i on o f S an sk ri t word s has been d ifferen tly m ade For i nstan ce
.

i t has been rendered as s s s and sh
, ,
Tho u gh I wou l d prefer s
.
,

the d a sh h as been general l y om itted for the con ven i en ce of the

,

p b t e r .There have b een also several m i stakes i n n am es.

My b est than k s are d ue to the several gen tlemen who h ave gon e
,

gh the proofs an d special ly to my frie n d M r Bertram Keigh tley

.

A who has gone th rough n e a rl y t he whole of the m a n u s c ri pts

.
,
'
.
 IN D E X .

Di scou rse betwee n V ya s a an d N arad a

S KA ND H A I .

A cc ou n t o f N arada

S K A ND H A II .

Pru s ha i n al l H e a rts
D eath o f the Yogi an d A fter
Wh at men shoul d d o

1 B H A G AV AT A P U RA N A A S R ELATED BY B RA H M A TO N A RA D A .

I T he C reation
I I Preser v at i on byLi l a
. A v a t a ra s
The Parts o f a P u rana .

SKA ND H A III .

B H A G AV A T A A S R E LA T E D BY M A IT R E Y A V ID U R A .

I . The C reation
II . Vasude v a an d S a n k a rs ha n a
Creat i on by B rah m a
IV . D i vi sion s o f Kal a "

V . C reation by B rah m a ( con t i n u ed)

Tire F i n : M a n va n ta m .

VI . Varaba
VII . Hirn y a k s ha
V I II . D eva an d De v a Yon i -

lX
-
. K a rd a ma and h i s progeny
X . Kap il a s I n struct i on s t o De v a hu t i

.

S KAN D H A IV '

Genealo gy o f M a n n a n d the R i sh is
General Rem arks o n the Geneal og i cal Ta b les
Deta i led co ns i derat i o n o f the Ta b les
 I
.
z l
Q uarrel between S i va a nd Daksh a
Story of Dhru va
S tory o f Pri t hu
S tory o f Pra c hi n a Barb i sh o r Ba rhis ha d
A l legory o f Pu ra n j a n a
The Pra che t a s a Brothers

SKANDH A V .

Priy a v ra t a
A g n id hra
R i s ha bha
Bharata
The Earth Cha i n
Ganga
V a rs ha s
D vi pa s
S v ar an d Bhu va r
The S u n
T he Pl anets and Stars
.

The Pa t a l a s
A n an ta
N arakas

S K AND H A VI .

Dak s ha

S KA NDH A VI I .

S uras and A s uras ,

H i ra n y a K a s i p u
H i ra n y a K a s ip u and Pra hl a d
P rayer o f Pra hl a d
V a rna and A shram a
Yaj na
 I 3 l
S K A ND H A v m .

The S eco n d M a n v a n ta ra
The Thzjm M m
'
a n v a n ta

The F ou rth M a n v a n ta ra
The E lep han t and the C rocod i le
The F if th M a h v a n ta ra
The S ix th M a n v a n j a ra
The Ch u rn i ng O f the Ocea n

The N z h th M m
'

a h va n ta

The Te h th M j m
a n vq n a

T he E l ev en t h M

a n va n ta ra

The Thir teen th M dn v a n ta m

Th e F o hr tee n th M dn w m t a m
The System o f A d m i n i strat i on i n a M an van tara
}

Bal i
M atsy a

S K A ND H A IX .

T H E V AIVASVATA M A N VA NT A RA .

S u d y u mn a
Ik s hv a k u Brothers
Bris ha d hra

D hri s ht a
Nrig a
S a ry a ti
N a bha ga
The Progeny o f l k s hv a k u
=
I he Lu n ar Dyn asty

fh
f o u g hts o n the V a i va s va t a Ma nvantara

X
'

S K AN D H A .

V RIN DAVA N A L IL A .

Bi r th O f Sr i -
Kr i sh na
Cou nsel w ith the Da i ty a s
N and a and Vasudeva
P u tan a
The Cart
T ri n a v a rt a
Krish n a an d Ram a
Pran k s o f the I n fan t
The Tyi ng
The A rj u n a T rees
The Fru i t Sel ler
V ri n d a v a n a
Vatsa
B ak a
A gh a
B rah m a and Krish na
D he n u k a
Kal iya Serpen t
Pra l a m b a
Forest C o n a g ra t io n
R ai ny Season
A u tu m n
S ri K rish na and th e Gop i s
The Steal i ng of C l oth es
K rish n a and Ved i c Yaj n a
Raisi ng o f G o v a rd ha n a and t he I n stal lat i o n
K rish na a nd Varu n a
Rasa
S u d a rs a n a
S an kh a Ch ud a
Separation Son g
A ris ht a
N arad a and Kansa
'

Kes i
V y o ma
1\ k ru ra
M ath u ra
The W restl ing
Death of Kan sa
T he Thread Cerem ony and Bra hma c ha ry a
U d d ha v a and V ra j a
T houghts on the V ri n d a v a n a Li l a
 [ 6 ]
Krish na an d Ud d ha va
Sel f I n structio n
-

A tm a a Refutat i on o f the School o f Ja i mi n i

Bond age and Li beration

S adh u an d Bhak t i
W hy g i ve u p al l Karm a
The Gu nas
H o wto w ithdraw fro m the obj ects o f the
Bhakti Yoga
Med i tation
The S iddh i s
The V i bhu t is
Varn a and A sram a R u les

What o n e is to d o for Moksha

The Sadhan as
The Three Paths
R ight and Wron g
The T a t v a s
P rak riti a nd P u rush a

R e I nca rnat i on

-

S an khya
S atva Raj as a n d Tam as
,

Com pany
K riy a Yoga and I dol Worsh i p
J nan a Yoga
Bh akt i Yoga
The E n d

S K A NDH A XII .

End of Kal i .

Pra l a y a

Thoughts on Pra l a y a
 ST UDY O F T H E BH AG A V AT A PURAN A

ES O TE RIC H I N D U I S M .

T H E ID E A L O F B H AG A V A T A P U R AN A .

A D ISCOURSE BE T WEEN V YASA AN D N ARADA .

I ha v e d uly respected the Ved as the teachers and the sacri cial ,

re I h a v e pu t the sense O f al l the Ved as i nto the Mah a bh a rata an d

,

ha v e made their sacred lore accessibl e to al l classes O f m en I ha v e .

don e al l th is n ay m uch more S ti l l I th i n k m y work is not fu l ly d one
, , . .

S O though t Ved a V y a s a the adept au thor o f the Kal i Yu ga wh il e

, ,

m ed itati ng o n the sacred ban k s of the Saras v ati an d h is heart becam e ,

hea v y w ith someth i ng he k new not what A t th is ti me N a rada a p

,
.

e a re d before h i m N a rada who k new al l that tran spired i n the

p ,

T ril o k i an d who cou l d enter i n to the hearts of al l be ings Thou has t

.

ful ly k n own said N a rada al l that is k nowabl e for thou hast wri tte n
, ,

,

the excel lent Mah a bh a rata wh ich lea v es noth i ng u nsaid H o w is i t

, .

then thou fe e l e s t d ispirited as i f thy O bject were not gai ned ? W hat

cou ld V y a s a say i n reply ; he on ly i nq u ired from the seer N a rada the

cause o f h is u neasi ness .

N a rada entered i n to a free cri ticism of the Bhaga v at G it a the ,

ph i losoph ical portion of the Mah a bh a rata poi n ted ou t its shortcom in gs ,

and s uggested to V y a s a wh at next to d o A few rem arks w il l be .

n ecessary to u nderstand al l th is .

There are se v en pl anes Bh ur Bhu va r S var Mahar j ana Tapas , , , , ,

an d Satya .

B hu r i s the terrestrial pl ane .

B hu v a r is the astral plan e .

S v ar is the pl ane o f K a m a and des ires .

These th ree p la n es col lecti v ely k n own as Tril o k i are the pl ane s
, ,

o f pe rson a l ity K a m a is the gu id i ng pri nci ple o f ex istence i n T ri l o k i

.
,

and a recu rrence o f births an d re births i ts m ai n characteri stic W i th

-
.

every N ight o f Brah m a th i s tripl e plane com e s to an e nd tran s ferr i n g

, ,


l 2 l
i tsenergies to the n ex t h igher pl ane and is re born w i t h e v ery Day of ,
-

B rah m a Mahar is i ntermed iate between T ril o k i and the three h igher
.

Lokas of Un i v ersal ity .

The Ved ic school l aid great stress on com m u n ion w ith th e De v as

o f S v ar Lok a o r S v arga o r I n d ra Loka an d th i s was pre em inen tl y ,
-

k now n as Vedic Y a j n a The performan ce o f Ved ic Yaj na l ed only t o

.

a prolonged gratic a tion o f k a m a i n S v ar Loka B u t howe v er long .

the period m ight be i t was l im ited by the m agn i tude of the force
,

( A p nrv a ) wh ich buoyed u p the i n d i v id ual ity i n the S v ar Lok a A s .

the Gi t a says when the m e rits are exhau sted the obser v er of Ved i c
,

Dh a rma enters a gai n i nto the trans itory pl ane The cou rse o f birth s .

and re births is then set u p anew w ith con stant transformations and
-

w ith al l the m iseries of ex istence con d itioned by personal ity .

Th is w a s not M u kti or l iberation Th e fol lowers o f the post v ed ic .

-

o r Upan ishad school contended that l iberation l ay i n crossi ng the

triple plane of i nd i v id ual ity to the h igher cosm i c planes of u n i v ersal ity .

W hen an i nd i v id ual reaches the h i g he r planes h e does n ot agai n be ,

come subject to transform ation s and to the constan t recu rrence of births ,

and re births There is one con ti n ued l i fe o n e con ti n ued ex istence i n

-
.
,

the higher planes til l the en d of cosmos o r the Life o f Brah m a Th is

, .

l ife is not measu red by personal ities bu t is the cosm ical l i fe an d the ,

i nd i v id ual ity becomes a cosm ical entity Further there i s l i fe also .

beyond the cosmos i n the h ighest p l ane the abode o f the S u prem e
, , .

The Git a only 1 n c1 d e n ta l ly describes the h ighest pl an e i n th e

foll owing slok a
That i s my su preme abode by reach i n wh ich (Ji v a s ) d o not

g ,

recu r (to fresh birth s ) N ot the S u n n ot the Moon n o t e v en re

.
, ,

i l lu m i nes that XV 6
.
-
. .

Krishn a al so refers to th at pl ane i n V I I I . 20 and XV .

4 5
. .

The Git a lays down N i s hk a m a Karm a o r the u n sel sh perfor ,

mance o f the d uties o f l i fe ( S v a dharm a ) as the rst step toward s -

reach ing the higher pl anes The sense o f separateness i s k i l led by .

N i s hk a m a Karma Then the G ita takes the d isci ple to U p as a n a o r

.

com m u n ion wi th the Pu rusha of the h ighest plane bu t scarcely a ,

gl im pse i s gi v en o f that plane an d its s u rrou nd i ngs The M a ha bha .

rata does n ot th row any l igh t on the d wel lers o f the h igher p lanes ,

n o r does i t gi v e any detai ls o f those planes W i thou t a ny d is .

tinct prospect o f trans T ril o k i l i fe on e is asked to ad here to the d uties

-

appertai n ing to one s own sphere o f l i fe ( Sv a dharm a ) an d to perform -

those d uties u n s e l s hl y H owever tran sitory the th ings o f T rilo k i

.
 I 3 ]
m ay be there are attraction s enou gh for t he frai l son s of M an u
, ,

abou nd i ng i n passions and desi res W hat can the n bi nd a m an to the .

h igher planes an d the h ighest Pu r usha O f those planes o r B ha g a v a n ?

I t is on ly a description o f the grandeu r and the glory o f thos e planes
an d o f Bha g a v a n S uch description begets Bh kti o r holy attach
. a

m en t and i t is th is Bhak ti wh ich sets u p a real com m u n ion w i th Bha

,

ga v a n Fra i l as m an is the mere performance of d u ties m akes h i m

.
,

attached to them u n less he i s bou nd to the h igher planes by th e

,

tie o f holy attach men t The Gita i s howe v er si lent as to the a t t ra c

.

tion s o f the h igher planes an d of Bha g a va n Th is was the defect .

poi nted o u t by N a rad a .

of

O thou great M u n i as thou hast treated o f Dharm a an d ,

other th ings so thou has t not recited the glory of V a sude v a

,

.

I 59
. . .

This u n iv erse is al so an aspe ct of Bha g a v a n for i ts c reation , ,

p rese rv ation a nd en d p roceed fro m H i m Tho u k nowest al l th is .

thysel f B u t t hou hast shown to others only a portio n o f th i s

.

truth . I 5 20 -
. . .

S al u tations to Thee Bha g a v a n let m e m ed i tate o n V a sude v a

, ,
.

S al u tations to Pra d y u m n a A n i ru d d ha an d to S a n k a rs ha n a H e who

, .
,

by n am i ng these m rt zs i n the m rt z l es s whose on ly m d r t i i s m an tra

'

, ,

m akes O fferi ngs to Yaj n a P u ru sha is the com plete seer I 5 37 38

, . . .
-
.

A mystery l ies vei led i n th is S lok a .

B u t who i s th is N a rad a ? W hy shou l d we accept h is au thori ty ?

N a rada was therefore carefu l to gi v e h is ow n accou n t el aborated by ,

the enqu iries O f V y as a A l l studen ts o f occ ul tism w il l do wel l to

.

read careful ly this accou n t wh ich form s a tti ng prel i m i nary t o the
B h aga v ata .

A CC O U N T O F N AR A D A .

S KA N D H A I C H AP. .
5 6 .

I n th e prev i ou s K a l pa i n m y form er birth I was born o f a

, ,

c ertai n m aid ser v an t of Ved ic Rish is

-
Certai n Yogis had col lected at .

a pl ace to pass the rai ny season and I was engaged as a boy to se rv e

th e m S e e ig u m e v oid of al l c k l e n e s s as a boy a nd sel f controlled
.
-

,
 [ 4 ]
t he Mu n is who looked o n all w ith equ al eyes were k in d to m e es pecial
, , ,

l y a s I ga v e u p pl ay fol lowed them ser v ed them a n d tal k ed l ittle

, ,
.

W ith t he perm iss ion of the regenerated I at on e ti me partook o f th e

rem nan t s of thei r meal and the i m pu rities of my m i nd were al l remo v ed .

W hen th us my m i nd beca me pu re my in cl i nation grew toward s thei r ,

Dharma By thei r fa v or I heard them s i ng the beau ti ful stories o f

.

K rish na H eari ng those stories e v ery day w ith faith I gained hol y
.
,

l o v e for Krish n a Through that l o v e m y m in d becam e x e d i n H i m

.

and I came to percei v e my S t hl a and S il k s hm a bod i es as only false

reections of the r e al Sel f or B r a h ma The Bh ak t i that grew u p i n .

m e destroyed my Rajas and Tamas Then when the k in d R ish is were .

abou t to lea v e the place they i m parted to me the most occu l t k now
,

ledge which had been gi v en to them by B ha g a v a n h i msel f Through .

that knowledge I ha v e k nown th e M ay a of Bha g a v an I t is by that .

k nowledge that o n e reaches the pl ane of B ha g a v a n A s I c u lti v ated .

th is occu l t k nowledge B ha g a v a n appe ared H i m sel f an d ga v e m e k now

,

l edge and powers d irect .

[ S ri d ha ra S v a m i the com mentator o f Bh a ga v ata P ur a n a n otes

,

the fol lowing poi nts i n the abo v e story ( I) Se v a z e ser v ice o f an d
'

.
,
.
,

atte ndance on Mah a tm a s ( 2 ) their k ri p a or fa v or ( 3) tru st i n their

, ,

D harma (4 ) h e arin g the stories of Bha g a v a n ( 5) attach men t to Bhaga

, ,

v a n ( 6) k nowledge of Sel f by the d iscri m ination of the S t h

, l a and the
S k s hm a bod y ( 7 ) rm Bhakti ( 8) k nowledge of the real 1 ty of Bhaga
, ,

v a n (9 ) at the last the appearance of om n iscience and

, other powers
through the fa v or of Bha g a v a n ] .

W hat fol lowed then i nq u i red , V y as a P N a rada contin ued

Someti me after my teachers the Bh1 k s hu s had gone away m y , , ,

m other d ied of snake bite I deemed that an act of God and wen t
.

towards the North A fter crossi ng se v eral forests ri v ers an d mou ntai ns
.
, ,

I at l ast reached a sol itary forest and there sat u nder a pi pal tree A s .

d irected by my teachers I m ed itated on sel f i n sel f th rough sel f My

,
.

m ind had been com pl e tely conquered by Bhak ti A s I w a s de v oted ly .

med itati ng on the lotu s fe et of Bha g a v a n wit h tear d rops i n my eyes -

,
'

H ari grad ual ly a p p e a re d i n my heart 0 M u n i the hai rs of my body .

,

stood on end through ex u be ran ce of holy lo v e I was com pletely lost ,

i n joy and k new n ot either sel f o r any other The i n d e s c ri be a bl e Is v a .

ra spoke thus i n solem n words

0thou that dost not dese rv e to see m e i n th is l ife I am d i i c u l t ,

'

to be see n by i mperfect Yogis whose l i k es a n d disl ikes ha v e not bee n

,
 5

V I R AT P U RUS H A .

SK 1 C H . . . 1 8 SK . II . CH . I .

d rew u pon h is i nspiration an d wrote the Bh aga v ata H e

V y as a .

taugh t this Pu r a na to h is son the wonderfu l S u ka S u k a d id n ot ,

.

m arry as Rishis i n h is ti me d id H e left h is home an d roamed abou t

,
.

the worl d at l arge stark n aked The separ a tion was pai n fu l to
,
.

V y a s a and he went ou t i n search of h is s o n Wh ile he pa ssed near .

a tan k the A psarases w ho were freely i nd ulging i n play hastily d rew

, ,

,

u p thei r clothes feel ing ashamed ,

S trange exclai m ed V y a s a .

,

I am old an d co v ered B ut when my you ng son whol ly u nco v ered

.
, ,

A n d the De v a lad ies repl ied

w en t this way you remained u n moved
,
.
-

Thy s o n k nows not man an d wom an b ut thou k nowest Th is ,

.

exalted S uk a was the worthy propou nder of the Bh a ga v ata P u r a n a .

R aj a Pa ri k s hit son of A bhim a n y u and grand son o f A rj u n a

, ,

the successor of R aj a Y u d is t hi ra on the th rone of H a s t in a p u ra forgot ,

h i msel f i n a t of anger an d placed a dead serpe n t rou nd the n eck

o f a Rish i For th is he was cu rsed by the Rish i s son to meet with
.

u ntimely death at the end of a week The R aj a became pen iten t .

and deemed the cu rse a n act of God H e p repared h i msel f for death .

a n d took u p h is abode on the sacred bank s of the Ganges i n com pany

w ith al l the Rishis The R aj a asked what a m an o n the poi n t o f
.

death should do The Rishi s presen t cou l d not gi v e any sati sfactory
.

answer A t this ti me S u ka appeared fol lowed by a host of boys

.
, ,

w ho took h i m to be a m ad m an S u ka w a s then only si xteen w ith .

long owi ng hairs and wel l bu il t body bloom ing w ith n atu res beauty ,

.

A l l rose u p as they s a wthe v ery you n g Rish i and ga v e h i m the rs t ,

seat H e related the Bh a ga v ata P ur a na to Pa ri k s hi t i n se v e n days

. .

The R aj a repeated hi s qu estion to S uk a W hat i s a dy i ng

man S pecial ly o n e who desires to attai n Moksha to do ? W hat are
,

t he d uties o f men and what are they n ot to do ?

Su k a repl ied A m an on the approach of death is to gi ve

u p al l fear of death and i s to cu t off al l l i kes an d d isl ikes by d is
.

passion H e is to lea v e h is hou se bathe i n pu re water an d d uly m ak e

.
,

h is d ra m: i n some sol itary place H e is then to med itate o n the .

three lettered P ran a v a w ith m i nd concentrated by Dh a ran a an d

Dhy a na til l he attai ns I f howe v er h is m i nd gets d istracted , ,

by Raj as and Tamas he is again and agai n to practise Dh a ran a
,
.

W hat Dh a ran a is i t that speed ily bri n gs on con cen tration an d

purity o f m ind ? was the next question .
 [ 7 ]
S uk a repl ied Dh a ran a of the S t hl a aspect of Bha ga v n a by , ,

a ful ly control led m i nd H e then wen t on dilati ng on the S t hul a
.

o r U n i v erse aspect cal led Vir a t P u rush a or M a ha p u ru s ha The

,
.

present the past the fu tu re is m an i fest i n that aspect The Vir a ta

, , .

P u rush a i s the soul o f an Egg l ike body w ith a se v en fol d co v er o f - -

earth water re ai r a kasa A han k a ra and Mahat respecti vely

, , , , , , , .

P a t a l a is H is fe e t R a s a t a l a H is heel s M a ha ta l a H is an k les
, , ,

Tal a tal a H is legs S u t a l a H is k nees Vital a the lower portion o f H is

, ,

thighs an d A tal a the upper portion

,
.

Bh ur Lok a is H is l oi ns Bhu v a r Lok a H is n a v el S v ar Loka H is , ,

b reast Mahar Lok a H is throat J an a Lok a H is m outh Tapas Lok a

, , ,

H i s forehead and Satya Lok a i s the head o f the thousan d headed

,
-

V ir a t P u rusha I ndra and other Us t a De v as (the worl d Us ra m ean

.

i ng l iteral ly a ray o f l ight ) are his han ds

, , .

The D i k o r S pace gods are h is ears The tw i n god s A s vi n i .

K u m a ra are h i s nose .

A gn i i s H is mou th .

The rm a me n t is H is eyes and the S u n go d H is sight -

.

D ay an d n ight are H i s eye l ashes -

The gracefu l m ovement o f H is eye brows is the abode o f the -

S u preme .

W ater is H is palate taste H is ton gue , .

The V edas are k nown as H is B rah m a ra n d hra -

Yam a i s H is tusk .

The objects of affection are H is teeth .

H is enchanting s m ile i s M a y a .

The en dless creation is H is s ide gl an ce -

.

H i s lower l i p i s shame an d the u pper greed , .

Dharm a i s H is breast A dharm a H is back . .

P raj a pati i s H is ge nerati v e organ -

.

The M itr a Varu n a g o d s a fe His sense o f taste

'

'

The seas are H is bel ly the mou ntai ns H is bony system and the ,

r i v ers H is v e 1 n s and arteries .

The trees are the h airs of the U n iv erse b od i ed -

.

The powerfu l wi nd god is H is breath -

Tim e i s H i s mo v emen t .

H i s play i s the ow o f G u nas .

The cloud s are H is hai rs .

Twi l ight i s H i s clothi ng .

Prak r i ti is H is heart .
 [ 8 ]
H is manas is the moon wh ich i s the sou rce o f al l t rans form ations
, .

Mahat i s H is Ch i tta .

Rud ra is H is A hank a ra .

H or s es m u les camel s and el ephants are H is nail s

, , .

A ll the other an i mals are H is loi ns .

The birds are H is won derfu l a rt .

H e i s the abod e of Manu B uddh i an d Man , .

Gandhar v a V i d y a d ha ra Ch a ran a an d A psaras are H is m usical

, ,

n otes .

The A su ras a re H is strength .

The Br a hman a is H is mouth the Ksh atri ya H is hands the Vaisya , ,

H is th ighs and the bl ack S udra H is feet

,
.

The De v as se v eral ly an d col lecti v ely are H is ha v z s o r sacri ci al

ghee and yaj n a is H is k arm a

,
.

Th is is V ir a t P urusha Th i s i s how the U n i v erse as pect o f

.
-

P urusha i s real ised i n med itation more as a means o f concen tration , ,

than as the end W hen the m i nd i s su f cien tly xed by Dh a ran a o r

.

contemplation o f Vir a t P u rusha it has next t o m ed itate on the P u rush a ,

i n the heart .

0 :

TH E P U RU S H A IN A LL H E ART S .

S KAN DH A I I C H AP
.
,
. 2 .

Some m ed i tate with in the i r own bo dy o n the P u ru sh a O f the s i z e

o f p rd d es a ( the space o f the th u mb and fore nger ) i n the space co v ered
by the heart who d wel l s there H e has fou r hands contai n i ng
,
.

S ankha ( co nch ) chak ra ( a sharp c ircul ar m iss ile ) Gad a (cl u b ) an d

, ,

Pad ma ( lotus ) H is face is Sm il ing H is eyes are as w ide as l ot u s

.
,

p e tal s and H is cloth is yel low as the l ament of the Kadam ba owe r
, .

H is armlets gl itter w i th gems and gol d H is crow n and earrings .

spark le wi th bril l ian t stones A depts i n Yoga place H is feet o n the

.

pericarp o f the fu l l bl ow n lotus i n the heart W i th H i m is S ri .

( Laksh m i ) The K a u s t u b ha gem is on H is neck H e is ad orned w i th

. .

a garland o f e ve r bloom ing w i ld owers H is h air is c url in g an d deep .

bl ue H is v ery look is fu l l o f k i nd ness to al l

.
.

A s long a s the m i nd is not xed by Dh a ran a m ed itate o n th is

,

form of Is v a ra w ith the hel p o f thy i m agi nation

, Con ce ntrate you r .

m md o n one l im b after another beg in n i ng with the feet o f Vish n u an d

,

e
nd ing w i th H is sm il ing face Try to grasp e v ery l i mb i n thought and
.


then procee d to the n e x t hig he r B ut as l on g as Bha kt i o rDevo ti o n

. .

i s not d e v eloped d o n o t fai l to con tem pl ate also o n the U n i verse a spect
,

o f P uru sha .

0 :

TH E D EAT H O F TH E YO G I A N D AFT E R .

S KAN D H A I I .
,
CH AP . 2
.

When al l desires are con troll ed by m ed i tat i on an d the Yog i i s ,

l ost i n the contem pl ation of Vishn u he s i ts i n p roper postu re p ressi n g , ,

h is feet again st the an u s and perse v eri ngly d raws the v i tal ai r u p ward s
to the s i x cen tres H e d raws the air i n the n avel cen tre ( Man ip u r ) to
.

the card iac plexu s thence to the ple xus beneath the throat ( V i s ud d ha )
, ,

then ce grad ual ly by i n tu i tion to th e root o f th e pal ate ( S rid ha ra .

S v a m i cal l s th i s last the h igher part o f V i s ud d ha ch ak ra a nd rem ark s ,

th at the vital a i r i s n ot d ispl aced from that posi tion Th i s m ay be

cal led the pharyn geal plexu s ) Thence he takes the v i tal a i r to A j n a
.

ch ak ra wh ich is s itu ated bet w een the two eye brows Then he con trol s
,
-
.

the se v en hol es ( the ears the eyes the nostri l s an d the m ou th ) H e

, , .

then l ooks stead i ly for hal f a M uhu rt a a n d i f h e h as n ot a trace o f ,

d es ire left i n h i m gi v es u p the body an d the In d riy a s passes o u t ,

t hrough th e B rah m a ra n d hra an d attai ns the state o f Vish n u

-
.

[ I t wi l l be n oticed abo v e that s ix plex uses are mentioned other

tha n the S acral an d the p rostatic .

I n the d eath o f the des ireless Yog i there i s n o record , Of there

after for noth i ng is k now n b eyon d o u r cos mo s ]
,

B u t 0 k i ng sai d Su ka i f the Yogi seek s for the h i ghest

, , ,

cos m i c state o r for th e roam i ngs o f ae rial S idd has over the w hole o f
cos m os i n fu l l control o f the eigh t S id d his he wi l l then tak e his Ma nas
, ,

a n d In d riy a s w ith h i m I t i s said that these Masters o f Yoga ca n

.

m ove both i ns ide a n d ou ts i d e Tril o k i for thei r Li nga Sari ra con s ists

o f the atoms of ai r The state attained by those that acq u i re S am a dh i

.

by U p a s a n a Tapas and Yoga can not be reached by Ved i c Karm a

,
.

I n space whe n the Yogi m o v es towards the Brah m a Lok a o r S atya

Lok a he rst goes by m ean s of h i s S u s hu m n a N a d i to V a is v a n a ra
,

o r the re god for the S u s hu m n a

-
by i ts l igh t extend s beyon d the
body H 1s i mp urities bei ng al l washed away he goes u pward s to
. ,

the S is u m a ra Chak ra o f H ari u p to the h ighest poi n t of T ril o k i

as w i l l be expl ai ned after wards ) Then crossi ng that C hak ra o f .

V ish n u wh i ch i s the n avel o f the U n i verse h e reaches t he M a ha r

,
,

2
 l

I I0

Loka with h is pu re Li nga Sari ra There the d wel le rs o f S v ar ga .

can not go Mahar Lok a i s the abode of Bra hma v id s where Bhrig u
. ,

a n d other adepts who l i v e for a whol e Kalpa dwel l .

The Yogi remain s i n Mahar Loka ti l l the end O f the Kal p a

,

whe n seein g the T ri l o k i b urn t u p by re from the m ou th o f A n an ta

,

o r S a n k a rs ha n a the res reach in g e v en M ah ar Lo k a he mo v es to

, ,
!

Ward s the abode of Pa ra m e s t hi ( Satya Lok a o r B rah m a Lok a ) Th i s .

h ighest Lok a l asts for two Pa ra rd d ha s an d i s adorned by the c hariots

o f the k i ngs of S iddhas There i s no sorrow i n B rah m a Lok a n o .
,

i n rm i ty n o death n o m i sery n o fear o f any k i n d

, ,
Bu t the Yogi ,
.

su ffers from mental pai n cau sed by sy m pathy w ith th o se t hat

s u ffer for thei r i gnorance of the su preme state i n the re c u re n c e o f
b irths w ith thei r endless m iseries .

There are three cou rses for those that go to Brah m a Lok a .

S ome by the excel len ce of thei r merits get respon sible cos m ical pos i ~

t ions at the n ext Kal pa Others rem ai n i n the B rah m a Lok a til l th e
.

en d of the c osm os o r Brah m a nd a Th e U p a s a k a s of Bha g a v a n

'

h owe v er m ay at thei r w il l p ie rc e t hro u g h the cos m os o r B ra hm a n d a

an d reach the tran s cosm ic pl an e o f V i shn u The tex t goes o n t o
-
.

say how this is done T he cos m o s c a n s i s t s o f s e v en Pa t a l a s an d

.

se v en Lokas together form i n g th e fou rteen fol d B hu v a n a wh i ch ex

,
-

tends o v er 50 K ro re s of Yoj anas ( I Yoj an a = 8 m i les ) S u rrou n d in g .

th is i s a co v eri n g of th e earthy p ri nci pl e su ch as was n ot u sed u p i n ,

the form ation of the cos mos exten d i n g o v er o ne k rore of yoj an as , .

( A ccord ing t o som e th i s co v erin g extend s o v er 50 k ro re s of yoj an as ) .

The secon d co v er i s of water ex tend i ng o v er te n ti m es as m u ch ,

S pace as earth the th i rd O f re the fou rth o f air t he ft h of a k asa

, , , ,

the s ixth of A h an k a ra the se v enth O f Mahat each co v eri n g ten ti mes

, ,

as m uch space as the one preced i ng The eighth co v er i s Prak r iti .

,

which is al l per v ad i ng The Li n ga S ari ra o f th e Yogi i n passi n g

. .

th rough the earthy co v er becomes earthy th rough water becom es

-

, ,

watery an d th rough re ery W i th the ery body h e goes to the

, , .

a i r co v er an d w ith the airy co v er to the a k asa co v er H e passes also .

th rough the T a n m a t ra s an d sen ses them H e passes th rough Pr a n a .

i tsel f an d becomes al l action H a v i n g th u s crossed the S thl a an d .

S k s hm a co v eri ngs the Yogi 1 e a c he s the si xth co v eri ng th at o f the

,

T ransform abl e o r A han k a ra T a t v a w h i ch i s the absorber o f th e , .

T a n m a t ra s an d of the In d ri a s Then ce he goes to Mahat T a t v a a n d

y
'
.

thence to Pradh a n a where al l the G u nas nd thei r restin g place Then

, .

becomi ng al l Pradh a na hi m sel f ful l of bl iss he attai n s with the e x ha u s ,

t ion of al l up d a hz s the trans cosm ic A tm a Wh ich is Peace an d B l i ss

-
.
, .
 [ 1 1 ]
pro mpt a n d t heother
*
These a re the t wo w a y s to M u k ti the , one

deferred as s un g i n the Vedas .

The fol low i ng D iagram m ay b e of som e hel p i n u nderstandi ng

t he abo v e

K EY TO TH E C IRC LE .

M
: M a ha t c o v er
Kro re s or 50 , 000 , 0 0 0 K ro res Y j
o a n a s.
A -
A ha n k ara c o ve r or 5, K ro res Y j
o a nas.
A A k a s co v e r or Kro re s Y o j a n as .
V _ Va yu
T
cov er 1 00 0 or 50 0 00 K

ro t e s Yj o a n as

Tj Yj
.
,

e as c o ve r 1 00 or 50 0 0 Kro re s o a n as.
A : Apa s c o v er 10 or 50 0 K ro res Yj o a n as.
E : E a rt h co v e r 1 or 50 K r o t es Yj
o a n a s.

S

: Sa t y aLo ka '

S to P 50 K ro re s Y j
o an as
T p s Lo ka
.

T a a A to E
'
In c ld
u es Ta n m a t ra s , In d ri y a s an d Pra n a
Ja n a L o k k i ti d l l
.
J a
Pra r s u rro u n s t he W ho e c i rc e .
M M a ha r 1

0 ;a ~

S S va r L o ka
B Va r Lok a

Bhu .

B Bh ur L oka
P Se ven Pat al a s
 "
I
W H AT M EN AR E T o D o AN D W H A T T H EY A R E

NO T T O D O .

S KAN D H A I I C H AP 3. . .

Th is was the s e con d part o f Pa rik shit s qu estion an d to th is

,

general q uestion the an swer is al so g e n e ra l Those that wan t d i v i n e

,
.

glory worsh ip Brahm a Those that want thei r In d riy a s t o be power

.

fu l worsh ip I ndra an d so o n B u t those that are desirou s o f Mok sh a

.

m ust practise Bhak ti Yoga towards the su preme P u ru sha O f a l l .

th is is the on ly means of attai n i g su prem e bl iss u n s w e rv

U p as a k a s ,
n ,

i ng Bhakti o r devotion to Bha ga v a n an d the com pany o f Bhaga va t a s .

TH E B H AG A V A T A P U R AN A A S R E L A T E D BY
B R A H M A T o N AR A D A .

S KA N DH A I I C H AP 4 6
-

. . .

I T H E
. C REA T IO N .

Pa rik s hi t nex t asked H o w d id Bha ga v a n create th i s Un i ve rs e ,

how does H e preserv e it how w il l H e draw i t i n W h at are th e

,

Sak ti s by wh i ch H e m an i fests H i msel f d irectly an d i nd irectly ? W hat

are H is actions
S u ka repl ied these were the very quest i on s asked b y N arada o f
,

his father Brah m a .

Brahm a repl ied W i sh i n g to becom e m an i fol d the Lord o f

-

M ay a i n uenced K a l a Karm a an d S v a bhav a by h i s o w n M ay a

, , ,
.

K la i s the o f T i me and is accord i ng to the Bh a ga v ata P u r a n a

( a o w , ,

the Sak ti o f P u rush a Karm a i s the a d r i s hta o f J i v a o r th e J i v a re

.

cord o f the pre v ious Kal pa S v a bhav a is the essence o f Prak riti )
. .

U nder the i nuence o f P u rusha the rst d istu rbance i n the eq u il i ,

b ri u m of the G u nas fol lows from K a la tran sform ation fol l ows fro m ,

S v a bhav a an d the developmen t o f Mahat T a t v a fol lows from Karm a .

When Raj as an d Tamas m an i fest them sel v es i n Mahat T a t v a i t i s ,

tran sformed i nto A hank a ra T a t v a w ith predom in an t Tam as A han ,

.

k f1 ra T a t v a by transformation becom es threefol d S a t v i k a R aj a s i k a .

,

an d T a ma s i k a , J n a n a Sakti ( potency to produ ce the De v as) ,

K riy a S ak ti ( poten cy to prod uce the In d riy a s ) and D ravya S ak t i ,

( poten cy to prod uce the Bhu t a s ) respecti v el y , .

T a masa A han k a ra was rst trans form ed i nto Ak a sa Ak a sa i nto ,

V a yu V a yu i nto A gn i A gn i i nto Apas an d Apas i nto Prith i v i

, , , .

S At v i k a Ahank a ra wa s transformed i nto M anas an d the ten V a i k a ri k a

Devas .
 [ 14 1
Th is i s the K a ran a creation o r the creation of the m ater i al s o f
the I nd i v id ual c re a t n They coul d not howe v er u n ite an d proceed .
, ,

further with the work o f creation The Sakti o f Bha g a v a n the n .

permeated them an d the cosm ic Egg or Brah m a nd a was formed .

The Egg remai ned for a thou san d years u nconsciou sly s ubm erged i n
the pri mal waters P urusha the n i n uenced K a l a Karm a and S v a bhav a
.
,

to send forth v ital ity i n to i t I t is this Pu rSha that emerged fro m .

the Egg with thou san ds O f heads an d thousands of l i m bs a nd i s

k nown as Vi ra t Pu ru sha The se v en Lok as an d the se v en Pa t a l a s .

are parts o f H is body Th is i s the rst A v at a ra the Ad i P urush a.

,

that creates preser v es an d destroys A l l the obj ects of creation are

,
.

H is A v a t a ra s o r S ak tis o r V i bhu t is
,
The Lil a A vat a rs o f Vi r a t .

P u rush a o r special I ncarnation s for the preser v ation of the Un iverse

are detailed be low .

:0

II.
-
P RES E RV A T I O N BY LILA A V A T AR A S .

S KAN D H A I I C H AP 7
. . .

I . Va rzi ha In
order to raise the Earth from the waters th e ,

P urush a adopted the body of Var a ba o r Boar an d k i l led

w ith H is tusk s the rst Daitya H i ra n y a k s ha .

2 . Ya j n a was born O f Ruch i an d Ak u t i The S uyam a Devas .

were born o f Yaj n a H e d ispel led the fears O f T ril o k i .

K a p zl a was born o f K a rd a ma Praj a pati an d h is w i fe Deva

'

3
-

h uti H e taught Brah m a V i dy a to h i s m other

. .

4 D a t td t i ey a H e preached Yoga to h is d isci p les who a c ,

qu ired powers a n d becam e l i berated .

The K u md m s San at Ku mara Sanaka Sanan d an a an d

'

5 . .
, ,

S a n a t a n a They com pletely prom u l gated the A t ma Vidy a

.
,

wh ich had been l ost i n Pra l a y a .

6 . N a m N d r dy a n a They were born o f Dharm a and h i s w i fe

.
-

M u rti d aughter O f Daksha Their Tapas was s o great

,
.

that the De v a l ad ies cou l d n ot shak e i t .

7 . D hr u v a Thou gh a boy he cou l d not bear th e word s of ,

h is step m other H e wen t i n to the forests a n d m ade

-
.

Tap as H e was rewarded w ith ascen t to Dh ru v a Lok a o r

.

the reg ion of the pol ar star .

8 . P ri thu H e m i l ked ou t ri ches an d ed ibl es fro m th e earth .

R z s ha hha R is ha b ha was the s o n of N ahb i by S u d e v i o r

9 . .

Meru De v i H e roam ed abou t as Param a H a n sa .

.

H a y a g rz v a Th is horse headed A v at ara appeared i n the

'

IO . .
-

Ved ic Yaj n a an d p rom ul gated the Vedas .

 I

1 5

n . M a tsy a .
V a 1 v a s v a t a M a n n fou nd
th is A v at ara at o ut

th e en d o f a cycle o f Yugas H e preser v ed al l bei ng s .

a n d the Ved as from the waters o f the Del uge .

12 . K i m/z ea A t the great ch u rn i n g of the Ocean the Thor ,

toise A v at a ra s u pported the Mand a ra m ou ntain .

1 Vr i s z 7z ha The M a n L i on A vat a ra k i l led H i ra n y a K a

'

I3 . .
- -

S i pu'

I4 . H a r i sa v ed the E lephan t K i ng o f the famou s story of

Gaje ndra Moksha .

I5 . Vd m a h a meas u red the T ri l o k i by H i s two steps .

16 . H a n s el related Bhakti Yoga G h an a an d Bh aga v ata ,

Pa ran a to N a r a da .

17 The presid i ng deity o f each Man v an tara

. .

1 8 D ha h v a h tm i prom ul gated the scien ce of m ed ic i n e

. .

19 P a ra s u E d ma su ppressed the Kshatriyas who becam e

.

d isregard fu l of the Br a h man as and the S astras .

R d ma destroyed Lan k a an d k i l led R a v an a .

21 . R a m a an d K r i s hn a The tenth Can to of Bh a gavata
i s en tirely de v oted to thei r deed s .

22 . Vy d m H e d i vided the tru n k o f the Ved a tree i nto

.

se v eral bran ches .

23 . B u dd ha W hen the A su ras came to k n ow the Ved i c

mysteries an d to oppress peopl e B u ddh a i n carnated ,

H i msel f i n order to con fou n d them by p reach i ng a v a

r i e t y of b y rel igions -
.

24 K er/hi wi l l appear before th e en d of Kal i Y uga to set

.
,

th in gs righ t .

Besides these Li l a A v a t a ra s there are M ay a Gu n a A va t ara s

.
,

a n d V i bhut i s o r S ak tis .

In c rea tio n
these are
Tapas Brah m a the R ish is and the N i ne Praj apatis
, , , .

I n p res e rv a ti o n they a re
D harm a Vish n u M a n n Devas a n d K i ngs
, , , .

In P ra l ay a
they are
A dharm a S i v a Serpen ts an d
, , A s u ras .

O N a rada this is i n brief the Bh a ga v ata Pra n a You rel ate

, , , .

. i t to others i n a m uch more expanded form s o that peopl e m ay h a v e ,

Bhak ti or D i v i ne attach men t to Bha g a v a n .

[ T H O UG H T S O N T H E A B O V E The abo v e accou n t o f creatio n

rel ates to T ri l o k i and to the d wel lers of T ril o k i A fter c reation som e .
,

com e d own from the h igher p lanes a n d hol d respon si b le pos i t i on s as .

 I 5 l

1

we ha v e al ready s een The V a i k a ri k a De v as ; w ho m ay be i dent i e d

.

w i th the Ved ic De v as are created o r rather m an i fested i n the

,
Tr i l o
w
k i before the I n d i v id ual creation They appertai n to hat the P u r n a
a .

cal l s K a ran a or causal C re a tio n The V a i k rit i k a De v as an d De v a Yo .

n is k nown a s E lemen tal s i n Theosoph ical l anguage are created accord

,
,

i n g to thei r Karm a i n the p re v iou s Kal pa and are s ubj ect to grad u al

e v ol u tion d urin g the Kal pa Th e V a ik a ri k a De v as howe v er rem ai n

.
, ,

as they are d uri ng the whol e o f the Kal pa S i m i l arly the De v as o f

'

the h igher p l anes e gt K u m u d a s Ribh us Pra t a rd a n a s A n j a n a bha s

,
.
, , , ,

and Pra t it a bha s o f Mahar Lok a B rah m a Pu ro hi t a s B rah m a K a y i k a s , , ,

B rahm a Mah a K ay ik a s a n d A m aras o f J an a Lok a Abhas v a ra s , ,

M a ha bha s v a ra s and S atya M a ha bha s v a ra s o f Tapas Lok a an d

,

A c hy u t a s S ii d d ha N iba s a s S a ty a bha s an d S a n j n a S a n n i n s o f Satya
, ,
j
Loka these are not affected by creatio n i n T ril o k i Th e d wel lers o f
-

those Lokas other th an De v as are also si m il arly n ot affected The .

story o f creation is a si m ple one A s the Linga P u t a na says whe n .

,

Earth is scorched u p i n the s u m mer season i t becom es fal low and the ,

roots o f v egetation remai n u ndergrou n d They howe v er wai t for th e .

, ,

rai ny seaso n to germ i nate agai n an d grow i n al l the varieties o f the

pre v ious v egetatio n S i m ilarly when the pre v iou s creation i s bu rn t
.

u p by the res o f Pra l a y a the roots rem ai n i mbedded i n Prak ri t i

, ,

w h ich becomes fal low The fal lowness is removed o n the approach
.

o f the creati v e period o r K a la K a l a accord in g to Bh a ga v ata is a .

, ,

S ak ti o f F u rush or the Un man i fested Logos Then tran s form at i n . o

fol lows i n Prak riti accord i ng to S v a bha v a or the i n heren t n atu re o f

P rak riti an d Karma or the root record o f the p re v iou s Kal p a gi v es
,
-

shape to the transformation .

S rid ha ra S v a m i quotes a sl oka wh ich says th at there are th ree ,

P u rusha m an i festation s The rst Pu r u sh a i s the creator o f Mahat

.

an d other elemental pri ncipl es (T a t v a s ) Th e Secon d P u rush a i s the .

d weller of the Cosm ic Egg The Th ird P urusha i s the per v ader of
'

al l bei ngs .

C reation i s d i v ided i nto two s tages Fi rs t the creation o f the .

p ri nci ples them sel v es or T a t v a s wh ich u n ite to form globes an d i n ,

d iv i d u a l s . Th is i s cal led K a ran a creation Secon d ly the c reation .

o f i n di v id ual s an d of globes Th is i s cal led K a rya o r resu l tan t crea

.

tion Fol lowi ng the l aw of period ic ity the Fi rst P u ru sh a en ergises

.
,

the l aten t Karm a or J i v a record of the pre v iou s Kal pa an d p repares

-

the grou n d for the de v elopmen t of that Karm a by setti n g Prak ri ti ,

i nto a c t 1v e t ran sform ation T his is t he Fi rst Li fe W a v e wh ich cau sed

.

the pri nciples to appear by themselves The Fi rst Pu rush a permeated .

these pri nciples a s p u re Atm a .

 [ 17 ]
the pri nciples coul d not u n ite to m ake the form s an d to
Bu t ,

m ake i nd i v id uals and globes P urusha as pure Atm a coul d not gu ide
.
,

them further as the gul f between Pu rusha an d Prak riti was too wide
,
.

S o P uru sha had to l i m it H i msel f further by u n iti ng w ith M a l a Pra ,

k ri t i as o n e u n d i v ided whole an d s o becom i ng the gu id i n g pri nci pl e

, ,

o f al l i nd i v id u al work i ngs i n ou r u n i v erse the pervader o f al l i n d i v i ,

d ual s a nd gl obes a s Atm a B uddh i The U n i v erse as a whole i s

-
.

represented as an Egg and the Second Pu ru sha o r Vi r a t P u ru sha i s

,

the so u l o f that Egg I nd i v id uals an d glo be s appear as germs i n
.

that Egg and are al l brought i n to m an i fest a tion i n ti me by the Th ird

,

P uru sh a B rah m a .

The Second P u rusha is cal led the Fi rst A v at a ra an d the seed

a n d resti ng
p l ace o f al l other A v a t a ra s An A v at a ra i s a highly .

e v ol v ed J i v a that has attained the Lo o i c state an d that co m es d o w n

, g
form h is exal ted pos ition to ser v e the u n iverse Why is the secon d
, .

P u rusha cal led an A vat a ra ? The Briha d Aranyaka Upan ishad raises
th e vei l a l ittl e o n th is poi n t .

Th i s was before Atm a bearing the shape o f m an , ( the rs t

born from the Egg the em b o d i ed sou l the Vir a t w ith heads
, ,
an d other
members o f the b ody ) Look i ng rou nd he behel d nothi ng bu t h i m
sel f H e said rst : This a m I H ence the na m
, ,

. e o f I was . prod u ced .

A n d beca u s e he as t he , rs t of a ll f
o t he m co n su med
by re a l l t he s i n s , t heref he i s l /ea P u r u s ha He ve ri ly m es
I
o re ca . co n s u

hi m, w ho s t ri v es to o bta i n the s ta te f P r a j dp a t i p ri o r
o ,
to hi m . S an
k a r c h ry aexplai ns the u nder l i ned portion as fol lows A n d be -

c ause he P raj a pati i n a former birth wh ich i s the cau se as the rst
, , ,

o f those who were des irous to obtai n the state o f Praj a pati by the
e xercise o f reect i on o n work s and k nowledge

v iz as the rst of , ,

al l of them o f al l those d esi rou s o f obtai n in g the state o f Praj a
,

pati con su med by the perfect e xercise o f reection i n work s an d

,

k nowledge al l the si n s of con tact wh ich are obstacles to the acqu ire ,

m en t o f the state o f Praj a pati becau se s uch was the case there -

fore he i s cal led P u rusha b ecau s e: he p n r ( rst ) (d id ) n s h ( bu rn )

'
'

, ,

Therefore by the words H e cons u mes h i m ,

i t i s mean t that the perfect performer obtai ns the h ighest state o f

,

P raj a pati he who i s l ess perfect does not obtai n i t and by no mean s
, , , , ,

that the less perfect performer is actual ly cons u med by the perfect .

the word Praj a pat i refers to the Secon d P urusha

H ere .

T he state o f the Secon d P u ru sha i s the h ighest ach i e v emen t o f

j i va I t.i s the m eetin g grou nd o f J i v a an d the S u prem e P uru sh a .

The Secon d P u rusha m ay be d i fferent for each Kal pa it m ay be for each ,

 [ 1 8 ]
Brahm a nda H e . is the ISVa ra the Lord of o u r U n i v erse H e hold s t he
,
.

whole creation u nto H i s bosom and i s the s ustai n i ng force of al l In ,

.

the three aspects of Brah m a Vish n u an d Si v a he gu ides the creation

, , ,

the preser v ation an d the d issol ution of the U n i v ers e Those that .

cou ld not attai n H is state though they stro v e fo r i t eq ually as

,

em i nen t as the Secon d P urusha that are to become th e Secon d ,

P urusha i n perhaps another Kal pa or B rah m a nda are the Li l a A v a ,

t a ras They rem ai n m erged i n the Secon d P urusha o r ISv a ra a nd

.

they m an ifest th e msel v es i n the U n i v er s e only when a n ecessity ,

arises for thei r m an i festation The Bh a ga v ata con tends th at o f al l

.

Li l a A v a t a ra s only Kri shn a i s P u rusha H i msel f the others bei ng

,

on ly partial man ifestation s o f P u rusha .

These are th e parts an d as pects o f P urusha Kri s h na is

.

Bha g a v a n H i mself I 3 2 8 .
- -
.

Tamas i s dark opaq ue an d hea v y o n the physical plane i ndo

, ,
'

l ent and ignorant o n the m ental plane non percepti v e on the spiritua l ,
-

plane .

Rajas i s transl u cen t and constantly m o v i ng o n the phys ica l

,

pl ane d istracted constan tly acq u iri ng l i kes an d d isl i kes and e x e r
, ,

cising i ntel lecti on o n the m en tal plane ; an d partial ly percepti v e o n

th e spiritual plan e .

Satva is l igh t an d transparent o n the physical pl ane chee rfu l ,

an d buoyant o n the m ental plane and fu l ly percepti v e o n th e ,

S p 1 rit u a l plane True perception and real k nowledge fol l o w fro m

.

Sat v a By partial u nderstand i ng and sembl an ce of k nowledge the

.
,

r e s ul ts of Raj as people become d istracted an d led astray

,
Q .

Ta mas keeps down al l beings an d enchai ns them to mater

i a l ity i n the cou rse o f e v ol ution and there i s a p o i n t i n t he ,

d own fal l o f bei ngs as wel l a s o f globes beyond wh ich ther e ,

is a complete break down Sat v a cou n ter acts Tam as an d the

-
.
-

preservation an d i m pro v emen t of the U n i v erse rather of T ri l o k i there , ,

fore mean the i n fusion of Satva Vi sh n u rep res e n ts S at v a and s o .

V ish n u is the P rese r v ative as pect of Vir ata Pu rusha When Raj as an d .

Tamas predom i nate i n T ri l o k i when the l owest plane Bhu r be ,

comes h e a v y with Tam as the Lil a A vat a re s appear a nd i nfu se Sat v a

,

i nto th e Lokas .

S KA N DH A I , . C H AP . 2 -

34 .

This Preser v er o f Lok as pr eser v e s the Lokas by mean s o f

S at v a by i ncarnatin g i n Deva A n i mal H u ma n a n d other k i ngdo ms
, , ,
i
as Lil a A v a t a ra s .
 [ 19 ]
T he

Thi rd P u ru s ha i s B rah m a i n C reation V i sh n u i n Preserva ,

t ion and S i v a i n d issol ution Vish n u as the Atm a i n each bei n g .

m an i fests H i m sel f i n action consciou sness and wi l l Brah m a is the .

p ropel l i ng power i n the I n v ol u tion o f bein gs wh ich gi v es them thei r ,

physical body Vish n u i s the p ropel l in g force i n the e v ol u tion o f

.

beings th rough phys iological action ( Pr a n a ) sensation i n tel lect an d , , ,

l astly the de v el op men t o f the spiritual facu l ties .

TH E BH AG A V A T A P U RA N A AND I TS P A RTS .

S K AN DH A II .
, C H AP . IO .

The nex t q he s t io n of R aj a Pa rik s hit was most c o mp re he n

s i v e I t rel ated to al l k nowl edge o f the Un i v erse i n al l detai l s
. .

In an sweri n g the q uestion S u k a rel ated the whole o f the P u t a n a , ,

fro m begi n n i ng to end I n doi ng s o the M u n i ga v e a short i n tro

.
,

d uctio n as to the h istory o f the P ur a n a W hen Brah m a re .

gai ned h is d rowsy con sciou sness a t the dawn o f the presen t Kal pa ,

he k new n ot ho w to bri ng bac k the former state o f th i ngs H e .

p ractised Tapas Then B ha g a v a n appeared an d rel ated to h i m

.

the Bh a gavata Pu rAn a B rah m a taught the P u ra n a to h is son

.

N a rad a N a rada ga v e i t to V y a s a an d V y a s a to h is s o n S u k a
.
, .

The P ur a n a has ten parts

1 . S a rg a the creatio n o f the Bhu t a s T a n ma t ra s , In d riy a s , ,

A ha n k a ra and Mahat , o r f the m aterial s that form O

i nd i v id ual s an d the appearance of Vir a t P u rusha
,
.

2 . Vi s a rg a the I n d i v id ual creation by Brah m a or the

creation of the i nd i v id u al l i fe form s .

3 . z the
S thd n c preser v ation o f the c reated b e i ngs i n thei r
o wn states by Bha g a v a n .

4 . P o s ha the d i v i ne favor to those that properly rem ai n

na

i n their own states .

5 . M a n va n ta ra the d uties o f the Ru lers o f M an v an taras .

6 . Uzi d esi res that bi n d one to T ri l o k i .

7 . Is d mcha t hd stories o f t he A v a t a ra s and of the fol lowers

o f Ii e ri
N i ro a ha the i nd i v id ual

8 . sl eep of H ari an d of al l sou l s a
Pra l a y a .
 hfu hti the c on tin ued f s el f a n d

pe rception of the ide n tity o

of Brah ma .

As ra y a The Fi nal Resort Para Brah m a or Pa ra m at m a

'

Io . ,

from whom Creation an d D issol u tion both proc e ed .

This bri ngs us to the end of the Second S k a n d ha .

B H AG A V A T A AS RE L A TE D BY M A I T REY A To

V ID U R A .

The Th ird and Fou rth Branches o f the Bh a gavata are relate d
by Maitreya to V id u ra Maitreya was the d iscipl e of Pa ra s a ra .
,

father of V y a s a Pa ra s a ra l earned the P ur a na from s a n k hy a y a n a

.
,

S a n k hy ay a n a from Sanat K u m a ra and S anat Ku m a ra fro m A nanta

Deva .

I T H E C R E A T IO N .

S K A N DH A III .
,
C H AP .
56
-
.

the Sakti of B ha g a v a n was asleep That Sak t i

A t Pra l a y a , .
~

i s M ay a wh ich is Sat asat or E xisti ng nonexisti ng Ex isting eter

,
- -

n al ly as root and n ot so exi sti ng as form s : Fol lowi n g the l a w of

,

Periodicity ( K a l a ) Purusha fe c u ndat e d M ay a Mah at and other

, .

p ri nci pl es appeared by transform ation A l l these pri nci p les were .

De v as ha v i ng i n them germ s o f con sciousness action a n d t ra n s fo r

, ,

m ati o n They cou ld n ot u n ite to form the U n iverse bei ng d i v ergen t

.
,

i n character They prayed to Is va ra for power to u n ite Tak i n g

. .

P rakriti as a p art ( Sak t i ) o f H i m Is v a ra en tered i nto the 2 3 T a t va s o r ,

root pri nci pl es H e awaken ed the Karma that rem ain e d l at e nt i n them
. .

By K riy a Sak ti H e then u ni ted then The 2 3 T a t v a s acti ng u nde r

, .
, ,

D i v i n e E nergy an d the i m pu lse of Karm a that had re mai n e d l atent i n

them form e d the V ir a t body each beari ng its o w n share i n the work
, ,
.

The P urusha w ithi n this bodyVi rat P urusha or H i ra ny a P u rusha

wi th al l bei ngs an d globes i ncl uded i n H i m d w el t for one thousa n d ,

years i n the waters ( l ike the e mbryo i n the waters of the uterus ) Th i s .

E mbryon ic P uru sha d i v ided sel f by sel f onefold by Dai v a Sak ti t e n fol d , ,

b y Kriy a S akti an d threefold by Atm a Sakti The onefold d i v ision i s .

i n the H eart The ten fol d d i v ision is i n the Pr a nas ( Pr a na A p a n a

.
, ,

Sam a na Ud a na Vy a na N ag a K a rm a K rik a ra D e v a d a t t a a n d
, , , , , ,

Dhananjaya ) for the Pr a nas are n ot T a t va s or pri nc i ples b u t th ey

, ,

form an aspect o f P u ru sha The threefold d i v ision is Atm a i n e v ery .

b e i n g whi ch is tr i u ne wit h i ts three sides

A d hy a t m a A d hibhu ta an d
-

A d hid a i v a The P uru sha i n fused H is Sakti i n to the Vi rat bod y

.

,
 [ 22 ]
or the S pan s i z ed Pu rusha an d i s the favou rite object o f med it a tion
-

in Pa u ra n i k a U p a s a n a The Upan ishad s cal l H im th u m b si z ed and

.
-

there is an i n terestin g d iscu ssio n as to the s i z e i n S a ri ra k a S utras

'

I 3 24 to 2 6 an d the B ha s hy a thereu pon

- -
.

The M a n if es t a t io n in t he P ra w n The U pan ishad s

s ay

m m w m h s a a : I
g
I t is t h is Pr a na that is conscious ness i tsel f Bl iss w ithou t , ,

i n rmi t ie s an d death

.

Tm q? sw a mm : I

They are these v e Brah m a Pu rfl s ha s .

A gai n m mss a s! a w l
i

B ra hma P u ru s ha i n t he op en i n g s of the hea rtThe heart is .

c alled v
the abode o f Brah ma There are e open i ngs of this abode
.

o f Brah m a and there are v e gate keepers These gate kee pers o r -
.
-

d v ci ra p d l a s are the v e Pr a nas

-
They are c al led Brah m a Pu ru Sha s as .

they pertai n to Brah m a A s long as the k i ng is i n the heart the door

.
,

keepers remai n i n the body T hese door keepers being i ne v itable a c

.
-

c o m p a n i m e n t s of Brah m a i n the heart are also themsel v es the ou ter ,

a spects of B ra h ma .

i
( )i i.
T he m a n if es ta ti o n a s A t m a w hi ch i s t r i u n e W hat is a .

m a n b u t a bu ndle o f experiences o n the planes o f J a g ra t S va p n a an d ,

S u s hu p t i Each o f these ex periences has a threefol d aspect o r i n

.

Ved a nt ic express ion is a T rip u t i These aspects are ( I ) the object .

e xperienced o r A d hibhu t a ( 2 ) th e ex perience i tsel f o r A d hy a t m a

, ,

( 3) and the De v a which gi ves the consciousness o f that experience or

A d hi d a i v a I n material express ion the obj ect ou tside is A d hibhu t a
.
, .

The reception of its i m age i s A d hy a t ma The l ight that shews t h .

i mage to be what i t is is A d hid a i v a A s we ha v e said each experien ce

.

, .
,

is a three sided triangle A l l the triangl es i n t he j a g ra t state an alysed

-

.
,

by the V e d a n t i n s i n to fou rteen are represen ted by the rst letter a i n ,

Pran a v a A l l the triangles or T rip u t is i n th e d ream state are re re

p
.

sen ted by th e secon d l etter 21 I n Tarak a B rah m a Yoga a i s m erged .

,

i n contem pl ation i n to u an d n i s merged i n to n m I n m a there i s

, .

only o n e triangle wh ich i s the pri m ary tri angle to wh ich al l other
,

tri angles i n a and u m ay be red uced The a d hi bhu t a s id e o f th i s .

triangle is d n a n a a by the v ri t ti o f A v idy a The A d hy a t m a s id e i s

.

the v ri t ti of A v idya The A d hid a i v a s ide i s Is v a ra

. Li fe i n T ri l o k i .

is conditioned by th is triangle The obj ect o f T a rak a B rah m a Yog a

.
 [ 23 ]
is to c ros s the Tri p u t i to cr o s s the th ree lett e r s of Pran a v a It is
, .

on ly i n the fou rth p a d a of Pran a v a that he nd s h is resti ng pl ace ,

that p a d a bei ng s itu ated beyond the T ri l o ki .

The three m an i fe s tation s of the Th i rd Pu ru sha i n J i va s or i n

d iv id u a l s may be said to relate to thei r d i fferen t stages o f e v ol u tion
, .

Th u s Pr a n a m an i fests itsel f on ly i n the l ower l i fe k i ngdom s th e ,

m ineral s and v egetables The Pr a n a o r l i fe process is m ore el aborate

.

i n the v e getables tha n i n the m i neral s P u rusha then m an i fests i tsel f .

i n the senses an d e motion s i n the A n i m al k i ngd om and i n i n tel lec t

i n the lo wer h u m an k i ngdom the m an i fes tat i on bei ng th ree fold .

The l ast m an i festation o f P u rusha the , one -

fol d m an i festation i n
the heart i s i n h igher m an
,
.

I I V AS U D EV A
.
~ A ND S A N K A RSH A N A .

S KA ND H A LII C H AP . 8
.

When th is u n iv erse rem a i ned s ubmerg ed i n the waters o f

Pra l a y a the eyes ,
V a sude v a rem ai ned closed i n sl eep H e opened
o f .

H is eyes lyi ng dow n o n the Serpen t K in g A nanta o r S a n k a rs ha n a

, .

H e i nd u lge d i n sel f an d was withou t acti on I n side H i s bod y wa s .

Bhu ta S u k s hm a o r al l beings i n a su btl e state o f l aten cy O n l y

-
.

K a la S ak t i m an i fested i tsel f an d H e d wel t i n thos e waters i n sel f a s

-

re rem ai ns i n wood with powers con trol led H a v in g slept fo r o n e

,
.

thou san d Yuga cycles i n the waters wi th on ly K a l a Sak ti m an i festin g ,

-

H is work H e fou nd the lotu ses o f the Lokas i n H is body

, H e the n .

l ooked at the S u k s hma th at was w i thi n H i m That S u k s hm a be

, .

cam e p ierced w ith K a l a propel led Rajas and sm al l as i t was i t , ,

cam e ou t of h is n a v el region By the act i on of K a l a wh ich awaken s .

,

Karm a i t su dden ly grew u p i n to a lotu s bud V ish n u en tered th is

,
.

Lok a Pad m a o r the Lotu s o f Lok as B rah m a then appeared i n th a t .

Lotus H e looked o n al l s ides an d became fou r faced bu t he cou l d

.
-

not nd o u t the Lok as Though he was i n the Lot u s h i m sel f co n

.
,

fused as he was he k new n ot the whole Lotu s When ce a m I ?

, .

Whe nce i s th is Lotu s ? S o though t Brah m a A n d he searched belo w .

t o feel the lotu s stal k The searc h was vai n for o n e h u n d red years
-
. .

For another h u nd red years h e med i tated with i n sel f an d l o ! ,

there appeared with i n h i s heart o n e P u ru s ha ly i ng d own o n the bod y

o f S es ha ( the serpen t k i ng ) ( The descri ption o f the P u ru s ha is m u ch
.

the same as we ha v e read o f t bc P r d a es a P u ru s ha S o i t i s n ot gi v e n

.
'

he re ) B ra hm a prayed to that P u rush a an d was told to p ract i se Ta p a s

.

fo r acqu irin g the power of creation

.
 l 24

III B RA H M A
'

.
-
T H E C R EA TIO N BY .

S KA N D H A III C H AP . IO .

Whe n Bha g a v a n d isappeared Brah m a a s d i rected pract i sed , , ,

med itation for one h u nd red De v a years H e fou n d h is l otu s abod e

-
.

m o v ed by ai r W i t h al l the power acqu ired by At ma Vi a y a and

.
'

Ta p a s he d ran k u p al l the waters a n d the ai r H e fou nd the Lo ha s

,

attached to the o v erspread ing Lotu s and he h ad only t o d i v ide them .

e en tered i nto the Lotus bud and d i v ided i t i nto th ree parts the
i H
Tr il o k i . Th is is the cre a tion o f the Tr i l o hi The h igher Lo ha s .

( Mahar J
,
an a Tapas and Satya
, ) are the tran sform ations of N i s hha ma

K a r ma or u nsel sh a ction S o they are n o t destroyed i n each Kal pa

.
,

bu t they l ast for two Pa ra rd ha s .

W hat i s K a la asked , V i d u ra , that has been descr i be d as a S a kti

o f H a ri P

K a l a is the d istu rber o f Gun a s repl ied Mai treya cau s i ng tran s
, ,

form ation s . I n i tsel f i t is w ithout any partic u larity and i s w i thou t

be gi n n ing or end .

W ith K a l a as the N i mit t a

o r e i c ie n t cau se Bha
g a v a n o nly m an i ,

fe s te d H i msel f The U n i verse has n o separate ex isten ce from that

.

o f Brahma I t i s on ly K a l a that m a kes the Un i v erse man i fest

. .

The Creation o f B rah m a i s n inefold Pra k ri ta and V a ik rit a , ,

Pra k ri t a V a i k ri t a being the ten th

-
The Pra l a y a is o f th ree k ind s .

( I) By K a l a or N i ty a . Fl ow o f time i s the only cau se o f

thi s Pra l a y a .

( ) 2 By D ra vya o r N a i mit t i ka D ravya is the re from .

the m outh of S a n k a rs ha n a at the en d o f o n e Kal pa ,

.

( 3) By Gu n a o r Pra k ri t i k a the Gu nas de v ou ri ng thei r ,

o w n action s The form s o f Pra l a y a w il l be consider

.

ed i n the st udy o f the Twel fth B ranch .

A P r a hr i ta C rea ti on , i . e .
,
t he Crea t i o n f
o P ri n cip l es or

Ta t v a s .

I . M a ha t W h i ch
i s the o u t come o f the rst d istu r b ance -

o f the eq u il ibri u m o f the Gu nas .

II . A ha n k a ra D ra v ya J n an a K riy a
III . Ta n m a t ra Resu l t o f Dra v ya Sakti .

IV . In d r iy a s Resu l t o f J n a n a and K riy a Sak t i .

V . Va i ha r i ha D e v a s and M a n a s .

VI . The ve fol d T a ma s ik a creat ion

-

B .
-
Va ihri ta or In d i v i d u a l Crea t i o n .


T 25

VI I . Uro ho S m ta s

or w i th u pward cu rrent o f the food taken ,

the S t ha va ra o r I m mobi le k i ngdo m w i th s i x d i vi

sion s .

( ) Va Plants that fructi fy w ithou t owers

'

I na s
p a ti -

( ) O s ha a hi C ree pers
'
2 that l ast til l the r i pen i ng o f fru its ,

( 3) Lo tti A scend in g creepers .

( 4) Tv a hs d ra Those wh ich the g rowth i s not i n the of

cen tre bu t i n the dermal regions as bam b oos

, , .

( 5) Vi m a h Non as c end i n g woody c reepers

-

(6) D ra ma -
Flower i ng pl an ts .

The consciou sness of al l the s i x c lasses i s al most o b scu red by

T amas They are sensit i ve only to i ntern al touch They have m any
. .

pecul iarities .

V I II Tz fj / a h S i a ta s W i th s l an t i ng food c u rren t The pos i

'

-
. . .

tion o f the an i m al stomach as regards the an i m al m ou th i s s u ch tha t

food i s not taken i n v ertical ly bu t e ither hori z ontal ly or sl an tingl y , .

T he an i mal k i ngdo m h as 28 d iv i sion s The an i m al s are ignoran t .

,

w ith pred om i nati ng Tamas w i th the sense o f s mel l l argel y d e v eloped ,

in them s o m u ch that they m ostly perceive by that sen se an d w ith ,

the facu l ties o f the heart en t i rely u ndeveloped The 28 classes are .

1 . Li v i n g on t he g r o u n d .

( ) Co
I w ( 2 ) goat ( 3) b u,
ffal o ( 4 ) k ris hn a s a ra the s potte d , ,

a ntelope 5) hog (6) g a v a y a a S pecies o f o x (7 ) m m

, , , , ,

a k i nd o f deer ( 8) sheep ( 9 ) camel , , .

u . The w ho l e hoof ea .

( 10 ) As s , ( ) horse ( ) m u le ( I 3) gou ra a k i nd o f dee r

1 2 1 1 , , , ,

( )
I 4 s a ra b ha a k i n d o f deer ( I 5) cham ar i a k i n d o f
, , ,

d eem

iii . The f i ve -
na i l ed .

( 1 6) Dog ( 1 7 ) j ackal ( 1 8) wol f ( 1 9 ) t i ger ( 20 ) cat ( 2 1 )

, , , , ,

h are rabb i t ( 22) porcu pi ne ( 2 3) l ion ( 24) mon key ( 2 5)

, , , , ,

eleph an t ( 26) tortoise ( 27 ) al l igator , , .

2 .
( 28 ) A qu atic an i mal s a n d b ird s .

I X A rv d h S ro ta s o r w i th down ward food c u r ren t the H u ma n

.
-

k i ngdo m w ith predom i nant Raj a s g i ven to Karm a m i stak i n g m i sery

, ,

fo r happi n e s s .

4
 26 l
C P ra hri ta Va i k ri ta .

X The K u ma ra s The K u m a ra
.
.
'

c reat i on i s partly Pra k ri ta

an d partly V a ik rit a .

Bes i des these there i s ,

D .
-
Va i hr i ta D ev Crea ti o n .

There are eight d i v i s i on s of V a i k ri ta Devas

( )
I V i v u d ha ,

( 2) P itri ,

( 3) A su ra ,

( 4) Gandharva an d A ps a ra ,

5) S idd ha Ch a rana an d V id y ad ha ra
, ,

( 6) Yak sha an d Raksha ,

(7 ) Bh uta P reta an d P is a cha

, ,

( 8) K i n na ra K i mp u ru s ha A s v a mu k ha an d oth e r s
, , .

The V a ik a rik a an d V a ik ri ta De v as form one cl ass .

[ T H O UG H T S O N T H E A BOV E ]
P rd hri ta c reation i s that wh ich gives r i se t o an d i s c on nec te d
w i th al l i nd i vi d ual s E xcepti ng the T a m as ic o r A vidy a creation
.
,

Wh ich we shal l cons ide r l ater o n the other d ivis ion s o f th is creatio n ,

w ere cau sed by the rst l i fe i m pu lse gi v en by the Fi rst P u ru sha Th e , .

T a masic c reation w a s brought i n to ma n ife s t u t io n by the Thir d

P u ru sha Brah m a .

The d ivi s i on o f the l i fe k i n gdoms a c cord in g t o the mo v emen t s

-

o f the food take n 1 5 pec u l iar t o the Pa u ra n i c system I t wil l be .

i nterestin g to k now from the physiol ogical stan d po i n t whether i t i s -

n ecessary for the developmen t o f the bra i n that the s pi nal col u m n
shou l d be erect whether i t is n e c e s s o ry for the formation o f the spi n a l
,

col u m n th at the stomach shou l d reta i n a certai n position a n d t o

, ,

k now al so how far the xtu re o f the pla nts is a n i m ped i men t t o the
develop ment o f any n er v ou s sy stem i n them .

I t is remarkabl e that the m i neral k i ngdom i s n ot m en t i oned a s

a d ist i nct l ife k ingdom The reason ap pears to be that the creati ve
-
.

process is d i v ided i nto t wo periods I n the rst per i od form less Ji v a s .

take form after form til l the lowest m aterial form is reach ed T h i s
, .

i s elemental creat i on o r the creat i on o f Devas a s described 1 n detai l 1 n ,

C h XX I S k I V The P uran a goes o n to s a y

. . . . Then B rah m a
created the Man u s IIl 24 49 The M an u creat i on shews ho w
. - .
.
- -

. ,

mind was grad ual ly devel oped through Ve geta b le A n i mal an d H u ,

~
ma n c reat i on s the M i neral Ki ngd om represe nted by the M ou n
,
o ut o f ,

t a i n C hief H i m a laya The givi ng u p by S ati o f the body acqu i red

. ,

from Daksha and her rebirth as the daugh ter o f the Mou nta i n K ing
sho w h ow the elemental creation ga v e way to a fresh c reative pro c ess ,

wh ich took i ts start from the M i neral Ki ngdom .

The Ku m a ras for m a pecul iar creation They are Prak rit a i n as

m
.

u ch as they partak e o f th e ch aracter o f Devas an d they are

V a i k ri ta as they
,
partake o f the character o f men
Sr i d ha ra Th e .

great com men tator al so says S anak a an d other K u m a ras are n ot

create d i n e v ery k al pa The accou n t o f the i r creat ion is onl y gi v en
.

i n the rst Kal pa cal led Br a h m a I n real ity the Vegetabl e an d

, .
,

other l ife k in gdom s are created i n e v ery Kal pa S an ak a an d o t he rs .

be ing c reated i n B r a h m a Kal pa only fol lo w the c reat i on s i n othe r

K a l pas ,

U pon death m en go to Bhu v a r Loka where they b eco me Bh u

, ,

ta s Pretas and P is a chas

, Then they go to S var Lok a w here they .
,

become Devas not the Devas o f De v a c reations b u t o nly temporary

,

D evas W he n thei r merits are exhausted they co me dow n u po n

.
,

earth to beg i n l i fe as m en agai n

. B u t i f by u n sel sh K arm a .

a n d d e v o t io n m en pass across the l i m its o f the tri pl e pl an e they

, ,

go rst to Mahar Lok a H ere they are cal led P raj apatis Bhrig u . .

a n d other P raj a pat i s who are the ord i n ary d wel lers o f M ah ar
Lok a are described i n o n e s lok a o f B h a gavata as b eari ng the
, ,

l i fe period o f o n e Kal pa ( I I 2 I n the n e xt sloka i t i s . . .

said that the Yogi n s who go to M ahar Lok a rem ai n there t il l th e ,

e n d o f the Kal pa when at l ast th ey go to S a t ya Loka

,
.

B ut i n another s lok a the P ur a n a says When the n i ght o f ,

Pra l a y a fol lows the three Lokas Bh u r Bhu va r and S v ar are bu r n t by

m
, , , ,

the re fro m the ou th o f S a n k a rs ha n a Troubled by the excess i ve .

h eat o f th at re Bhrig u a n d others proceed fro m Mahar Lok a to

,

Ja n a Lok a
I I I I 1 30
.
- -
.

Th is shews that the d wel lers o f Mahar Lok a l i ve fo r the l i fe

t i m e o f Brah m a o r t wo Pa ra rd ha s .

Th is i s also m ad e clear b y the fol low i ng c om men ta ry o f Srid ha ra

o n I I I Io g - -

Why d i d B rah m a m ak e the th ree Lokas i nto o n e d i v i s i on

T h i s T ri l o k i consisti ng o f Bhu r Bhu va r an d S v ar i s the pl ace th at ,

i s to be m ade i n e v ery Kal pa o r day o f Brah m a for the enj oym en t o f

s o r i nd iv i d u al s ) B ut Ji a s d wel l i n the h igher Lok as as wel l W
Jv (
i a v . hy .

a re n o t those Lok as created then i n every Kal pa ? Th is i s be c a

'

s e t he y
a re the tr'

a n s for m ations of u n sel sh ( N i s hk a m a ) a ct i on or Dh arm a x:

the Lokas themsel v es and the d w el l e rs thereo f The T ril o k i and th e . .

d wellers thereof are the trans form ati on s of sel sh ( K a my a ) a ction .

Therefore they ha v e birth an d death i n every Kal p a B ut Mah ar a n d .

other Lok as are begotte n by u nsel sh action heighten e d by Up a s a n a

or devotion and they l ast for two P a ra rd ha s wh i ch i s the l i fe ti m e
( ) , ,

o f Brah m a A n d the d wel l ers of those Lok a s gen eral ly atta i n m uk t i

.

( or l iberat i on ) a fter that per i od

.

The ord i nary dwel lers o f J ana Loka a re th e Whe Ku m a ras . n !

men i n cou rse of evol ution reach J an a Loka they be c ome K u m a ras ,
.

We have al ready s een th at the e ssen ce o f l i fe i n th e h ighe r

Lokas is u n s e l s hn e s s I t i s for th is reaso n that the Gi t a speak s o f
.

u nsel sh action i n th e rst i nstan ce as a n e s s en tial req u i s ite o f spi ri

t ual l i fe Bu t i t i s n ot u nsel sh actio n alone whi c h enables u s to g e t
.

rid o f o u r pe rson al d e s i res an d to assi m i l ate ou rsel ve s with that o n e

l i fe wh ich pervad e s al l Devotional l o v e i s an o the r e q ual ly essen tia l
.

requ isite .

I t is i m possible fo r us to real ise th e d ifferent ex perien c es i n t he

fou r h igher Lokas .

The famou s Brah m a S k t a has the fol lowin g l i ne The thre e

feet o f l s v a ra be ari ng etern al happi ness i n the h igh er Lokas

, The .

eightee n th Slok a i n Chapter V I o f the Second S k a n d ha i s an e x po .

s i t io n o f th i s l i ne Srid ha ra has the fol low i n g co m me ntary o n that

.
,

l i ne

H app i ness in
i s eeting and te mpora ry Th oug h
T ril o k i . .

M ahar Loka is on the path o f l iberat ion the d we l lers of that Lo k a ,

ha v e to leave i t at the e nd of e v ery Kal pa Th e ha pp i nes s there i s .

,

therefo re not e v er l asti ng I n J an a Lok a the ha ppi nes s i s e v er l ast

-
.
,
-

in g as long as the d wel lers do n o t l ea v e the p l ace

,
B u t they ha v e t o .

Witness the m iseries of the d wel lers o f Mahar Loka w he n they com e ,

to J an a Loka at the en d o f the Kal p a

,
I n T apas there i s absol ut e
.
.
,

wa nt o f evi l In s aty a there i s freedom fr o m fe a r o r l i beration

.
,
.

W e ha v e left the De v as ( n ot the el emen tal s that p ass throug h

the l ife k i ngd oms o f th is earth ) o u t of con sideration Thei r e v ol u tio n .

i s worked o u t i n al l the s e v en Lokas

i

T hei r n ames a nd c ha ra c t e ri s t is .

in e a ch Lok a are g i v en by V y asa i n his com m e ntar i e s o n Pat a hj a l i s

'
'

S utras Those Who are o rd inari ly k n ow n a s De vas are the dwel lers of
.

S v ar Loka The De v a Yon i s or l o we r De v a s are d w e l le rs o f Bhu va r?

. .

Loka and Bhr Loka M en ha v e noth i ng to d o with the D evas o f

. .

t he highe r Lok as re ht frin d l y o r;

T he f D e va s of T ri lo k i a re i n d i f
'
.
,
 I 30 I
d u ri ng wh ich he c rosses the whol e syste m i n h i s orbi t i e cro s s i
'

, . .
,
-

e s al l the twel v e s igns o f the Z od iac i s Param a Mah a n o r o n e

,

S a mv a ts a ra The u n i ts o f ti me and space are th us the same

. .

I D vy a n u k a 2 Pa ra ma n u s .

I T ra s a re n u 3 Pa ra m a n u s .

I T ru t i 3 T ra s a re n u s .

1 V e d ha 10 0 T ru t is .

I Lava 3 V e d ha s ,
I N i me s ha or wink 3 Lavas .

I K s ha n a 3 N i me s ha .

I K a sth a 5 K s ha n a s .

I La gh u 1 5 K a s t ha s .

I N a d ik a 1 5 La g hu s .

I M u hu rt a 2 N ad i k as .

I Ya m a or Pra ha ra 6 or 7 N a d ik a s .

(o f the Mortal s )

I A ho ra t ra 8 Y a m as .

I Pa k s ha ( S u k l a o r Krish na ) 1 5 A ho ra t ra s .

I M a sa ( Month ) I S u kl a + 1 Kr i sh na Paksh a .

I Ritu 2 M a sas .

I A yana 6 M a sas ( Utta ra o r D a k s hi na ) .

I V a ts a ra 2 Ay a n a s .

12 M a sas .

I A ho rat ra of
D evas .

I S a mv a t sa ra I year o f Solar m onths .

I Pa ri v a t s a ra I year o f J upiter m onths .

I Id a va t s a ra I year of S a van a m on th s .

I S v a n u v a t s a ra I year o f Lu nar m on ths ,

'

I V a ts a ra I y e a r o f S tel ler m onth s .

O ne hu nd red S a mv a ts a ra s i s the m axi m u m age of men .

S atya Tret a D v p a ra an d Kal i a cycl e

, ,
o f th ese Yugas
4
and their S a n d hy a s an d S a n d hy a n s a s c onsist of 12 thou san d
d iv i ne years .

The beg i nn i ng of
a Yu g a is i ts S andhy a Tho end o f a Yuga .

is its S a n d hy a n s a S andhy a and S a n d hy a n s a are n o t i ncl ud ed i n a

.

Y uga and Yuga Dharm a i s n o t to be performed wh i le they l ast .

Sandhy a o f Satya Yuga

Deva years
'

40 0 .

Sa tya Yu ga
S a n d hy a n s a o f Satya Yuga 40 0
Sandh ya o f Treta Yuga 30 0
 { 3x
.
l
S a n d hy an s a Treta Yuga of

S an dhy a o f D v a p a ra Y uga
D v a p a ra Yu ga
S a n d hy a n s a o f D v a p a ra Yuga
S andhy a o f Kal i Y uga
Kal i Yuga
S a n d hy a n s a o f Kal i Yuga

Deva years .

Dh arm a i s enjo i n e d fo r the per i od between San dhy a an d S an

~
d hy a n s a wh ich i s cal led Y uga
,
.

D harm a al l the 4 p a d as o r feet i n Satya

ha s
on ly 3 p a das i n Treta ,

on ly 2 p a das i n D v a pa ra ,

on ly I p a da i n Kal i .

Yuga cycles is o n e Day o f Brah m a o r o n e Kal pa ,

i . e .
,
1 Day o f B rah m a x Deva years ,

I 20 0 0 0 0 0 Deva y ears , , ,
.

eq ual period of ti me i s al s o reckoned as o n e N ight o f Brs hma

An .

I4 Man us reig n d uri ng the Day o f Brah ma each Ma n u reign i ng fo r ,

I4

i . e
.
,
a l i ttl e over 7 1 Yuga Cycles .
[Converted i nto Deva years
x 6
1 Ma n van tara 8, 5 Deva years .

7
14

I Deva year 360 Lu n a r years .

x 360
1 Ma n va ntara Lu nar years ]
I4

Th e Manvan taras h ave thei r Man u s s uccessors ,

of Man u s Rish i s ,

an d Devas .

The R i sh i s I nd ras , an d Devas a ppear together

, .

I n the daily creation o f Brah m a A n i m al s , , Men , P i tr i s an d

Devas are born accord i ng to the i r o w n Karm a .

D u r i ng the M a n va n t a ra Bha g a v a n preserves th i s u n i verse by H is

o w n Sat v a d irectly a s Man van tara A va t a ra s an d i nd i rectly a s Man u s

,

an d others When Pra l a y a approaches Bha g a v a n wi thd raws H is

. ,

S akti s (o r powers ) T ri l o k i is then b u rn t u p by res from the m ou th

.

o f S a n k a rs ha n a Bhrig u an d other d wel lers o f M ahar Lok a proceed

.

t o J an a Lok a The wat e rs o f Pra l a y a sweep away everyth i ng befor e

.
 [ 32 ]
them In
that watery expanse H ari rema i ns te d t he co il s
'

.
, s ea u po n

o f A n an ta wi th H is eyes cl os e d
, .

W i th every Day an d N ight the age o f B rah m a decl i nes H e , .

l i v es for o n e h u nd red years on ly H al f o f B rah m a s age i s cal l ed .

Pa ra rd d ha The rst Pa ra rd d ha ha s ex pired the secon d ha s com

.
,

me n c e d with o u r Kal pa E v ery d ay o f B rah m a is cal led o n e Kal pa

. .

the begi n n i ng o f the rst Pa ra rd d ha

At wa s Br
a hm a Kal pa ,

when Brah m a o r the presen t Kosmos was bo rn .

the end o f the rst Pa rard d ha wa s P a d ma Kal pa when the

At ,

Loka Pad m a ( the lotus o Lokas ) appeared at the n a v el of H ar i

- f
.

The rs t
Kal pa o f th e secon d Pa ra rd d ha w h ich is the presen t
,
,

Ka l pa is cal led Var a ba Kal pa H a ri i ncarnated a s V a ra ha o r B oar

, .

d u ri ng th is Kal pa .

The two Pa ra rd d ha s are bu t a wi nk of Bha ga v an . K al a can

no t meas ure h i m .

1 Day o f B rah m a Deva years .

I N ight o f Brah m a Do .

Do .

M ul t i pl y i ng by 360

I year o f Brah m a Deva years .

M ul tiplyi n g by 100

A ge of Brah m a Deva years .

M ul tiplyi n g by 360

Lu nar ye a rs
31 , .

1 Kal i Yuga i ncl ud i ng Twil ight ( San dhya an d S a n d hy a n s a )

,

x 360 Lu nar years .

Var aba Kal pa :

50 x 360 + 1 1 80 0 0 1 5t Kal pa .

The present is the se v en th Manvan tara of that Kal p a .

The present Kal i Yuga i s the 2 8th Yuga o f that Ma nvan tara
an d years o f that Yuga have exp i red i n the prese n t year o f
Christ 1 89 4 .

[ T H E O SO PH IC A L C O RR E S PO NDEN C E S The words Kal pa a n d .

Man v an t ara are carelessly u sed i n Theosophical l i teratu re B ut I .

s hal l u se those terms specially w i t h r eference t o page 30 9 o f t he

,

s e cond vol u me o f the S ecre t D o c t ri n e ( rst ed it i on ) .

'

I Kalpa 7 Rou nds .

v I Rou nd 2 Man va n taras .

 [ 33 ]
(

The Pra l a ya at the en d of se ve n Ro u nd s there fo re mean s

t he

Pra l a y a of T ri l o k i .

The l ast Globe Ch ai n o f wh ich the M oon form ed a l i v i ng plan et

belonged to P a d m a K a l pa O u r Glo be D i s the 1 80 0 1 5t s i n ce the

'
'

b irth o f the Kosmos There wi l l be 1 7 99 9 m ore su ch G l obes o n e .

,

a fter ea c h Pra l a y a o f Globe Chai n s There w i l l be 1 80 0 0 m ore .

Pra l a y a s o f the Globe Chai n Then there wi l l be a gener a l d issol utio n .

o r Pra k ri t ik a Pra l a a not on ly o f the G lobe Chai n bu t o f the whole

y , ,

Kos m i c system .

V .
T H E C RE AT IO N BY B RAHM A III . 12 .

The rst creat i on o f Brah m a was the v e fol d A vi dy a, w e -

( 1 ) Tam as or i gnorance o f Sel f ( A v i dy a i n Pa ta n j a l i ) .

( 2 ) Moha o r egois m ( A s mi t a ) .

( 3) Mah a Moh a o r d esi re for en j oymen t ( Raga ) .

(4) T a mis ra o r m ental d i sturbance o n the n on fu l l me n t o f -

des i res ( Dve s ha ) .

5) A ndh a T a mi s ra o r false percept i on o f death ( A bhi n i v e sa ) .

B rah m a was n ot pl eased w ith th is d ark creation H e pu ri ed .

h i s sou l by med itation o n Bha g a v an a n d created S anak a S a n a n d a , ,

S a n a ta n a an d S a n a t k u ma ra These M u n i s ha d n o perform an ces .

( for thei r o w n e v ol ution ) They were U rd ha retas B rah m a add ress .

-
.
,

i n g them said Sons go an d m u l ti ply you rsel ves

, ,
B ut they
sough t Moksha an d heeded h i m n o t B rah m a got en raged at the
,
. .

d isobed ience o f h i s son s a nd though he tried t o p u t down h is anger , , ,

i t bu rs t forth from betwee n h is eye brows a n d a p peared a s K u m ara -

N il a Lob ita o r Bl ue Red The boy t he rst born o f De v as wept an d

- -
.
, ,

cried ou t to Brah m a G ive m e n ames a nd give m e abodes That .

shal l be done repl ied Brah m a ,
a nd as thou wept l i ke a b oy tho u ,

, ,

shal t be cal led Rud ra o r the Weeper The heart the In d riy a s Pr a n a .
, , ,

Ak a sa Va yu Agn i A pas Pri th v i the S u n , the Moon an d Tapas are

, , , , ,

you r ab o d es Manyu Man u M ahi na s a Mah a n S i va R ita d hv a j a

.
, , , , , ,

Ugra retas B hava K a l a B a ma d e v a an d Dhri t a vrata these are thy

-

, , ,
-

a s a l o ma
te l e ve n n am es ; Dh i D h ri t i R N i
,j u t S arp i Il a A
,
m bi k a , , , , ,

I r a v a t i S v adb
,
a D i k sh a and R udr ,
a n i these are thy w ives Beget ,
.

sons as thou art Praj a pati

,

Th us ordered N il a Lo hit a b egot son s .
,
-

l i ke u nto h i msel f in m ight form an d h abi ts The Rud ras beca m e , .

n u merou s and they spread al l rou n d the U n i ve rse ready al most to

m
,

d evou r i t Brah a beca me afraid o f h is creat i on and address i n g

. , ,

h i m sel f to Ru d ra sa i d J O C hief o f Devas d es i st fr om su c h crea

'

, ,

i i i
'

t on Thy p rogeny w th the r ery f e y e s a re c o n s u min g a l l an d '

 [ 34 ]
-

m
eve n consu ing me Take to Tapas fo r t he j o y o f al l be ings By .
'
'

. .

Tapas thou shal t create the U n i v erse as i t was o f yore By Tapa s .

thou shal t gai n that B ha g a v a n who d wel l s i n al l hearts

-
Am e n

.
,

said Rud ra and he wen t i nto the forests to m ake Tapas

,
.

B rah m a then begot ten sons zJMarich i A tri A n g i ra s a Pu l a s ty a , , , ,

P u laha Kratu Bhri g u V a s is htha Dak sha an d N a rada N a rada cam e

, , , ,
.

fro m Brah m a s bosom Daksha from h is thu m b V a s is htha from h is

, ,

Pr a na Bhrig u fro m h is sk i n Kratu from h is hands P ul aha from h is

, , ,

n a v el Pu l a s ty a from his ears

,
A n g ira s a from h i s mo uth A tri from his , ,

eyes and Mar i ch i fro m h is M an as .

D harm a cam e from Brah m a s righ t breast where N a r ayan a h i m

sel f d wel l s A dharma the parent o f M ri ty u (o r Death ) cam e from his

.
,

back K a m a c a m e from h is heart A nger from h is eye brows G reed

.
,
-

from the lower l i p v an. or speech cam e from h is mou th the Seas
.
,

from h is generati ve organ an d Death fro m h is an us .

the h u sban d of D e v a hu t i was b orn o f B rah m a s

K a rd a ma , ,

C hhay a o r shadow S o there was cre a tion o u t o f the body and the
.

m i nd o f Brah m a B rah m a took a fa ncy to his dau ghter v a k (o r

.

speech ) Marichi an d his ot her so n s d iss uaded hi m fro m the i n c e s

.

t u o u s con nect i on A n d the Creator i n sh am e gave u p h is body wh ic h

.

was taken u p by S pace an d wh ich i s k nown a s dewy dark ness .

H o w shal l I b r i ng b ack al l the prev i ou s C reation ?

So though t
B rah m a at o n e t i me an d the fou r Vedas appeared from h is fo ur ,

m ouths The Yaj n as the Up a v e d a s the Ph ilosoph ies the fou r parts
.
,
-

, ,

o f D harma an d the d u t i es o f A sra m as also appeared

, .

B rah m a had an other bo dy vo i d o f i n cestuou s i m p u lses and he

thought o f en larging the Creation B u t he fou n d h i msel f and the .

R ish is powerfu l though they were u nsuccessfu l i n this respect H e

, , .

thought there was som e u n foreseen i m ped i men t s o he d i v ided h i s ,

body i nto t w o A p ai r was formed by that d i v ision The m ale was

. .

S v ay a mbhu va M an u an d the fem al e w a s h is w i fe Sa t a r p a S ince .

then creation m u l tipl ied by sexual i n tercou rse S v a y a mbhu v a Man u .

begot v e ch ild ren i n Sa ta rap a two son s Priy a v ra t a and U t t a n a p ad a , ,

a n d th ree daughters Ak ut i D e v a ht i and Pra s t i H e gave Ak t i

, , .

i n m arriage t o R u ch i D e v a ht i t o K a rd a ma an d Pra s ut i to Daksha

, . .

This changi ng u n i verse is l le d w i th the i r progeny .

[ PR EM A N VA N TARIC C RE ATIO N ] .

The descen t o f S p i r i t i nto Matter i s i n d i cated by the over

s hadow i ng Tama s creat i on The i nd i v i d u a ls reach the sp i r i tual pl an e
.
 I 35 l
the t i me of Pra l a y a a n d lose al l sense o f I n ess The i r m e m
'

at ory -
.

becomes perfectl y d ead to al l prev i ou s c o n nect i on s an d experien ces

and e v en as to sel f as a d istin ct u n i t The ch il d starts w i th a bod y .

o f h is o w n an d facu l ties l i m ited to th at bod y T he J i v a ch i l dre n

, .

that came i nto ex istence at the be gi n n in g of the U n i v erse h ad h ow

e v er n oth ing pec u l iar to themsel ves and they had even to acq u i re the ,

sense o f I ness -
.

F i rst the J i v a i d enties h i msel f w i th h is b ody an d m i nd

, ,

h is o w n phenomen al bas is F o r i f h e i den ti es h i msel f w ith th e .

,

u n i versal spirit the re is n o action for h im n o work i n g o u t o f h i s o w n

, ,

Karm a Though from t he stand poi n t o f the h i ghest w i sd om i n d iv i

.

d u al ity is a del u sion for the o n e u n changeabl e ever l astin g elemen t

,
- .

i n J i v a is Atm a a n d at the nal stage o f devel opm en t m an has to

,

separate h i msel f from h is phen omenal b as i s an d to i den ti fy h i m sel f

w i th Atm a wh ich is the real sel f sti l l the sense o f separaten ess i s
, ,

necessary fo r the p rocess o f creation an d for the ga i n i n g o f ex

e rie n c e s Th is sen se i s two fold ( I ) the n o n percept i on o f Atm a
p
- -
.
,

a s Sel f cal led A vidy a by Pa t a n j a l i an d Tamas i n the Pu ran a s an d

, ,

( )
2 the perception O f the up a a hi as s el f cal led A s mi t a b y Pa t a n j a l i
'

a nd Moha i n the P u ran as .

an d a v ers i on l i kes an d d i sl ikes are equ al ly n e c e s

A ttach men t , ,

Sary for conti n ued i nd ivid u al act i on The J iv a eats what he l ikes an d .

does n ot eat what he d isl i k es H e associates h i m sel f w i th certai n .

obj ects ideas an d thoughts an d sh u n s others H is l ikes an d d isl i kes

,
.

form the gu id i ng pri n ci ple o f h is action s T hese a fn it ie s are cal led

.
'

R aga an d D ve s ha by Pa t a n j a l i an d M ah a Moh a an d T a mis ra i n

.

the P u r a nas .

The tenac iou s desi re to l iv e in th e present b ody i s cal l ed A bh i

n iv e s ha by Pa t a j n a l i Th i s d es.
ire become s an i n sti nct i n the J i va so ,

n ecessary is i t for h i s preser v ation The P ur a n as cal l. i t A nd ha

T a m i s ra S r i d
. ha ra expl ai ns i t as t h e shock we recei ve from a sepa ra
tio n from al l o u r presen t en j oymen ts F o r accord i ng to h i m the .
, ,

i dea o f death i s noth i n g b u t a sense o f separat i on fro m o u r presen t

enj oyments .

T hese form s o f A v i dy a were cal l ed i n to be i n g th at t he form s

of the previou s Kal pa m igh t b e brough t i n to ex isten ce o r that ,

the work o f creatio n m ight be u n dertak e n These facu l t i e s a re the .

v ery essence of l i fe m an ifestation B ut the p rocess. has n ow bee n

'
reversed The work o f creatio n is o v er We ha v e acq u ired the ex
.
.

.
z

p e rie n ce s o f earth l i fe an d we-

are ,
n o w de s t i ned t o take a j ou r n ey
 [ 36 ]
back to ou r hom e the b osom o f Is v a ra from wh i ch we a l l ca me

,
We ,
,

have n ow to u ndo o u r sense o f separateness The v e forms o f

'

A v idy a are therefore cal led m iseries ( k lesha ) by Pa t a n j a l i and he lay s

d own ru les for getti ng rid o f them .

A fter i nvok i n g A vidy a B rah m a created th e Ku m a ras wh o,

,

were the m ost s p i ri t u a l o f th e bei ngs to be created They were

.
.

spiritual that they cou l d n ot take any part i n the work of

so ,

c reation They had to bi de t heir t i me , til l there was s pi ritu al ascen t

.

in the Un i v erse .

The R ud ras c al l ed the Bl ue Red Ku m a ras come next Thou gh

,
-

,
.

h ighly spirit ual themsel v es th ey d id n ot o bj ect to take part i n the

w ork o f creation B u t as re a l factors i n the work o f d issol ution
. ,

they were en tirel y o u t of place i n th e work o f creation W e owe ou r .

i dea o f separateness o r i nd i v id ual ity to the Ru d ras I n the scal e .

o f u n i v ersal l ife the agenc i es of d i s s o l u t 1 o n carve o u t i nd i vid ual l i v es

and thei r m ission en d s there .

The ten Rish is form the n ext C rea tion Fu rthe r d escen t o f .

l i fe i n the U n iverse brought forth ten d isti n ct types o f I n tel l igen ce .

W e shal l cons ider thes e types l ater o n Then comes the story .

o f Brah m a s i ncest Brah m a cou l d n ot d i rectly tak e part i n the

.

C reation H is task was si m ply to bri ng back the former state of

.
.

th ings th rough a grad uated series o f i ntermed iaries Fi rst appeared .

those that had to hol d cos m ic posi tion s o f respon si bi l ity som e ,

th roughou t the Kal pa an d others throughou t the Man van tara Wi th .

the powers i n voked the tem ptat i on to e v ol v e an i ndependen t Creation

,

w ith the hel p o f V a ch the potency of Man tr a s had to be got o v er

, .

Th is done Brah m a though t of the Mon ads of the pre v ious Kal pa an d
'

, ,

the rst M an u ap peared wi th h is w i fe Sata r a p a o r H u nd red fo rmed - -

.

A l l form s o f C reation existed i n I d ea before fu rther m an i festation ,

and Sata r a p a was the col lecti v e aspect of al l s uch Ideas

-

T H E SV A YA M B H UV A

TH E F I RST O R M A N VA N T A R A .

VI . BH U R A ND V A R AB A ,

S K AN D H A I I I C H AP
.
, . 1 3 .

Sa i d Man u to Brah m a I sh al l d o thy b ehes ts O Lord Bu t

, .

tel l me where my Praj a ( progeny ) a n d mysel f are to be l ocate d T he .

Bh u r of the pre v ious Kal pa w here al l bei ngs fou n d shel ter i s lost i n
the great ocean of Pra l a y a Bestir thysel f and raise i t u p 0 Deva.

,
.

Br ah ma though t w ith i n H i msel f w hat was to be done when 10 ! ,

o ut fro m H is nos tri l cam e a Boar n o bigge r than a th u m b

. .
In a , .
 [ 38 ]
and we re roam i ng over the U n iv erse W i th H is three eye s
Pisha c ha s , .

r epresenting the S u n Moo n a n d re he cou l d s e e every th in g H is

, .

hes itation to yiel d to D it i was o f n o a v ail an d the M u n i had to yiel d , .

There D iti be came ashamed o f her weak ness She w a s a frai d s he .

had offended Rud ra an d s he hel plessly prostrated hersel f at the feet

o f Kasyapa prayi ng fo r h is forgi v eness

Thou hast d isobeyed m e .

,

said Kasya pa and h ast shown d isrespect t o the com pan ions o f
,

R ud ra thy m ind is im pu re and s o i s the ti me o f E v en ing ( Sandhy a )

, .

Thes e fou r e v i ls wil l cau se the birth o f t wo w i cked sons from thee .

They w i l l oppress the T ril o k i a nd the Lo k a p al a s ( Preser v ers o f the

th ree Lokas ) When their i nequ ities exceed al l bou nd s V i sh n u w il l
.
,

H im se l f i ncarnate to k il l them .

For o n e h u nd red years D it i conce iv ed her tw i n son s E ve n .

fro m w ith i n the wom b they shed l ustre al l rou nd wh ich even over ,

powered the Lo k a p a l a s The Devas wen t to B rah m a to ascertai n

.

the cause of th is d isaster H e related to them the fol low i ng story

. .

My M a n asa pu tras San aka an d others w

-
ere on ce i n Va i
,

k u ntha the abo de o f Bha g a v a n I m patien t to s e e Bha g a va n the

,
.

Ku m a ras h u rried ly passed th rough the s ix portal s ( Kak sh a ) A t t he .

se v en th portal they fou n d t w o doork e epers o f eq ua l age wi th cl u bs

,

i n their h an ds rich ly adorned w ith gold en crown s and other orn a

,

m ents They h ad fou r h an ds and looked beau ti fu l i n thei r bl ue col ou r

. .

The K u m a ras heeded them n ot but opened the gate w ith thei r o w n ,
'

h ands as they h ad opened th e other gates Th e d o o r keepers stop .

ped the m with thei r cl u bs The Ku m a ras were p u t o u t by th is u n fo re

.

seen obstru ction an d ad d ressi ng the d oorkeepers ga v e v en t to thei r

feel ings th u s What m ean you by m ak i ng th is d isti n ctio n ? I n
H i m the Lo rd o f V a ik u n tha there i s n o d i e re n c e whatsoe v er
'

, The .

whole o f th is U n i v erse is i n H im Do y o u d read any d a nger to H im .

,

as t o a com mon be i n g a n d why w i l l y o u ad m i t som e an d not others

,

B ut y o u are H is ser v an ts S o we d o n ot i n te nd t o be very h ard o n

.

you Bu t you m u st descen d from th is ele v ated pl ane a nd take you r

.

birth where passion an ger a nd greed pre vai l

,

The d oor keepers became terri ed at th is cu rse and fel l at the

-

fee t o f the K u m a ras A l l that they prayed fo r was th at wh ile pass

.

i ng th rough the l owest births they m igh t n ot ha v e M oh a becl o ud in g

, ,

their recol lection of B ha ga v a n B ha g a v a n k ne w what had transp ired .

o u t si d e H e hastened o n foot w ith Laksh m i by H is sid e t o w here

the M u n is stood The K u m a ras prostrated them sel v es before H i m
. .

W hom they had so long m ed itated u pon i n their hearts W ith i nten t .

eyes they looked stead ily o n H i m and longed to see H im agai n and
 [ 39 ]
a ga i n : The Ku m a ras l au ded H i mw ith word s ful l Of i m port . Bha g ai
van ad dressi n g them said These m y door keepers are by -

n ame J aya and Vij aya They have sl ighted you an d i t i s righ t . ,

that you have c ursed them I sanction that cu rse For they
'

. .

are m y ser v an ts an d I a m i nd irectly responsi ble for thei r deeds

,
.

I al ways res pect Br a h m an as as m y gl ory i s deri v ed from them ,

.

These d oor keepers d id n ot k now m y regard for you an d th ey

-

therefore u n i n tentional ly sl ighted y o u Bu t they sh al l i nstan t .

l y reap the fru i t o f thei r evi l deeds and com e back t o M e

w he n thei r pu n ishm en t i s over P lease therefore decide wh ere they .

are to g o
-

The K u m a ras k new n o t wh at t o s a y They thou gh t

.

.

they had n ot don e r i ght an d they asked to be excused I t is a l l .

right fo r Thee t o extol the Br a h m anas i n th i s way for Thou art the ,

P reser v er o f D harm a an d Thou teachest others what to d o B ut i f .

,

real ly we have d one wron g l et u s be pu n ished an d let n ot o u r cu rse

, ,

vis i t these i n nocen t door keepers Bha ga v a n repl ied -

I t i s I w ho .

have u ttered the c urse through you r mouths My wi l l shal l be d on e . .

These door k eepers s hal l be b orn a s A s u ras bu t they shal l com e bac k
-

t o Me s peed i ly These two d oor k eepers O Devas ha v e n o w a p

.

-

, ,
a

pe a re d i n D i t i s wom b I ha v e n o power to o v ercom e them B u t

. .

w hen the t i me c om es fo r the prevalen ce o f Satva Bha g a v a n H i msel f ,

wi l l d o what 1 5 needed
.

The
De vas wen t away an d wa i ted fo r e v ents The two Da ity a s .

H i ra n y a k s ha a n d H ira n y a k a s i p u were born o f D i ti after a conception ,

o f o n e h u nd red years H ira n y a k hs a though elder by b irth was

.

youn g er b y c onception .

T H OU G H T S O N H IRA N YAK S H A .

C u tti ng S pl itting d i vi d i ng
[ D i t i i s l iteral l y

or J aya , , .

an d Vij aya m ean v ictory H ira n y a is gold H i ra n y a k s ha m ean s

. .

gold eyed H i ra n y a k a s i p u
. mean s gol d b ed ded The k e y t o .

the mystery l ies i n the fact that J aya an d V 1j a ya were th e

door keepers o f V i sh n u an d thei r ex ter nal form was that o f
-

V i sh n u The P u rusha i n the H eart is the Cou n terpart i n m i crocos m

.

o f the P u rusha i n the Un iverse A n d we h a v e fou n d above that the .

ve o r ten door k eepers o r B rah m a Pu ru s ha s i n the H eart are the

- -

v e o r ten Pr a nas i n m an By an alog y therefore wh i ch i s a poten t

.
, ,

fac tor i n the sol ution o f myster i es we n d that Jaya an d Vij aya are ,

the t w o fol d m an i festat i on s o f P r a n a i n V a ik u n tha the i n go i n g a n d

-

,
-

o u t go i ng energies o f P u rusha
-
T he l i fe pri nc iple i s an aspect o f .

Bha g a v an and stand s at His very gate I t i s th i s outer aspe c t of .

 [ 40

P u ru sha that is the m ai nspri ng o f al l m aterial acti v ities o f al l l ife ,

m an i festations an d of the m aterial de v elopmen t o f the u n i verse The .

d ual ity represents T a m asic i naction an d R aj asic acti v ity H i ra n .

y a ksha wou ld ha v e n o l i fe ma n i fe s t a t io n n o appearance o f globes

, ,

he woul d conti n ue a state o f th ings v erging o n Pra l a y ic sleep H i ra .

!

n y a k a s i pu was the very ideal of m aterial greatness an d m aterial

gra ndeu r K u mbha k a rn a slept an d R av an a worked The brothers
. .

J aya and Vij aya passed through the d i v i d i ng energy o f D iti to cau se ,

the m aterial m an i fold ness o f the U n i v erse The Var a ba a s rep rese nt i n g .

the awakened Ji v ic Karm a fought w ith the A su ra that opposed the

de v elopm en t o f that Karma wh i ch cou l d on ly fructify o n the Bh ar ,
.

system ] .

ZO

VI I I . D EV A A ND D EV A YO N I C R EA T I O N ;
S K A N DH A III .
,
C H AP . zo .

asked Mai treya : H o w d id Marich i an d other Ri sh i s an d

V id u ra
also S v ay a mbhu v a Man u carry o u t Brah m a s orders to create
.

Maitreya conti n ued the story of C reat i on i n reply to V id u ra .

We h ave heard o f the pr i mal dark creat i on o f B rah m a con s i st ,

,

i n g o f v e fold A v idy a Referri n g to that Ma i treya said i t was a

-

Brah m
. .
, ,

c reat i on o f shadows a was n ot pleased w i th th is shadowy

.

c reation H e ga v e u p the d ark body an d i t becam e n ight A t tha t

. ,

t ime Ya k s ha s an d R a kshasas were bo 1 n a n d they took i t u p T he .

body was not only dark bu t i t was the seat o f hu nger and th i rst ,
.

The new born therefore i n their h u nger and thi rst ran a fter Brah m a
to de v ou r H i m Some o f them sa id .H a v e n o m ercy on H i m a s

father . Others said Devou r h i m Brah m a became afraid o f them

.

and said Save m e You are my son s Yo u shou l d not d e vou r

. .

m e Those that said De v ou r are Ya k s ha s and those th at said Do

.

n o t sa v e hi m are R a kshasas Brah m a then created the Devas w ith .

,

H is rad ian t S a t v i k a body .

Th is body when gi v en u p becam e day and the pl ay i ng Deva s

t ook i t u p Brah ma then created the A su ras ou t o f H is th igh

. . . .

They be ca me extremely passionate an d ran after B rah m a void o f al l

I n great d istress Brah m a prayed to Vishn u an d the C re a t o r
'

s hame .

w a S t o l d t o gi v e u p H is bod y o f passio n The body was gi v en u p

'

and i t became Sandhy a o r even ing T he A su ras accepted S a ndhy a .

as thei r wi fe E v en i ng is the tim e for l ust an d pass ion Brah m a the n

.
-
.

created the Gandharvas and A psara s with H is bo d y o f

'

f

 [ 41 ]
w h ich w hen g iven up became Moon l ight W i th his i ndolence -
.
,

B rah m a created the Bhu t a s and P is a chas They were stark n aked .

and had lon g loose hai r Brahm a closed h i s eyes o n seei ng them . .

A fter a ti me he gave u p h is yawn i ng body an d the B hu t a s an d

Pi s ha c ha s took i t u p The body that c auses secret i on is cal led
.

S leep .

That wh ich causes d el usion is Mad ness I ndolence yaw n in g .

, ,

sl eep and m ad ness al l these fou r were taken u p by Bhut a s an d

P is a chas for their body Brah m a k new H is powers an d H e created
.

with H is i n v isible body the S a d hy a s and P itris By H is power O f .

becom i ng i n v is ible H e c reated S iddhas an d V id hy a d ha ra s an d ga v e

'

the m H is body w ith that power By H is reected i m age H e created .

the K i n n a ra s and Ki m p u ru s ha s who took u p that i m age fo r thei r ,

b od y . A t dawn they s ing i n pairs the pra i se o f Brah m a

,
Brah m a .

d id not nd any progress i n creation with al l these Bhoga ( expansi v e )

bo d ies H e threw away H is body an d fro m H is hair the elem en tal
.

serpents o r Nagas were born A fter al l Brah m a created t he Man a s .

,

a n d R i sh i s .

20

IX . TH E P RO GEN Y O F K A R DA M A .

S K A N DH A I I I CH A P. . 2 1 24 -
.

K a rd a maR ish i was ordered by Brah m a to create Th is l ed .

h i m to pray t o Vish nu o n the sacred ban k s o f the S aras v ati n ear ,

V i nd u S a ro va ra Vishn u appeared be fore h i m wi th Lakshm i by H is

.

s id e H e re v ealed t o K a rd a m a a happy future The Rish i was to

. .

m arry M an u s d aughter to h ave by her n i ne daughters and on e s o n

, ,

a n I ncarnation o f Vish n u H i m sel f who was to prom ulgate the Ta t va ,

V idy a Shortly after S v ay a mbhu v a Man u cam e to Kardam a s her

.
,

m itage w ith h is wi fe S ata ru p a and o ff ered t o the R ish i h is d aughter

,
-

D e va ht i i n marriage K a rd a ma ag c e p t e d her a s h i s w i fe
. H e had .

by her n i ne d augh ters an d the A vat a ra Ka pi l a B rah m a w i th h is .

son s the Rishis came to K a rd a ma an d congratul ated h i m an d h is

-

w i fe D e v a hu t i u pon ha v i ng Bha g a v a n Vish n u for thei r s o n H e the n .

asked K a rd a ma to gi v e h is d aughters in m arr i age to the Rish is Kar .

d am a fol lowed h is f ather s be hests and ga v e h is daughters d u ly i n

m arr i age t o the Rish is Kal a he ga v e to Marich i A n asuy a to A tr i

.
, , ,

S raddh a to A n g ira sa H a v irbhu to Pu l a s ty a Gat i to P u laha K riy a to

, , ,

K ra t u K hy a ti to Bhrig u A ru n d ha t i t o V a s is ht ha an d S a n ti t o A thar
, ,
,

T he R is hi then wen t to the forest fo r yoga a nd left his wi fe

va n .

i n c h arge o f Kap i l a

6
 I 42

T H O UG H TS O N K A RD AM A .

m ean s o e ri n g to Devas wh ich i s u n i versal serv i ce

D e va ht i
'

.
,

She is the progen itor O f those forms o f l ife wh i ch have a spiri tu al

i n uence over the whole Trailokya .

Kal a i s part a d igi t ,

of the Moon .

A n a s Oy a means absence o f envy From the proverbial . .

chastity o f A tri s w i fe the word also means the h ighest type o f

'

c hast i ty a nd w ifely devot i on .

S raddh a mean s faith .

H a v irbhu mean s bo rn o f sa c r i c i al o b lat i on .

Gati means cou rse path , .

K riy a mean s performance (o f Yaj na ) an d act i on .

K hy a ti means fame pra i se an d also proper d iscri m i nat i on

, .

wo ul d perhaps mean o n e th at does not stop o r
A ru n d ha ti
h inder Pr obably the word mean s a w i fe who hel ps her h us b an d
.

i n the perform ance o f d u t i es an d d oes n o t stop o r pre v en t h i m .

I t is for th is reason that the S tar A ru n d ha t i i s po i n ted o ut to

the bride at the n u pt i al ceremony .

peace the wel l k nown i nvo c at i on
s anti is , of the Vedas at

the end o f a Mantra

'

K a rd a ma

means cl ay . He was born of Brah m a s C hhay a

or shadow .

D e va hOt i, wedded to the m ater i al ised shado wo f th e

be i n g
w hole Un iverse gave r i se to cert ai n fem al e type s wh ich i n their tu rn
,

on being wedded t o the Rishis the h ighest Pl a n e to ry I n tel l igences , ,

b ecame the progen itors o f al l the l i fe forms o f the U n i v erse Kapil a .

w a s o n e o f the earl iest Rish i s The w ord Kap il a means tawn y .

o r b rown colou re d ]

x . K A P IL A S I N ST RUCT I ON

To H IS M OT HE R

D EV A H UT L

S K AN DH A III , . C H AP . 25 -

33 .

We n o wcome to a n i m p o rtant part o f t he Bhaga v a t a P ur a na

the teachings o f Kapi la t o h is mother i n the Yoga ph ilosophy o f -

the Bh a gavat Pu r a na They adapt the s a nkhya an d the Yoga system s

.

t o Bhakt i o r devo t ion F o r a fu l l k nowledge o f the teach ings I

'

re fer my re a d e r s to the P u r an a i ts el f I s h a l l o n ly g i ve the sa l i e n t .

~
 43 }
po i nts and avo i d deta i l s a s m uch a s poss ib l e w i tho u t b reak i n g t he ,

conti n u ity o f the d iscou rses Yo ga d irected towards A tm a .

bri ngs abo u t M u kt i Chitta attached to the tran sform at i ons of

.

G u nas causes Bondage ; attach ed to Pu ras ha i t causes M uk t i ,

.

When the m i n d i s pu re an d free from d i straction s m an percei v es ,

A tm a i n h i msel f by W isdom D i spassion and Devotion

,
There is n o
,
.

path s o friend ly t o the Yogin s as con stan t d evot i on to B ha ga v an .

Com pany o f s a dhu s O pen s w ide the door to M uk ti They are .

s a d hu s who have forbearance and com pass i on who are fr i en dl y ,

to al l be i ngs who h a v e n o enem ies who are free fro m p a s

, ,

s ions and above a l l w ho ha ve rm a nd u nd iv id ed Bhakti i n Me

, .

They give u p al l fo r My sake an d they hear an d speak n o word s

th at d o not relate to Me Thei r com pany removes the i m p u ri ties o f
.

world l iness Men rst hear abou t Me from the s a dh us By fait h

. .

thei r heart i s d raw n towards Me and they h a v e devot ion for M e ,

.

De v otion causes D i spass ion an d m akes easy the p a t h o f Yoga By

i nd i fference to the Gu na tran sform ation s o f Prak r i ti by w isdom ,

fostered by D i spassion by Yoga an d b y Bhak t i ( devot i on ) o ffered to

,

Me the J i v a attain s Me e v en wh i le i n th is bod y

, .

W hen the In d riy a s ( the senses and the m i n d ) that man i fest t he ,

objects o f extern al an d i nternal perceptio n b e c o me trai n ed by the ,

performan ce o f Ved ic Karma their spontaneou s V ri tt i (o r fu n c tion ) in

,

a m an o f con cen trated m i n d is i n Sat v a wh ich is the sam e as Vishn u .

Th is V ri t ti wh ich i s void o f al l sel sh ness i s B hakti i n Bha ga v a n I t .

i s su perior to M u kti I t i nstantl y destroys the Kosha ( A stral body )

.

a s the d igesti v e re con su mes food The de v oted h a v e n o yearn i n g .

for th at M u k ti ( s ay uj y a o r N i r v a n a ) wh ich m akes the J iva o n e with

Me B u t they prefer e v er to tal k w i th each other abou t Me to
.
,

exert them sel ves fo r My sake a nd ever to m ed i t ate o n M e .

M uk ti comes t o them u nask ed My V i bhu t is the eight S iddh is .

,

(a n z w a & c ) a nd al l the glory of the h ighest Lokas are the i rs thoug h

.
,

they wan t them n ot I am thei r T eacher thei r Fr i e n d the i r Com pan i

.
, ,

o n thei r al l
, S o eve n K a l a can not d estroy them
. .

P u rusha i s A tm a H e i s etern al void o f Gu n as

.
, ,
beyon d Pra
k ri t i, al l pervad in g sel f l u m i nous an d al l ma n ife s t a t i n g
,

.

P rak r i t i i s Pradh a na o n e i n i tsel f bu t i s also th e sou rce o f a l l

, ,

d i fferences (v i s es ha ) possess e d o f three Gu nas u n man i fested (a vy a hta )

, ,

an d etern al .

The twenty fou r tran sform at i ons o f Prak ri t i cal led Pradhan i ka
o r Sagu n a Brah ma are

5 Mah a B ht a s Earth W a ter F i re A i r and A k aa , , , .

 [ 44 ]

5 Ta
~
n matra s Sm el l ,
T aste ,
R p a , T o uch an d Sou nd .

10 In d riy a s iE ar, -
Skin ,
Eye T ongue N os e; Speech
, , ,
H and ,
Foot Up a s tha an d P ayu
,
.

4 D i vi s i ons of A n t a hk a ra n a Manas , Bu ddh i Ch i tta an d ,

A han

K a l a is the twenty ft h B u t accord i ng t o som e K a l a is Pra

-
. ,

b h ava o r Sak ti o f P u rusha Those wh o iden ti fy themsel v es with .

P rak riti are afraid o f K al a K a l a as th e ou ter as pect o f P u rusha .

d isturbs the equ il ibr i u m o f Gu nas i n P rakriti .

P urusha energised Prak r i ti an d the G u nas l ed t o tran sform at i on s '

fol low ing the action of Daiva o r Karm a (Ji v i c record o f the pre v ious ,

K al pa ) Pra k i it i brought forth the reful gen t M ahat T a t v a The

.
.

seed of the Un i verse was i n the bosom o f Mahat and i t m an i fested ,

the U n i verse an d destroyed the dark ness o f Pra l a y a by i t s o w n

l ight.

Ch itta wh ich is v asu de v a an d Mahat i s Sat v a tr a n sparen t an d , ,

pu re an d the perception o f Bha ga v a n i s ach ieved by th is d i vis i on o f

,

A n t a hk a ra n a .

Transparence ( tne ss for th e ful l reection o f B rah m a ) i m m u ta
b il ity an d tranqu il ity are the characteristics o f Ch itta a s o f water 1 n ,

i t s pri m al state .

Mah at was trans formed i n to A han k a ra T a t v a w ith i ts

T a tv a

K riy a A hank a ra became th ree fol d S a t v i k a ( Manas ) R aj a

Sak ti .
-

Sik a ( In d riy a s ) and T a ma s i k a ( Bht a s ) i e K a rt ri o r Cau se Karan a . .

,

o r I nstru m ent an d K a ry y a o r e ffect .

S a n k a rs ha n a i s the P uru sh a o f A h an k ara . H e is the Thou sand

H eaded an d A n an ta

Manas i s S a n k a l p a and V ik a l pa I t is t he gen erator o f K a m a .

( or des ire ) So A n iru d d ha the k i ng o f In d riy a s bl u e as the bl ue lotu s

.
, ,
-

o f au tu m n the Pu r s ha of Man as h as w i th patien ce to be got o v er

, ,

by yogin s .

B uddh i is R aj asa transformation o f A h an k a ra The pe rcept ion .

o f objects d ependence on the In d riy a s dou bt wrong k nowled ge

, , ,
-

right k nowledge memory and sleep these are the fu nction s o f B uddh i
-

,
.

( Pra d y u m n a i s the Pu rs ha o f Bud dh i )

[ The term i nology here adopte d w il l a p pear stra n ge to th e

V e d a n t i n schol ar The d i v ision s o f A n t a hk a ra n a are here adopted
.

to the sacred Tetractys o r C ha t u r V a s ude v a ,

S a n k a rs ha n a A n i ru d d ha a n d Pra d y u mn a
, I n Devot i onal practice .
,
 I 46 l
ta nt friction G i ve n u p a s al ready en j oyed an d con stantly fo u nd fau l t
.

w i th Prak riti does n o harm to the P u ru sha centred i n Sel f Dream s

,
.

d o harm i n sleep B u t when a m an wakes u p they lose al l power to

.
,

i nj u re a s they are then fo u nd to be d ream s on ly

, .

Kapil a then expl ai ned the A s ht a n g a Yoga of Pa ta n j a l i a s ,

a dapted to Bhakt i and gave a graph ic description of Vish n u as the

obj ect o f med itation .

H e then ex pl ai ned Bhak ti Yoga Bhakti Yoga IS e i ther Sagu na .

o r N i rg u na A s Sagu na i t is either s a t v i k a R aj a s i k a o r T a ma s ik a
.
,
.

N i rg u n a Bhakti Yoga i s that i n wh ich the m i nd ru ns toward s

Bha g a v a n e v e n a s the Ganges ru n s toward s the Sea w ith a constan t
, ,
'

S pontaneou s ow The Devoted spu rn s a l o k y a S a rs ht i S a mi py a

.
, , ,

s a ra p y a and S ay uj y a u n ion ( 1 ) even when O ffered to them an d they

prefer to serve Bha g a v a n ever an d ever Com passion an d friendl i ness to .

al l be ings are the esse ntial q u al i cations o f the Devoted They m u st .

be hu mble respectfu l and sel f con trol led They m ust pas s the i r days
, .

i n heari ng an d reciting the glory o f Bha g a v a n .

Kapi la then descri bed i n vi v id term s the l i fe an d death O f a m an

o f the world and his passage a fter d eath to Ya m a Lok a H e d e s c rib .

e d t he rebirth and went th rough e v ery d e ta i l o f foetal existence The

foe tu s acqu ires consc i ou sness i n the se v enth m onth an d gets a re

col lectio n o f pre vi ous births Th is recol lection i s lost o n bei ng born . .

Those who sel sh ly perform their Dharm a an d worsh ip Devas

an d P itris go to Soma Lok a an d after partak ing o f Soma they are , ,

aga in re born A n d even the i r Lokas are destroyed wi th the d ail y

-
.

Pra l a y a o f Brah m a .

Those who u n s e l s hl y perform thei r d uties and gi v e them sel ves

u p entirel y to the S u preme P u ru s ha go through S u rya ( S u n ) to th e

t ra n s co s m ic Loka o f Param a P u rusha The worsh ip pers of H ira n y a

'

g a rb ha ( Brah m a ) reach B rah m a Lok a o r S atya Loka a nd t here wai t

fo r two Pa ra rd d ha s i e for th e l i fe ti me o f B rah m a and u pon th e
. .

nal d issol ution of the B rah m an da go to the tran s c os m i c plane o f -

Param a Pu ru sha .

B rah ma Marich i an d other R ish i s the Ku maras an d S iddhas d o

,

the i r assigned work u n s e l s hl y bu t the i r U p a s a n a ad m its o f d is t i n c ,

tion . S o they are absorbed i n the Second o r the Fi rst Man i feste d
P urusha at Pra l a y a a nd becom e re born at creation -
.

l
( ) Thes e a re t he ve k i n d s o f M u k t i
. .

s al o k y a i s res i d e n ce i n t he s a me Lo k a w i t h t he Su p re me Be i n g .

s arsht i i s eq u a li ty wi th t h S p e u re me Be i n g i n a ll t he di vi n e a t t ri b u tes .

Sam i p ya i s a ss i mi l t i
a t th d
on o e e i ty .

s ayu j ya i s a b so rpt i o n i n to t he Su p re me Bei n g .

 [ 47 ]
De va hOt i heard al l th is from Kapila dou b ts w ere al l re . H er ~

m o v ed an d s he fou nd the l igh t wi th i n hersel f She remai ned xed i n .

med itation as long as her Pra ra bd ha was n ot exh austed She the n .

attai ned M ukti .

Kapi l a rst wen t toward s th e North The s ea then ga v e Hi m .

pl ace where H e st i l l l ies i n deep S amadh i for the peace o f T ri l o k i

, , .

( Gang a S a gar o r Saugor i s said to be the se a t o f Kapi la ) .

10

TH E G E N E A LO GY O F M A N U A ND T H E R I S H IS .

S KA N D H A I V C H AP
. . 1.

I n every M an vantar a there are o n e Man u sons O f Ma , ,

nu ,
Devas I ndra o r k i n g o f the D evas seven R ish is an d o n e
, ,

A vat a ra o f V i shn u The A v a t ara s o f P u rush a propel M a n n a n d

.

o the rs to their work A t the end o f every cycle o f 4 Yugas the

.
,

R ish is by th e i r Tapas nd o u t the lost S ru t i s an d re v ive the o l d

D harma The M an u s propou n d the Dharm a The son s o f M an u i n
. .

cl ud i n g thei r descendan ts an d others preserve the Dharma i n thei r ,

r especti v e ti mes to the en d o f the M an v an tara The Devas hel p the m

,
.

i n their work I n d ra preserves the T ril o k i an d sends dow n ra i n s

.

V 1 11 1 4
. .

I n the S v ay a mbhu v a Ma nvan tara S v ay a mbhu va w a s Man u the , ,

T u s hit a Devas were the D e v a t as Marich i an d others were the seven ,

Rishis Yaj n a was both A vat a ra an d I nd ra Priy a v ra ta an d Ut ta n i

,
.

p ada were the two son s o f M a n n .

A n u m ber o f genealogical tables are g iv en b elow

( N B The fe male names are g i ven i n i tal i c s)
. .
 P d rn i mci

V i s va g a
Ri v er Ganges i n
subseq uent i n
carnation

R ated A n n ma ti Ut a thy a V riha s p a t i

A gastya
m ( 2) Kes i n i
.

I
K u vera
Ravana Ku mbha k a rn a V ibhi s ha n a
Karm a S re s htha S a his hn u

Ba l a k hi l y a R i sh i s
:0 :

T A B LE I .

V a s is htha

m A m n a ha ti
.

( Ur/d )

Chitra k e tu , Suro chi , Vi ra a Dl v a, Vas u bhi r an a, Duy u ma n ,

T A BLE J .

A tharvan

m Chi tt i
.

D a d hi c hi A s v a s i ra s )
0 ;

T A BL E K .

Bhrig u

Us a n a s
 Dam b a

LObha

K rOd ha M a rr i ed

D n rn kt i

M ri ty u
 K ris as v a

m
. 15 . A rc/i i m . 1 6 D hi s ha n d
.

DhOma k e tu V e d a si ra s Deval a Vay a n a M an u .

m . 20 . Yd mi n t

Serpe n ts Fly i ng bi rds S a l a bha ( Moth s

a nd l o c u sts )

T A BL E T .

C han d ra ( M oo n
to 47 . K rittika &c S tars i n the l unar path on t he Ec l i pt ic ) .

G E N E RA L RE M A RKS O N T HE T AR E S .

20 !

These Tables m u st n ot be m istake n for h u m an g en eal og i e s .

The reader wil l have to carry h i m sel f i n i m ag i nat ion to a t i m e whe n

there was a v ast sheet o f n ebu lou s m ass whe n the glo bes an d pl anets ,

h ad not been formed an d the phenomen a n ow k nown a s day n igh t

, , ,

y ear; m on th and se a son were sti l l u n k nown .

The p rocess k nown as Pra l a y a h ad absor bed the l i fe ene rg i es

o f T ril o k i wh i ch remai ned l a tent i n that i n termed i ate pl a ne betwee n
,

the h igher a n d the l ower Lok a s k now n a s Mahar Loka When the .

c reati v e process s e t i n a n d the grou n d was prepared for the m a n i fe s

,

t a t io n o f l i fe l i fe energies streamed fo rth fro m the Mahar Lok a m ore

, ,

a s types than as
ind i v id u al s These types are cal led Praj a patis
. or

the Lord s o f l i fe k i ngdoms They carry b ac k t o T ri l o k i al l the l i fe

.
-

e nergies o f the prev i ou s Kal p a A t Pra l a y a they d raw back u nt o .

,

t h em selves al l the l i fe e nergies o f the d yi n g T ril o k i and tak e ,

a l ast i ng sleep i n the archetypal pl a ne M ahar Lok a to w h i ch

they properly belon g The Praj a pat i s o f the Fi rs t M a n v an tara becom e
.

the Rish i s of other M an van taras A s the rst Lord s o f creat i on br i n g

.
.

back the l i fe energies as wel l as the l ost ex perie nces o f th e previou s

Kal pa so the Rish is bri ng back the l ost k nowledge o f each M a n v a n
,

tara Th is is fu l ly exp lai ned i n the fou rteen th Chapter o f the E ighth
.

S k a n d ha The K u m a rs are n ot Pr aj a pati s a s they co me from a

.
,

pl a n e h igher than Mahar Loka I n the rst M an van tar a Marich i A tr i .

, ,

A n g ira s a Pu l a s ty a P ul aha Kratu Bhrig u V a s is tha Daksha a nd

, , , , , , ,

N a rad a are mentioned a s the ch ief P raj a patis O f these N arad a is .

,

n o t strictly speak in g a P raj a pati o r Lord o f creation as he took n o , ,

part i n the work o f creation though he is cal led s o h a v i ng p roceed ,

e d fro m Mahar Loka K a rd a ma R uc hi an d V i s v a k a rma are som e o f

.
,

th e othe r Praj apat i s .

O f the Praj a pat is seve n form d i st i nct type s b y themsel ves

, .

They pres ide over the se v en s tars wh ich form the constel lat i on o f Great ,

Bear They sen d forth their e nergies fro m the pl ane o f the Seve n
.

S ages an d gu ide the cou rse o f l i fe e v o l u t io n that takes pl ace i n

,
.

T ri l o k i The sages are rel ieved every Man vant ara by oth ers who take
.

u p their pl ace The seve n sages o f o u r Ma nvantara are d i fferen t

.
,

from the P raj a patis o f the rst Man vantar a I t 1 5 b y great sacr i .

c e s and by great e fforts th at the h ighest R ish is o f a M an v an ta ra

attai n the posi tion o f the Seven S ages The Sages may b ecom e .

P raj a p a t is and Praj a pat is m ay becom e K u m a ras A n d men may

, .

become sages i f they fol lo w the tru e path T he g ra d e s that d i vide

, .
 fn e n from sages Ri sh i s proper are many an d h u m a n evol ut i o n

or ,

proc eeds on the l i ne of th ose grad es .

E nerg i es o f a nother k i n d proceed ed fro m M a h ar Loka energ i e s ,

k nown as De v as a n d Asu ras They work o u t o r rather they are i n ti .

,

m ately con nected w i th the ten de ncy o f l i fe e v ol u t i on

'

,There is a .

tendency i n the S piritu al J i va t o acq u ire ex perience o f the l ower

p lanes th rough senses wh ich they de v elop The A su ras are con nec
, .
~

ted w i th th is ten dency There i s the O ppos i te tendency i n the J i v a t o

.

get r i d o f the m aterial ta in t a n d the m aterial restrictio n earned

i n the e ff orts to acqu i re m a n i fol d experien ces a n d to gai n back the
orig i nal state o f p u ri ty after the acq u isition o f fresh s ip ri t u a l treasu res
though the ex pe r i en ces o f m atter The Devas are c on nected wi th .

th i s ten dency .

These a re the form s o f l i fe wh i ch the n co me i n to ex i stence

. a n d work o u t the i r evol u tio n i n th is T ri l o ki .

L i fe evol ution proceed s o n two d i ff eren t l i nes that o f glo b e s

a n d t hat o f i nd i vi d ual s They are r epresented b y t he t wo son s of .

Man u Priy a v ra t a an d U tt n a p d a .

I n t he l in e o f Priy a v ra ta we nd ho w the glo bes We re formed

i n the Solar system thro ugh v a ri ou s cosm i c res origi n at i n g fro m

,

:V is va k a rm ho w th i s earth w a s form ed i t s con ti nents a nd cou n

, ,

t r i es The d i fferen t d ivi s i on s o f the Bhr Lok a are presided o v er b y

.

d i fferent form s o f i n tel l i ge n ce w ho are the son s o f Priy a v ra t a , .

I n the l i ne o f U t t a n a p a d a we n d th e d i fferen t l i fe k i ngdom s

pas s i n g through d i fferen t stages of evol u t i on .

F i rst
al l we n d a l i m i t i s p u t to l i fe ex i stence i n T ri l o k i b y
'

o f ,

D hr uv a Dh ru va s o n o f U t t a n a p ad a p resides o v er the Pol ar S ta r

. .
, ,

Th at S tar form s the farthest l i m i t o f T ril o k i Matter i s s o a t ten u .

a ted there that i t ca n l ast for o n e Kal pa

. We are speak i ng o f a . .

per i od when in fan t sou ls merged o u t to com mence the race o f

.

l i fe i n the prese nt Kal pa They were spi ritual a n d h ighly s p i r i tual .

to o . B u t they were carried away by the general c u rrent of c reati ve

t enden c i es They were t o l i m i t t hemsel v es by sheath a fter sheath: so
.

that they m ight acq u i re the exper i ences of S var Loka o f Bhu va r Lok a
'

a nd o f Bh ur Lok a i n s u ccess ion Dh ru va the i n fan t soul a ch il d onl y .

,

ve years o l d however res i sted the co m

,

,
mon tem ptation H e wou l d
,
.

n o t go down fo r he h ad a n i m portan t ser vi ce t o rend er to the Un i

,

vi hi m i n th is noble m i ss i o n b u t N a rada
, ,

er e W ho wou l d a d se :

v s . .

N a rada was o u t o f e l e me n t W he n the c reat i ve process w a s i f] fu l l

' .

sw i n g and i t : was a n ece ss i ty o f l i fe evol ut i on B u t there w ere i ns ;

.
,

tan ce s o f ex c ept i on i nstan c es o f n o ble s o ul s who wou l d n o t tgo i n

'

, .
 the gener al c u rren t bu t wo u ld l i k e to rema i n xed i n s p irit n a l
'
'

w it h
'

l i fe and N a rad a w a s al ways to be fou nd hel p i n g the m w it h his ad v i ce

,
.

D h ru va r ema in ed xed i n h is ea rly sp iritu a l i ty That w a s a

.

s acrice for he c o u ld n ot e n r i ch h i msel f w i th fu rt hu r s piritu al ex ;

,
'

rie n ce s t hro u gh t he senses o f the l ower plan es o f l i fe B ut h

'

e e
p , , .

had t o keep u p a n ab o de wh i ch wa s to be resorted to by ev ol ved sou l s

i n later d ays sou l s that i n d ue cour se wou l d reach that h i gh spi ri tu a l
,

plane .

From that K a l p ic pl an e an d the d wel ler th ereo f we c ome to ,

l ower planes and their d wel lers to th e d i v i s ion s o f t i m e t hat ru l e the ,

l i v es o f i nd ivid uals an d o f l i v e s ad a pted to these d iv i s i on s o f tu n e .

We come from the elem en tal s of the S varga pl ane o r th e De vas , ,

to the elemen tals of the A stral o r B hu va r plaw the P it r i s Bht a s

'

, , ,

Pretas a nd P i sa cha s ti l l we reach the m i neral k i ngdo m rep res en ted

'

, ,

by H i m a l y a the Mou n tai n k i ng A t th is po i nt a tu rn i n g po i n t wa s

, .

reached i n ; l i fe evol u tion a n d the god dess o f l i fe e v ol u t i o n becam e

,
-

t he d a u ght e r o f the Mou n ta i n k i ng O f th i s we sh al l k n o w mo re

.
,

hereafter .

We k now o f Dak sh a; rst a s the s o n o f Brah m a the c reati ve ,

P raj a pati when the l ife process rap i d ly work ed i tse l f o u t i n E lem en tal
-

form s Then th e re w a s n o se x u al proc reation C rea t i on mean t t h

.
.
.

m ate r i al i sat i on o f the J i va S ati the d aughter o f Daksha w a s th e gu i di

.
, ,

i ng e nergy o f l i fe evol u tion S he b e c am e wedded t o S i va the Lo rd

-
.
,

o f Bhut a s Pr etas an d P i s a ch as wh o by the i n fusi on o f the i r T a m as ic

,

energies cou l d bri ng d own Ji v a s fro m thei r h igh sp i ritu a l pl an e .

When the process o f m ater i al is ation wa s o ver when the Ji va s ,

o r Mon ad s rea ched t he lowest l i m i ts o f m ater i al i ty the m i ss i on o f ,

Daksha came t o a n end .

L i fe evol ut i on had n ow to pass th rough m i neral vegeta b le , an d

a n i mal stages u nt il at l ast the h u m an sta ge w a s reached
, .

S ati now ap pear e d a s the d aughter o f the m i neral k i ng H i m a

l aya . S he gave the u pward ben t to l i fe e v ol ution and by the energy
s he i m parted m i neral s were abl e to shak e o ff the rig i d i t y a n d sta bi l i t
y
o f gross m atter to devel op the sense o f to u ch an d to becom e v e g e
,

table at l as t I n l iek m an n er vegeta b le be cam e an i m al and an i mal s

.
,

at l as t be cam e m en .

S i v a the h u s b and o f Bha ga v a t i o r D u rg a a s Sati wa s n o w

,
,

c al l ed is the P u ru sha o f D issol ution

, Bha ga va t i 1 5 H is E nergy W ho .

g u i des the Monad ic o r J iva E v ol u t i on o f the Kal pa I t is the wea r .

a n d tear the ,
that c o u nteracts the c ohes i v e
 st ren gth o f the par t i cle s form i n g m i neral ma tt e r lwhic h by i ts ,
.
a c t i on
becomes exi bl e an d s o recepti ve o f o uts i de i n uences
Cel ls by d iv is ion an d death become capa b l e o f the l i fe process i n
'

themsel v es Vegetables grow by the rejection o f cel ls wh ich n e c e s

. :
,

-

s i t a t e s a n u m ber of phys iol ogical processes Death br i ngs o n l i fe .

,

w as te repai r
, .

I f an i m al s ex i st i n one ahd the sam e body p ro gress w i l l be

m
,

l i i te d fu rther evol uti on w i l l be i m poss i bl e I t 15 b y d eath that w e

, .

e vol ve .

work s o u t t he e vol u t i on
'

Bha g a v a ti of l i fe 1n d i ff eren t k i ng
d om s ti l l the stage o f h u m an ity i s reached .

th i s poi nt A ryam an o n e o f the A d i tyas comes to the hel p o f

At , ,

hu m an ity Through h is i n uence the sons o f h u m an i ty beco me

.

e nd owed w i th the power o f reason i ng th e fa cu l ty o f d is cri mi ,

n at i on .

The son s o f A ryama n are cal l ed C ha rs ha n is The word C ha rs ha ni .

l i teral ly means a c ul ti v ator Its second ary sense g 1 ve n 1 n the Ved ic .

lex i con 1 5 o n e endowed w ith the d iscri m i nat i ve fac u l ty The wor d .

C ha rs ha n i is u sed i n the Ved as for m an I t is the eq u iv alen t o f .

Arya o r A ryan the plough man B ut i t is n ot as plou gh men or c u l ti

, .

v a to rs that the A ryans had thei r h igh p l ace i n h u m an i ty b u t as me n

, , ,

end owed wi th the power o f d iscri m i n ation A n d th is we o w e to

'

A ryam an Th i s i s why though a n Ad itya he is cal led the ch i ef o f

.
, ,

P i tri s by S r i Kr i sh na .

I a m A ryam an o f the P i tr i s .

Bhagavat Gi t a .

We h ave th u s the rs t stage i n l i fe evol u t i on when the sp iritua l ,

.

J iv a h ad to descend from the el em ental to the m i neral form Nex t .

we h a v e the second stage when m i neral s passed through h igher form s ,

o f l i fe t i l l the H u man Ki ngd om w a s reached .

Then we have t he th i rd stage w he n m en be c ame en dowed w i th ,

the power o f d i scr i m i nation .

I n the exerc i se o f the d i scr i m i nat i ve facu l ty men were hel ped by
t he ir el der brothers the Rish is an d Mah a tm a s o f every per i od ; a n d
.
,

b y A va ta ra s W ho a pe a re d from t i m e to ti m e .

Then the grou nd was prepared for fu rther evol u t i on The Sa c red .

I nj u ncti ons o r the Ved as were revealed t o m en to g i ve them a sen se

o f right an d wron g o f d ut i es an d proh ib it i on s

, The Vedas also hel d .

o u t to the developed sense o f me n the c har mi ng prospe c t o f l i fe i n

-

9
 Lo k? w i th i ts l as t i ng a n d al l u ri ng enj oym en ts Th i s m ay be
a

S v arga .

c al led the stage o f Karm a K a nd a I n fol lowin g the stages o f h u ma n

.

e vol ution we hav e co me down to V a i va s va t u M an va ntara .

S i de b y s i de w i th the e fforts m ade t o raise h u man i ty i n the

.

s cale o f ev ol u t i on s in w a s acc u m u latin g i n the great A tl antea n c o n

, .

t i n e n t wh i ch spread over the whole o f what we n o w k now as the Bay

.

o f Bengal The A tlanteans had acqu i red a m aste ry over the v e

.
'

forces o f nature wh ich they u sed fo r sel s h obj ec ts a nd agai nst the
,

c ause and c u rren t o f evol ut i on .

The n th ere was a great revol ut i on i n N atu re The great .

A tl antean Conti nent wen t down w i th its load o f si ns The son s o f .

S agar the A tl antean k i ng becam e b u ried u nder the great ocea n

, , ,

w h ich overtook the doomed con ti nen t an d to th is day the s e a i s ,

c al led i n I nd ia S a gar o r rel at i ng to Sagar

.
,

There w a s a correspond i ng u pheaval i n the H i mal ayas an d t he ,

sacred r i ver Gan ga streamed forth from thei r s i des i naugu rat i ng the ,

S piritual regenerat i on o f the Un i verse

M uch o f what we n o w k no w .

a s I nd ia m u st h ave been ra i sed u p at the t i me an d o n its sacred soi l ,

a ppeared the great A vat a ra Ram a Who p u t an e nd to the d is o rg a n is,

i ng chaos l ovi ng son s o f Lan k a The people o f Lank a were cal led
,
-
.

R a kshasas as they were work ing toward s the destru ct i on o f al l order ,

a l l progress i n the U n i verse and ren dered everyth i n g topsy turvy

,
-

i n Natu re .

N o w i t was t i me for S ri Kr i sh n a to ap pear the greatest o f al l ,

A v a t ara s i n o u r Kal pa W ho gave the l ast ben t t o the progres s of

,

h u man ity H e wed ded H i m sel f with al l the pr inc iples that e nter i n to
.

the const i tut i o n o f m an s o that m an m ay com e u p to H i m H e

, .

taugh t the basic u n ity o f al l be i n gs an d l aid d own the path o f Service,

an d Devotion H e establ i shed the reign o f sp i ri tual l i fe an d e v er

.
,

s i nce H is lotu s feet s a hc t i e d the so i l o f I nd ia the S cr i ptu res onl y ,

re i terate H i s teach i ngs

-
an d they al l s i ng H is glory for ever an d
,

ever W e shal l n d i n its true pl ace the Servi ce done by Lord S ri

.

Kr i shna and how b y H is A v a t a rs hip h u m an ity ha s m ade o n e m ore

,

ad vance i n the scal e o f hu m an e v ol ution When the Lord appeared .

,

B ha g a v a ti m ade her ap pearance too as the dau ghter o f N an da I t is .

w i th H e r energy that Sr i K rish n a pe rformed the m i ss ion o f H i s

A va t a rs hip
T hi s i s a b are outl i ne o f wh at the Ta b les teach u s We shal l .

con s i de r the m each i n i ts o wn pl ace We sh al l nd a detailed accou nt

.

a s to how the U n iv e rse i s preserved W e sh al l hear o f great R i sh i s o f

.
,

many A v a ta ra s o f the par t played b y Dev a s and A s urus We shall

, . .
 '

1 67 1
the M onad s pass th ro ugh d i fferen t s t a ge s of evol ut io n t i l l

s ee ho w ,

the idea o f per fect h u m an i ty is presented b y Lord Kr i sh na .

The Ta b les some ti mes speak o f l i fe K i ngdom s so met i mes of ,

h u man r aces someti mes o f ty p es an d p ri nc i ples an d som eti mes o f

, ,

i nd i v id uals
. S ometim es the n ames u s e d convey a good deal o f
,

h i dden m ean in g somet i mes they are u sed at random

, .

I n the l i ne o f Priy a v ra t ra we nd h ow gl o bes are for med ho w

'

, ,

c onti nents an d cou n tries appear T he sol i d i cat i on o f ea rth i s i n d i

.

c a t e d by the m uteness of Bhara ta Bh a rata Varsa o r I nd i a i s cal led

.

the rs t born o f al l cou ntries and o the r la nds a re en j o i ned to fol l o w

i
,

an d to o b ey the i r eldest b rother .

:o :

T A B LE A .

S KA N DH A IV . C H AP . r.

The names of the rst ta b le have been c ons i dered b efore .

TA B LE E
'

S KAN DH A I V C H AP . . r .

Ru ch i an d Ak u t i bo th mean W i sh D e s i re Yaj n a i s s a c ri ce , . .

D a k s hi n a m ean s ord i n ar i ly the p resen t m ade to a Brah m an a fo r

o ffi c i ati ng at a ceremony I t i s al so the presen t m ad e fo r the perform
.

a nce o f a Ved ic sacri ce No Ved ic sacri ce is c om plete w ithou t

.

the presen t o f D a k s hi n a to the o fciati n g p riest D a k s hi n a was .

m arried to Yaj na for they are i nseparabl e

,
P ossibly Yaj na ha s .

reference to th e elemen tal o r De vi c character o f l i fe form s i n the rs t

M anvantara That also ex pl ai n s why there was n o I n d ra sep arat e
.

fro m the A v at a ra o f the Man van tara .

The rst Manvantara was o n e o f Pra v rit t i o r Desc e n t S p i r i t .

cou l d descend i nto m atters on ly w ith the hel p o f Desire Desire i s .

the father o f K a m a K a m a i s the c ha ra c t e re s t ic o f Ved ic Yaj na .

Y a j na therefore gu ided the Fi rst M an va ntara H e was the A v at a r a .

o f Vish n u as wel l a s the I nd ra o f the Devas .

The son s o f Yaj na were the D e v as o f th e F i rst Man va n tar a

'

The Bh a ga v ata cal l s them S u s hit a o r B l iss gods The Vi shn u P u ra n a

'

c al l s t he m Y a m a Devas The M anvan tara De v as h ave fo r thei r

.

mi s s i on the carry i n g o u t o f the c ycl i c work o f the M an van tara .

 I 63

T A BLE Cf

I V C HA P

S KA N D H A . . 1 .

M ar i ch i
m ean s l i teral ly a ray o f l igh t The word is frequen tly .

appl ied to the su n s ray A s the su n s ray break s u p i nto the c o m

.

ponen t colou rs s o the l i ne o f M arich i b rok e u p i n to the l i fe k ingdom s

, .

Kal a me a n s a d igi t o f the moon Kasya p a was the s o n o f Marich i .

an d Kal a; H e m arried the I 3 d a ug hters o f Daksh a i n t he l i n e ,

U tt n a p a d a By h is w ives Kasyapa was th e fath er of S u ras a n d

.
,

A su ras o f elemental s vegetables an i m als an d m en

, ,
H e 1 5 d i rectl y ,
.

con nected with the M on ads Marich i an d Kal a have a S pec ial sig u i .

ca n c e i n referen ce to J iv i c e vo l u t i o n f Does the pai r sy mbol ise t he

s u n s ray reected o n the Moon o r the At m ic ray reec ted o n B uddh i ?

A n y how Mari ch i an d Ka l a i m ply the d i vi ne ray i n the J i v a s o r Atm a

B uddh i .

Th e monad s o f i n d i vid u a l s a re l i m ited by t he shel l s o r b od i e s

'

o f Kasyapa s l i ne pri mari ly bed seat )

( The word Kasy a pa

.
mean s , .

They com e th rough Prn i ma d augh ter o f Mar i ch i The son s o f

'

.
,

P rn i m a are V i ra j a a nd V i s v a g a .

V i ra j a
i s free from Raj as V i s v a ga m ean s o n e who goe s al l ove r .

the U n iverse V i ra j a a nd V is va ga a re U n i ve rs al as p ects o f Ji v ic I n

.

t e l l ig e n ce .

( V iraj a i s t he fa the r o f V a i raj a s ) D e v a k u l y a i s t he daugh te r

,
.
-

o f Pu rn i m a S he owed from the wash i ngs o f the feet o f V ish n u a n d

.

becam e the d ivi n e ri ver Ganga .

T A BL E D .

S KA N D H A I V C H AP . . 1 .

A tri = a ( not ) tr z ( th ree ) in

'
-
N ot three bu t three .
, o ne .

A n a s Oy a
; na
( not ) + a s dy d (en v y i ntoleran ce j ealousy ) , , .

Atri made se v ere Tapas for

h u nd red yea rs fo r a s o n l ik e one

u nto the L ord o f the U n i v erse The ascetic re at l as t broke forth .

fro m h is head a nd i ns tan tly Brah m a Vish n u a n d S i v a app e ared be ,

:

fore h i m .

you i n m y mi n d b u t

Lords ! said A tri I had only ,

one o

you ha v e al l Three come t o m e i

&

T he Tr i n ity repl i e d We are th ree i n o n e: Yo u shal l ha ve

t hre e s on s, o n e aft er each of u s

.


I 70 l
a s ; ha s to p lay

B r i has pat i
J or the Dev
u p t ie r, a s t he g u id e of a
-

'

m ost i m portant part i n bri n gi ng abo ut the l i fe evol ution o f the p re s

sen t Kalpa accord i ng to the records o f the past and the essence o r
Rasa o f al l beings The Ara nyak a therefore cal l s h i m l i fe i tsel f
. .

U t a t hy a another s o n o f A n gi ra s, is u + ta t1zy a
,
U i s a nin .

te j
r e c t io n us,
e d as an ex pleti ve Ta tya mean s real ity tru th Ut ,

a thy a 1 3 s aid t o be an i n carnation o f Vish n u Both t he brothers are .

said to have d isti ngu ished themsel ves i n the Secon d Man van tar a .

S m i v d l f 1 5 the day preced ing that o f new moon o r th at d ay o n wh i c h

the moon rises w ith a scarcely v i sible crescen t [ Cu /1 d 1 5 new m oon .

d ay whe n the moon i s al together i nv i si b le .

d i s the fu l l m oo n d ay .

A n u ma t z i s the 1 sth d ay o f t he Zmo o n age o n wh i c hs he r i s e s

s

o ne d i g i t less tha n fu l l .

ful l moon a nd new moo n d ays have th u s a myster i ou s

T he
c on nectio n with the esse n ce o f al l be i ngs O n those d ays the herbs
h ave the i r med ic i n al p ro pe r ties i n fu l l and even m
.

e n have myst e r i o u s

potencies wh i ch have form ed the su bj ect o f oc c ul t stu dy

, .

20

T A B LE F .

Pu l a s ty a P ul a S tya .

P u l a is large w ide , I t al so m ean s a thr i l l j of oy or fear .

S ty a is he w ho col l e c ts is, c on nec te d w ith re m a i n s i n , .

Ag e: is m ou n tai n , u n abl e to wal k xed , .

to a Pa u ra n ik l egend the Vi n dhya mou n ta i n bega ti

A ccord ing ,

to rise h igher and h igher s o as to obstru ct the path o f the s u n an d

m oon . The gods bein g al arm ed sough t the a id o f A gastya w ho w a s

the teacher of Vi ndhya The R ish i a pproached the m ou ntain an d
.

asked it t o bend dow n an d gi ve h i m a n easy passage to the sou th

a nd to retai n the sa me posi tion ti l l h i s retu rn Vi n dhya o beyed the .

order o f h is teacher bu t A gastya n e v er retu rn ed from the sou th a nd

,

V i ndhya never attain ed the height o f Meru

A ccord ing to the Bh a gavata ,

A gastya is the d igest i ve re of the
stomach .

V is ra v a s = V i
( s ign i fy i ng i ntens i ty ) + S ra v a s ( ear ) .

K ubera is l iteral ly deform ed H e i s t he g o d of rich es an d Re .

g ent o i the Nor th H e is the k i n g of the Ya k s ha s and K i n n a ra s a n d a

.
 [ 71 ]
fr i end oRud ra H is abod e i s Kai lasa H e i s represented as ha vi n g
f . .

th re e l egs onl y eigh t teeth and a yel l ow m ark i n pl ace o f o n e eye

, .

R a v ana K u mbha k a rn a a nd V i bhis ha n a are R a k sh as as m ad e

,

famou s by the R a m ayan a .

R 3v ana is o n e who m akes a l ou d n o i se The R a kshasas reach .

ed the height o f thei r power i n h i s ti m e The Ya k s ha s before h i s .

,

t i m e had occ u pi e d Lan k a o r A tl antis u nder K u be ra bu t R a v ana pro

, ,

p i t i a t e d S iv a by h is l o u d hy m ns an d acqu ired easy m astery o v er his ,

k i ndred elementals H e ou sted the Ya k s ha s from La n k a an d m ad e

.

i t his o w n cap i t al R 3van a al so control led the h igher De v as o f Tr i

.

l ok i .

K u m b h a k a rn a = K u mbha p i tch er ) + Karn a ear Th i s

p i tcher eared brother o f R a van a i s sa id to have d evou red thousan d s
-

o f be i ngs i ncl ud i ng sages a nd heaven ly nym phs H e slept for s ix

'

month s at a t i m e H e w a s u l t i mately sla i n by R a m a

. .

m ea n i n g the Terr ib l e l eft h i s brother R a vana an d

V i bhis a n a , ,

j o i ned R a m a A fter the dea th o f R 5vana R a m a i n stal led h i m o n th e

.
,

th rone o f La n k a H e i s sa id to be st i l l l ivi n g
. .

The R a kshasas are sa i d to have possessed K a m a Ru p a z e the y

'

. .

c ou ld ass u me any bod y at wi l l .

I n the l in e o f Pu l as ty a we have th i s strange c om b i nat i on the

d igest i ve re o f stomach ears Ya k s ha s an d lastly the R a k shasas w ho
, ,

c ou ld change thei r bod y at wi l l A ltogether we ma y s a y Pu l a s ty a i s .

,

I ntel l i gen c e wh i ch governs an i m al pass ion s and K a m a .

0 2
3

T A B LE G .

Pu l a ha = Pu l a + ha . Ha is o n e who g i ves u p .

G a t i is m otion .

K a n n a S res t/z a
-
is o
m ost sk il led i n k arm a o r work ne .

Va riy a s i s ex cel l en t preferabl e

'

, .

S a fz z s / mu i s patient e nd uri n g
' '

.
,

P u l a ha se em s to b e the h igher aspect o f K a ma th e i m pul s e s

pu re an d si m ple apart from thei r K m i,c generator o r perhaps P u l ah a ,

ma y represe n t Pra n ic act i v i ty .

_ :O :

T A BLE H .

K ra tu is a Ved ic sa c r i c e i n tel l i gen c e power a bi l i ty

, , , .

K n y ci is a c t i on
'

.
 xa l
B d l a k /z i ly zs a re a cl as s o f R i sh is i n n u m ber o f the s i z e a t
'

the th u m b and a re said to precede t hes u n s chariot The word

,

.

l i teral ly i m pl ies st u n ted i n growth l i ke i n fan ts These Rish is .

are said to bu rn brightly with the sp i r i tu al re o f asceticis m .

The n u m ber i s signi can t I t i nd icates a c o rre Sp o n .

dence .

Perhaps the Rish i s represen t the sense perceptions wh i ch a re

gu i ded by the A d hid e v a s who have their abode 1 n the heart o f th e
sun . The Ba l a khil y a Rish is are therefore sai d to accom pany the
s u n s chariot Their con nect i on wi th Ved ic sacri ce s 1 5 also i n tell ig ib l e

.
,

a s they are general ly d irected to the A d hid e v a s .

_ 0

T A B LE I .

the Control ler H e i s the S pi r i tual teache r o f t he

V a is th i s
'

Solar Race an d represents spi r i tu al I ntel l i g ence o r H ighe r Manas .

H e i s the control ler o f the senses an d the lower m i nd .

U rj a is E nergy . S he i s also cal led A ru n dha ti .

20

T A BLE J
~
.

A t/za rva n The Ved a cal led b y that n a me .

D a d l z zclz i The na me o f a Rish i w ho accepted death i n order to se rv e

the De v as V i s v a k a rm a n forged the th u n derbol t w ith h is
.

bones and I ndra defeated V ri tra the A su ra K i n g w i th that , ,

weapon .

The l i ne o f A tharvan represen ts sel f sacr i c e fo r u n i ve rsa l

good as wel l a s m ag i c o r o c c u l t w isdom
. .

20

T AB L E K .

r
B brzlg isth e D wel ler o f Mahar Loka o r the A rchetypal pl ane
u , .

Upon the Pral a y a o f T ril o k i th e essence o f that tri ple pl an e

,

and i ts Karm a become e m bedded i n Mahar Loka Th e .

creative pro cess sets i n aga i n i n str i ct con form ity t o the
'

Karm a o f the past .

B hrig u i s therefore father of

D/z d td o r U n i versal Karm a
.

Vz d /z d td o r I nd i vid u al Karma a nd ,

S n o r La k r/z fiz z the wif e o f V i shn u the Energ


y of ,

Preservat i on .
 [ 73 ]
Ay a tzZ o r potency i s the w i fe of Dh a t a M ri k a n d u an d M ark a nd e ya
'
'
'

are i n th is l i ne .

N ij a ti o r fate is the w i fe
,
o f V i d hat a . Prn a an d Ve d a s i ras are in
th is l i n e .

K a v i is another s o n o f Bhrig u an d Ura n a r o r S u k ra i s Ka v i s s o n

.

B u t accord i ng to some au thori t i es Kavi i s the sam e as Us a n a s .

I t i s a m atter for reection ho w S u k ra o r the pres id i ng Rish i

o f the pl anet Ven us i s con nected with Maha r Loka o r the

trans personal pl ane Mahar Lok a i s the rs t approach to

-
.
,

u n i v ersal ity an d therefore may correspon d t o _H ig he r Man as .

H owever that be Ven us co rs e s p o n d s to the rst pl an e of

,

u n i v ersal ity .

The consideration of Tables C to K has p roved to be an i n

t e re s t i n g o n e B ut readers are req uested to remember that th i s i s a
.

m ere study by an i nqu irin g studen t an d they are le ft to th i n k for

them sel v es I m ight have d wel t at some length o n th is portion o f
.

the s ubj ect bu t that wou ld be goi n g beyond the sc ope o f the prese n t
,

work .

Briey speak i n g then ,

M a r i e/z i i s Mon a d ic ray o r Atm a B uddh i ,

A triis the adj ustment o f the c reati v e preservat i ve an d d estr uct i ve ,

tendenc ie s i n a j i v a ,
'

A ug i ra s is the Essen ce o f C reat i on the au r i c repos i tory o f the J i va , ,

P u l a r gya is K m ic I ntel l ige nce ,

Pu la / m is h igher K a m l e I n tel l igence o r i t m ay b e Pra n i c also

-

, ,

K ra tu is lower M f ma s ic I n tel l igence ,

Va rz r/z t/z a is H igher M a nasic I ntel l igen ce

'

TA B LE L .

D a k s /za i sthe A bl e .

P m rd tz is the Mother the P rocreat i ve E nergy D u r i ng the F i rst

'

, .

M an v antara Daksha had noth i ng to d o w i th sex u al procreation .

H e w a s the father o f 1 6 pri mal energ i es These energies

were wedded to Dharm a A gn i the P i tr i s and S im 1 3 to , ,

-

Dharm a and o n e to each o f the others .

D/za r ma i s that wh ich b i nds the creation

. M an an d man ma n an d .
,

a n i mal a n i mal an d an i mal al l form s o f creation are kept

, ,

together by Dharm a The bi nd in g forces o f c reat i on are the . ,

w ives of Dhar ma .

10
 I 74 1

or Fa i th is the rst w i fe of Dharm a . H er so n

'

is S a fy a or

Tr uth .

M a i tri or Frien d l i ness i s the second w i fe H e r s o n i s P m rd d a o r .

com pl acence .

B ry d o r compassi o n i s the th ird wi fe

'

/ H e r s o n is A b/z a y a o r Free .

dom from fear .

S d n t i o r Peace is the fou rth wi fe H e r s o n is S a m a o r Tra nq u i l ity . .

The fth wi fe is Tu rk tz o r con tentmen t H e r s o n i s H a n / m o r j oy

. .

The si xth w i fe i s P u rhtz o r Fu l ness H e r s o n is G a r v a o r Pride

'

. .

The seven th w i fe i s K rzjyd H e r s o n i s Yog a . .

The eighth w i fe is Un n a tz o r A d vancemen t H e r s o n is D a ry a o r

Van ity .

The n i nth w i fe i s B u dd hi H e r s o n i s A l m . .

The tenth wi fe i s M ed fz d o r I ntel lect H e r so n is S mri t i o r Memory . .

The eleven th w i fe is Tz tzks /z d o r Forbearance H e r s o n is K r/z ema

' '

o r Wel l bei ng -
.

The t w e l vth w i fe i s Laj /d o r Shame H e r s o n is Vz n a y a o r Modesty

'

. .

The th i rteen th and last w i fe of Dharm a i s M r tz or Form H e r son s

'

are N ara an d N a r ayan a z e H u m an ity an d D i v i n ity Th e

'

. . .
,

H u m an Form con stitute a D u al i ty I t i s i n this d ual for m .

th at Sr i Krish n a i ncarn ated H i msel f .

F rom Dh a rm a we pass to A gn i .

[ A gn i i s used i n m any senses I t m eans the chan nel o f com m u n ication

.

between d i fferen t k ingdom s i n n atu re s peci al ly be tween M a n ,

and Deva as also a v eh icle o f con sciousness an d som eti mes

, ,

consc i ou sness i tsel f I t also m eans the Ru pa o r form gi v i n g .

-

pri nciple i n the U n i verse I t is frequen tly u sed i n the P u ranas .

i n the last sens e ]

A gn i was wedded to S v d lz d the 1 4 th d aughter o f Daksha H i s th ree
,
. .

sons are P ai r/ a k a o r the P urier P a v a mci n o r that wh ich i s ,

bei ng pu ri e d an d S c/ n o r P u re They h a v e 4 5 sons who

with thei r fathers and grand father form the Forty n i ne Fi re s -

.

They are separately mentioned i n the Ved ic Sacri c es i n

hon ou r o f A gn i .

S wa zi /u ? i s the 1 st h daugh ter o f Dak sha She w a s m arr i ed to the

. .

P itris A g n is hv a t v a Ba rhis ha d Som apa an d Aj ya p a are the names

.
, ,

o f the P itr i s They are With re ( S Ag n i) o r w i thou t re ( N i ra g i n i

.

S v a d ha bore t w o d aughters to the P itris , V a y un a a nd D ha ri ni Both

'

o f them were wel l versed i n the S u prem e Wi sdom

'

-
.

Va y d n d i s k nowle d ge wisdom fa cul ty o f pe rcept ion D il d

.
, ,

n m me a n s t ha t wh ich b ears hol ds c arr i e s su pport s Somet i mes the

' ' '

, , , .

word i s used to mean the earth .

 [ 75 ]
Th i s t wo fold class i cat i on m eans that some o f the P i tr i s g i ve
-

the bo dy wh ich is the recep tacl e o r carrier, wit h it s s u b d i vi s i ons a n d

,
-

o thers gi v e k nowl edge wisdom an d the fa c u lt ie s o f percept i on ]

, .

i s the l ast daught e r of Daksha She w a s wedded to S i va

S a ti . .

We shal l s pecial ly n otice her i n th e s u cceedi ng chapter .

20 .

TH E QU A R R E L B ET W E E N S IVA AND DARs n A .

S K A N DH A I V C H AP .
, . 2 .

O f o ld the Pra j p a t ie s per formed a Yaj na and the De v as an d ,

R ish is al l graced the occasion with th e i r pr esenc e Praj a pat i Daksh a .

e n tered the assem bly when al l sto o d u p to recei ve hi m , e x c ept Brah ,

ma a n d S i va Daksha sal u ted h is father Brah m a an d w ith H is

.

perm ission took a seat B ut he was so m orti ed by the con d u ct o f .

S i v a that he cou l d not con tai n h i msel f an d i nd ignan tly brok e forth ,

thu s O you Rish is De v as a nd A gn i ! W i tness th is d isgrace

, ,
-f

fu l cond uct o f S i v a my o w n son i n law rathe r my d isc i pl e Th i s - -

, .

senseless bei ng wou l d not d o s o m u ch a s rise u p an d recei v e m e

. .

H e ha s no sense of res pect a n d d i s respect of p u ri ty a n d i mp u r ,

i ty H e is m i nd less o f al l i nj u ncti o ns an d O bservan c es Do y o u

. .

k now what he d oes

,
H e r o v e s l i ke a m ad m an i n the c rem atories ,

w i th h is host o f Bhu t a s Pretas an d P is a chas somet i mes l augh i n g

, , ,

some ti mes wee p i ng h is body co v ered over w i th the ashes o f dead

,

bod ies their bo nes ser v i ng for h is ornaments H is na me is S i v a

,
.

( au spic ious ) B ut h e is real ly A S i v a

. i nau spicious H e i s fon d -

o f i nto x ication and h is com pan ions are the i mp u re and sensel ess
,

B hut a s Oh ! that I ha v e gi v en my daug hter Sa t i i n marr i age to h i m

. .

That was si m pl y to obey the orders of Br ah m a .

S i v a re m ai ned u n mo v ed Da k sh a wen t on abu s i ng H i m a n d .

at l ast he c ursed Si v a say ing Thi s v i lest o f Devas shal l n ot parti

c i pa t e i n the sacri c ial offeri ngs to I n dr a Upend ra a n d ot hers He , .

th e n l eft the p l ace i n a rage .

the c hief co mpa n io n o f Si v a cou l d n o t bear t he

N a n d i s va ra , ,

gross and wanton i ns u l t d one to h is m aster H e retorted i n an g ry ton e s .

.

the u nk i n d words o f Daksha an d the ap p robation o f som e o f t he

c ou nc illors S i v a bears mal ice to n on e I t i s Daksha who m ak e s
.

.

d i fferences where there are n one Ign o ran t p eopl e fol low h i m a n d
,
.

bl ame S i va The V e das d eal with t ra n sitory obj ects

.
W orld ly .

a t tach ments r e ce i ve a n i m petu s from t he Karm a K a nd a o f the Vedas

an d they beget vices an d ev i l d eed s Th i s Daksha l oo k s u pon t he .
 [ 75 ]
body a s the s oul H e s ha l l be as fon d o f women a s a beast a n d his
.
'

face shal l he that o f an Aj a (goat ) Veri ly he deser v es th is as he .

,

l ooks Upon A v idy a as T a t va v id y a H e pu bl icly i nsu l ts S i v a Th e

. .

B rah manas who fol low h i m shal l go th rough the repeated cou rse o f
b i rths a nd deaths and sh al l resort t o the apparentl y pleasing Karm a
K a nda o f the Vedas These Brah manas shal l have n o scru ples t o
.

eat anyth ing an d they shal l m ake a profess ion o f thei r learn i ng thei r ,

Tapas an d thei r au sterities ( Vrata ) They shal l consider thei r riches.

,

their body and the i r In d riy a s to be al l i n al l They shal l b eg a b ou t .

from door to door .

the l eader o f the Brah m an as th u s retu rned the c u rses

B hrig u , ,

o f N an d i o n the fol lowers o f S i v a Those that wi l l fol low S i v a shal l ,

be d isregard ful o f the Sat ( real ) Sastras and shal l be i rrel igiou s .

W i th braids o f hai r o n their head and ashes an d bon es rou nd thei r

, ,

body they shal l frequen t places where w i ne is i n d ul ged i n

,
Th e .

Ved as ha v e a t al l ti mes l ai d d o w n the appro v ed path Th e R ishi s

. .

o f o l d fol lowed the i r i nj u n ctions and N a r ayan a is at thei r very root .

Those t hat forget al l th is shal l only attai n the T a mas i c S iv a the ,

Lord of Bhu t a s and Pis ha c ha s .

S i va w i th h is fol lowers then left the place . The Pr a j a pat is

performed the Yaj na for years .

Somet i me after Brahm a m ade Daksh a the head o f the Praj a

,

p at i s an d h is pride k new n o bou nd s H e com menced a sacr i ce cal led

,
.

V riha s p a t i Yaj na an d t o it he i n vited al l except S i v a an d his o w n

d aughter Sati .S at i heard o f the gran d preparation s m ade by her
father and b ecam e i m patien t t o wi tness the Yaj n a hersel f S i v a at .

l ast yielded to her ex postu l ation s m u ch agai nst H is o w n wil l Sh e .

l eft for Dak sha s hou se accom pan ied by the atten d ants of S i v a A t

.

l ast s he reach ed her father s hou se an d wen t to the pl ace o f sacri ce .

B u t her father wou l d n ot recei v e her S he d id not nd any offeri n g

.

to S i va S he cou ld eas ily m ake ou t that Dak sha h ad di sregarded her

.

h usband N o attention was also paid to her She grew fu rio us w ith
. .

rage an d add ressi ng her father said W ith S i v a al l are equal H e , .

has en m ity w ith n one W ho else but thee cou l d be en v ious o f his
.

v irtues Thou hast attribu ted evi l th i ngs to S i v a B ut do n o t the .

De v as k no w al l that and k nowi ngly worsh ip H i m I f the devoted

w i fe cann ot k il l her h usban d s cal u m n iators sh e m ust lea v e the pl a c e

w ith ears closed with her hands B u t i f s he i s s tro n g e n o u g h she

.
'

m ust i n the rst place se v er the tongue o f the cal u m n iator from his
body by for c e an d then p u t a n en d to hersel f Thou a rt the cal um .

n i a t o r of S i v a Th is my body i s from thee s o I shal l not keep i t

.
,
 [ 78 ]
V i ra bha d ra

captu red Daksh a C ha n d e s a c a p tu re d S Ory y a and N and i o

s v ara captured Bhaga Seein g th is the other Brahman as a nd Deva s .

,

took to ight bu t they were grie v ousl y h u rt by the stones cast at

,

them b y the fol lowers o f S i v a V i ra bha d ra be gan t o u proot the .

beard of Bhrig u for wh i le sco ff i ng S iva he mad e h is beard prom i ne n t

, .

N a n d is hva ra pu l led o u t the t wo eye bal ls o f Bhaga for he had -

en cou r a ged Daksha by s id e gl ances V i ra bha d ra d id n ot also s par e .

P ushan and p ul led o u t al l h i s teeth P ushan h ad showe d h is tee th

, .

w h ile sm il ing i n appro v al o f Daksha s abuse B ut the crown in g a c t

.

o f V i ra bha d ra was sti l l to co m e H e spran g u pon Daksh a a n d m ade .

se v eral attem pts to cu t o ff h is head B u t the head resisted al l hi s .

strokes W onder struck he took at l ast the weapon s o f sa cri ce an d

.
-

easily se v ered the head o f Dak sha even as it were the head o f a b east
o f sacrice Lou d were the l am enta tion s at the pl ace o f sacr i ce when
.

V i r b had ra with h is fol lowers left i t for Kai l a sa .

The Devas after th is s ignal d efeat wen t t o Brah m a B rah m a .

an d Vish n u k new what was to h ap pe n at Dak sha s sac ri ce s o the y

h ad kept themsel ves al oo f When the De v as had related thei r m isha p .

,

B rah m a explained to them that they had done wrong i n n ot al low i n g

S i v a to partici pate i n the Yaj n a o fferi n g There was n o hel p n o w b u t to .

appease the A stral Lord W ho cou l d destroy the U n i v erse at H i s w i l l

,

So sayi ng Brah m a h i m sel f went w ith the De v as t o Kai l a sa the abod e

o f S iva . H e fou nd there h igher beings than m en perfected by bi rth ,

herbs Tapas Mantra o r Yoga a n d Ya k s ha s K i n n a ra s Gandhar v a s

, , , ,

a nd A p s a ra s a s T he river N an d a ( Gang a ) traced i ts co u rse rou n d

.

Kail asa H igh u p o n the mou n t was the abode cal led A l ak a an d the
.

garden cal led S a u g a n d hi k a (sweet scen ted ) O n two sides o f A l ak a -

.

were the two ri v ers Nand a an d A l a k a n a n d a san c tied by the d ust ,

o f Vish n u s f eet A lak a is the abode o f K ubera the Yaksha k in g

.
.
,

The K i n n a ra s occu pi ed the S a u g a n d hi k a gard en N ear i t was a l arge .

g tree ( Vata ) 80 0 m i les ( 1 0 0 Yoj anas ) h igh t he branches spread i ng

'

o v er 60 0 m iles Below th at tree the Devas fou n d S iva i n d eep

.
,

m ed itation for t he good of the U n i v erse B rah m a asked H i m t o .

pardon Daksha an d h is fol lowers w ho had sl ighted H im by w i th

hold i ng Yaj n a offeri ngs Through thy fa v ou r l et th e Yaj na be com
.

p l e t e d n o w Let Dak sha get b ack h is l i fe Let the eyes o f Bha g a d e va

. .
,

the head o f Bhrig u the teeth o f P ushan be restored Let the De v a s

, ,
;

and the sacricial Ri sh is be rel ie v ed o f al l pai n i n thei r broken l i m bs .

S i nce now the rem n ants o f Yaj na o ff eri ngs are al l Th i ne Take
,
.

Thy offeri ngs and let the sacri ce be com pleted th is day
,
.

S iva repl ie d With a sm il e th us Dak sh a i s a mere ch ild I

do n o t even thi n k of h i m a s a n o ff e n d e r B ut I have to s e t righ t

'

. .
 [ 79 ]
thos e t hat are led astray by ma y a Daksh a s head i s b u r nt u p S o
"

. .

l et h i m ha ve the head of a goat B ha g a d e va shal l n d h is Yaj n a

'

o ff eri ngs through the eyes o f M itra P 0 3h an sh al l h a v e p zs k t a

'

( crushed o r grou nd u p th i ngs ) for h is o fferi ngs I n com pany w ith

.

other Devas howe v er he shal l h a v e th e u se o f the s a c ri c e r s teeth

, ,

.

Le t the broken l i mbs o f the Devas be rehab il itated B u t those that .

ha v e l os t their l i m bs shal l u se the arms of A s v i n ik u m a ra a n d th e

h ands o f P a shan So let i t be wi th the R ish is too B hrig u shal l
'

. .

h ave the beard o f a goat .

The Devas than ked S i v a for H is great k i nd ness an d i n v i ted

H i m to the sacri ce Brah m a accom p an ied S i v a Dak sh a regai ned
. .

l i fe an d looked o n S iva w ith re v erence H e acq u i red wisd om an d .

be cam e pu r i ed i n m in d The sacri ce w a s d uly performed Daksh a

. .

s a t i n med itation and l o ! Vish n u appeared o n the back o f Garu da

,
.

A l l rose u p a nd sal uted H i m S pontaneou s prayers b rok e forth .

from o n e a nd al l Vish n u partic i pated i n the Yaj n a o ff eri ngs A dd ress

. .

i ng Dak sh a H e said O n l y ig n o ra n t p e o p l e s e e the d i fferen ce bet

ween Me a nd S i v a I S iv a an d Brah m a are Th ree i n O ne For the

.
, .

c reation preser v ation a nd d issol ution o f the Un i v erse We assu m e three

, ,

d i ff eren t N ames We as the tri u n e A tm a per v ad e al l be i ngs W ise

. , , .

me n therefore l ook u pon al l others as thei r ow n sel ves .

S uch i s th e story o f S ati s death S he took b irth agai n a s

.

the d aughter o f H i m a l aya an d be came wedded on ce m ore the u n i on

w i th S i va t his t i me w a s pe rm anen t
. .

2O

T H O U G H TS O N T H E A BOVE .

[ Brah m a V i sh n u an d S i v a are the th ree aspects o f the Secon d

,

P u ru sha .

B rah m a bri ngs i nto m an i festation th e Praj a patis and the Pra ,

j a p a t is brin g i n to m an i festation the i nd i v id ual s and l i fe form s Th e .

other Praj a pat i s mostly re presen t t he p ri nc iples that enter i nto th e

con stitu tion o f l i fe form s wh i le Daksh a represen ts the combi n ation o f
-

pr i nc i ples form i ng a l i fe u n i t .

Daksha had si xteen d a ugh ters th i rteen he gave i n m arriag e

t o Dharm a o n e to A g n i o n e t o the P itri s a nd o n e t o S i va

.
, ,

A gn i o r the g o d o f Fi re is the Ru pa o r form g i v mg Deva F i re -

.

i s u sed i n s acr i ce because i t c hanges the form o f th i ngs o ff ered an d

,

makes them a cceptable t o t he gods by c ha n g e o f form

I f A gn i represen ts R upa Devas o r De v as w i th form s Dharm a ,

m ight represen t A r upa Deva s o r Devas w i thou t form s -

.
 [ 80 ]
The Pitris whom fou r cl asses are on ly me ht io n ed Agn i
f
'

, o

s hv a t v a s Ba rhis ha d s
,
S a u my a s an d Aj y a p a s al s o d i vided i n to
,

two classes one wi th re a nd o n e wi thou t re

,
-
.

The attendants o f S i v a were d wel lers o f the astral o r Bhuv a r

/

For th e sake o f con v en i ent referen ce we shal l c a l l t he d wel lers

o f S v arga Lok a De v as and the d wel lers of Bhu v a r Loka A stral s The , .

d i fferen t classes o f De v as a nd Astral s are described i n the 20 th chapter

~
.

o f the 4 t h S k a n d ha . The Devas and A stral s were brought i n to man i

.

fe s t a t io n by Daksha whose position i n creation was next to that o f

,

B rah m a . Therefore al l stood u p to recei ve h i m at the sacri ce

excep t Brah m a .

S i v a rst appeared a s K u m a ra N i la Lob i ta o r Rud ra A n d a l l .

beings thereafter got the potential ity o f d issol u tion phen om en al change , ,

death and decay B u t i n the rst stage o f l i fe process phen omenal

.
,

ch ange decay o r d issol u tion was not i n requ isition as Monad s wen t on
, ,

i n their down ward j ou rney n ot by d issol u tion bu t by e v ol u tion , , .

They re m ai ned w hat they were an d they acqu i red i n add ition a ,

m ore m aterial form A s the m aterial form bec am e prom i nent the Deva
.

for m an d the astral form became s u ppressed .

Consc i ous ness i n Deva form m an i fests i tsel f as m i nd i n the

,

astral form as an i m al des ire and sense percept i on . I n the m i ner

a l form i t ca n hard ly shew itsel f .

S i v a works out the decay an d d issol ution o f m ineral m atter s o ,

that the astral elemen t m a y o n ce more assert i tsel f an d there m ay be

sense perceptio n i n the m i neral m e to mo rp ho s e d i n to the v e g a t a bl e .

The process is carried fu rther i n the an i mal k i ngdom an d the an i ,

m al s get a constitu tion i n wh i ch K a m a o r an i m al d esi re ca n m an i fest

i tsel f The an i m als evol v e them sel v es by d eath Death frees the m
'

.
.

from the tram mel s o f o n e s e t o f ex per i ence an d carr i es them o n ,

ward s ti l l the hu m an body i s reached .

The work o f d i ssol ution proceeds i n various ways O u r sl ee p .

i s partial d issol ution I t is b rought o n by the astral attendan ts o f

.

S iva .

D i ssol ut i on i s caused b y Tam as Tamas begets i naction an d .

,

i nact i on cau ses death an d decay There is no phenomenal change .

w i thout d issol u t i on death o r d ecay , .

There are so m any material tendenc i es i n u s that they requ ire

reject i on S i v a g iv es us the power o f rejection as V i sh n u the
.
, ,

power o f preservat ion preservat io n o f al l that i s goo d i n us Death .

m akes the m an where moral teach ings fail

, .
 83 I
T A B LE M .

There i s n ot m u ch to deta i n u s i n t his Table I t w i l l

. be
e nough i f readers wil l please note the mean i ngs o f the n a mes u sed .

T A BLE N .

W e m u st d i v ide th is Tabl e i n to the fol lowi ng heads I The -

.

story of Dhru v a I I The story of Pirt hu I I I The story of Pra

,
.
, .

chi na Ba rhis I V The al legory of Pu ra n j a n a a nd V The story of

, .
, .

the Pra c he ta s a s .

I . TH E S TO RY O F D H RUV A .

S KA N D H A I V CH AR
. . 8 -
12 .

Ut ta n a p a d a i s the s o n s of the F i rst Man u Utta n a

o ne o f .

p a d a means w ith u pl i fted foot Th is perha ps refer s to the period

when the J i v a ha v i ng sti l l the s pi ri tu al el em ent stro ng i n hi m was
, ,

n ot xed i n the cou rse of m aterial d escen t bu t had on e fo ot toward s ,

Mah ar Loka U tt a n a p a d a had two wi v es S u ru c hi ( w i th good graces )

-
.

a nd S u n i t i ( o f good m orals ) Ut t a ma or the H ighest was the son

.

o f S u ru c hi . D hru v a or the xed was t he son of S u n i t i O n ce .

U pon a t i m e Dh ru v a fou n d U t t a m a o n his father s l ap a nd h e

,

W i shed to be the re h i msel f For fear o f S u ru c hi U t t a n a pa d a d id

.
,

n ot d are stretch forth h is h an ds to w ards Dhru v a wh il e S u ru c hi hersel f ,

tau n ted the boy for h i s i m puden t aspi ration Stu ng to the q u ick by .

the b itter word s o f h is stepmother Dhru v a forth with left the pl ace
a n d wen t straight to h is m other a n d rel ated to her h is grievan ces .

S u n i t i ad v i sed her son wh o was on ]? ve years ol d to make Tapas .

Dh ru v a d id not lose ti me but l eft ho me to mak e Tapas as d irected

by h i s m other N a rad a m et h i m o n the way Thou art a ch il d

. .

Dh ru v a said the great Rish i H o w is i t possibl e for thee to n d

.

o u t H i m by Tapas W ho i s attai nable by i ntense Yoga concen tra

,

t ion an d freedom from passion p ra cti sed for se v eral b i rths Desi s t .

my boy for the presen t Try when thou hast enj oyed al l the th i ng s
,
.
,

o f the w o rl d an d hast grown o l d

B u t Dh ru v a was xed i n resol v e
.

a nd he i mportu ned N a rada to teach h i m ho w to med itate N a rad a

i n i t i at e d D hruva i nto the myster i es o f the M antr a O m Nam o

 I 84

B ha ga v a t e V as u d e v a y a tol d h i m ho w to med itate o n v asude v a an d

asked hi m t o ma k e T a p a s at Math u r a where Bha g a v a n p e rmanen tly

resides Dhru v a passed h i s d ays i n austere asceticism stan d in g

.
,

o n o n e foot and l i v i ng on ai r The pri nce at l ast con trol led h is breath .

and w i th d e ep concentration saw the De v i n e Ligh t i n the heart .

Bha g a v a n w i thd re w that Ligh t from the heart an d o n the break ,

Sam a dhi Dh ru v a fou nd the same D i v i n ity outside stan d i ng

o f , ,

before h i m W ord s he had n one for a ti me

. B ha g a v a n add ress .

i ng hi m said i 0 Tho u Ksh atriya boy ! I k now thy resol v e Do .

thou e v er pro s pe r I g iv e thee a pl ace wh ich i s e v er brigh t and wh ere

.

N i r v a n a i s co n stan t The planets an d stars are al l attached to that .

pl ace . Those that l i v e for a Kal p a w il l d ie bu t that pl ace sha l l ,

n e v er be destroyed Dharma A gn i Kasya p a I nd ra a n d the seven

.
, , ,

R ish is with al l the l u m i naries of the s k y are con stan tly re v ol v i n g

rou nd the place Th ou shal t s ucceed thy father o n the throne an d
.

reign for years Thy b rother U t t a m a shal l d isappear i n a .

forest Thy stepm other S u ru c hi shal l d ie i n p u rsu i t of her s o n The

. .

pl ace W here thou shalt nal ly go i s my o w n abode h igher than that ,

o f the R i s his a n d there i s n o retu rn from i t

'

.
,

Dh ru v a retu rned t o h i s parents an d w a s pl aced by h is father

on the th rone H e m arr i ed Bh ram i the d aughter o f Si su m a ra an d
.
, ,

h ad two son s by her Kalpa a n d V a t s a ra H e had a nother s o n , .

U t k a l a by Il a U t t a m a was k il led by a po werfu l Yak sh a wh i l e o u t

.

o n a hunt Dhru v a wen t ou t to the n orth to take re v en ge o n th e

.

Y a k s ha s for h is brother s death H e k il led se v eral thou sand s o f

.

i n nocen t Ya k s ha s Rak sh asas and K i n n a ra s i n battle , M an u too k .

p ity o n them a nd asked h is grandson to d esist fro m ght Dh ru v a .

bowed i n obed ience to M a n n and so Ku bera th e k ing of Ya k s ha s

became m u ch pl eased w ith h i m a n d blest h i m too A fter th i rty .

'

s i x thousand years S a n a n d a and N anda t w o com pan ion s of Vi sh n u

,
-

came with a chariot and took Dh ru v a to the prom ised abode .

U t k a l a was the eldest son o f Dhru v a and he was entitled to

s ucceed h is father B ut he was a sage a nd had u n ited h i msel f with
.

B rah m a H e decl ined the th rone B hra m i s son V a t s a ra became

. .

the k in g V a t s a ra m arried S u bi t hi an d had s i x sons by her P ush

.
,

p a rna T ig m a k e t u I sh a Urj a Vasu and J aya

, Pu s hp a rn a had
, , ,
.

two wi v es Pra v ha an d D osh a

, Pra b ha h ad th ree son s F r a ta r .
, ,

M a d hy a n d i n a and Sayam Dosh a had th ree son s Pra d o s ha N is i t ha , , ,

and V y u s ht a V y u s ht a m arried P ushk ari n i

.
H is Son was S ar v a .

tej as a fterwards cal led C ha k s hu s C ha k s hu s had one s o n N a d va l a

, .
,

Mann .
 [ 86 ]
bf the body married S u n i tha the d a u ght e r o f Death The
A nga
'

.
, .

i n iqu itous Vena was the s o n of A n ga W hen he became k i n g he .

,

is s ued a proclam ation p roh ibiti ng al l worsh i p an d sacri ces The .

sages strongl y remon strated w i th h i m bu t when he turned a deaf ear

to thei r w o rds they k il led hi m w i th their i n can tations The k ingdom
, .

was n o w wi thout a r uler an d there was great d isorder The Rish i s .

then ch urned the th igh o f the dead body u nti l a d w a rs h d ee p , ,

e

black p rson cam e ou t The Rish is told h i m to s i t down an d wait
.

.

H ence he was cal l ed N ish a d a They then ch u rned the two arm s an d .
,

a pai r arose
Th is m ale is a n i ncarnation o f Vi sh n u said the
.
,

Rish is ,
and th is fem ale i s a n i n carnation o f Laksh m i They shal l

.

m arry each other H e shal l be cal led Pri t hu an d h is w ife A rch is

.
, .

Pri t hu shal l be the K i ng and he shal l preser v e al l bein gs

Prit hu .

accepted the d uty o f preser v i ng the people H e s a w there w a s n o .

vegetation o n the earth H is su bj e cts su ffered fro mh u nger . He .

thought that the earth h ad eaten u p the seed s an d was n ot bring

I n anger Pri t hu took u p h is bow a n d a i me d
'

i n g forth the plants .

at the earth S he assu med the form o f a c o w and began to ru n

.

away chased by the K i ng B u t s he at l ast yielded an d requested .

h i m to spare her l ife Thou art Lord o f this U n i verse excl ai med
.

,

the earth Thou k nowest v ery wel l that the form s o f v egetabl e l i fe
,

c reated by Brah m a coul d n ot be u sed i n Ya j a s o l on g I h a v e .

there fore preser v ed them w ith i n mysel f I f I h ad n ot done s o they .

,

woul d h a v e been destroyed long ago and n o Yaj na coul d be perform

ed i n futu re True they are n o w rotti ng i n m e B ut th i n k abo ut
.
,
.
'

the best means to bri ng them o u t Fi nd ou t a cal f a m i l k pot and a .

,
-

m il ker I wi l l s ecrete al l d esired obj ects as my m il k B u t rst o f al l

. .

m ake my s u rface at an d le v el
Pri t hu rejoiced at these words He . .

m ade S v a y a m bhu v a M a n n the cal f and m il ked al l v e getables i n to

h is own hand s O thers fol lowed h i m The Rish is m ade V ri ha s p a t i
. .

their cal f a nd drew o ut the Vedas i nto thei r In d riy a s .

The De v as made I nd ra t hei r cal f an d m il ked o u t i nto

thei r golden po t A m ri ta an d energy o f body o f m i n d and o f the
,

In d riy a s .

The D a ity a s an d D a n avas m ade Pra hl ad a their cal f and m il k

ed o u t w i ne i n to thei r i ron pot The Gandhar v as and A psaras .

m ade V is v a v as u their cal f and m i l ked o u t i nto thei r lotus vessel fra ,

g ra n c e beau ty an d sweet words

,
.

The P itris m ade A rya man thei r cal f and extracted i nto their
un b u rht earth v essel the K a vy a offeri ngs The S iddhas m ade .

K a p il a t he i r cal f and m il ked o u t the S iddh i s (a m ma n (An d

[ 87 1
so other i n stances are g iv en ) Pri t hu was so gl ad th at he cal l ed
.

earth h is daughter an d hence s he is cal led Prith i v i o r the d augh ter

o f Pri t hu. The Ki ng a l so crushed the m ou nta i ns an d m ad e the
.

earth s s u rface level

.

then com men ced a ser i es o f A s va me d ha Yaj nas D u r

'

Pri t hu .

i ng the perform an ce o f the h u nd red th I nd ra twice stol e away th e ,

sacri cial horse bu t Prit hu s s o n restored i t o n both the occasions

,

The performer o f one h u nd red A s va me d ha sa cri ces becom es an I nd ra .

Th is was the cau se of I ndra s fear Pri t hu cou ld not bear the d isgracefu l
.

cond u ct of I nd ra an d he resol v ed to k il l h i m The Rish is d issuaded .

h i m an d even B rah m a and Vishn u appeared to soothe the o ff ended

K in g and restore h i s fr i endsh ip w ith I nd ra Vish n u expl ain ed to .

Pri t hu that he h ad en ough to do a s a k i ng o f the earth an d as a pre

ser v er of the peopl e an d that he shou l d n o t asp i re to becom e I n dra ,

wh o had his d uti es as wel l .

Somet i me after the Sanat Ku mar b rothers appeared b efore the

,

K i ng and taught h i m the way to M u k ti H e m ade o v er the k i ngdo m .

to h is s o n V ij it a s va an d reti red i nto the fores t A t l ast h e gave u p .

the bod y an d went to V a i k u n t ha .

T H O UG H T O N T H E A BOVE .

We l eft the Monad i n i ts protopl asm ic state The p ro to p l a s .

mic mass began to s pread o u t l i m bs ( A nga ) B u t the d e ve !o p me n t .

o f l im bs was not a n u n m i xed blessi ng for A nga b eca me wedded to ,

the d aughter o f Death .

There was n o d eath i n the protopl as m Th e offsp r i ng o f the .

rst con nex io n w ith d eath was Vena .

The root c a n means to m ove The rst m ov i n g protoplasm ic .

m ass had too m u ch o f u n ru l i ness i n i t an d i t was not therefore tted ,

fo r y aj n a o r e v ol u tion I t had to be brough t u nder the law an d the

.

b l ack elemen t was ch u rn ed o u t That black elem en t o f Tam as had

.

to wai t til l the ti me o f the great d issol u tion Vish n u had to i n .

carnate at th i s stage as Pri t hu to su ffu se the m ater i al m ass wi th ra t v a

a n d thereby m ake i t consc iou s The cou rse o f evol ut i on received.

a great i m petus The Monad had passed th rough elemen tal an d

.

m i neral stages . Organ ic l i fe had al ready appeared M atter had .

passed th rou gh the grossness an d i m m o bi l ity o f Tam as an d the

i rregu lar i m pu ls i v e an d pu rposeless movemen ts o f Raj as t i l l i t be
, ,

cam e permeated w ith S atva when those m ovemen ts assu med th e

,

regu lar i ty o f consciou s acts The conc i ousness o f Satva m ad e th e

.

futu re evol u tion o r y aj n a tee m w i th bi g p oss ibi l i t i es Earth c ou l d .

 [ 83 ]
no l onger keep ba c k the see ds of the vegetabl e c reation i n her bosom .

H e r s u rface be came le v el led an d s he looked green w ith v egetation .

S he brought forth a l l her laten t l i fe energies an d l i fe e v ol ution com - -

me n c e d i n right earnest u n d er the gu id ance of the rst Ki ng ener

g i s e d by Vish n u for the preser v atio n o f the u n i v erse B u t that Ki ng .

was not to exceed the prope r bo u n ds H e w a s not to us u rp the fu nc .

t ions of I nd ra The D e v as are the exec u ti v e o f cers of the Rish is

.

i n the cycl ic ad m i n istration of the u n i v erse a n d their work is m ore

o n cycl ic than on i nd i v id u al l i n es The k i ngs howe v er as represen t .

i ng M a n n ha v e to deal d i rectly w ith Monads an d Egos an d ha v e to

u ide the m accord i ng o the l ight o f the R ish is Pri t hu w a s asked
g t .

by Vish n u to keep h i msel f wi th i n the bou nds of k i ngly d u tie s ]

III . THE S T O RY O F T H E PR A C H IN A B A R H IS OR
B A R H IS H A D .

S K A N DH A I V C H AR
. . 24 .

The el dest s o n of Pri t hu was V ij it a s v a H e w a s s o cal led for .

h a v in g restored the sacri cial horse stolen by I nd ra I n dra ta ught h i m .

,

the art o f becom i ng i n vis ible H ence he was also cal led A n ta rd ha n a . .

He had fou r brothers H a vy a k s ha D hmra k e s ha V ri k a an d D ra v i n a s , ,

.

To the m he ga v e the east the sou th the west an d the north res , ,

e c t iv e l y By h is w i fe S i k ha n d i n i V ij i t a s v a h ad three son s Pa va k a
p .
, ,

Pa v a m a n a a nd S uch i
,
.

These re god s descended by the cu rse o f V a s is ht ha b u t th e

-

d escen t was on ly tem porary A n t a rd ha n a had by h is oth er w i fe .

N a bha s v a t i one son H a v i rd ha n a H a v i rd ha n a had s ix so ns Barh i

, .

shad G a y a S u kl a K rish na S aty a and Ji t a v ra t a O f these Barh i

, ,
.

, , .
,

s had was a great v otary o f K riy a ( action ) an d he con stantly pe r ,

formed Ya j fi a s E v e n wh i le he w a s perfo r m ing o n e Yaj n a the pl ace

.
,

fo r another was preparing c lose by H en c e he was cal l ed Pra c hi n a .

Barbis Ki ng Prac hi n a Ba rhis m arried S a ta d ru t i the d aughter o f the

.
-

O cean god A n d h e h ad by her ten son s al l o f whom were cal led

-
.
,

Pra c he t a s The K i ng ordered h is sons t o en large the creation

. .

They wen t ou t to m ake Tap a s fo r one thousan d yea rs N a rad a cam e .

to the K ing an d tol d h i m th at the way to M uk ti was not th rough

K ri y a K a nd a By p e rfo rm i n g sacri ces he was onl y acqu i ri ng n e w
. ,

k a i ma . The onl y way to attai n l iberation was to k n ow o nesel f .

The Rish i i l l ustrated his teach i ngs by the famou s al legory of Pu ra n ~

j ana The K i n g heard the story and i ts ex pl an a tion from N a rada H e

. .
 -
I 90

Th rough the s o u t he rn passage Pi t rihu Pu ra n j a n a w e n t wi th

'
'

,
'

S ru ta d ha ra to D a k s hi n a Pan ch a l a and th rough the northern passage

D e va hu t o U ttara Panch a l a
,
.

Th rough the western passage cal led Asu ri Pu ra n j an a wen t ,

w ith D u rma d a to G ra ma k a The other western pa s sage w a s cal led .

N ir r i ti
-
Through th at pa s sa g e Pu ra n j a n a wen t w ith Lu bd ha k a to
.

V ai s asa
-
.

There were two bl i n d gates z e w ithou t O pen i n g v i z N i rv ak

'

. .
,

a nd Pe s a s k ri t a Pu ra n j a n a u sed them for m otion an d action

.
He .

wen t i ns i de the tow n w ith V i s htl c hi n a There h e ex perienced Moh a .

( del usion ) P ras a d a ( conten tmen t ) a nd H arsh a ( j oy ) cau se d by

, ,

h is wi fe an d d augh te rs .

Pu ra n j a n a attached to K arm a bec am e

H e sl av i shl y th u s .

fol lowed whatever the Quee n d id I f s he heard the K i ng heard If

'

. .
,

s he s mel t the Ki ng s mel t

,
I f s he rejoiced the K in g rej oiced I f .
, .

s he wept the K i ng wept Pu ra n j a n a m erged h i s sel f ent i rely i n that

, .

o f h i s W i fe .

O nce u po n a ti m e the K i n g wen t o u t h u nt i n g i nto th e forest ,

Pa n c ha p ra s tha His chariot h ad v e swi ft goi ng horses t w o poles t w o

. , ,

wheel s two axles th ree ags ve chai n s o n e bri d le o n e charioteer

, , , , , ,

o n e seat for the charioteer two yoke ends seve n fend ers a n d v e , , ,

cou rses H e h ad a gol den armou r a n d a n end less s u ppl y o f arrows

. .

Briha d ba l a was the co m ma nder o f h is forces The K in g forgot his .

w i fe for the ti m e be ing i n the chase o f deer B ut he got tired a nd .

retu rned hom e T he Quee n wo u l d not speak to h i m i n feigned

.

anger The K in g ap peased her w ith gen tl e a nd atteri ng words o f

.

l ove .

S o passed the d ays i n u tter del us i on The K i ng had 1 1 0 0 .

son s an d 1 1 0 daughters H e gave th e m i n m arri age to d uly q ual i .

e d person s Pu ra n j a n a s son s had 1 0 0 son s each

. The k i ngdom
.

o f Pan ch a la b ecam e l led w ith th e pro gen y o f Pu ra n j a n a The .

K in g performed sacri ces fo r the wel fare o f his ch i ld re n an d k il led

a ni m als for the pu rpose .

a Gandharva k i ng had a s t ro n g force of 360

C ha n d a ve g a , ,

wh i te Gand harvas Each o f them had o n e bl ack w i fe By tu rns

. .

these Gandhar v as robbed the town of Pu ra n j a n a The s e rpe u t .

Wa rder cou l d n o t gh t lon g agai nst such Od ds i t lost stren gth day ,

b y day The K i ng and al l the c iti z ens be ca m e extremely an x i o u s

. .

There was a d aughter o f K a l a wh o wen t a bou t the worl d fo r

a h usband B u t n o o n e rece i ved her fo r a w i fe She wen t to N arada

.
.
 [ 91 ]
al o f t he s a ge c u rs e d h i m to be c ome a wand er e r fo r

and .
on the re fu s e '

Qve r . S he
w a s referred howeve r by N a rad a to Fear the Ki ng o f ,

Ya v a n a s Ki n g Fear wou ld n o t accept her fo r h is w i fe

. But .

he ad dressed her as h is sister an d assu red her that s he wou l d enj oy

a ll bei ngs o n earth i f o n ly she attacked them u n not i ced , H is .

Ya v a n a troops wou ld al ways accom pany her a s wel l a s his b rother . .

Pra j v a ra .

The Ya v a n a troops o f K ing Fear u nder Pra j va ra a n d th e

d aughter o f K a l a attacked the P u ri o f Pu ra nj a n a The o l d serpen t .

gave way T he P u ri was b u rn t u p by Pra j v a ra There was wai l i n g

. .

al l rou nd The Serpen t left the P u r i Pu ra n j a n a was d ragged o u t

. .

o f it The su fferi ngs he had cau sed to others i n sacri ces o r otherwise
.

react ed U po n h i m Long he s u ffered forgetti n g even his o l d friends

. .

H is m i nd had been tain ted by the constan t com pany o f women an d

he h ad thought o f h is w ife til l the l ast m oment S o he be ca me a .

femal e i n the n ex t bi rth S he w a s bor n as the dau ghter o f the V id ar

.

bha k i n g M a l a y a d hv a j a K i ng o f P a ndya d efeated o ther pr i nces i n

.
, ,

the gh t fo r her han d and t he pr i ncess became h is w i fe S he bore to .

t he K i ng o n e bl ack eyed daughter an d se v en sons -

The son s became .

k i ngs o f D ravida an d each o f the m had m il l ion s o f sons A gastya .

m arried the d a ughter o f the Ki ng an d had by her a s o n cal led D ri ,

vi
'

d h a c hy t a H i s s o n was . Id h m a v a ha K i ng M a l a y a d hv a j a d i ded .

th e k i ngdo m a mongst his s o n s and asce n ded the h i l l s for devotion al

m ed itat i on H is wi fe acc om pan i ed h i m O ne d ay t he pri nces s fou nd
.
.
.

the body o f her h u sban d col d i n death W i th lo u d l a men ta tions .

.
,

s he prepare d the fu neral pyre pl aced the K ing s body u po n i t and p u t

, .

re thereon S he the n resol v ed to b u rn hersel f o n the sam e pyre

. .

The former friend n ow appeared . A dd r e ss i n g the Queen h e

said
W ho art thou Who is he lyin g o n the fu neral pyre that
thou mo u rn e s t aloud Dost thou k now me thy fr i end thy former , ,

com pan ion ? Dost t ho u remembe r e v e n s o m u ch that tho u hads t

'

a friend whom thou canst n o t recogn ise ? Thou d id st leave m e i n

,

search o f some earthly abod e a n d enj o ymen t W e were two H ansas .

( swan s ) o n the M a nasa Loka and we l i v ed together fo r one th ousan d

years Desi rou s o f w o rd ly enjoy men ts thou d id st l eave m e for
.

the earth and there d id st nd a town With a woman as i ts mi stress .

T he com pany o f that woma n s po il ed thy v ision a nd effaced t hy m e

m ory H ence thou hast attaine d th i s state Thou art n ot the d a ug h
. .

ter o f the V id a rbha K i ng n o r is th i s Kin g t hy h usban d N o r wast

-

,
~

t hou the hu s b and o f Pu ra n j a n a By my n ub d thou mis c o n ce i ve s t .

/
 [ 92 ]
thysel f as a w o man Bu t i n real ity both mysel f a nd thyse l f
a ma n or ,

a re H a ns as Wise men n d n o d i ff eren c e between u s I f there is

. ,
.

any d i ff erenc e betw ee n a ma n a nd his _i ma ge th a t is the di ffere nc e ,

betw ee n m e a n d thysel f .

The other H ansa n o w reg a i n ed hi s l o s t c o n s c io u s n es s an d wa s

re awake n ed to his former stat e .

Th i s is the story of Pu ra n j a n a . N o w i ts ex planati on by

Nara d a
z e

Pu ra n j a n a i s P u ru sha he who i l l u m i n es the P u ra w i th co n

sc i o us n e s s .

The u nk now n fr i en d i s Is va ra .

The P u r a o r P u r i o r tow n i s the h u m an body .

The mark s were a l l favou rable there were n o deform i t i es

i n the b od y .

The n i n e ga teways a re th e n i ne O pe n i ngs o f the b od y .

T he you n g l ady Pu ra n j a n i i s B udd h i .

S he i s the m istress o f the b od y .

The ten male atten d a nts are the ve j n a n m d rzy a r o r o rg an s

'

o f pe rception an d the ve k a rme d n ya s o r organs o f

actio n .

The wives o f the atten dan ts are th e fu n c t i on s o f the In d riy a s ;

The ve h e aded serpe n t is Pr a n a
-
The fi ve head s are i ts ve .

s u b d i vi sion s
-
.

O ne h u nd r e d years is the fu l l term o f m an s l ife

.

K ha d y o t a l iteral ly gl ow worm i s the l e ft e ye fo r i t ha s n o t
,
-

, , ,

the i l l u mi n i n g capacity o f the ri gh t eye .

Av i rmu k hi o r the g reat i l l u m i n ator i s the right e y e .

V ibhraj it a

i s Rp a o r obj ect o f s igh t .

D y u ma t i s the perce i vin g eye .

N a l in i a nd Na l i n i a re the l eft an d r i gh t n ostr i l s re s pe c

t i ve l y .

Ava d ht a i s v ayu . I n the sto ry , it m ea ns the pe rce i v i n g ,

nose .

S a u ra bha i s Gandha o r s mel l .

M uk hya is mou th .

Apan a i s speech

.

Ba hd a n a i s eat i ng

.

Panch a l a is Pa n cha ( ve ) + a l a (capable ) 4 that wh ich i s -

,

c a pable o f brin gi ng to l igh t s uch o f the v e obj ects o f

th e senses a s ca n not be otherwise cogn i sed ; S a m e
,
.

o r spiritual teach i ngs .



l 94

B riha d ba l a i s the
even perceivi ng m i nd .

The son s are the transformat i ons o f percept i on .

The daughters are the concepts fol lowi ng such t ra n s fo rma v

t i on s .

C ha n d a v e g a the Gandharva k i ng is the year every year , ,

o f h u man l i fe .

The Gandharvas are d ay s .

Thei r w i ves are n i ghts .

T he 360 Gandharvas are the 360 days o f the year W i th the i r .

w i ves o r n igh ts they fo rm the n u m be r 7 20 .

The daughter o f K a la i s j ar a o r decrep i tud e .

T he Ya v a n a s are d i s e ases o r i n rmit ie s .

Fear is the K i ng o f a l l d iseases and i n rmitie s v iz .

,

Pra j v a ra i s destruct i ve fe v er .

As long a s Pu rusha does not k now h is real sel f b u t i den t i es ,

hi m sel f w i th the Gu nas o f Prak riti he becom es s u bject to b i rths and ,

d eath s. The on ly remedy for t h i s mal ady is pu re d evo t i on t o G u ru

and to Bha g a v a n By s uc h devotion d i spass i on an d w i s do m are
.
,

bo th a cq u i red .

Darbh a i s Kusa grass symbol i cal o f Yaj n a

V id a rbha
,
.

i s pu re land .Mal aya o r the Deccan i s fa mo u s fo r V i sh n u worsh ip .

M a l a y a d hva j a is therefore a Va i sh n ava k i ng ;

I t appears that Va i sh navism had i ts r i se and growth i n the

s o u th o f I n d ia before i t ov e rspread Northern I n d ia Th is wou l d b e .

n atural con side ri ng the hol d of Ved ic Br a h m an i s m i n Northern I nd ia ] .

The daughter o f M a l a y a d hva j a i s Devot i on The seven so ns .

a re the seven d i v is ions o f Bhak ti v iz , ,

( I ) S ra va n a o r hearin g the gl ory o f Vish n u ,

( 2) K i r ta mz o r reciti ng the gl ory o f Vish n u ,

3) S ma m n a o r constan t rem em brance o f Vish n u ,

( 4) P zi a a s ev a n a o r shewi n g respect to Vish n u

A c/ra n d or worsh i p o f Vish n u

(5 ) r ,

( 6) B a n d a n a o r ad oratio n o f Vi sh n u ,

( 7 ) B d rm o r con secrat i on o f o n e sel f t o the serv i ce o f

Vish n u .

The other two d ivi s i on s S a u ley a o r com pan i onsh i p w i th

,

V i sh n u and Atma m vea a n a o r com plete resignation are n o t men

'

'

t i o ne d i n th i s con ne ction a s they relate t o a h igh ly ad vanced spiri

-

tual state .

These mode s o f Bhakt i worsh ip are prevalen t i n Drav i d a

'

The m
.

il l ions o f sons are s ub d i vis ions o f Sravan a &c -

, .
,
 [ 95 ]
A gast ya

is
m in d .

D rid ha c hy u t a is o n e con rmed i n d i s passion .

Id hma v a ha

is o n e wh o goes to G u ru fuel i n hand fo r i ns , ,

t ru c t io ns .

Isva ra ,
the u nk n own friend c al led H i msel f an d the P u ru sh a ,

t wo H ansas o f the M a nasa Lak e H ansa i s o n e absol utely pu re . .

M a nasa Lake is the H eart .

F or o n e thou sand years Both j iva and Isv a ra remai ned

together as friends the same i n esse n c e an d i n form d u ri ng the o n e
, ,

thou san d years o f Mah a Pra l a y a at the end o f a Kal pa D urin g , .

M a n v a n t a ric Man i festation the J i v a parts from h is Frien d Isva ra

,

a nd l au nches i n to a wi l d cou rse o f en j oy ments o f j oys a n d sorrows , .

The touch o f that fasci nat i n g l ady B u ddh i d estroys al l previou s

remem b rances an d the J i v a pl ays several chara c te rs i n the d ram a o f
l i fe i n d ream an d del us i on
, .

N a rada concl uded his expl an at i on of the al legory w i th th is

e loq u en t exhortation

K now tho u, 0 K i n g the deer sk ipp i ng i n the ower garden

, ,
-

i n company with its sweet heart deeply attached to the sweets o f

-

th at garden d evou ri n g w i th eager ears the h u m m i n g m usic o f

,
.

b/z ra ma ra s l i ttle cari ng for the wol ves o n i ts way o r fo r the arrow s
,

o f the h u ntsma n that pierce i ts back .

The ower s are b u t women w ho bloom onl y to d roo p The ~

.

fragrance a nd honey the sweets o f the garden are the enj oymen ts
, ,

b rough t o n by the k a rma o f an other b i rth

.

The mUSl C o f M r a ma ra s i s the pleasi ng con v ersation o f wome n

a nd others The wol v es are the days an d n ights The h u n ts man
. .

w ho steal th ily ings arrows at the deer i s Death The deer is thy .

o wn sel f .

Con sider Wel l the e fforts o f the d eer C oncen trate c/ utt a i n t o
'

.

the heart an d al l percept i ons i nt o c/z z t ta

'

G i ve u p th e com pany .

o f wom an Tu rn a deaf ear to al l idl e tal k s Be devoted t o that o n e

. .

t rue Fr i end o f j i va s i va ra Reti re ret i re from al l others

.
, .

K i ng Prc hi n a Barb i s won d ered why su ch b eau t i fu l teach i ng s

w e re w i th held b y h i s teachers O
_
r forsooth they k ne
. w not them ,

s el ves . H e req uested N a rad a however t o remove two d ou b ts that

w ere st i l l l u rk ing i n h i s m i n d P urusha acq u i res ka rma i n o n e b od y ,

b u t he reaps the fru i ts o f that k a rma i n a nother bo dy O ne body is .

the doer wh i le another i s the en j oyer and sufferer T o o n e b od y th e .

,

fru i ts o f its o w n work are lost To another b ody , there is a n a c q u i

.
 [ 96 1
s i t io n o
~
f fru its it d id not sow . H o w can t h is be ? Th i s wa s t he rs t
d oub t
What i s don e is done Noth ing apparen tly remai ns o f o u r
.

k a rma H o w can then the seq uences be accou n ted for ? This was
.

the second dou bt .

N a rad a repl i es
P urusha reaps the fru its i n that v ery bod y w ithou t b reak i n
wh ich i t acq u ires k a rm a bu t that body is the Li nga S a ri ta i n c l u s i v e o f
, ,

M an as A s i n d ream m an works ou t the im p ress i on s o f the wakefu l

.

state withou t changi ng the body s o he enj oys the fru i ts o f ka rma ,

c rea ted i n o n e bi rth i n the Karm a m ade bod y o f a nother bi rth -

.

the d oer o f Kar ma i s v erily the Manas an d n o t the

And
S t hul a bod y


These are mine
.
,
"
I a m s o an d s o onl y su ch cori
,

c e p ts o f t he m i n d prod uce re b i rth and n o t anyth i ng i n the S thul a

-

body S o the m i nd sows an d the m i n d reaps The body i s m erel y

. .

the veh i cle o f birth pr o d uc i n g t hou gh ts .

Th is is i n a nswer to the rst q uestion . No w t o the se c on d .

m i nd ? A ll the sen ses are

H o w d o yo u k no w there is ch itta or

a t o n e an d the same ti me i n contact w ith the obj ec t s o f al l t he sen ses .

Bu t stil l you perce iv e only o n e th in g at a ti m e H ence y o u i n fer th e .

e xisten ce o f th e m i n d S i m i larly by m ark ing the tendenc i es o f th e

.

m i nd thei r con nection w ith a former bi rth i s i n ferred O therw i se why .

shou ld there be one men tal a ffection at a t i m e and n o t another ?

Then i n th is l i fe you n e v er real ise a th in g wh i ch you n eve r
,

heard o r s a w o r fel t be fore H o w can the m i nd then rep rod u ce

.

matters you n ever ex pe ri enced before ?

The m i n d b y i ts presen t character i stics g i ves an i ns i ght i n t o
the past a s wel l a s i n to the futu re .

I t somet i mes happe n s that th i ngs are perce iv ed i n the m i n d

w i th strange c om bi n ations i n ti m e space and action a s i n drea m , , .

B ut m en are endow e d wi th m i n d an d the m i n d perce iv es o n e

after a nother th e obj ec ts o f the senses i n a n enormous variety an d ,

the perceptions are l ost aga i n S o ( i n th e l ong ru n ) n o t o n e e x pe ri

.

ence is al together s trange , .

( F o r i nstance a ma n sees i n d ream that he i s a ki n g H e

, .

m ust ha v e bee n a k i ng i n som e b irth o r other The presen t com bi n a .

t io n i n the d re em is u ntrue bu t n ot s o the k ingly ex perienc e The ,

'

e x p erience is al ways true w i t h re ference t o some ti m e some spa c e , ,

some act i on or other) .

 [ 98 ]
ma ny bi rthsMy a b ode i s stil l fu rther i naccessi bl e even to the

.
,

v i rtuou s B ut the votary o f Vi shn u attai ns H is hol y state on l y

. ,

w hen t his l i fe i s en ded

I an d the Devas shal l al so attai n that state

.

a f ter the nal break u p o f o u r Li nga S ar i ra Learn therefore th is .

prayer to Vish n u ( S i v a then reci ted the p rayer t o Vish n u k n ow n

.
,

as Rudra Gita Con centrate you r m i n d o n thi s prayer m ed i ta te ,

o n i t a n d recite it constan tly .

The Pra c he t a s brothe rs en tered the waters o f the d eep an d

there prayed to Vishn u for a thou san d years Vish n u appeared an d .

as ked the m to c ho se a boon an d withou t waitin g for a reply add ress

ed them thu s Yo u are d u ti fu l son s an d shal l ever be k nown a s
s u ch Yo u shal l ha v e a s o n i n n o way i n ferior to Brah m a
. A l l the .

th ree Lok as shal l be l led w ith h i s progen y I nd ra h ad sen t Pram .

~

l och a to de c oy Kan d u R ish i i n h is pen ances a n d the A p s a ra s ucceed

ed i n w i n n i ng the heart o f the Rishi Sh e h ad by h i m o n e d aughter.

w hom s he brough t forth fro m her pores as s he bru shed agai n s t the

t o m o f the trees She left her ch il d there an d ascended to heaven

. .

The moo n n o u rished the ch i l d by p utti ng h is n ectar bearin g fore -

nger i nto her m ou th H a v e that d aughter o f th e trees for you r

.

w i fe . Yo u are al l al ike i n you r v irtues and s he i s l i ke to you al l So .

s he shal l be the w i fe o f al l the brothers .

The brothers then rose u p from th e waters They fou n d th e .

earth overgrown wi th i n n u merable plan ts so h igh that they al m os t ,

reac hed the h igh hea v ens The Pra c he t a s b rothers were an gry to
.

n d s u ch growth i n pl an ts an d they resol v ed to destroy the m Th ey .

em itted re an d air fro m thei r m ou ths w h ich caused ha v oc i n the ,

v egetable k i n gdom Br a h m a c ame an d paci ed the son s o f B arh i

.

shad H e ad v i sed the s u r v i vi n g plan ts to gi v e thei r adopted d a u g ht

.

er M a r i sh a i n marriage to the Pra c he t a s brothers The o ffspri ng o f .

th is marriage was D ak sha H e i s the sam e as Pr a j a pati Daksha ,

.

s o n o f Brah m a H is degradatio n was owi ng to his former d i s re

.

ga rd o f S i v a
'

The C ha k s hu s a Ma n vantara w itnessed h i s work o f

.

creat i on .

The Pra c he t a s brothers re i g ne d fo r 1000 Deva years . They

were succeeded by D aksha .

TH O U G H T S O N T H E A BOVE .

( Consciousness i n organ i c l i fe had appeared w i t h Prithu The .

table o f fu rther e vol ut i on m ay be here reprod uced for fac i l i ty o f

. .
 a ry y a k s ha D hu mra k s ha V ri k a D ra v i n a s
orA n t a rd ha n a .
( East ) ( Sou th ) ( West ) ( North )
m S ik ha n d i n i
. m N a bha s v a t i
. .

I
I H a v i rd ha n a
Pv a k a Pa v a ma n a S uch i

Gaya Su la Kr i shn a Satya j i ta v ra t a

a l ia s Pra c hi n a Ba rhis
m Sa t a d ru t i
. .

to Pra c he t a s e s
m M a r sh a
. i
l
Daksh a .

cou l d m ake h i m sel f i n v isi bl e Th is m ay h ave referen ce

V ij it a s v a .

to the state o f the body at that s t age o f e v ol ution The res appeared .

as it _is they th at gi v e form s The obj ect correspon d ing to elemen tal .

re i s R upa o r form B a rhis ha d the n am e o f o n e cl ass of P i tri s was

.
, ,

the prog en i tor o f the form prod uc i ng Li n ga S arira w ith al l i ts pote n

-

t i a l i t ie s .

We nd the sen ses d evel oped i n his son s th e Pra c he t a s b rothers .

Pra Means perfect a n d C he t a s is the percei v i ng m i nd B u t th e .

m i nd perce i ves th rou gh the I n d riy a s wh ich are ten i n n u m ber There ,
.

fore they are ten brothers al l al ike ; b u t they are wedde d to o n e gi rl

M a rish a .

There is som e occu l t con nection between water an d sen se per

c e p t io n Ba rhis ha d was m arried to the d aughter of the Ocean god
.
-
.

The Pra che t a s brothers rem a i ned s ubmerged for a thousan d years i n
th e waters The proto z oa and protophytes m ust of n e c essity b e aqu a
.

t i c as i t were for the de v elop m en t i n them o f sen se perception s

, ,
.

I t i s i n To uch th at the sense perceptions nd a com m on bas i s .

Tou ch u nderl ies al l other perception s I t i s tou ch o f the obj ect .

by o n e sense o r other that gi v es rise to one pe rception o r the other .

Kand u i s pri m a ri ly scratch i ng or i tch i ng s econdari ly tou ch M a ri ,

.

s ha was nou r i sh ed by the moon a nd b rough t u p by the pl an ts .

The period refe rs to th e stage of e v ol u ti o n when the v egetabl es

'

formed the pred om i nan t creation I t correspond s somewh at to the .

geolog i cal pe ri o d of tree fern s and lyco pods i n o u r Man v antara

-
.

The development o f s e n s e p e rc e p t io n s i s the resu l t o f a com

'

m u n i on w i th V i s h nu u n d er t he au sp ices o f Rud ra T hi s me a n s a
, .
 [ 100 1
fu rther i n ihs io n Satva b y V i shn u wh ich was made possibl e by the
of ,

d issol v ing i n uence o f S i v a A n d the s o n o f t he Pra c he t a s brothers

.

i s veril y Dak sha the P raj a pati o f procreation rei ncarn ated u n der
, ,

better auspic es fo r the pu rpose o f extend i ng the creation So we n d .

t he Tr i n ity actin g as three i n o n e i n the cre a t i ve process .

With the appearance o f D aksha J i va evol ut i on comes to an

en d i n the rst Manvan tara ]

By B a rk is k ma tt By another w i fe

10 son s ( A gn i d hra Id hmaj i hva , , Utt a ma

Ya j n a v ahu M ah a v i r a
, , Ta m asa , a n d

H i ra n y a re t a s G hrit a p ris tha

, ,
R a iv a t a , the
S a v an a M e d ha t i t hi V i t iho t ra
, , , M an us .

an d Ka v i ) an d o n e d a ughte r

Urj a w a ti m arr i ed to
S u k ra c ha ry y a .

Ag n id hra ' '

291 , P u rva ck z t tz

N bhi mp u ru s ha H a ri v a rs ha R a my a k

m M er ua evi m P ra tz rup a m Ug ra a a n s tri m Lat a m R a my a
' '

r . . . . .

K u ru Bha d ras v a K e t u ma t

m N da m Bk a a rd m D e v a v i t z
'
'
. z .
.

( A j a n a bha v a s
c al led after hi m
Bha ra t a v a rs ha )
m Pa n c ha j a n i
.

m at i R a s ht ra bhri t S u d a rsa n a b ha ran a D hu mra k e tu

m . Vri d a k a s en d

De v at aj it
21 2 A s m i
.

D e v a d y u mn a
m D /z emm z a ti
.
 V i ra v ra t a

Pra ma n thu

I OO sons 1 da g hte r

T A B LE V .

PR IYA V R A T A .

S KA N D H A V C H AP
. . I .

Priy a v ra t a from the begin n in g u n der the i n uence of

wa s, ,

N a rad a S o he decl i ned to tak e part i n the ru le of the u n i v erse ; ti l l

.

at l ast B rah m a pers uaded h i m not to sh irk h is assigned work K i n g .

Pr iy a v ra t a married B a rhis hm a t i th e d aughter o f V i s v a k a rma

,
By .

her he had ten sons A g n id hra & c al l n am es of A gn i

.
, .

O f these ten Ka v i Mah a v ira an d S a v an a were spi ritu al ly i n

, ,

c l i n e d and they became Param a H an sas ( Param a H an sa i s on e wh o

gi v es u p the worl d en ti rely an d becom es xed i n B rah ma ) Priya
-

vrata had by another wi fe three son s U t t a m a T a masa an d R a i va t a ,

.

They al l be cam e M an u s .

Priy a v ra t a reigned for years Th e S u n g o d Ad itya .

-

m oves rou nd the S u m e ru Mou n t a nd sends h is rays u p to the Lok a

l ok a ran ge il l u m i n ing hal f the region s wh i le the other hal f rem ai n s
,

d ark K in g Priy a v ra t a i n the ex u berance o f S pi ri tual power d e t e rm i n

.

ed to il l u m i n at e the d ark region s an d to m a k e i t al l d ay and n i) n igh t .

H e fol l owed the S u n god se v en t i mes w ith a chariot a s swi ft an d

-

brigh t as that o f the S u n god h i m sel f e v en as thou gh he were a

-

s econd Ad itya . Brah m a app eared sayi ng Des ist 0 Son this i s , ,

n o t thy assigned d uty i n t he u n iv erse

The r u ts ca used by the wheel
.
 [ 10 3 ]
of Pri y a vra t a char i ot are the se v en oce a n s wh i ch gave rise to the

s ,

se v en D v i p a s j am bu Pl a k s ha S a l m a l i K u sa K ra u n cha sa k a an d
, , , ,

Pu
s hk a ra
'
.

Ofthese D vi pa s each su cceed in g o n e i s twice as large as th e

,

o n e prec ed i ng i t The se v en ocean s respecti v ely cons ist o f ( I ) K s ha ra

.

( S al t ) ( 2) Ik s hu ( S ugarcane j u ice ) ( 3) S u r a ( w i ne ) (4 ) G hri t a

, , ,

( clari ed bu tter ) ( 5) K s hi ra ( m il k
, ) (6) Dadh i ( cu r d ) a nd (7 ) S u d d ha ,

( pu re w a ter ) .

Th e y are l i ke d itches rou n d the D v ip a s an d the i r d i m en sion s

a re the same a s those o f the correspon d i ng D vi pa s .

K i ng Priy a vra t a d ivi ded the se v e n D v i p a s a mon g his se v en

sons th u s
To Ag n id hra , he gave J am b u D vip a .

Id hm a j ihva
'

, Pl a k s ha D v i p a .

Ya j n a v a hu ,
S a l mal i D v i pa .

H i ra n y a re t a s , K u sa D v i p a .

G hri t a p ris t ha , K ra u n c ha D v ip a .

M e d ha t it hi, Sam D vi p a .

V i t iho t ra . P u shk ar D v i p a .

ga v e h is d a ugh ter Urj a s va t i

He i n m arriage to Suk ra .

fa mou s De va y a n i w a s thei r daughter .

S KA N D H A V C H AP . . 2 .

Ki ng Ag n id hra pres i d e d over J am b u Dv i pa . He sa w the

A ps a ra P u r v a ch itti an d beca me lo v e stricken s o m uch s o
- -

, that h e

be c a me a f a a a (J ad a is l iteral ly X e d m aterial i z ed he n ce

, i d iotic
,

m ad ).

The K i ng ha d by her n i ne sons N a bhi Ki mpu ru s ha H a riv a rs ha , ,

Av ri t a R a my a k
,
H i ra n m a y a K u ru Bha d ra s va an d Ke t u m a l a
, , , .

Each o f them presided o v er the Varsh a o f his n am e They were .

respecti v el y wedded to the fol lowi n g n i ne d augh ters o f Meru Meru ,

de v i Pra t irp a Ug ra d a n s t ri Lat a R a my a Sy s m a N ari , Bhad r a an d

, , , , , ,

De v a v i ti .

S K A N DH A V C H AP 4 6
. .
-
.

Nabhi ha d fo r h is V i sh n uson Rxs n ABH A an In carnat i on o f .

Ris ha bha k new h is Var s h a to be the el d o f Karm a H e m arried .

J ayan ti an d had by her o n e h u nd red son s The eldest and m ost .

qu al ied o f h i s son s was Bharata Bha ra t a va rs ha is nam ed a fte r .

h im "
 [ 10 4 ]
The ch ief am ongst the rem ai n i ng n i netyn i ne s on s w e re
Var ta Il a v a rt a , B ra hm a v a rt a , M a l a y a k e t u , Bha d ra s e n a , In d ra s p ri k ,
Vid a rbha an d K i k a t a These n i n e were the i m med i ate s uccesso rs o f
.

Bharata and w e re a tt a ched to him .

Fol lowi ng them were Ka v i H ar i A n t a ri k Sha Pra bud d ha , P i p

, ,

p a l a y a n a Ab i rho t ra D ravid a C ha ma s a and Ka ra bhaj a n a

,
They were .

d e v oted to Bha g a v a n Th e i r sto ry wil l be rel ated i n the 1 1 th B ranch

. .

o f this Pu r a n a .

The you nger e ighty o n e son s were d e voted to k ar ma a n d t hey

Were great perform ers o f Yaj n a .

R is ha bha cal l ed h is son s together an d ga v e th em proper advice .

He taugh t them Atm a Vi dy a an d re v ealed to the m h i s o w n n atu re a s

the al l per v ad i n g P u rusha fre e from A v i dy a ,
.

Th is m y body i s i nconce iv abl e My h eart i s p ure S atva . .

A l l i m pu ri ties were cast o ff by m e Therefore good people cal l m e

.

( pr i ma ril y a bUl l second ari ly the best ) Yo u a re a l l

R i s ha bha ,
.

born o f my heart and s o you al l are great fol low you r brother Bharata
w i ll i ngl y. By servi ng h i m y o u w i l l do you r d uty by you r s u bjects .

So sayi n g he m ade over the rei ns o f govern ment t o Bharata

,

a n d h i msel f bec am e a Pa ra m a H ansa H e took the vow o f s i lence .

a n d n ever spoke agai n H e looked bl i nd d u mb an d dea f l i ke o n e

.
,

obsessed and m ad H e wen t e v erywhere i n th is s tate heed less o f

. ,

what others said P eopl e ocked rou n d hi m where v er he wen t

. .

A t l ast he though t the rush of peopl e t o be an i m ped i m en t to yoga

a n d took the v ow of A jagara l i fe ( Aj ag a ra i s a h uge pyth on th at
doe s not m o v e bu t e a t s wh ate v er comes w ith i n rea ch o f i ts mou t h)
, .

He rem ai ned xed at o n e p lace .

The yoga po w ers ( S id his ) sou gh t h i m bu t he s purned the m

a ll
. Whe n h e foresaw the e n d o f his p ra ra ba k a k a rma R i s ha bha

Wen t abou t at wi l l a n d tra v el led i n Ka nk a Ven k ata , Kutak a an d ,

South Karnatak a Wh ile i n the forest of K utak a he th rust some stones

.

i n to h is mouth A t that ti m e the w i n d ble w h igh a nd the ba mboo

.

to pes ca ugh t re a nd the body o f the Ki ng was cons umed I n Kal i .

Yuga Ki ng A rhat o f Kank a Ven k ata an d K u taka w i l l hear o f the

, .
,

d eeds o f R is ha bha an d i n the n am e o f rel igion w i l l i ntrod uce al l sor ts

o f sacri legious practices as sanctioned by R is ha bha s exam pl e .

S KA N D H A V C HM ) . .
7 .

King Bhar a ta m a rr i ed Pa n c ha j a n i the d aught e r , o f Vis v a . He

had by her ve sons S a m at i R a s ht ra bhrit S u d a rs a n a Abha ra n a and
, ,

,

Dhumra k e t u Th is Varsha wa s formerly cal led Aj a n a bha

. W hen .
 [ 106 1
w i fe a n d Th is s o n was said to be a n i ncarn ation o f
one d a u g ht e rf
Bharata H e was afrai d of ra n g e: ( co m pany ) so m u ch so that he
. ,

wou ld not e v en spea k to a ny o n e for fear o f acqu i ri ng new Karm a

'

People took hi m for an i d iot H is father stro v e hard to teach h i m .

the Vedas bu t d i d not su cceed H is parents d ied an d h is h al f

'

brothers had charge o f h i m The i r wisdom was that of the Vedas . .

They h ad not learn ed A tm a V i dy a So they d id not u nderstand th e .

n atu re of Bharata an d n eglected h i m They ga v e h i m poor m eal s for .

the day s work i n the el ds

.

t i me a th ief wan ted to propit i ate th e go d dess Bhad ra

At one

K a l i by h u m an sacr i ce i n order that he m ight be blessed wi th a

ch ild The v icti m that was p roc u red somehow u n tied h i m sel f an d
.

ed The attendan ts searched for h i m on al l si des i n vai n They at

. .

l ast fel l u pon Bharata who was watchi n g i n the el ds i n a pecu l iar way .

They fou nd h i m m ost su i ted for sac ri ce and ti e d h i m u p an d carried

h i m to the al tar of K a l i H e was d u ly con secrated an d the priest
.

took u p a sha rp i nstru men t to cu t o ff h i s head K a l i cou l d no longer .

rem ai n u n concern ed She rushed fo rth i n rage from ou t of her i mage

.
,

wrested the k n i ves from the hand s of the th ieves an d c u t o ff thei r

h eads .

O n ce u po n a t i m e Ra hOga n a K i n g o f S i ndh u a n d S a u bi ra
was tra v el l i ng i n a pal anq u i n The ch i ef pal anq u i n bearer o n reach i n g
.

the ri v er Ik s hu m a t i wen t i n search o f a bearer a nd on nd i ng Bharata

deemed hi m to be a god sen d H e fou n d hi s l i m bs strong and wel l
-
.

b u il t and though t h i m capa b le o f bear i ng the palanqu i n H e forced .

Bharata i n to the ser v i ce Bharata though qu i te u n t for thi s m en i

.

al work d id h is u tmost B ut h e was i n the habi t of look i ng forward

for the distance of an arrow th row a nd the n tak i ng steps i n ad v an ce ,

s o that he m igh t not u n wari ly k i l l some an i m al u nder h is feet H e

.

cou l d n o t therefor e k eep pace w i th the other bea rers an d the pal an
q u i n lost i ts bal ance K i ng Ra hg a n a bec ame ang ry a nd reproache d
.

the bearers They compl ai ned agai n st the new recru i t The k i ng
. .

tau nted Bharata wi th these words Oh my frien d I d are s a y you are
ti red for h a v e you not carr i ed me long and for a long d istance too

an d you appear to be th i n i ndeed an d weak A re you s u fferi ng fro m .

decrepitude ? A re not these you r fel low m ates ,

-
.

Bharata kept q u iet For these tau nti n g remark s d id not

.

touch h i m H e was c rystal l ised i n w isdom and w a s no longer t ro u bl

.

ed with the fal se p re c e p t io n s o f I and m i ne .

The pala nq u i n agai n lost i ts bal ance The k i ng lost h is tem

'
"

per and b roke forth t h us What i s th i s ? are you al i ve or de a d ? Do

.
 [ 10 7
1
yo u th u s d i sregard my orders a n d th i nk o f l i v i n g ? Yo u m u st b e a ,

m ad m an l ik e the Death god I w i l l p u n i sh you r m ad ness and b ri n g

,
-

you to y ou r sen ses K i ng Ra hug a n a was prou d o f h i s learn i ng an d

.

h i s k i ngsh i p H e was i nated with Raj a s an d Tames H e had there

. .

fore no hesitation i n rep roach i ng that lord o f Yoga Bharata , .

Bharata s m i led an d th u s repl ied Thy tau n ts are true 0 ,

k i ng ! There i s no doubt I a m n e i ther t i red nor d i d I tra v el lon g , .

For thy weight does not affect m e nor ha v e I any d ista nce to travel .

N or cou l d I be cal le d fat For the bo dy i s fat an d not I I t i s by . .

fal sely attri bu ti ng the bod i ly attri butes to sel f that o n e i s said to h a v e
th ick ness lean ness d isease h u nger th i rst fear en m ity desire sleep
, , , , , , , ,

attach men t anger egotism pride an d sorrow B u t I have no such

, , , .

false perception .

Thou sayest I a m dead e v e n whe n al iv e B u t s uch i s the case .

w i th al l be i ngs for they are al l subject to consta nt tra nsform ation s .

Thou chargest me w ith d i sregard i ng the orders of my Master .

B u t on ly i f the relation sh i p of Master an d ser v an t does real ly su bsist

'

m ight there be com m an d an d obed ience B u t where i s that rel atio n .

sh i p ? I f thou sayest i n the ways of the world tho u art my k i n g

,
.
,

m omen tary though these ways be please tel l m e thy behests , .

Thou c allest m e a m ad man a nd dost wan t to pu n ish me a n d

b r i ng m e to my senses B u t I a m not m ad though I m ay l ook so .
, ,

fo r I a m xed i n the m ed i tation o f B rah ma B u t st i l l i f thou th i n k .

est me to be a m ad ma n i t w i l l be useless to p u n i sh or to teach a

'

se nseless bei ng .

So sayi ng Bharata cont i n ued to carry the k i ng R a huga n a .

came dow n from the palanq u i n an d fel l at B harata s feet H e ex .

p ressed regret for ha v i n g sl ighted su ch a sage i n d isgu ise an d prayed

for a fu l ler expl anation o f the phi losophy i n v ol v ed i n h is weighty

words Th is led to a n expl anation by Bharata of the A d v aita ph i
.

l o s o p hy from the stand poi n t o f the P u ran as a de n u n ciatio n o f Ved i c ,

a nd Ta ntric ri tes an d a n allegorical descri pt i on o f the w o rd ly l i fe as

,

trad i ng i n the forest (the worl d bei ng the forest an d the traders b ei n g
m en i n search of wealth ) The al legory was ex plai ned by S uk a to .

Pa r i k s hi t [ The enqu i ri ng s tuden t i s referred to the or i g i nal for

.

d et a i ls ( V 1 1 1 40 ]
.
-

S KA N D H A V C H AP I 5 . . .

W e m u st h u rried ly refer to the l i ne of Bharata S u ma t i was .

th e son o f Bharata I l l gu ided m en i n the Kal i Yuga wi l l cal l h i m a

.

;G od. I n his l i ne Pra t iha was m a s t e r o f Atm a V idy a Com i ng lower

d ow n by far the most renow ned k i ng i n the l i n e of Bharata was G a ya

 [ 10 8 ]
V i ra j a
was also wel l k nown O f the h u nd red s on s . o f V i t aja the ,

eldest was Sa t a j it o r the Con querer o f the h u n dred .

20 2

[ T H O U G H TS O N TH E L I N E O F P R I Y A VR A T A ] .

P riya Vrata m ean s li teral ly on e of wel com e ( P rzy a ) d eeds

( Vrata
Priya Vrata w a s u n der the i n uen ce o f N a rada from the be
,

gi n n i ng a n d he decl i ned to go along the Descendi n g path o r Pra v ri t ti

M a rga H e was wedded t o the daughter o f V i s hv a K ar m a
. .

V i s hv a Karm a i s th e cosm ic m an u factu rer The work o f th i s .

P raj apati extends o v er the whole of T ri l o k i a n d h e i s the arch i te ct o f

al l syste m s an d chai ns i n cl ud ed i n th e T ri l o k i Priya V rata as w e ,

shal l see l ater o n represents the ea rt h ch a i n on ly o r the syste m

,

k now n a s Bh ur .

W ha t we general ly cal l the Sol ar system i s a m i snomer F o r .

th e su n sta nds betwee n Bh u r Lok a an d Svar Lok a an d i l l u m i nes bo th

the Lok as wi th i ts rays Th e Sol ar System i s therefore properly
.

speak i ng the whol e o f the T ril o k i I n spe ak i n g o f P riya Vrata .

,

therefore the Bhaga v ata restri cts i tsel f to the region s i l l u m i ned by
,

the s u n a s wel l a s by the moon (V I 5 -

W e shal l en t e r i nto a detailed descr i pt i on o f th e whol e s yste m

i n the n ext chapte r Let u s tak e here a pa s si ng gl a n c e o f the l i n e o f
.

P riya Vrata .

We take P ri ya V rata to be the Earth cha i n com plete i n it sel f

or -

rather the progen i tor of the Earth chai n .

M eru or S u me ru i s the ax i s o f Bhu r Lok a ,

i ts h ighest po i n t
be i ng the highest poi n t o f Bh u r Lok a .

Th e su n god revol v es rou nd th i s cen t ra l ax is .

The E arth god Priy a vra ta al so re v ol v e d rou nd Meru z e the

-

. .

E arth rotated rou n d i ts o wn ax is at a very rap i d rate fo r so me ti m e

d u ri ng its i n fancy .

The rotation o f the Ea rth w a s fol lowed by the separat i on o f

l ayers The part most remo v ed from the cen tre w a s rst a ff ec te d
. .

I n this way seven d isti nct laye rs were form ed The l ayer to .

w ards the ci rcu m fe rence was the most spi r i tu al T hat towards t he .

centre w a s the most m ater i al .

The reason of th i s is t o be fou n d in the act i on of the th ree

Gu nas an d T a m as .
 [ n o ]
The dau gh ter of Priy a vra ta was U rj a s v a t i The word m ean s .

ful l of E nergy S he was wedded to S uk ra the p resi di ng god of the

.
,

pla net Ve n u s .

H e r d augh ter is the renown e d D e v a y a n i who was m arried to ,

K i ng Ya y a t i She stands for De v a y a n a the Rad ian t Path of the

.
,

Upan i s hads wh ich transce nd s the T ril o k i

, .

'

O f the sons o f Priy a vra t a we o f j a m b u D v ip a or Globe D a re ,

d irectly concerned w i th Ag n id hra wh o pres i ded over i ts earl iest ,

d esti n ies .

The Bhagavata d oes n ot rel ate the ge neal ogy of the other son s
a s at presen t we have n oth i n g to d o wi th the l ife i e vo l u t io n o n the s e
gl obes
The process of m ater i al i sation i s i n d icated by the J a da state
o f Ag n id hra o n seei ng the A psaras Purva c hi t t i .

The sons of Ag n id hra are the n i ne V a rs ha s or Con t i nen ts W .

shal l l earn the deta i l s o f these V a rs ha s s ubsequ entl y O f the e . s

V a rs ha s a g a i n we are d i rectly con cerned w ith N a bhi

,
The word .

N a b hi mean s n a v el wh i ch i s at the cen tre o f the body

,
The N a b hi .

Var s h a is the pi v ot o n wh ich the other V a rs ha s h ang The N a b hi .

Varsh a i s wh at we k now a s o u r E arth The n i ne V a rs ha s are al so .

p l aced l ayer o v er l aye r as the D v i p a s are , .

When N a bhi u nderwen t fu rther transform at i on R i s ha bha b e ,

cam e h i s son I n R is ha bha we come to a t u rn i ng poi n t H e i s s a i d fo

. , .

be a n I ncarnati o n of Vi sh n u The word Ri s ha b ha m ean s b u l l

. .

B u t t h at m ea n i ng does n ot g i v e u s any help i n u nd e r t a nd i ng R is ha bha s

a n d h i s work .

moved rap id ly rou n d Meru ti l l the gl o bes we re

Pri y a v ra t a ,

formed This i s i n accordance w ith the N ebu l ou s theory o f Lapl ace

. .

W hen the globes w ere form ed the Earth b ecam e d enser A s th e , .

d en sity i ncreased the m ovem en t o f the Earth be cam e i rregu l ar ti l l a t

, ,

l ast the pl anet becam e xed Th i s i s n ot the western i dea The

,
. .

Pa u ra n ic i dea i s that the s u n m o v es rou n d the Ea rt h an d the Ear t h ,

re ma i ns xed i n its position The story o f Priy a v ra t a s l i ne i s based

.

u po n this i dea A nother idea o f the a ncien ts was that the pl a n et s

.

had speech ti l l they beca me sol i d i ed

,
.

took u po n h im sel f the vow

R i s ha bha o f silence . H is son

Bharata beca m e speechless a s a d eer .

I t was n e cessa ry to p u t a l i m i t to the m ater i al ity of the E a rth .

The hard c ru st t hat form e d t he shel l o f th e planet cou l d not be

al lowed to a ffect its heart The Eart h wa s not to lose al l sp i r i tual i ty
. .
 [ 1 1 1 ]
Therefore V i sh n u i ncarn ated i n R i s ha bha s o that sp iritu al i ty m igh t
be stored i n ou r planets for the e v ol u tio n o f those J ,
i v a s that d wel t
o v er it Look at a Param a H ansa ; the ascetic that nei ther speak s
.

nor mo v es j udgi ng from o utside he is no better than a m u te an i m al

.
, ,

b u t he i s al l spi ri tual i ty withi n S uch i s the n atu re of o u r mother

.

E arth .

The th rusti ng of stones i n to the mou th of Ri s ha bha is su

g g e s

The sons of R is ha bha a re the cou ntries of ou r Earth O f .

these Bharata ( I n dia ) was the rs t b orn The spi ri tu al character o f -

.
-

th is holy l an d i s shewn by the story of Bharata .

Bharata was obeyed an d i m itated by n i ne b rothers of who m ,

B rah m a varta i s wel l k now n as d s c ri be d by Ma n u M al aya is M al a

- -
.

bar V i d a rbha is Berar and K i k a t a i s Bih ar

.
.

The son s of R is ha bha v ery l ikely i ncl u de al l the cou n tries o f

the E arth .

R i s ha bha
cal led h is sons an d asked them to fol low Bha rat a .

Wi l l other lan ds now fol low that ad v ice ?

20

TH E E A RT H C H A I N , B H UV A N A KO S H A .

S KA N D H A V C H AP . . 16
.

Sai d Pa rik s hit Thou h ast gi v en the bare ou tl i ne of thes e

region s of the u n i v erse which are l ighted by the su n and where t he
moon and the l u m i nou s starry host are also seen .

Thou hast hereby men tion e d the seven o cean s an d the seve n
D v i p a s bu t thou hast not gi v en the detail s thereo f
, S u k a repl ied .

I magi ne the Bh u m andal a or the Ea rth ch ai n to be the peri

-
~

carp of a lotu s I magi ne there are seven sheaths i m mersed i n i t t he

.

se v en Dv i p a s The cen tral sheath i s J a mbu D v ip a I t i s N iy u t

. .

Yoj a nas i n area B u t S rid ha ra S v a mi here ex

pl ai ns N iy u t a as m ean i ng one lak sha o r So accord i ng t o
S rid ha ra the area of j am b u D v ip a is m i l e s ) J am bu D v ip a .

i s rou n d l i ke the lotu s l eaf .

There are n i ne V a rs ha s i n j a m b u Dv ip a each n i ne thou sa n d ,

Yojanas i n area com pletely d i v ided by eight mou ntai n ranges ( Bha .

d ra s v a an d K e t u m a l a form exception s for they exten d o v er ,

Yojan as Som e tak e n i ne thou sa nd Yoj an as to be the ex pan se be

.

tween the N i la a n d N is ha d ha ra nges The Vayu P u ra n a descr i bes. .

the pos i t i on th us z Two V a rs ha s are si tu ated l i k e two bows no rth
a n d south Fou r are placed lon gways Il a v ri ta i s as i t were w ith
. .

fo ur pe tal s S ri a k a ra Th is gi ves
.

.

ILA V R IT A IS TH E C E N T R AL V A RS H A .

S u me ru is
si tuated i n the n a v el o f th is Varsha Th i s k i ng o f .

m ou n tai ns i s gold al l through I t i s a lak sha Yojan as h igh I f the

. .

Earth chai n be taken to be a lotus th i s Meru i s i ts pericarp I t i s , .

Yoj an a s as the top a nd Yoj an as at the foot a n d

Yoj anas u nder the grou n d .

( By say i ng 1 60 0 0 Yoj anas at the foot 840 0 0 Yoj anas a re le ft ,

o ut . Th u s the Vish n u P u ran a says the Meru i s 840 0 0 Yoj an as o v er

the grou nd an d 1 60 0 0 u nder the grou n d a t the top 320 0 0 a nd at th e ,

foot 1 60 0 0 S r i d k a ra
. 1 6o o o + 84o o o =
.

O n the north o f Il a v ri t a are the three mou n tai n ranges N i l a ,

S v eta a nd Sri n g a v a n i n order They are respecti v ely the bou n da ry

.

ranges o f Ra ma y a k H i ra n m a y a a nd Ku ru They spread east a n d west

,
.

u p to the sal t ocea n They are two thou san d Yoj an as wide I n len gth
. .
,

each s u cceed i n g o n e i s a l i ttl e over o n e tenth pa rt shorter than the

p reced i ng o n e ( There i s no d i ffere nce i n he i gh t an d i n w i d th S rid ha ra )
.
, .

S o o n the so uth o f Il a vri t a a re the three ra nges N i s ha d ha ,

H e m a k ftt a an d H i m al aya sp read i ng east an d west l i ke the precedi n g

o nes They a re
. Yoj an as i n heigh t They are the bou ndary .

ra nges respect iv ely o f H a riv a rs ha K i n p u ru s ha a n d Bha rata ( Th i s

, .

Yoj an as i s also the heigh t of N il a S v eta an d S rin g a v n a ,

The width o f these ranges agai n i s that of N i la a n d others By , .

Bh arata we are to u ndersta n d N abh i .

O n the west o f Il a v ri ta is the M a ly a va t range an d o n the east

l ies the Gandha Madan a range These ranges exten d north u p t o the ,

N i la range an d o n the south u p to the N is ha d ha range They are .

two thou sand Yoj an as wide They are the b ou ndary ranges o f Ketu
.

m ala and Bha d ra s v a re specti v ely ( East and wes t there i s the Meru
.

s u rrou nded by Il a v rit a then there are the two ranges M a ly a v a t a n d

'

Gandha Madana a nd the two v a rs ha s Bha d ra s v a a nd K e t u ma l a an d

,

noth i ng b es ides ) .

North and sou th there i s the Meru the n Il a v rita 6 mou n ta i n

, ,

ranges and 6 V a rs ha s 3 o n each s i de a nd noth i ng el se

, .

Where do you then get a l a k s k a of Yojanas ? I t i s sa i d

[
Meru ha s a d ia me t a r of Il a v ri t a has The 6
V a rs ha s ha v e 6 x The 6 m ou ntai n ranges h ave to
gether a width o f 6 x Th u s north a n d south we have ,

1 6,o oo +
 K i n p u ru s ha Varsha s o cal led fr om its d wel lers exte n ds from
, .

the h ighest poi n t of the H i m al ay a s as its base t o the highest poi nt o f

H e ma k u t a .

So wi th the other V a rs ha s .

I t w i l l be seen that we ha v e,
no idea o f any of the mou ntai n s ,

be s i des the H i malayas .

sta nds o n the same le v el wi th K e t u m a l a an d Bha d ra s v a

Il a vri t a .

If these th ree be ta ken as o n e we get the n u m ber 7 , Fi v e other .

D vip a s ha v e 7 V a rs ha s on ly ] .

fou r s ides o f Meru are the fou r m ou n ta i n s Mand a ra

O n_ the ,

Meru Mand a ra S u p ars n a an d K u m ud

,
They are ten thou san d .

Yoj an as i n height and ex p an se .

( There a re two mou nta i ns east an d west their ex panse bei ng ,

n orth and sou th The re are other two north an d sou th th ei r ex

.
,

panse being e a s t and west O therwise i f these mou n tai ns were t o

.

en circle Meru Il av rit a wou ld n ot be i n existence

,
.

O n these fou r m ou n tai n s res pecti v ely are fou r big trees o f
Mango J a mbo l a n d
,
Kadam ba a nd the sacred Fig They are th e
, .

ban ne rs a s i t were o f the Mou n tai n s They are 1 1 0 0 0 Yoj anas h igh .

a n d they also spread over thi s are a Thei r w i dth is o n e h u nd red .

Yoj a nas .

There i s o n e l ake bel ow each o f these t rees : m il k sugarcan e ,

j u ice an d pu re water respecti v ely The u se of these u id s g i ve s .

n atural Yogic powers t o the U p a d e va s ( lesser devas

There are al so fou r gar d en s o f the D e v as ,

v iz . Na n d a n a , Chaitra
an d S a rv a t o bhad ra -
.

The Devas ,
adored by the U p a d e v a s am u se t he ms e l v e s i n

those gardens .

Big fru i ts w i th nectar l i k e j u ice fal l from the m ango tree

-
on

M and a ra .

(T h e V a yu Pu r a na gi v es the mea s u re o f th e fru it The Ri sh i s .

who perce iv e truths gi v e the measu re of the fru its to be 1 0 8 c u bits

'

w ith the st clo s ed ( a ra tvz ) and al so 6 1 cu bi ts m ore S rz a k a ra )

'

.

When these fru its drop d own they g i v e ou t a v e ry s w eet ve ry , ,

fragran t pr ofuse red d ish j u ice wh ich col l ects to form the ri v er cal led
,

A ru n 6d a ha v i ng water o f the col o r o f A ru n a or the m orn i ng S u n

~
, .

T his r iv er waters the Easter n part o f Il a v ri t a Th e u s e o f i ts wate r .

gi v es such a sweet scen t to the bo dy of th e female attendants o f

.

Du rg a that the w i nd carries that scent to ten Yoj anas arou nd .

 [ 1 1 5 ]
S o the j ambu r i ver i s formed by the j u i ce o f the fru i ts that
d rop dow n from the J a mb o l o v a tree i n Meru Mandara I t water s .

the sou thern part o f Il a v ri t a .

The l an d o n the ban k s of these r i vers i s soaked by the i r j u ice

a n d worked o n by ai r an d l ight and is th us con v erted i n to gol d
cal led Ja m b fi n a d a wh ich gi v es ornamen ts to the De v as
,
.

A ru n a is the morn ing S u n as wel l as the color o f the morn i ng

,

S un . The ri v er with A ru na water is also gol d prod uci ng .

The Kadam ba tree on S u p a rs v a has ca v it i es fro m wh ich o w

v e streams o f honey each 5 V y a m a s w ide ( V y a ma = t he space be
,

tween the tips o f the ngers o f either han d when the arms are extend
ed ) These stream s water the wester n part o f Il a v ri t a The fra
. .

gra nt breath o f those that u s e them spreads o v er o n e h u nd red

Yoj a nas al l rou nd .

The g tree ( Vata ) cal led S a t a v o l s a o n the su m m i t o f Ku m u

d a has bran ches wh ich gi v e rise to ri v ers that bri ng forth m i l k c u rd , ,

honey c l a ried bu tter m ol asses ed ibles carpets cloths orn aments

, , , , , , ,

i n fact al l objects of d esi re These ri v ers fal l from K u m u d a a n d .

water the n orthern part o f Il a v ri ta .

Those th at u se the waters of those ri v ers are free fro m al l i n

rmi t ies d iseases secretions ol d age a n d death
, ,
They l i ve i n a bs o, .

l ute b l iss al l their l i v es .

There are twenty m ore m ou ntai n s o n a l l s i d es o f Meru at i ts ,

foot They are K u ra n ga K u rara K u s u mbha N a i k o v k a T ri k ut a

. , , , ,

S is ira Patanga R u c ho k a N is ha d ha S i t i v as a Kapil a S an kha Vai

,
.
, , ,
.

d urya j a ru d hi H o us a s R is ha bha N a ga K al a n j a ra Ni ra d a a n d
, , , , , ,

others .

a t ha ru and D e v a k ut a are s i tuated o n th e eas t

T wo m ou ntai n s J , ,

o f Meru They are two thousand Yoj an as i n heigh t an d i n w id th

. .

To the n orth they spread o v er

'
Yoj anas .

'

So on the west there a re t he two mou ntai n s Pavan a an d

Pa riy a t ra .

O n the sou th there are Kail asa an d K a ra vi ra wh i c h expa n d ,

toward s the east So o n the no rth there are T ris ri n g a a nd Makara

.
, .

( I f d i fferen t m easu res are gi v en i n Vish n u an d other P u r a nas they are ,

w i th referen ce to d i fferen t Kal pas .

The sages say th at i n the cen tral portion o f th e top o f S u me ru

i s the abode o f Brah m a m ade of gold , ,
Yoj anas i n area ,

a nd of fo ur eq ual side s .
 1 16

S urro und i ng the ab ode o f Brah m a are the ei ght abodes o f th e

eigh t Lo k a p al a s situated respecti v el y i n the d i rection s presided o v er
by these Lo k a p al a s Each o f these abodes ha s the color o f i t s o w n
.

Lokap a l a and each extend s over 2 % thousan d yoj an as ( The n a me s .

of these a bodes are gi v en i n other Pu r a nas Th u s .

M a n o v a ti
i s the abode o f Brah m a .

A m ar a vati I nd ra .

T ej o v a t i A gn i .

S a n y a va t i Yam a .

K ris hn a n g a n a N a iri ta .

S ra d ha v a t i Varu na .

G a n d ha v a t i v a yu .

M a ho d a y a K ubera .

Ya s o v a t i Isa .

TH E GANGES .

S KAN DH A V C H AP 7
. . .

The A vat a ra V a ma n a asked Bal i the Da i tya K i ng fo r a s , ,

m u ch space as he cou ld co v er i n three steps The rst step co v ered .

t he earth V a ma n a then raised h is foot over the hea v en s a nd the

.

stroke o f h is left toe n ai l ca u sed a hol e i n the cosm ic egg Water

-
.

entered the hol e fro m ou tside water that carried the wash i n gs o f
,

Vi sh n u s feet and that was conseq ue n tly capable o f pu ri fy i n g al l

t he i m pu ritie s o f the worl d a nd that was i n i tsel f very p ure water ,

that was the n cal led Bhaga v at pud i I n a thou san d yugas the strea m

reached the h ighest poi n t o f Svar Lok a cal led V i s hn u p a d a , .

Dhru va carr i ed the strea m o n h is o w n head w i th ever i ncreasi n g

devotion .

The seven R ish i s (o f the Great Bear ) carry the sacred water i n
the i r braided tu fts o f hai r a s someth i ng better than M uk ti for the

, ,

stream o f devot i on ows from Vi sh n u d i rect .

Thence the stream passes throu gh the path o f the De v as studded ,

Wi th thou sands and thou sands of starry chariots ti l l i t o v er ows the ,

l u nar region s an d fal l d own o n the abod e o f B rah m a i n Mer u .

There the strea m d i v ides itsel f i n to fou r parts cal led S i t a A l ak a ,

n and a V a n k s hu an d Bhad r a
, .

The S it a ows from the abode o f B rah m a th rou gh th e highest

m ou n tai n ranges she comes dow n t o Gand ha M a d ana then ce through
, ,

Bha d ras va Varsha s he fal l s i nto the salt ocean t oward s the east .
 [ 1 1 8 ]
I n Il a v ri ta Bhava o r S i v a i s the onl y m al e O ther m ales d o
,
. .

not en ter that Varsha for they k n ow the c u rse o f Bha v an i ( D urg a )
,

that whoe v er shou ld en ter the Varsh a was to becom e a femal e .

Bha v a is adored by m il l ion s o f women . He med i tates on th e

fourth the T a masa M a rt i o f M a ha p u ru s ha v i z
,
. S ha n k a rs ha n a . He
reci tes the fol lowi ng man tra a nd ru n s abou t
-

Om Namo Bha g a v a t e Mah a Pu ru s ha y a Sarva gu na S a n k hay

-

n aya A n a n t ay a A v y a k t ay a Na m a ha .

O m S al u tatio n s to Bhaga v at Mah a P u rusha sal utat i ons to

, ,

the m an i fester o f al l G u n as the E nd less, the U n m an i fested
,
.

Then fol lows a prayer t o S a n k a rs ha n a for which readers a re

referred to the ori gi n al B k a a r a s v a

.

is the lord of Bha d ra s v a

Bha d ra s ra v a s H e a n d h is fol l owers .

d wel l there they med itate o n th e H a y a s i rs ha aspec t o f v a s ude v a,

,

they reci te the fol lowi n g m an tra an d ru n abo u t .

O m N am o Bhag a v a t e D ha rmay a A tm a -
v is o d ha n ay a n am ah .

O m sal u tations to Bhaga v at D harm a ; sal u tation s to hi m w ho

pu ri es the sou l
Then fol l ows a prayer to
'

H a y a g ri v a H a n v a rs li a .

The ren owned sa i n tly Daitya Pra hl a d a w ith the d wel l ers of

th is Varsha adore H i m and reci te the fol lowi ng m an tra .

O m N am o B ha g a va t e S ri N ara S i n h aya N a ma s tej a s tej a se

Av i ra v i r bha v a v a j ra n a k ha v aj ra d a n s t ra Karm a Say a n ra n d ha y a
- -

ra n d ha y a tam o grasa o m s v a ha A bha y a m A bho y a m At ma n i bha

y i s t hh o m k s hro u m .

O m sal utations to Bhagavat S ri H ris i n ha Sal utation s t o th e ,

re of al l res ! Man i fest Thysel f ! M a n i fest th y sel f O th u nder n ai led ! -

O thu nder toothed ! Bu rn u p bu rn u p al l desi res ! devou r Tam as !

-

O m S v a ha ! Freed om from fear freedo m from fear be i n us O m ! , .

K o hra u m !
K e t u ma l a .

Pra d y u m n a presides over K e t u ma l a i n order to

or K a ma d e v a
please Laksh m i S a m v a t s a ra ( on e year ) the d aughters o f S a m v a ts a ra ,

v i z : the n ights and Sons o f S a m v a t s a ra v i z : the days The d ay s

-

and n i ghts are i n n u m ber i e as m any as are conta i n ed i n t he

. .

ful l term of a m an s l i fe (o n e h u n d red years ) Thes e d ays and n ight s

.

are the lord s o f K e t u m al a Laksh m i w i th whom the dwel lers o f

K e t u m a l a adore K a ma d e v a .

( The m antra and prayer are then gi v en ) .

 [ 1 19 ]
R a my a k a .

Matsya (The Fish I ncarnation ) presides over Ra my a k a Ma n u

is the Ki ng .

( Mantra a nd prayer fol low )

K urm a ( the To rtoi se I n carnation ) pres ides o v er H ira n ma y a .

A rya man the ch ief o f the Pi tris d wel l s there with others .

( Man tra and prayer fol low )

K u ru .

Varsha o r the Boar I ncarnation presides o v er K u ru . Bh ur

w i th the d wel lers o f K u ru a d ore h i m .

( Man tra a nd prayer fol low ) .

I n K i n p u ru s ha H an u m a n wi th the d wel lers o f the Varsh a

,

worsh ip the Ad ip u rus ha R a ma brother o f La k s ha m a n a a n d h us b an d ,

o f S i ta .

( Mantra an d prayer fol low ) .

B k a ra t Va rs /z a
'

N ara N a r a yan a p re s e d e s over th i s Varsh a There are v ar i ou s .

castes and A sramas i n th is V arsha N rada o f great de v otion

( ) a .

l ea ds the peopl e o f th is Varsha H is object i n s o doi ng is to teach .

t o s a v a rn i the com in g Man u the S a n k hya and Yoga ( a s related i n

, ,

the Bha g a va t Gita ) together w i th the ful l real i satio n o f Bhagavat ( as

related 1 n the Pa n c ha ra t ra s ) .

Th is m ission of N a rad a is special ly noteworthy ] .

( Man tra an d p rayer fol low ) .

I n th is Bh a rata Varsha there are m any m ou ntain s and ri v ers .

Maloya M a n g a l a p ra s t ha M a i n a k a T ri k u t a R is ha va K u ta ka
, , , , , ,

K e n v a Sahya R is hy a m uk a S risa i l a Ven kata Mahend ra v a rid ha ra

, , , , , , ,

V i ndhya S a k t i m a n Riksha Pa rip a t ra D ro na C hi t ra k ut a Gobar

, , , , , ,

dh ana R a i va t a k K a k u b ha N i l a G o k a mu k ha I n d ra ki l a K a ma g iri
, , , , , ,

a n d h u nd red s and thousand s o f other m ou ntai n s are s ituated i n th is

Varsha .

The fol low i n g are the principal ri v ers C ha n d va v as a T a mv a ,

p a rn i A v a tod a K ri t a m a l a V a iha y a s i K a v eri Ven na Pa y a s vi n i

, , , , , , ,

S a rk a ra v a rt a, K ris hn a v e n u a, B hi m ra t hi , G o d a ba ri , N i rv i n d hy a , Pa

y o s hn T a pi Re v a S u ra s a Narmad a C ha rm a n va t i A ndha S a na
i, , , , , , , ,

M ah a nad i V e d a s m rit i Ris hik ti ly a T ris a m a K o u s i k i M a n d a k i n i

'

, , , , , ,

Yam u n a Saras v a ti D ri s ha d va t i Gom ati S araj u Ag ha va ti S ha s t ha

, , , , , ,

vati S a p ta v a t i S a ta d ru S u s homa C ha n d ra bha ga M a ru d u rid ha

, , , , , ,

Vitast a A s i k i n i an d V i s v a
,
.
 [ 1 20 ]
Those that acqu i re b irth i n th is Varsh a have recou rse t o S v arga ,

h u m an ity and Na ra k a re s p e c t i ve l y accord i n g as the i r Karm a is W h ite

,

( s a tv ic ) Red ( R aj asic ) or Bl ack ( T a m as ic ) The People acqu i re Moksh a

, .

i n th is Varsha i n a cc ordance w ith thei r Varn a ( C aste ) ( Th i s 1 5 .

be cause Karm a accord i ng to caste pre v ai ls i n th is Varsha n o t that ,

M oksha i s n o t other wise attai nabl e S ri d k a ra ) . .

A n d what i s mok sh a i n this Varsha ? I t i s the Co m pan i onsh ip

o f Mah a tm a s ( M a ha p u ru s ha s ) b rought abou t b y the destru ctio n o f the

b ond s o f A vidy a caused by various bi rths A n d that Moksha is i n .

real ity u nceas in g u nsel sh devotion to the A ll pe rvad i ng In d e s t ru c

,
-

ti ble Causeless Pa ra ma t ma v a s udeva

, .

E ven the De v as s a y H o w fortu nate are these p eopl e o f

Bh a rat Varsha ! F o r H ari is k i nd to them e v en withou t m any per ,

fo rma n c e s and they are s o adapted fo r com m u n i on w ith H ar i b y

d evot i on We have attai ned S varga by the p erform an ce o f Yaj n a
. .

B ut we s hal l have to be born agai n after the end o f the Kal pa What .

good is i n th is state wh ich does n ot bri ng u s i n d i rect com m u n io n

,

w i th Vish n u ? These people of Bh a rat Varsha e v en w i th the i r shor t

l i v es acqu i re the state o f H ar i I f there be a ny Karm a l eft t o u s
.

a fter the enj oyment o f S varga m ay we be b orn as me n that we ma y

w o rsh i p H ari .

S om e s a y there are e i gh t u p a d vi p a s i n j am bu Dv ip a forme d ,

by the sons o f Sagara when they d ug u p th is earth i n s earch o f t he

sacri cial horse They are S va rn a Prastha Chand ra S uk la Av a rl
.
, ,

tana Ra ma n a k a Ma nd a har i na Pa n c ha j a n y a S inhal a an d Lo u k a

, ,
-

, ,
.

30

T H E D V IPA S .

S K A N DH A V C H AP . . 20 .

P l a ks k a D vip a

j ambu D vi p a is su rrou nd ed by the s a l t o c e a n o n a l l s i d e s .

That ocean extend s over Lak sh a Yoj anas That sal t ocean is a gai n .

su rrou nded o n al l s ides by Pl a k s ha D vi p a wh i ch extend s over 2 ,

l aksh a o f Yoj anas

'

There i s o n e gol d en Pl a k s ha tr e e i n th at D vipa as hi gh a s the

j am b u tree i n j ambu D vi p a an d the D vi p a itself take s i ts n a me fro m
that tree There F i re i s se v en tongued
. .

Id hm a j i hv a s o n o f Priy a v ra t a ruled over th is Dvi pa H e d i v i ded .

the D vi p a i nto seven V a rs ha s and n amed them after h i s seven son e

each o f whom ruled over t he Varsha o f h i s name .
 1 22 I
Tr ee z C l u s fe rs of K usa grass gl owi n g an d g l i tt f i n g
'

K z n g z H i ra n y a re ta s of Priy a v ra t a
'

so n .

Va rs k a rz v as u V a s u d a n a D ri dha ru c hi N abhig u p t a
"

S e ven a
, , , ,

S a ty a vra t a , Bi k ra n a m a , a nd De va n ama .

S e v en mou n ta i n s Ba bhra , C ha t u rS ri n ga , Kapi l a Ch it ra K uta ,

D ev a n i k a , Urd ha ro ma u a nd B ra v i na .

S e ven R i ver s Ra a s k u l y a , M a d hu k u l y a , M it fa v i n d a, S ru ta
v i nd a , Deva G a rbha , G hu t a c hy n t a, and M a n t ra m a l a .

D i v is i o n s of P eop l e : K usal a ,
Re vi da ,
A bhiy u k t a and K u l ak a
P res i d i n g D ei ty A gn i ( Fi re god ) -
.

K ro n n c/z a D v ipa Tw ice

l arge as K u sa s u rro u n ded by an ocean
as ,

o f m i l k equ al ly l a r ge N amed after the K ro u n c ha Mou ntai n

. .

The K ro u nc ha Mou n tai n was attacked by K a rti keya an d i n '

j u red too B ut the M i l k Ocea n a nd the i d i d i y Varu n a

"
.
p re s n g e t

saved it .

K i ng : G hri ta p re s tha

son o f Priy a v ra t a .

S ev en Va rs ha s A tm a M a d hu ru ha M e gha p ri s t ha
, , , S u d haw a n ,
B hraj 1s t 11 a , Lo hi ta rn a , Va naspat i .

S even l o n n tai n s S u k l a V a rd ha m an
: -

, ,
Bha j a n a , U p a v a rha ha ,
N auda ,
Na n d a n a a n d S a rv a t o bh ad ra -
.

S e v en R i v ers A bho y a , A mri to u g ha Ary u k a ,

T i rt ha v a t i,
R u p a va t i , Pa vi t ra v a t i a nd S uk l a .

D i v i s i on s of ng a nl a -
Pu ra s ha ,
R is ha bha , D ra v i n a and D e va k a .

P res i d i n g D ei ty -
Apas Water God ) -

S ak a D v ipa 32 lak sh a Yoj a n as . S u rrou nded b y an oce an of cu rd s

equal ly extens i v e .

Tree : Sa ka ( Teak wood tree ) very fragran t .

K i n g M e d ha t it hi so n o f Priy a vra ta .

S e v en Va /t a r Pu ro j a v a M a n o a v a V e a m a n a D hmra n ik a
n
j p , ,

C hi tra re p ha, Ba hu r Op a an d V i s v a dh a ra .

S ev en M ou n ta in s : I s a na, Ur u S ri n ga , Ba l a bha d ra , S at a
Kesara , S a ha s ra s ro t a s , D e v a p a l a an d M o ha n a s a .

S ev e n R i v ei r A 11 a g ha ,
. Ay u rd a , Ubha y a s p ri t i A p a raj i t a ,
,

Pun c ha p a d i , S a ha s ra Sruti and N ij a d hri t i . J

 1 23 1
D i v i s i on of p eop l e Rit a vra t a , s aty avra ta , D n a vra ta and

A n u v ra t a .

V ayu (W i nd god )
P re s i d i n g De i v - -
.

P a s /t ea m D v ip a : Twice as l arge as S a k a D v i p a su rrou n ded by a n

o c ea n o f p u re wate re qu al ly exten si v e : There i s a big P ush
k ara o r Lotu s pl ant w ith thousand s o f gol de n l ea ves The
.
'

Lotus s k now n as the seat o f Brah m a

i .

S tand i ng between two V a rs ha s easter n an d western i s the , ,

M a n a s a t t a ra M ou ntai n ten thousand Ya j a n a s h igh : O n the fou r

s i d es o f th is M o u ntai n are fou r ab o des of t he Lo k a p a l a s = l n d ra

a n d others .

O ver these abodes the S a n va t s a v a o r Utt a ray a n a D a ks hin a '

yan a wheel ( c/z a m ) o f the S u n s c h ariot m oves i n its Cou rse rou n d

M eru .

V i t iho t ra 5611 o f Priy a v ra t a is the k i ng o f th i s Varsh a

, , .

H is t wo son s R a ma n a k a an d D ha ta k a are the lords of two

V a rs ha s n am ed after them .

The peopl e of those V a rs ha s worsh ip Br a h m a by Yaj na per

fo rma n c e s .

Beyon d th e Ocean of pu r e water i s the Lok a lok a ( Lok a a n d

A loka ) Mou n t ai n d ivid in g Loka the region s l ighted by the s u n fro m

,
-
,
-

A loka or the regi o n s n o t l ighted by the s u n .

As m u ch l a nd as there i s b etween M an a s o tt a ra an d Meru s o ,

m g ld e n l an d is there o n the oth e r si d e o f the p u re water ocean
'

h
'

u c o .

I t i s l i k ethe s u rface of the m irror I f a ny th i ng is thrown o n t ha t .

l an d it is n ot regai ned I t i s therefore forsak e n by a l l be i n g s [ The

, . . .

l an d between M a n a s o tta ra a nd Meru is on e k rore a nd a hal f p l u s se v en

a n d a hal f l akhs There is as m uch lan d o n t h other s id e of the P u re

.

Water Ocean There are l ivi n g he i n g s i n th at l an d is

'

. .

the golde n l and That lan d is eigh t k ro re s an d th irty n i ne l aksha

. ,

yoj anas w i de I t i s th u s th a t the d i st a nce betwe en M e ru a n d Lo ka l ok a

.
'

comes to be 1 2 % k ro re s T h i s i s al so said i n
th e S i va Tan tra .

T wo k ro re s 53 l a k s ha s an d 50 thou san d th is is the m ea su re
o f the se v e n Dvi p a s with the O cea ns Beyon d that i s the golden .

l and wh i ch i s 1 0 K ro re s o f Yoj anas Th is 1 5 u sed by the D ev as as .

thei r pl ay grou nd B eyo nd that 1 5 Lok a l ok a The ten k ro re s i nc l ud e

. .

the pre vi ou sl y ment i oned l and For saken by al l bei ngs th is 1 5 to

,
-

be u n derstood wi th the except ion o f the D e va s fo r i t i s me nt i o n ed a s

the pl ay gro u n d o f the Devas S u d / mm

-
. .
 1 24 ]
1

I n order to u nderstand the com m entary

,
o f S ri d na m , l et
exam i n e the gures .

J am b u D v ip a w i th Ocean on one si de
o f Meru Yoj anas
Pl a k s ha D v i p aw i th Ocean on one

s i de o f Meru
S a l mal i Do .

K usa Do .

K ro u n cha Do .

S ak a Do .

P u sh kar Do .

Ded uct P u re water Ocean as it i s n ot

i ncl uded between M eru an d
M a n a s o t t a ra

1 89

M an a s o t t a r stan ds hal f way i n P u sh

k ara a s i t stan ds between two
,

V a rs ha s Ded u ct d i stan ce bet

.

ween M a n a s o t t a ra a nd P u re
Water Oce a n

1 57 50 9 00

The d istan c e between Meru an d M a n a s ot t a ra is I% K ro re s

a nd 4 l akh s .

A ccord i ng to S rid ha ra there i s th is m uch l and

,
on the other
s ide of the P u re W ater Ocea n .

Beyond that l and i s the Gol den la n d wh i ch accord i n g

. to

S ri d /z a m is 839 0 0 0 0 0 Yoj anas

Th us we get D v i p a s and Ocean s 2 5350 0 0 0

Lan d beyond P u re Water O cean s 1 57 50 0 0 0

The Golden l an d 8 39 0 0 0 0 0

1 2 50 0 0 0 0 0

Th u s we get the 1 2 % k ro re s o f S rid ha ra Beyond the Golden .

l and i s the Lok a loka Mou ntai n Th is w i l l al so expl ai n the quotation

.

from S i v a Tan tra The fol low i ng D iagra m w i l l partial ly i l l ustrate

.

the poi n ts .
 The La k al o k a i s the bo un dary o f th ree Lbk a s Bh ur , ,
Bhu v a r,
a n d S v ar .

The rays of t he n u merous bod i es from the S u n u p to Dh ruva

i l l u m i n ate the region s on the T ril o k a sid e o f Lok a lok a bu t they ca n
'

ne v er reach its other s ide F o r s uch is the height and expanse o f .

Lok a loka ( It is even h igher tha n Dhru va S o i t is the bo u n dary .

o f T ri l o k i . S ri d /z a m ) .

The Bhw G o l a k a o r the Bh ur system measu res 50 K ro re s .

A n d Lok a lok a is o n e fourth o f that i e 1 2 % K ro re s ( on o n e s i de o f

-
. .

Meru S ri d /z a m)
. .

O v er th i s Lok a lok a Brah m a pl aced 4 Elephan t K i ngs i n fou r

,

d i fferent d irection s v i z : R is ha bha Pu s hk a ra chra V ma n a an d A p a , ,

r aj i t a Th is i s for the preservation o f the Lok as

. .

Mah a P u rusha ( Vish n u ) H i msel f rema i n s there

Bha g a v a n .

H e e n fu s e s v ariou s powers i nto the E lephan t K i ngs and i n to the

Lo k a p a l a s ( preser v ers o f the Lok as) I nd ra an d others who are bu t
H i s m an i festation s H e pervades al l H e m an i fests H is pu re S atva
. . .

The c ha ra t e ris t ic s o f that satva are the eight S idd h is .

Dharm a J n a na v airag y a A is va ry a &c Vi s hva k s e n a a n d

, , ,
.
,

H is other Com pa n ions are with H i m H is o w n weapo n s are i n h i s .

hands H e re m ai n s there for the good o f a ll Lo k a S

.

.
"

To
the e n d o f the Kal pa V is hn u rem ai n s i n th is way p e rv a ,

d in g al l for the p reservation of the U n i verse formed b y H i s o w n

-

M ay a .

The measu re of A lok a is al so 12 % K ro re s ( on one s i de of

Meru . S ri d /z a m

Beyon d A loka is V is u d d ha ( very p ure reg i on ) where only

m asters o f Yoga can go .

The S u n stand s i n the cen tre o f the E g g That i s also the .

m id dle grou nd between S var an d Bh u r Between the S u n an d the

-

C irc u m fe ra n c e o f t he Egg i s 2 5 C rores .

The S u n is cal led M a rt a n d a ( M ri ta a nd and a ) be cause i n

M ri ta o r d ead ma t t e r h e e n fu s e d l i fe a s V a i raj a

H e is cal led H i

ranya G a rbha ( Gol d wom bed ) because h e cam e o u t o f the Gold en

Eg g .

The s u n d ivi ded space i n to Bhu r Bhu v a r and S var The S u n , .

d i v ides the region s of enjoym en t a n d M o k s ha H e d i v ides the Nara '

.

kas an d Pa t a l a s H e is the Atm a o f Devas men an i m al s pl an ts

.
, , ,

and other Jiv a s H e i s the m an i fester o f sight

.
.
 I ll 27

W A R A N D BH U V A R .

S KA N D H A V C H AP. . 21 .

The l ocal i s ation m easu re a n d other detai ls o f Bh ur have been

,

g i ven above ( By ex pan se 50 K ro re s a n d by height 2 5 K ro res

.

S u d /1 a m ) .

The m easu re o f S v ar i s the same a s that o f Bh ur J ust as

o ne cotyl edon gi ves the measu re of the other cotyl edon i n a ower .

B hu va r is the con nect i ng l i n k of Bh u r an d S var .

TH E SUN .

S KA N D H A V C H AP
. . 2 1 22.
-

The S u n from the Bhu va r Lok a send s forth h i s rays to T ri l o k i .

( H ere fol low astronom ical detail s wh i ch n eed n ot b e g 1 ve n .

)
When the S u n is between the A u tu m n an d spr i ng Eq u i n oxes '

cal led U t t a ra y a n a (o r goi ng towards the north ) Then the S u n s .

motion is sa i d to be sl ow .

W hen the S u n is between the S pri ng Equ in ox and A u tu m n

E qu i nox i t is D a k s hi n a y a n a ( Goi ng towards the south ) The S u n s
,
.

m ot i on i s then said to be Qu ick .

Whe n the s u n i s at the E q u i noxes i t i s

V is hu va . The S u n s

m ot i o n i s then said to be E ven .

When i t i s Da k s hin ay a n a the days , i ncrease . When it is

Ut t a ray a n a the n ights i ncrease .

The sages teach 9 K ro t es an d 51 l akhs of Yoj anas as the

C irc u mf e ra n ce o f M a n a s o t ta ra .

[ O n b oth s i des o f Meru u p t o M a n as o t ta ra i s 3 K ro res a n d

'
'

1 5 l akhs The Measu re o f the a b ove c i rcle i s o b ta i ned from th i s

.

d i ameter ) S ri d / mm ] .
 [ 1 28 ]
[ A ful l d iagram o f the Bh u r syste m w i l l n ow have to be g i v en ,

to expl ai n the abo v e gu res For the sak e o f conven ien ce the
'

.
,

D v i p a an d its ocea n are gi v e n as o n e

Fro m Meru to Lok a loka on on e s ide

on both s ides
Lok a l ok a o n b o th s ides
Meas ure of Bh u r s yste m

D istance from Meru to M a n a s o tt o ra

O n both sides 31 ,

T he M a n a s o t ta ra ran ge i s a ci rcle o f wh ich the l ast gu re IS the

d i ameter .

The ci rc le i s obtai ned b y m u l ti ply i ng the d i ameter by a l i ttle

over 3 .

The c i rcle i s thus given to be 9 Kro re s

and 51 La k s ha s
'

The Ma n a s o ttara is rev ol ut i on of the s u n rou nd

.

the p ath f
"

Meru .
 l 1 30 1
TH E P L A N ETS A ND ST A RS .

S KA N D H A V C H AP
. . 22 23
-
.

The moon i s o n e l ak sh a of Yoj an a s o v er the S u n The grow i ng .

Moon m akes the day o f the De v as and the wan i ng Moon i s the l i fe
i v a s i n fact he i s J i v a
of al l J ,
.

an d A mri ta ma y a
H e i s M a n o ma y a , A n n a ma y a From h i m .

therefore proceed the l i fe an d ad v a ncemen t o f Devas P itris Men , , ,

A n i m al s an d Pl an ts .

T wo l ak sh a o f Y o a n a s o v er the M oon are the 2 7 Z od i acal con s

t e l l a t i o n s an d al so the s tar A bhij i t ( a m ysteriou s star betwee n

Ut t a ra s had ha an d S ra v an a ) attached to the wheel o f ti m e .

T wo laksh a of Yoj anas o v er the m is S u k ra o r Ven us H is .

m ovem en ts are l i ke those of the S u n H e i s ever favou rable to men

. .

H i s progression is general ly accompan ied by showers o f rain He .

al so s ubd ues those planets that co u nteract the rai n s .

Two l ak sh a o f Yoj anas over S u k ra i s B udh a o r Mercu ry H e i s .

m uch l ike S u kra i n h is mo v ements an d i s generally fa v ou rable to men .

B ut when he transgresses the S u n there is fear o f h igh w i nds rai n

, ,

l ess clouds an d drought .

T wo l aksh a of Yojan as o v er B udha is Mangal a o r Mars He .

m oves rou nd the Z od iac i n three fortn igh ts H e is general ly u n .

favourable to men caus i n g m iser i es u n less he proceeds by re t ro g re s

, ,

s ion.

Two l aksha of Yo j a n a s over Mars is B rihaspati or J u piter H e .

moves i n each s ig n o f the Z od iac for one Pa riv a ts a ra ( year o f

J u piter ) i f there i s no retrogression H e is general ly u n fa v orable to
, .

the Brah man as .

T wo l aksha o f Yoj anas over J u p iter i s S a n a is c ha ra o r Satu rn .

H e l oiters i n each s ign o f the Z od iac fo r th i rty months H e co m .

pletes his rou n d i n th irty A n u va ts a ra s H e i s general ly u n favourable

.

to al l an d causes u n rest .

E leven l aksh a o f Yoj an as over S atu rn are the R i sh is The ir .

i n uence is for the good of al l people They rev ol ve rou nd the S upre
' '

me abod e o f Vish n u .

Th irteen l a k s ha o f Yoj an as b eyon d the R i sh i s i s D hruva wh ic h

'

i s the S uprem e abode of Vish n u .

l u m i nou s bod ies attached to the wheel o f ti m e move rou nd

A ll -

Dhruva bei ng propel led by V a y u wh i le Dhruv a r e m a i n s xed .

 L 1

The pl a n ets an d stars remai n xed i n the i r relat i ve pos i t i ons ,

u nder the u n ion of Prak riti and P u rusha by the futu re m ade for them
,

by thei r Karma .

Some however say that the l u m i nou s bodies b ecome xed i n

their rel ati v e position s by the Yoga s u pport o f V a s ude v a bei ng hel d ,

together i n the shape o f S is u ma ra ( the Gan geti c porpoi s e ) The

S is u m ara h as i ts face down wards and i ts b ody i s coi led .

Dh ru va i s at the end o f i ts tai l Praj a pati A gn i I nd ra an d

.
, ,

D harm a are i n the l ower part of the tai l Dh a t a an d V id ha t a are at

.

the root o f the tai l The se v en Rish i s are i n the m iddl e O n th e

.
.

right s ide are the fou rteen Stars from A bhij it to Pu n a rv a s u O n t he .

l eft side are the 1 4 stars from Pu shy a to Uttara S rha So o n al l .

,

the stars and pl anets ( For detai l s refer to the origi nal )
. .

The S i s u m ara i s the Un i versal m an i festation of M ah a P u ru sha .

[ The fol lowin g Geo ce ntric d i agra m i s given as i l l ustrati ve

-

,
o f

the pos i t i on s of the planets .

 r32 1

TH E F AT ALA S

SKA ND H A V C H AP
. . 24 .

Ten thou san d Yojan as bel o w the S u n is Ra h u s o n o f S i n hik A , .

T hough a n A su ra by favou r o f Bha g a v a n he be c ame a pl anet an d

,

i m mortal t o o l ike th e De v as
.

Te n t ho n s a n d Yoj an as bel ow R ahu is the a b od e o f the S i ddh as ,

C hara n a s an d V a i d y ad ha ra s .

Belo w that is the abod e o f the Ya k s ha s R akshasas P i s a chas , , ,

P retas an d Bhta s Th i s a bod e extends dow n to the region s o f a i r

.
,

a n d cl oud s .

O ne h un dred Yoj a nas bel ow th at i s the Earth The deta i ls o f .

the E arth s s urface have bee n g i ven above

.

U nderneath th e Earth are the seven Pa t al a s zA tal a V i tal a , ,

S u t a l a Tal a tal a M a ha t a l a R a s a t a l a a n d P a t a l a
, ,
T hey are ten
, .

thousan d Yoj an as apar t from each other .

I n these nether S va rg a s D a it y a s D a n avas an d N agas d wel l

, ,
.

Thei r enj oyments power j oys a n d l u x u ri es are even greater tha n

, ,

those o f the De v as o f S v arga Their houses garden s and pl ay .

,

grou nds are v ery rich They are al ways j oyous

, They are a t .

t a c he d to the i r w i ves s on s friend s an d attendan ts

,
By the grace o f
, .

Isi va ra the i r d es i res are al ways gratied

, .

Maya the D a n ava Magician has b u il t wonderfu l hou ses gar

, , ,

den s &c i n these region s with precious stones

. .

There are n o d i visions o f t i m e as the S u n s rays d o n o t enter ,

those reg i ons a n d n o d i sturba n ces from su ch d i vi sion s A l l dark ness .

i s removed b y th e l i ght o f the prec i ous s tones o n the head o f the

serpen t k i n g .

The people o f P at a l a u s e d i vi ne her bs an d med i ci n es and ,

consequen tly they have n o i n rmi t ie s d i seases o ld age l angou r and , , ,

o ff ens i ve se cretion s .

They have n o death ex c ept by the C hak ra o f Bha ga v an (i e . .

nal exti nction ) .

A ta l a z Bala the s o n o f Maya res id es in A tal a Maya a

,
( i s

m ascu l i ne form of M ay a the root Prak ri t i) H e created here 9 6 form s .

o f M ay a The M ay av i n s ( those w ho practice Magi c) st il l have re

.
!

cou rse to those forms W hen h e yawn s th ree cl asses o f women

.
,

spring i nto ex istence v i a : ( 1 ) S v a irini ( se l f w il led l oos e women ) ( 2

) ,

K a m i n i ( passionate women ) and ( 3) Pu n s c ha l i u nchas te women

( ) -
.
 [ 1 34 ]
are K u ha k a Taksh ak a K a l iya S u s he n a an d others
,
They are
, , , .

al ways afraid of Garu da the Veh icle of Vish n u an d they are there
, ,

fore seldom see n to i nd ul ge i n pleasu re trips ou ts ide -

.

R a s d ta /a z Below M a ha t a l a isR a s a t a l a ; D a ity a s , D a n a as v

an d Pan is n amed N i v a t a k a v a c ha s
, , Ka l a k e y a s an d H i ra n y a p u ra v a s i n s
d wel l there They are the enem ies of the De v as They are powerfu l
. .

from th ei r v ery birth They are subd ued by the S u d a rs a n a o f

.

Vish n u They are l i ke serpents They fear e v en the th reats o f Saram a

. .
,

the bi tch o f the gods who i s I n dra s messenger to them They fear .

I n d ra al so .

P d td l a z Below R a s at a l a
P a t a l a The N agas d wel l there is , .

V as ku i is thei r ch ief The other pri nci pal. N agas are S an kh a K u l i k a , ,

Mah a S an kha S v eta Dhan anj aya A s v a t a ra and De v a d a t t a Their

, , , , .

hood is v ery l arge a nd they are v ery fu rious S om e o f them are .

v e he a d e d som e 7 headed some 1 0 headed some a thou sand headed

, , , .

The preciou s sto nes o n thei r hoods d ispel al l dark ness i n P a t a la .

A NA N TA .

S KA N D H A V C H AP. . 25 .

Atthe root o f Patal a th irty thou san d Yoj an as be yon d i s the

, ,

Tam as aspect of Bha g a v a n cal led A n an ta Those that worsh ip the .

C ha t u rv y ha aspect cal l h i m S a n k a rs ha n a H e has a thousan d head s .

.

The earth hel d u p o n o n e o f these heads looks bu t l i ke a m u stard

see d W hen the ti m e for d issol ution comes A nan ta assu mes H is
.
,

Ta mas form an d becomes Rudra other wise cal led S a n k a rs ha n a a ,

h ost o f ele v en with th ree eyes th ree tu fts o f hair and w ith trid en ts o n
, ,

thei r heads A t other ti mes A n an ta w ithd raws H is Tam as an d

.
,

abides for the good o f al l Lokas H is eyes rol l as i t were by i n t o x i .

cation . H is garmen ts are bl ue H e h as o n e ear ri ng H e ha s a .

-
.

plough on h is back .

T H E N A RA K A S .

S KA N D H A V C H AP . . 26 .

Where are the Na ra k a s O Rish 1 asked Pa ri k s hit ? Are th ey ,

partic ul ar l ocal ities ? A re t he y ou ts ide the T ri l o k i o r i ns ide ?

 [ 1 35 ]
S u k a repl i ed
They are i n side the T ril o k i o n the sou th s ide below the earth ,

over the w a t e rs w he re A g n is hv a t t a an d other P itris deeply med i tate

,
.

o n the wel fare o f their respecti v e descendants .

There Yama the Death god metes

, ,
-

, o ut j u st p u n ish ment to the

There are twenty on e N arak as -

( I ) T a mis ra ( 2) A nd ha T a mis a ra ( 3) R o u ra v a ( 4) Mah a

ro u ra va ( 5) K u m bhi p a k a (6) K a l a S u tra ( 7 ) A s i p a t ra v a n a ( 8) S k a ra
M u kha (9 ) A ndha K Op a ( 1 0 ) Kri m i b ha j a n a ( 1 1 ) S a n d a n s a ( 1 2 )
Tapta S u rm i ( 1 3) Vaj ra K a n t a k a S a l m al i ( 1 4 ) V a it a ra n i ( 1 5) P ay o
-

d a ( 1 6) Pra n a ro d ha ( 1 7 ) V a is a s a n a ( 1 8) Lal abha k s ha ( 1 9 ) s a ra

,

me y a d a n a ( 20 ) A v ich i an d ( 2 1 ) A y a hp a n a .

T here are seven other N a ra k a s

Ksh t a K rd a m a ( 2 ) R a k s ho g a n a bh j ( 3) S l
( ) I a a o a n a a p ro t a

( 4) D and a S uk a ( 5) A v ata n i ro d ha n a ( 6) Pary a -

v artan a an d (7 )
S ti chi m u kha .

( For detail s o f these N arak as the reader is referred to the ,

origi nal They are more for the exoteric tha n for the esoteri c reader )
. .

There are h un d red s an d thousand s of s u ch N a ra k a s i n the

real m s o f Yam a Th e v iciou s enter them by tu rn s The meri toriou s
. .

go to S v arga B u t the Karm a of m en i s n ot exhau sted i n S v arga or

.

N araka For that wh ich rem ai n s u nexhau sted they en ter l i fe agai n
.
,

by re birth
-
.

( The men tio n of P i tr i s an d Yam a con nects the N a ra k a s wi th

the astral pl ane ) .

TH E ST O RY O F AJAM ILA

S KA N DH A V I C H AP .
-

. 1 -

3 .

R aj a Pa ri k s hit asked how men cou l d avoid Narak a .

S U K A repl i e d It is by Pray a s c hi tt a ( exp iation ) that m en

can a v oid N araka B u t i t is not Ved i c Pray a s c hi tt a n ot fastin g by
.
,

C ha n d ra y a n a an d other V ra t a s These Ved ic performan ces can not .

root o u t vic io us ten den cies for the performer i s seen agai n to i nd u lge
,

i n v ices They do not pu r i fy the m i n d

. They s i m ply cou n terac t .

the K a rm ic effect o f the act for wh ich Pray a s c hitta i s performed

'

The real Pray a s c hi t ta i s devot i on to Vish n u .

 [ 136 ]
Aj amil a wa s t he a Br a h ma na H e wa s d u t i fu l v i rtuous
so n o f
' '

.
, ,

modest truthfu l and regu la r i n the perform ance o f Ved ic i nj u nctions

, ,
.

One day i n obed ience t o his father he wen t i nto the forests an d there
col lected fru its owers sacr i c i al wood and K n s a o u ret urn ing he
, ,

s a w a S ud ra i n com pany w i th a slave g irl H e tried m uch t o su bd u e

-
.

h is pass i on s bu t d id not s u cc eed H e spe n t the whole o f his patri

.

mony to wi n the love o f that girl H e gave u p his o wn w i fe a n d .

kept com pany wi th that s lave girl H e had by her several sons o f .
,

whom the you ngest was N a r a yana Aj a m il a lost a l l h is good qual i.

ties i n l o w com pany and he forgot h i s daily pract i ces T o su p port .

the wom an and her ch i ld ren he had recou rse t o al l so rts of v i c i ou s an d

,

u n l awfu l acts N a ray a n a was the favorite among h i s son s H e caressed

. .

h i m al ways A t l ast h is end approached H e though t even then o f

. .

h is you ngest s o n who wa s playin g at a d ista nce Thr ee e rce look i n g .

-

m essengers of Yam a ap peared with ropes i n hand Terri ed at the

, .

sight Aj a mil a cried o u t N a ray a n a N a r a yana I nstan tly the Mes
, .

s e n ge rs o f V i sh n u appeared A t the ti me w hen the servan ts o f Yam a

.

were draw i ng ou t the J i va from the heart o f Aj a mil a the attend ants o f ,

Vish n u stopped them w ith a strong vo i ce

B u t w ho a re y o u sa id .

they to i nterfere with the j us t s way o f Yam a The brigh t attend an ts .

o f Vish n u o n ly s m iled a nd asked : W hat is Dharm a ? Doe s you r

l ord Yam a hol d the sceptre o f pu n ish ment agai nst a l l w ho pe rfor m

Karma ? I s there no d isti nction m ade ?
The astral messen gers repl ied The perform an ce o f Ved i c
i nj u nctions is Dharm a and their d isregard is A dharm a T hi s Aj a m il a .

i n h is earl ier days d u ly respected the Vedas B u t i n com pany wit h .

the sl a v e girl he lost h is Br a h man ism d isregarded the Ved as and

-

, ,

d id th ings which a Br ahm a na s hou l d n o t d o H e j ustly comes fo r .

p u n ishmen t to Yam a .

The attendan ts o f V i sh nu expressed won der at these words .

A n d y o u are ser v a nts o f h im w ho i s cal led the k i ng o f Dharm a

, ,

an d you do not k now that there is someth i ng above the Ved as too Th i s .

Aj a m il a con sciously or u n con sciou sly too k the n ame o f N a ray a n a an d

that sa v ed h i m from you r c l utches I t is [i n the natu re o f re t o
.

consu me fuel an d s o it is i n the n atu re o f V i sh n u s n ame t o destroy

al l s i ns I f o n e u nconsciously takes som e powerfu l m ed i c i ne does i t

.
,

not ha v e e ffect ? I t m atters n ot whether Aj a mil a m ea nt h is you ngest

s o n o r n ot but stil l he too k the name o f N a r a yan a So y o u m ust retire . .

Wonder struc k the servan ts o f Ya m a left the i r hol d ove r

-

Aj a mil a They wen t away and com pl a i ned to the i r M aster

. There .

m ust be o n e law and o n e d ispen s er o f that l aw O therw i se s ome .

 [ 138 ]
Da ks ha hea rd t ha t his s on s were k i ll ed by Na rad a an d he be

,

ca m e v e ry s o rry .

aga i n had on e thou san d s ons n ames S u ba l as va

He They also .

wen t o u t to the ve ry same pl ace an d prayed t o Vish n u for p rogeny .

N arad a agai n d issu aded them and they never retu rned to thei r father .

Daks ha became restles s i n sorrow an d thu s c u rsed N a rada on

meetin g hi m Thou s ha l t roa m al l o ver Tri l o k i an d shal t n d

. no

resti ng pl ac e .

Da ksh a had the n 60 d aughters . Ten he gave to Dharm a 1 3 ,

to Kasyapa 27 to the Moon

, , t wo each t o Bh uta An g i ra s a a n d , ,

Krisas va an d fou r t o T a rk s ha .
.

TH E PR O GEN Y or D H A RM A .

By Bnd n n B evar shabha -

or the ch ief Devas .

By La mbd Vid y o t a ( ash o f l i ghtn i n g)

l
The c l o ri d s .

By K a ka d zS a n k a ta
K i k a ta ( the el emental s pres i d i n g over earth -
ca

v i t ie s ) .

By Yd mi : S varga .

N and i .

By Vi s vd The V is va d e va s (Ved ic god s ) -

.

By Sai d /z
y d iThe S edhy a s .

tta i n men t of des i res

'

_a .

By M a ru tva ti a a ru tva t a n d J a y a n ta , ot herw i se

( 8) By M u nnrta The
z M u hurt a Devas or Devas pres i d i ng over the
moments .

(9) By S a n ka lpd zF - -
Sa n k a l p a ( De s i re ) .

( 10 ) By Va s u The e i ght V a sus ( V e d iC a

g o d s ), vi z

( ) D
a ron a
-
a
Abhi ma ti
 t 1 39 1
( )
b Pra n a = Urj a sva ti

Sa a (streng Pu rO Ja va .

(c) Dhruva Dharan i

D i fferen t town s .

Tarsha (des i re ) &c .

( )
e i
A gn ( F i re ) : Dh a r a

( otherw i se k nown as ( Gold wealth )

,

Kartikeya the s o n
,

o f Si va by K ri tt i k a )

V i s a k ha &c .

(f ) Dosha Sa rvari ( n i ght )

S is u ma ra ( Ganget ic po rpo i se the sy mbo l of Tril o k i) .

Vas tu ( D wel l i ng pl ace ) Ang ira s i

V is va k a rma (The c os mic man u fa c t u rer )

I
C ha k s hu s ha M an u

(li ) V i bhv a s u Ush a ( Dawn )

Roc isha
( D aw n ) ( Br i ght sh i
,
n i ng ) ( S u n sh i ne )
Pa n c ha y a ma

( Yam a
1 :part o f d ay
3 ho ur s T her e are
'

8 yam a s i n d ay an d n i ght
Pa n cha yam a = 5 ya m as
w h e n men d o thei r w o rk )
 { 1 40 1
The 8 V a s u s are su b m an i festation s o f B rah m a o r the creat i ve
[
P urusha They are energies that hel p creation i n variou s ways
. .

They nd n o place i n the H i nd u worsh i p now They are i n v oked .

only i n m arriage cer emon ies when thei r approp r i ateness i s ev i den t .

The Ved i c gods can be a n alysed th u s

P u rush a

Creative or Brah m a Preservati v e o r Vish n u Destructi v e o r Si va

8 V a sus . 1 2 Ad i tyas . 1 1 R ud ras .

These are 31 god s Then there are Praj apati and I n d ra

.
,

m ak i ng the n u mber 33 The Bri ha t Aranyak a says that the 33

.
,

K ro re s o f Devas are on ly sub rays o f these pr i mary 3

TH E PR O GENY or B H U TA .

By S a f ayd M il l i on s of R ud ras and the ch i ef Pretas .

TH E PR OG EN Y or A N G IRA S A .

( )
I By S v el d /i d P itris ( comet ) .

( 2) By S a ti z The Ved a k n own as A tha rva -

An g ira s a .

TH E . PR O G E NY or K ms a s .

( )
1 By A rc/ai r Dh 0 m a ketu ( comet ) .

( 2) By D ni s na n d zV e d a s ira s , De al a , V a y u n a v an d Man u .

TH E PR OG ENY or T A RK SH A .

( )
I By Vi n a td Garu da ( the veh icle
z o f V i sh nu ) an d A ru na ( the
charioteer o f the S u n ) .

( ) y
2 B P a ta n g i z B i rds .

( 3) y
B Y d m i n i z M t hs an d locusts .

( 4) y
B K a d m the serpents .

Tl z e M o o n The Moon m arr i ed the 27 stars B u t he is con . -

s u m pt iv e ( i e he 1 5 cons u med ? Therefore he has n o progen y

. .
) .

( W hat i s mean t by the cons u mption o f a pl anetary body l i ke the

TH E PR O GENY or K ASYA PA

( )
1 By Ti mi zA u atic qan im al s .

( 2) By S a rd md W i l d be asts s uch as T igers , .

( 3) By S u ra b/z z C l o v en footed an im al s .

( 4) By Td mrd zThe Vu lt u res .

 [ 1 42 ]
h ad by h is wi fe S idd h i three son s Mah i m a n V i bh u
B /z a g a , , ,

a nd Prabhu and o n e daughter Asi s .

h ad by h is w i fe K u h o n e s o n S aya m ( ev en ing ) by
D /z d tr i , , ,

h is wi fe S i n i v a l i Darsa (the n e w moon day ) by h is wi fe R a k a F r a ta r

, , ,

m m and by h is wi fe A n u ma t i Pa rn a m as a ( ful l M o o n d a
( o ) ,y) .

Vid /z d tri had by h is w i fe K riy a ve A gn is cal led Pu ri s hy a

'

, , .

C ha rs ha n i i s the w i fe o f Va ru n a Bhrig u i ncarn ated a s his s o n

. It .

is said that the great Rish i V a l mi k a i s also Varun a s s o n M itra an d

.

Varuna once fel t love fo r Urv a s i A gastya an d V a s is ht ha were then .

born of that A psaras .

M i tra had , by Re v a t i, Uts a rg a , A ris ht a an d Pi p p a l a .

In d ra had by ,
Pa u l o mi , Ja y a n t a , Ri s ha bha an d M id hu s ha .

Vi s hnu ,
as so n o f A d iti , is k now n as the V a ma n a i n carn ation .

He had by h is wi fe Ki rti o n e s o n Briha t S loka (great fame ) H is .

sons were S a mbho g a an d others .

( 1 3) By D i ti H ira n y a k a s ip u , H ira n y a k s ha a nd the Maru ts .

TH E S TO RY or V ISVA R UPA .

S K AN DH A V I C H AP 7
. .
-
8 .

I nd ra su rrou nded by the De v as w a s seated o n the th ron e o f ,

Tri l o ki . H e fel t the pride o f h is position B rihasp ati the preceptor .

,

a nd gu ide of al l De v as ca me b u t I nd ra d id not rise u p to rece i ve h i m

, .

Thu s i ns u l ted Brihaspati left the pl ace at once an d aban doned th e

,

D e v as The A su ras took th is opportu n i ty to pu t down the D e v a s

.

a n d carried o n a se v ere struggle u n der the l ead o f S u k ra The De v as .

w ere worsted i n t he gh t an d they wen t to Brah m a for red ress .

a

B rah m a ad v ised them to accept the gu id ance o f V iSva rp a s o n o f ,

T v a s t ri They gl adly wen t to V i s v a rup a an d he consented to be thei r

.

preceptor V i s v a r Op a i n iti ated I nd ra i nto the mysteries o f N arayan a

.

K a b a c ha (an i n v ocatio n to Vish n u wh ich preserves o n e ag a i n st

al l d a nger The i n v ocation m u st be read i n the ori gi nal s o n o a t
.
,

tempt ha s been m ade to render i t i nto Engl ish ) W i th t he hel p o f .

that K a ba cha I n dra easi ly conque red the A s u ras a n d rm ly establ ish
,

ed once m ore the Ki ngdom o f T ril o k i .

V i s va rpa
had th ree mo uths W ith o n e he used to d ri n k .

Soma w ith another he use d t o dr in k wi ne and with the third he u sed

,

to take h is food W h ile performi ng Yaj na he ope nl y g ave ob la ti ons

. , ,
 [ 1 43 ]
to t he Devas bu t secretl y reserv ed som e for his m oth er s f e l a t io n s
,

the A su ras I nd ra once fou nd ou t th is tre achery H e be c a m e an gry

. .
'

an d cu t o ff the three head s o f V is v a ru p a The Som a d ri n k i n g head

.

b ecam e Ch a tak a (the S wal low s u pposed to l i v e only o n rai n d rops )

,
'

The l iq uor i mbib i ng head becam e Chatak a ( the Sparrow ) The food .

eating h ead be cam e T i tt iri ( the fra n c o l i n e partridge ) The si n o f .

k i l l i n g a Br ah m an a attached to I n dra H e d i v ided i t i n to equal parts

.

a n d d i stri bute d them between earth water trees an d wom an

,
Earth , .

a ccepted he r part o n re ceivi ng the b oon that her ca v ities wou ld be

l led up by n a ture B u t the s i n man i fests itsel f i n the barren land s
. .

The tree s too k their p a rt i n retu rn for the boon that the wou nds on
thei r cu ticl e shou ld natu rally heal u p o f them sel v es B ut the si n .

s h o ws itsel f i n t he ex udation Water w a s persu aded by the boon th at

.

i t coul d m ix wi th a ny other subst a n c e B u t the s i n s hows i tsel f i n

.

b Ubbl e s a n d foa m .

TH E STO RY O F V RIT RU .

S KAN DHA V I . C H AP .
9
-
13 .

Tva s t ri becam e en rag ed the death o f h is s o n H e ga v e

at .

offeri ngs to A gn i for the destruction o f I n dra A h uge and fearfu l .

As ura ros e o u t o f the sacri cial re The Devas threw t hei r weapon s
.

at h i m bu t b e swal lowed them al l Wonderstruck they prayed to

, .

Vish n u fo r h el p V ish n u asked them to go to D a d hichi an d pray

.

for h i s body an d assu red the m t hat the weapon made o f his bones by
V i s v a k a rma wou l d c ut o ff the head o f V ri t ra The Devas went t o .

Dad hi c hi and got h is body V is v a k a rm a m a de the th u nderbolt i n s tru

.

ment ( Vaj ra ) o u t o f his bones I nd ra wen t wi th th is i nstru m en t at

.

t he head o f the De v as t o gh t with V ri t ra Tno g nt too/e p l a ce a t

,

til e co mmen cemen t of Tre m Yug o i n t/z e rs t Yug o cy cl e of Va i v a s

'

v a ta M a n v a n ta ra on the ban k s o f the N ar mad a

, A fte r a severe gh t .
,

the chan c es s hewed the ms el ves fa vou rable t o t he Devas T he D aitya .

a nd D a nav a ch iefs began t o sh ew thei r ba cks to the e n em i es W h at .

i s th i s my com p a n i o n s ? excl a i med V ritra I s n o t d eath i nev i table ?

,

A n d wha t de a th i s m o re en vi a bl e than that w i th honor an d gl or y?

There a re two m odes o f de a th ra re thou gh they be tha t are give n

,

the pal m i ng a l l rel i g i ous b ook s o n e is by cont rol o f the P ra nas by

me a n s o f Yoga a n d the other is by facin g enem i es fo re mo st o f all .

i n the b attle eld .

 B u t the A su ras he eded h i m not The Devas ra n a fter t he m . .
.

0 ye cowards ?

excl ai med V ri t ra W hat glory do you gai n by ,

ru n n i ng after those that y away Com e and approach those th at .

are i n the el d S o saying he attacked I nd ra I nd ra i n anger thre w .

a large cl u b at h im V rit ra easi ly took i t u p with h is l eft hand

. He .

struck i t with force o n the head o f A i ra v a t a the el ephan t o f I n dra , .

The elephant receded 2 8 c ubits a n d v o m i tt ed blood The m agnan i .

m ous V ri t ra seei ng the d istress o f the an i m al d id n ot strike i t agai n .

I ndra softly tou ched the i nj u red an i m al tryi ng to gi v e i t rel ief ,

and he took respite for som e ti me V ri t ra remembered the w icked .

deeds o f I n d ra an d add ressed h i m th u s 0 thou assass i nator o f a

Br a h mana ! Thou d idst k i l l thy o w n Gu ru my brother V i s v a rupa , .

Thou d idst raise faith and trust i n my br other s m i n d an d stil l thou

d idst k il l that i n nocent wise B r a h m ana you r own Gu ru h avi n g been

, , ,

i n itiated by h i m i n Yaj n a You r k arm a m akes you worse than even .

Rakshasas I t is m eet that I shal l k il l thee with th is Triden t and mak e

.

over thy body as food for v u ltu res A n d i f thou O I nd ra c uttes t .

, ,

o ff my head I sh al l be free from the bond o f Karma by o fferi n g m y

, ,

body as Bal i ( sacricial food ) to the an i m als H ere I stan d before .

thee W hy dost thou not strike with the Vaj ra

. Thou h ast been .

favou red by Vish n u an d by D a d hic hi Victory and al l the v i rtu e s a l .

ways fol low Vish n u I wi l l d o as ad v ised by m y deity S a n k a rs ha n a and

.

attai n after death the state of Yogi n s by s acri ci n g thi s body 0 .

Bhaga v at m ay I e v er and e v er rem ai n i n the S er v ice o f thy v otaries

, .

Th is I deem a thou san d ti mes more des irabl e th an the attai n men t o f

the S u preme A bode or o f S id dh is or o f M u k ti , .

V ri t ra then took the triden t i n hand an d attacked I nd ra

I ndra the n had recou rse to Vaj ra an d he easi ly c u t o ff both the
triden t a n d one han d o f V ri t ra V ri t ra took a cl u b i n the other h an d
.

and struck both I nd ra an d the el eph an t The Vaj ra sl i pped o u t o f .

the han ds of I nd ra and h e fel t ashamed to pic k i t u p i n the presence
o f h is enemy P ick i t up 0 K ing o f De v as an d k il l you r enemy
.

, , .

Th is is no ti me for shame o r sorro w I t is n ot you or I that are the .

real actors Bha g a v a n is gu id in g u s al l

. H e gu ides the whole U n i .

v erse Look at me I ha v e been worsted han d an d weapon gone

. .
, ,

stil l I a m tryi ng my best to k il l you Th is ou r ght i s b u t l i ke the .

gam e o f d 1c e i n wh ich the l i fe o f o n e of u s i s the stake

.

I n dra coul d not hel p won de ri ng at the w i s dom an d m agna

n i mi t y o f V rit ra k ing of Danavas thou h a st got
. He e x cl a in e d 0
o v er the Maya of Vish nu The A su ra natu re has a l t o g e t he r l e ft the e
.

and thou art xed i n devot i on to Vish n u Ver i ly tho u art a Mahatm a .

n ow .
 [ 6
1 45 ]
pardon hi m i f he had o ffen ded her
,
. Loo k ho w bol d the f ol l owers o f
Vish n u are l excl a i med Si va

, Th ey fea r n o body i n th is worl d I.

am al so a fol l o wer of V i sh n u S o I took n o o ff ence at the word s o f the

.

K i ng V i d y a d ha ra

.

C hit ra k e t u be c ame V ri tra b y th i s c u rse b u t his m ag nan i m ity

,

a n d dev o tio n to V i s h nu were n o t l os t.

 1
'

T HE M A RUTS .

S KA N DH A VI . C H AP . 1 81 9 .

D i t i was very m u ch grieved by the loss o f her son s c a used by ,

I ndra She ardently w ished to h a v e a s o n who cou l d k i l l I nd ra

. .

With th is object s he ser v ed Kasyapa wi th al l her heart an d pl eased

,

h i m m uch Kasyapa o ffered to gi v e her any boon a nd she prayed

.
,

for an i m m ortal s o n that woul d k i l l I n dra Sorely perplexed i n .

m i nd the Rish i thou ght w i th i n h i msel f o f a de v ice H e said I

,
.

grant you the boon bu t you shal l ha v e to obser v e Pu n s a v a n a Vrata

,

for one fu l l year Th is i s a V a is n a v a Vrata the performance o f

.
,

wh ich req u i res absol u te p u ri ty o f bo dy and m i nd Kasyapa related .

the detail s to h is wi fe ( for wh ich refer to the origi nal ) H is object was
,
.

to gi v e a n i m mortal s o n to D iti an d to pu ri fy her m i nd by th is Vrata

m
,

so that he m igh t cast O al l en ity agai nst I n dra

s
"
, H e al so .

thought i t poss i ble that h is w i fe m igh t not obser v e the strict rules
for such a lon g ti m e D it i ho w e v er accepted the cond itions an d s he
.
,

bore a s o n I nd ra became v ery m u c h fri ghtened an d he cl osel y

.
,

watched his s tep m other to d iscover a breach o f the rul es H e

fol lowed an d s erve d it i a l w ay s a n d tried to please he t O ne d ay

' '

D it i becam e ve ry m uch tired an d s he fel l asleep after eati ng before ,

s he cou l d wash her hand s mou th a n d feet Fi nd i ng th is opportu n i ty

, . .
,

I nd ra by h is Yogi c powers en tered the wo m b a n d spl it the ch i ld i n to

,

7 parts The Maru ts wept and re qu ested thei r hal f brother n ot to

.
-

k i l l them I n dra con soled them sayi ng th at they n eed ha v e n o fear from
.

h im a nd he wou l d m ake them h is com pan ion s H e then spl i t each o f

, .

the se v en i nto as m any parts agai n By the fa v ou r of V ish n u the Maru ts .

,

were n ot destroyed bu t cam e o u t a ll al i v e from the wom b o f D i ti

, .

I t was a l i ttl e short o f o n e year sti l l I n d ra m ade them d ri n kers o f Som a .

an d h is ch ief com pan ion s D iti woke u p a n d s he was aston ished to .

,

nd 49 sons by her
Tel l m e I nd ra i f thou k nowest sai d S he how

.
,

i s i t I h a v e these 49 sons i nstead o f o n e Pray d o not con ceal an y .

th i ng . I nd ra ga v e t he whol e story to Di ti an d expressed great

repentance H e assu re d D iti that th e Maru ts wou l d be h is best
.
,

com pan ions D i t i s m i nd had been p uri ed an d s he al lowed her son s

.

to become De v as Th u s the Maru ts though born as D a i ty a s became

.
, ,

i m mortal De v as ( Marut Vayu a ir Vay u co rre s p e n d s to the sense

. .

o f touch an d t o v i tal en ergy

)
 [ 1 50 ]
(T he Sp i r i tual ascen t com m enced n al ly the appearan c e o f S ri on

Krish n a I t was to prevai l for the rema i n i n g l i fe per i od o f the u n i

.

verse The A su ras had done their work b y th i s t i me an d therefore

.
,

th ey nal ly retu rned to V a ik u n t ha ) .

[T H OU G H T S O N T H E A BO V E)
.

The D a ity a s and the D a navas are b oth cal led A su ras B u t there .

is a rad ical d i fference between the two cl asses .

The D a i ty a s are O pposed to the A d ity a s The root verb d d -

. .

m eans to c u t to p ieces to separate D i ti i s that wh i ch separates

, . .

A d i t i i s that wh ich does not separate J i v a tm a i s the sam e i n a l l .

be i ngs O ne l i fe pr i nc i pl e an i mates al l the form s o f creation

. .

The idea o f separateness d id n ot ex ist from be fore The el emen tal s .

that began l i fe i n th is Kal pa from the sp iritu al pl an e have h ard ly an y ,

i dea o f separate ex istence The De v as an d P i tri s are descri bed a s

.

c lasses (g a na s ) an d not as i n d i v id u al s I n the M i neral K i n gdom

, .
,

agai n there is n o i nd iv i d u al ex i s tence

,
I n d i v id u al ity h as to be .

worked o u t a n d the sons o f D i t i bri ng a b ou t th i s great work i n th e

,

evol u tion o f l i fe form s .

Whe n we h ave the sen se o f separate ex i sten c e stron g i n u s ,

we b ecom e capable o f fu rther evol u tion By o u r i nd i vid u al e x p e .

rie n c e s we k now what i s right an d what is wron g what is pleas u rabl e

, ,

a n d what i s pai n fu l Th i ngs that g i v e joy gi v e pa i n as wel l I t i s

. .

th e meas ure o f pleas ure o r pai n that teaches us what t o c o v et an d -

what to sh u n Then we have the fact that by o u r very ex i stence we

.

h ave d u ties to perform The teach i ngs o f other ages that are reveale d
.
.

to the Rish is an d procla i med by them g ive u s a better idea o f ,

th i ngs and they tel l u s more tha n we can k now o f by o u r o w n

,

experien ce The A su ras lead u s o n an d o n til l we reach the h ighes t

.
,

poi n t that w i th a sense o f i nd i v id u al i ty we m ay atta i n

, , .

When the i nd ivi d ual sou l gathers al l ex perien ce th at m ay b e

acqu i red by the i dea of separateness i t traces back i ts way to that ,

S piritual home whence i t cam e I n the retu rn j ou rney i t is hel ped

.
,

by the A d ityas who grad ual ly e fface the idea o f separateness by an

, ,

ever i ncreas in g i nfusion o f Satva : Vi sh n u h i msel f becam e A d itya an d

taugh t men the u n i ty o f al l sou l s .

The A d i tyas who gu ided the early el em en tal s h ad to be crushed ,

s o that separateness m igh t gro w P ushan an d Bhaga were therefore

.

o v erpowered by the attendants o f S i v a at the sacri ce o f D ak sha .

The A d ityas who gu ide h u m an ity i n their retu rn to sp iritu al ity

are the msel ves high sp i r i tu al energies the h ighest Devas o f o u r Tri l o k i, .
 [ 1 51 ]
O ur evol ut i on i s th u s t wo -
fold i nd i v i d u al an d n on i nd i v i d ual -
.

When we work as i nd iv id u al s we are u nder the i n uence o f D a i ty a s

,
.

W hen we wan t to cast o ff separateness we are u nder the i n uenc e ,

o f the A d ityas .

I n both cases however i t i s the bl i ss ele men t i n u s th at is

, ,

worked o n by the D a i t y a s an d A d i ty a s Th i s bl i ss element is o u r

-
.

eternal her i tage from I shvara and i t is th i s elemen t that saves u s i n,

o u r con tact w ith m an i fol d m atter The m easu re o f bl iss ( a n a n d a )

.
, ,

en a b les u s to j udge what m atter t o accept an d what n o t

'

I nd iv i d u al ity d eveloped u nder H i ra n y a k a s i pu and al l sorts o f ,

b l i ss fu l ex per i ences were acqu i red The sons of H i ra n y a k a s ip u were .

a l l cal led Bl i ss ( H r a d a ) b u t the per fection o f Bl iss ( Pra + H rad a ) w a s

,

i n Pra hl ad a H e fou nd o u t th at the worl d ly j oys were u n real a nd that

.
,

t he rea l j oy cou l d be had only from H i m a b ove w ho was j oy itsel f , .

B u t Pra hl d a d id not real ise that there was o n e l i fe u n derly i n g

al l b ei ngs an d that al l be i n gs were essent i al ly o n e an d the sam e H e
, .

was separate i n h i s devotion thou gh u nsel sh to the extrem e H e ,

.

k new th at men h ad separate ex isten ces and whi le h e atta i ned per ,

fe c t i o n others d id not
,
I t was therefore h is d uty t o raise others to h i s
.

l evel W i th al l u n s e l s hn e s s an d devotion Pra hl a d a was a n A su ra

.
, ,

b ecau se he work ed from the stan d poin t o f i nd i v id ual l i fe Th e .

foster father o f S ri K rish na was N anda the word m ean i ng al so bl iss

-

,
.

B u t the bl i ss o f G o pa s and Gopis con sisted i n forgetti ng sel f al to

g ether . The b l iss that was then e v ol ved w i l l d raw h u m an ity to the
h i ghest level o f spi ritual ity i n o u r Kal pa .

The reign o f the D a i ty a s m ay be d iv i ded i nto th ree period s

I The period o f H i ra n y a k s ha an d H ira n y a k a s i p u
. .

I I The period o f R a va n a an d K u m bha k a rn a

. .

I I I The period o f S his hu p a l a an d D a n t a va k ra

. .

I H i ra ny d k s / m a n d H i ra ny a k a s ipu
. .

J aya and V 1j a y a are the outer aspects o f Vish n u Vish n u .

p reserves the u n iverse an d H e preserves al l

, be i n gs E x istence con .
,

s c io u s n e s s an d bl iss al l proceed from Vish n u and i t is these es s e nt ial ,

attribu tes that bri ng abou t the i n vol ution an d evol u tion of al l bei ngs .

I n m i neral s there is ex isten ce bu t i t is T a masic Consciousness a n d

, , .

bl iss are com pletely ecl i psed by the T a masic opacity o f gross m atter .

I n the v egetables there i s ex istence a n d someth i n g more th e

,

b are d awn in g o f percepti v e consc i ousness There i s pred om i nati n g .

Tamas i n the vegetabl es also B u t Rajas al so tries to m an i fest i tsel f

.
.

I n the an i mal s Raj as asserts itsel f by i ncreasing activity an d

, ,

b y the act i on o f the senses The an i mal s ex i st, they are c on s ci ou s an d

.

they h ave b l i ssfu l exper i e n c es .

 [ 1 52 ]
I n me n Raj a s pl ays the m ost i m po rta n t p a rt T hro ugh th e
'

'

.
,

ever i ncreas i ng acti v ities of mi nd a nd the devel opm ent of consciou s '

ness ma n run s after al l so rts o f ex perie nce pleas u rable an d pai n ful
, , ,

t i l l at l ast the idea o f lasti ng an d real bl iss settles d ow n i n h i m an d ,

he k nows m ore o f bl iss than any other bei ng i n the u n i v erse The .

fu tu re evol ution o f m an l ies i n the p e rma n a n c e o f sp ir i tu al bl iss ,

which is pu rel y S t v i c i n its character .

Vishn u preserves al l bei ngs i n the i r T a m a s m R ajasic and ,

S tv i c stages F o r preservation m ean s the m ai ntena nc e as wel l as the

.

i m provemen t o f be i ngs Therefore preservation is S at v i c an d Vish n u

.
,

is the Preser v er We l i ve a n d m o v e on ward s i n al l stages o f o u r

.

be ing Bu t i n R aj as ic and T a mas i c stages i t i s the att e n dants o f

.
,

Vish n u the door keepers that preser v e u s an d the D a i t y a s are t he

,
-

, ,

lower man i festation s o f J aya an d Vij aya ; O ne is T a m asi c a nd the

other R aj asi c .

is T a m as i c H e represen ts the original i nert ia

H i ra n y a k s ha .

o f m atter its pri m a ry resistan ce to the onward process of e v ol ution

,
.

There was ex istence after Pral a y i c sleep Bu t i t was h o mogeneous

ex istence with l i ttle o r n o phenomen al change Va r a ba got o v er th i s
, .

homogeneal tenacity by the k il l ing o f H ira n y a k s ha an d he s e t goi n g ,

the process o f planetary and i n d i v i d ual l i fe .

H i ra n y a k a s i p u came n ext H e was the fa v ou red s o n o f .

B rah m a H e helped the e v ol ution o f i nd i v id ual l i fe M inerals be

. .

came v egetables Vegetables becam e an i mal s and an i m al s becam e

.
,

m en The i ntel lectual power of men rapid ly i n creased an d there

.
,

wa s m aterial and m oral progress The l im it of moral progress was .

reached by Pra hl a d a B u t the ideal of Pra hl a d a was based u pon the

.

con ception o f d i fferences and o f i n d i v id ual ities I t is for th is reaso n .

that Varn a an d Ashram a Dharm a o r the separate d uties o f l ife for ,

separate classes of m e n is deal t wi th i n the d iscou rses w ith Pra hl a d a

, .

B u t though Pra hl ad a was a s o n o f H ira n y a k a s ip u he was a n ,

exception to the general ru n of m aterial e v ol u tion wh ich was fostered

by H ira n y a k a s ip u H ira n y a k a s i p u hated the de v elopmen t o f S a t v i c
.

v irtues he hated H ari the em bod i men t o f Sat v a N ri s in ha k il led the

, , .

great Daitya an d Sat v a m ade its appearance i n m en

, .

H ira n y a m ean s gol d .

H i ra n y a k s ha is gol d eyed -
.

H ira n y a k a s i p u is gold bedded .

I I R d v a n a a n d K n m b/z a /ea rn a
. .

H i ra n y a k a s i p u rep resen ted the grad ual d evel op men t o f m ate

r i al an d in tel lectual e v ol ution til l the h ighest poi n t was reached
,
 [ 1 54 ]
th e po sit i on acq u ired by them The forem ost o f thes e
t hey asp ired t o
'

Ks hatriyas were the H a iha y a s an d T a l a j a n g ha s B u t they were .

.

defeated by Parash u r a ma who re e stabl ished the s u premacy o f the

.
,
-

Br a h manas .

B u t a si len t revol u tion was go i ng o n i n wh i ch the Ksh atriyas ,

and Br ah m an as equ al ly took p art Ki n g Janak a and Rish i Y aj na

-
.

Va l k y a gave the n ish i n g strok e to the U pan ishad m ovement a nd s id e ,

by side w ith Karm a K a nda grew u p the J n a na K a nd a o f the Ved as .

R a m a brought the t wo d ivision s of the Vedas i n to cl o ser u n i on a s he ,

was h i m sel f the rest i ng place o f both A n d as Vish n u h imsel f H e .

,

became the object o f Up as a n a The three P a th s appeared that o f .

,

Karma Bhak ti and J n a na Ved ic Sacri ces hel d thei r ow n a nd a

,
.
,

school gre w u p wh ich accepted these as the h ighest Kar ma wh i ch

m an c o uld perform A nother sch o ol fol lowi ng the very O l d teach i ngs

.
,

o f Kapil a d i ssected the trans formable parts i n m an an d d iscr i m i nated

,

the same from the non transforma bl e A sister sch o ol fol lowed u p t he
-
.

teach i ng with practices i n con form ity to these a nd taught how t o ,

concentrate the m i n d o n the d iscr i m i nated Atm a A noth e r schoo l .

c on ned i tse l f to the properties o f m atter an d m in d sou l and over ,

sou l an d rem ai ned wonder stru ck at the su pe r i or properties that

,
-

d i v ided J i v a from Ish v ara School s o f i ndepend en t thought grew u p

. .

Each s chool had i ts foll owers There were d i ffer e nces an d d issen .

s ions There was d isu n ion sel f su ffi c iency pride en v y j ealou sy an d
.
,
-

, , ,

o ther ev i l traits o f h u man character that th i n ks too m u ch o f itsel f .

E very one fol lowed h is own faith a nd hated the fol lower o f other fai th s .

Th i s was the cycle o f S ni s nn pd l a a n d D a n ta v a k ra .

Jperformed Ved i c sacri ces an d he pu t i n chai ns the

a ra s a n d ha ,

Va i shn a v a k i ngs There were those who bel ie v ed i n the existe nce o f
.

two pr i m ary ca uses ( D v i v zd Men l ik e th e k i ng of K a sh i prided

, , ,

themsel ves o n m ock wi sdom Rel igiou s faiths ex isted i n a l l possi bl e .

shades and thei r d i fference was accen tu ated by d o g m a t is m and m utual

,

j eal ousy The Vedas are d i fferen t the S m ritis are d i fferen t H e i s n ot
.
,
.

a M u n i who has n ot som e d isti ncti v e o pi n i on o f h is own

,

Th is wel l .

k now n verse rel ated str i ctly to the period of wh ich we are n o w
S peak i ng S his hu p al a had respect for the M u n is H e was es s en
. .

t ia l l y a m an o f the period .

Sri Kri shn a taught harm ony H e gave the essence o f al l re , .

l ig io n s the eternal tru t hs that formed the grou n d work o f al l faiths

, .

H e pr o cl ai med i n the clear est language possi ble the O ne u nderlyi ng the
Many the eternal Brah m an a s form ing the essence o f J i va and I sh v ara
, .

H e particularly em phasised the relations o f man Ish v ara an d the u n i ,

~
 [ rss l
Vers e , an dthe d u t i e s that fo l l w o e d from these rel at ion s . Rel i g i o n
becam e a S cience the l aw u n iv ersal an d al l teach i ngs fou nd ther e
, ,

re specti v e pl aces i n the u n i v ersal rel igion wh i ch H e procl ai med The .

R ish is bowed down thei r head s before H i m The Upan ishad s were .

n e v er explai ned so l ucid ly before The key note of al l tru ths an d a l l .

-

rel ig ions was u nravel led beyon d al l doubt S uch k nowl ed ge cou ld p ro .

c e e d o nly from I sh v ara H i msel f The R ish is recogn ised S ri Krish n a a

.

t he Lord B u t S his hu p a l a was slow to bel ie v e i n th is n ovel revol u tion

. .

H e d id n ot u nderstan d why the Rish is ga v e the rst pl ace to S r i

K rish n a at the R a j a s y a sacri ce performed by R aj a Yu d his t hi ra .

The d i ff erence formed a rel igio n wi th S his hu p a l a B ut the age o f .

d i fferences was doomed T he age of u n ity o f harm ony o f s pi ritu a l

.
, ,

gl ory was n ow to reign i n the U n i v erse H u nd reds an d h u nd reds o f

'

years ha v e passed away bu t the scri ptu res o n e a n d al l procl ai m the

,

gl ory o f the Lord S ri Kr i sh na What H e h as done for o u r u n i verse .

,

we shal l s e e l ater o n .

D anta v ak ra was the T a m asi c cou n terpart

-
o f S his hu p a l a .

The A su ras ad v anced as the K al p ic age ad v anced There was .

n o e nd of ad v a ncement from the stand poi n t of sel f There i s n o b ig .

j u m p from i nd i v id u al sel f to u n i v ersal sel f Though the essen tial .

i dea o f spiri tu al ity i s u n ity a nd the essential i dea o f m aterial i ty i s

d i v ersity the on e idea de v elops i n to the other i dea by a n e v er w i den
, ,

i ng v i ew o f th ings O u r d u ties en large O u r rel at i ons i n crease The

. . .

range of l i fe w i dens ti l l i t i ncl udes the l i fe i n S varga Ved i c Yaj n a

, .

i s then performed though from a p u re mo t i ve o f sel f ad van cem en t :

,
-

The ad v an ced sel f comes very near to the u n i v ersal sel f The perform .

ance o f Ved i c sacri ces i s As u ric i n s o far a s i t i s sel sh bu t i t ,

m i n i m i ses the sel f o f earthly ex istence an d gi v es a tran s i to ry characte r ,

t o o u r world ly joys an d s u fferi ngs and i t gi v es the i dea o f a n en larged ,

sel f o f widened ex i stence an d of h igher d u ties The Karm a K a nd a

,
.

o f the Vedas therefore opens the door w idely t o real sp i r i tua l

l i fe
.

Th i s expl a i n s why V is hv a rp a an A su ra gu i ded th e Devas fo r , ,

some ti me The th ree head s o f V is hv a rup a represen t the th ree Ved as

. .

The s wal lo w head i s the Ri k the sparrow head i s the S a man a n d , ,

the T i t t iri head is pro v erbial ly the Yaj u r Th is refers to th e p re v a .

l ence o f Karm a K a nda B u t when better ti mes came I nd ra k i l le d

.
,

V i s hv a r upa The pl ace of V i s hv a rp a was howe v er speed ily taken

"
- -
.
,

u p by V ri t ra A n d I nd ra had recou rse to A t ha rv a the fou rth Ved a

.
,

and to Da d hi c hi a v otary ( represen ted as the s o n ) o f A tha rva Veda

, ,

the very i deal o f sel f s a c ri c e -

.
 [ 1 56 ]
A n d who i s
,
th i s
V ri t ra ? Th e Vedas '

sa y S a i fn d n l o k d n
d v ri n o t e ta t Vri tm sy a Vri tra tv a 771 .

He s pread over ( v ri) al l these Lok as th is , is th e V ri t ra

sh i p of V ri t ra .

The Bh aga v ata says Th es e Lokas are spread over by hi m

i n the form o f T va s htri s Tapas H ence he is cal led Vri tra V I

. . .

9 xv iii .

The i n vocat i on o f T va s htri i s thu s d escr i bed i n the Bh aga v ata

,

R i se u p 0 I nd ra Sha t ru n ever gi v e u p en m i ty
V I Qx i i
, . .

The word s /za t rn mean s e n emy T v a s t ri mean t to say h e w ho .

i s to become th e enemy o f I nd ra But by proper gram m atical con

.

struction the expression mea ns he o f whom I nd ra i s t o becom e th e

, ,

enemy The i n v ocatio n was therefore d efe ct i v e an d it prod u ced a

.

c ontrary resu l t P a n i n i poi n ts th is o u t a s a n apt i l l u stration o f what

.

ha d g ra mma l e a d s to .

The Vedas th us s peak o f th e i n vocation A s h e said S v d /z a ! -

O I nd ra S ha t ru ! rise u p s o I n d ra became the enemy o f V ri t ra

-

.

N otwithstan d i n g h is w i sdom C hitra k etu was a n x iou s to ha v e a s o n ,

-
.

H e wept bi tterly when th e s o n was l ost, H e was a votary o f San k a .

rs ha na who presides o v er A hank a ra o r Egois m

, S o by de v otio n .

he becam e the k i ng o f the V id y ad ha ra s Th is sel sh devoti on th e . ,

w orship o f Gods fo r the grati cation o f sel sh asp irati on wh ich i s ,

s o u n i versal i s V ri t ra
, .

V ri tra was k i l led by a weapon m ad e o f the bon e s o f D a d hi c hi

t he R i sh i o f sel f s a ri c e We want t o k il l thee for thy bones for
-

.
,

t hey wi l l b e o f ser v ice to the u n i v erse s o said the De v as A n d ,

.

D a d hic hi fel t the height o f pl easu re i n givi ng h i msel f completely u p ,

t hat the u ni verse m igh t pros per .

We are tol d that the ght w i th V ritra took place i n th e

V a iva s v a t a Manva ntara The readers w i l l easi ly u n derstan d wh y
.

t h is i s s o .

The ght between the De v as an d the A su ras i s only a cou nter

part o f struggles o n our earth between the forc es o f m aterial ity a n d
spir i tual ity With the appeara nce o f Lord Krish n a the ascen dency
.
,

o f the A su ras i s v irtual ly o v er an d h owe v er sel f seek i ng we m ay be ,

-

by o u r natu re we bow d own before the ideal o f u n s e l s hn es s o f O n e

, ,

L i fe per v ad i ng al l bei ngs s o prom i nently held before n s by that

,

greatest o f al l A v a t a ra s and the c ircl e o f th ose tha t fol low th i s ideal

,

is daily i ncreasin g .

B u t why i s A t ha rv a Ved a spoken of as the Veda o f u n s e l s h

n ess ? The popu lar idea abou t that Veda i s qu i te the con trary .
 [ i 58 1
t ra ry , he had taken th e s i de of the D evas u nder the pretence of
,

Up a s a n a .

then consol ed h is nephe w an d h is brother s w i fe by word s

He

o f w isdom expl ai n i n g to them the trans itory character o f the worl d

and the permanence o f Atm a H e al so tol d them several stories to .

i l l ustrate the poi n t .

H i ra n y a k a s i p u vowed en m i ty t o Vish n u
-
H e pray e d hard .

for i m mortal ity an d su prem acy o v er the T ri l o ki Brah m a becam e .

pleased w ith h is asceticis m a nd enq u ired what boo n h e wan ted .

S aid H y ra n y a k a s i p u Let m e have n o death fro m any o n e created

by Thee Let not those th at are n ot created by Thee k il l m e i n sid e
.

o r ou tside by day o r by n ight w i th any weapon e i ther o n the earth o r

, , ,

i n the ai r Let no m an o r an i m al wi th o r wi thou t l i fe (a s n ) Deva Daitya

. , , ,

o r serpent k il l me A s thou art w ithou t a ri v al i n battl e the o n e

.
,

gl oriou s l ord of al l bei ngs and al l Lo k a p a l a s s o let me be t o o Let , .

me possess al l the S iddh is ( A n i m a B rah m a said A men

, , .

H ira n y a k a s ip u then ru led the U n i verse H e took the pl a c e o f .

I nd ra A ll the De v as worsh ip ped h i m

. .

B r a hm anas an d other G riha s t ha s performed Yaj n a i n h i s honor

a nd ga v e o ff eri ngs to h i m The earth yield ed plen ty e ven w i th o u t .

m u ch e ff ort There was prosper i ty al l arou n d The Shastras were

. .

howe v er not d u ly respected ( A l l th is i s a d escri ption o f the m aterial .

pe riod the reign o f Material i ty ) A long l ong ti m e pass e d o n i n

, .
,

th is way A t l as t the Lo k a p a l a s cou ld bear i t n o l on ger They

. .

p rayed to Vish n u for rel ie f The De v as heard a voice from heaven .

Wait ye al l The ti me has n ot yet come fo r the fal l o f H i ra n y a

.

H e shal l be the enemy of h is o w n s o n

k a s ipu . I k i l l h i m then .

A ssured b y these words the Devas went to their o w n pl ace , ,

H I R A N YA K A S IPU A N D PR A H LAD A .

S KA N D H A V II . C H AP .
4 9
-
.

H ira n y a k a s i p u
had 4 son s Of these Pra hl ad a w a s great i n
-
.

h i s v i rtues H e was respectful wel l beha v ed tru th ful sel f control led
.
,
-

, ,
-

frien d ly to al l be ings and great i n h is de v ot ion E v en i n h is i n fancy

, .
,

he ga v e u p play and constan tly med itated o n V a s ude v a The th i ngs .

o f the worl d had no rel ish for h i m I n the ex u beran ce o f de v o .

t i o n a l feel i ngs he someti mes l aughed

, someti mes wept s e me ti m es , ,

sang and sometim es d anced A t ti mes when the feel ings were p ro .

fou nd he remai ned qu i et w ith hai r stand i ng on end whi le tears owed
,

d own his cheeks .

 [ 1 59 ]
Sh anda an d A ma rk a ,
son s o f S hu k ra had ch arge o f t he ed uca ,

t i o n o f Pra hl ad a H e heard an d l earned whate v er they had to s a y ,

.

bu t he i n ward ly d id n o t l ike the teach i ngs a bo u t m i ne a nd th i ne an d

abo ut th e tran si tory th i ngs o f the worl d .

O nce H ira n y a k a s i p u pl aced Pra hl ad a o n h i s l ap an d as ke d

-

him What d o you con sider t o be righteo us ,

Pra hl a d a repl i ed z H u m an sou l s ensh ri n ed i n b od ies are

al ways d istracte d o n accou n t o f fal se perception s 0 great A s u ra .
,

I therefore consider it righteou s t o l eave the house wh i ch l i k e a d ark ,

wel l causes the down fal l o f Atm a i n order to go to the forest an d t a k e t he ,

shel ter o f Vi sh n u H ira n y k a s i p u s m i led an d said
. I t i s th u s tha t
-

boys are s poiled by others Take h i m ba c k to the hou se o f h i s .

teachers a n d l et them see that Vaish n avas i n d isg u i se m ay n o t

con fou nd h is B udd h i .

T he teachers brought h i m to the i r hou se and asked h i m i n gen tl e

an d sweet word s C h ild do n ot conceal an y th i ng from u s W e
,
.

are you r teachers Tel l u s whether th is pe r v ers ity i s spontaneou s i n

.

y o u o r whether it is acq u ired fro m others Sa i d Pra hl a d a I an d .

others th is i s mere false perception c a u sed by the M a y a of Bha g a v a n

,
.

S o sal u tat i ons to H i m W hen Bha g a v a n becomes k i nd i t is the n

.
,

on ly that the d i fferen ce m ak i ng perception o f m en d isappears A s

-
.

the i ron m oves o f itsel f i n the p resen ce o f a m agnet so th e d is t ra c ,

tio n i n m y B udh i i f y o u l i ke to cal l i t s o rises o f i ts e l f i n t he

, ,

presence o f V ish n u .

Get the cane sa i d o n e o f the teachers Th is w i ck ed bo y

, ,

w i l l pu t u s al l to shame H e i s a d isgrace to h is fa m i ly
. I t i s bu t .

meet to p u n ish h i m The D a ity a s are sand al trees a nd th is boy is

.

a thorn pl an t amongst them Vi sh n u is the o n e for the ex ti r p at i o n .

o f the sa nd al forest and th is bo y i s h is h and le

, .

They th reaten ed Pra hl a d a i n v ari ou s ways a n d taugh t hi m

Dharma A rth a an d K am a an d the d ifferen t de v ices to s ubd ue one s
, ,

e nem i es A t l ast they thought Pra hl ad a had been w el l trai ned S o

.
.

they t o o k h i m to the k i n g .

The k i ng embraced the ch i ld and sa i d Pi a hl ad a my bo y y o u , ,

h a v e been s o l ong w ith yo u r teachers Tel l m e what y o u h av e .

l earn ed as the best o f al l

, .

repl i ed
Pra hl ad a H ear i ng o f V i sh n u rec i tal o f H is gl ory , ,

constan t remem bra nce o f H i m attendan c e o n H ari H is worsh i p , ,

adorat i on service and fr i endsh i p an d o fferi ng onesel f e n ti rely t o

, , ,

H i m th i s i s n i nefol d Bhakt i
-
Th i s Bha k t i i s to be o ff ered t o .
'

Vish n u a n d acted u po n Th i s I deem to be the be st tea c h i ng.

.
 [ 1 60 ]
H i ra n y a K as i pu reproved the teachers i n anger
They tol d .

h i m i t was ne i ther fro m the m sel ves n o r from any o n e el se that Prahl
,

l a da had thes e teach i ngs b u t that they were spontaneou s w i th h i m

, .

The A su ra k ing then add ress i ng h is s o n said I f you ha v e n ot

l earne d these th i ngs fro m yo u r teach i ngs when ce cou l d y o u have ,

s uch a vic iou s i n c l in ation

.

Pra hl a d a
repl ied I n cl inat i on for V i sh n u d oe s n o t com e t o
the Grihastha either from h im sel f or from any other O ne bl i nd m an .

can not l ead another I t is the com pany o f Mahatm a s alon e that
.

ca n give s uc h a n i ncl i n ation .

H ira n y a K a s i p u
cou ld bear it no l onger H e th re w d ow n the .

ch il d from h is e m brace an d as ked the A s u ras to k il l h i m at on c e

,

o r expel h i m They cried o u t k i l l h i m k i l l h i m an d s truck the
.
, ,

v e year o l d ch il d w it h t he ir Spears B u t Pra hl ad a w a s d eeply c o n

_ .

c e n t ra te d i n Bha g a v n s o he fel t not the S pears a t al l

, Th is p u t .

H ira n y a K a s ip u i n fear and he devised m ean s to k i l l the bo y

, .

tr i ed big el ephants venomou s serpents T a ntr i c prac t i ce s

He , , ,

throwi ng down the ch ild from the h i l ls en closi ng h i m i n cav i ties po i , ,

son i ng star v ation cold a ir re water bu t f ai led to k i l l h i s i n n ocen t

, , , , , ,
'

so n. H e the n thought his e nd wa s near at hand a nd beca me m el an

c ho l y Shand a and A m a rk a tol d h i m n o t to entertai n fears bu t t o
.
,

wait ti l l Shu k ra came The k i ng asked the m to tak e charge o f the

.

boy once m ore They agai n com menced to teach h i m thei r sc ien ces
. .

O ne day the teachers left the house o n bu si ness T he boys were a l l .

engaged i n play and they i n v ited Pra hl a d a i n to thei r m idst Pra h

,
.

l ad a took the O pportu n i ty to i n struct the boys H e expl ai ned t o .

them i n el oq uen t terms the tran sitori ness o f al l j oys an d sorrows a n d

the van ity o f al l worl d ly attach ment s H e taught them the i m perish .

able c haracter o f Atm a an d d i lated o n i ts rel ation to the body a nd

,

the u n i verse H e then preached i n gl owi n g word s frien dl i ness to a ll

.

beings an d devotion to Bha g a v a n H e then told the boys that he .

had learned these th i ngs h i msel f from N a rada .

T he boys ex pressed w o n de r fo r they k new Pra hlad a

.

,
to hav e
b een al ways u nder the tu i tion o f Sha nd a and A ma rk a .

i n formed them that when H i ra n y a Ka s ip u had gon e

Pra hl a d a
t o the Mand a ra mo u n t a i n fo r prayer t he Deva s attacked his k i ngdom
' ' '

, ,

and I nd ra carried away h is wi fe Pra hl a d a was then i n her wom b . .

N a r a d a kept H ira n y a K a s ip u s wi fe i n his o w n A s /z m ma ti l l he had

'

ta ught to her m ore for the ch i ld i n the wom b than for the moth er the
,
,

whole o f Atm a V idy a .

 1 62

TH E P RAY E R O F PR A H LAD A .

S KAN DH A V I I . C H AP .
9 .

B rah m a and other De v as Rish i s a n d w ise men ful l of Satva , , ,

h ave failed to adore Thee i n su itable words H o w can th is A su ra .

boy please Th ee 0 H ari : B u t I th i n k i t is n o t wealth goo d birth

, , , ,

beauty asceticis m learn i ng power i ntel lect o r e v en Yoga that is s o

, , , , ,

m uch s u i ted for the worsh ip o f Para m a P u rusha as Bhak ti I t i s by .

B hakti that the elephan t k i ng pleased B ha g a v a n E v e n a C/z a n d d l a .

,

is n i n ol e
( a n o u tca s te ) p er i o r t o a B rd /z nz a n a w iz a Iz a s a l l t il e 1 2
su ,

v i r tu es , bu t na s no de v o ti o n t o Vi s k a n For the C hand a l a who o ffers

.

h is Manas h i s words h is Karm a h is weal th an d e v e n h i s Pr a n a to

, , ,

Vishn u puries n o t on ly h i msel f b ut h i s whol e l i ne wh i le the prou d

, , , ,

Br a h mana d o es n ot even p u ri fy h i m sel f ( Wi thou t de v otion the v i r .

,

t ues only ser v e to i n crease pri de They d o n ot p u rify the m i nd . .

S ridli a ra ) .

( The A l m ighty V ish n u does n ot wan t any o ffer i ng from th e

i gn oran t for h i msel f H e is possessed o f al l th i ngs B ut the m a n who
. .

g i v es o fferings to H im can alone keep them to h i m sel f for veri l y ,

the pa i nti ngs o n the real face are to be seen i n the i m age The sel f .

i n m an i s o nly a reection of Atm a or M an as Therefore i f a ma n .

does a ny th in g that a ffects h is Man as only i t does n ot c on cern his ,

real sel f I f a n o fferi ng is m ade to Is v a ra th at reaches h is real sel f)

.
,
.

Therefore though o f l ow b irth I ha v e n o hesitation i n reci tin g ,

thy glory as m uch as I ca n for s uch a reci tal i s su re to p u ri fy a

,

m an .

W i th d raw O Lord ! th i s terr i ble form an d b e c ool ed

-

, ,
Look !
the worl d trem bl es at Thee .

I a m n ot a fraid however even o f th i s form a s I am a fraid o f

, , ,

the wheel of b i rths G iv e shel ter at thy feet th at I m ay g ni n

.
,

M ok sha .

I have b een scorched b y the re o f m i sery i n al l b i rth s The .

onl y rem edy i s devotion to Thy ser v ice For Thy ser v ant by Thy .

fa v or gets the com pany o f Mah a tm a s By their com pany h e gets ri d . ,

o f al l world ly attachm ents an d sin gs the glory o f B ha g a v a n Then .

the m iseries o f l i fe can not o v erpower h i m .

The parents are n ot the protectors o f the ch i l d m ed ic i n e i s not

the rem edy for the d iseased the boat i s n o t a shel ter for t he d rown
in g for they can not sa v e from a rec u rrence o f e v i l s A n d even the
l ittl e t hat others do is promoted by the P rom p ter o f al l .
 [ 1 63 ]
When P u ru sh a w ishes M ay a d istu rbed b y K a1a c reates the
,

S k s hm a Sharira headed by Manas ,

That Man as i s d rawn i n to a .

worl d o f recu rri n g bi rths characterised by the t ra n fo rm a t io n s o f M a y a :

,

(5J n n e n d ri y a s 5 K a r
,
m e n d riy a s 5 Bhut a s an d Manas ) I a m b ei ng , .

s q uee z ed i n th is wheel l ike the s ugar cane i n the m i l l

,
-
.

D ra w m e u n to Thee , O Lord ! or I am lost i n the wh i rl .

( S ome pl atitudes and a short accou n t o f the part taken by

V i sh n u i n th e creatio n fol l ow ) .

Thou dost i ncarnate as m an an im al Rish i and Deva i n ord er , ,

to g uard al l bein gs to destroy the e nem ies of the worl d a n d p reser v e

,

D harm a accord i ng to the req u ire men ts o f e v ery Y u ga B u t i n Kal i

, .

Y uga Thou c o n c e a l e s t Thysel f H ence ( fro m ma n i fe s t a t i n g o n ly i n

'

.
,

th ree Yu gas ) Thou art cal l ed T riy u g a

,
.

O Lord o f V a i k u n t ha th is m i n d does not tak e pl easu re i n

,

d isco u rses abou t Thee as i t is v i tiated prone toward s the ou ts id e

, , .

u n m an ageabl e pass ion ate a nd a ffected by the th ree prom pti ngs j oy
, .

s orrow a n d fear H o w can I w i th s uch a m i n d th i n k of Thee ?

.

I a m d raw n o n al l s ides b y the In d riy a s , an d I a m as m i sera b l e

as a m an w i th m any w i v es .

I a m n ot the on ly s u fferer Look ! al l m en rem a i n fal len by .

t hei r o w n karm a i n the V a i t a ra n i ( Ri ver at the gate of Ya ma ) o f rec u r

r i ng births . They are afrai d o f b i rths an d deaths an d o f d an ge r

fro m each other They are m u tu al ly both friend s a nd e ne m ies Tak e
. .

p ity o n these bewi ldered c reatu res 0 Thou that a rt o n the other s id e ,

o f the ri v er an d preser v e the m th is v e ry d a y by tak i ng the m across v

the V a i t a ra n i ( i e the rel ati v i ties of T ri l o k i ex i stence )

. . .

0 gu id e of the U n i v erse ! what is thy d i ffi c u l ty i n sav i ng a l l

m en ? For Thou art the cau se of the c reation preser v ation a n d des ,

t ruc t io n o f the U n i v erse Thou h as t m u ch k i nd n ess for the ignoran t

. .

T hou art the frie n d o f the a f icted W hat then by sa v i ng u s on l y .

w ho ser v e thy fa v orite m en the Mah a tm as ( for those who serve the ,

M ah a tm as are a l ready sa v ed ) .

0 Thou S u preme I a m not the l east a n x iou s for mysel f abou t

,

the V a i t a ra n i ( T ril o k i e xistence ) however d i fc ul t to cross i t m ay be , ,

fo r my m i nd is pl u nged i n the nectar ocean of s i ng i n g thy glory B u t .

I m ou r n for the ig n oran t those that care on ly for the grati cat ion
,

o f the senses a n d for the means o f s uch grati catio n wh i l e they

rem ai n estranged from Thee .

General ly O De v a ! the M u n is are des i rou s o f t he i r o w n Mok sh a

, ,

they hol d the i r tongue an d roam i n sol i t ude w i tho u t car i ng fo r the
,
 [ 1 64 1

go od others B u t I d o n o t l i ke to be l i berated al one l eav i n g b eh i n d

of .
,

me the a ffl icted rou n d m e ; I nd n o other shelter fo r the s e mis

g u i de d peopl e bes i des Th e e , .

They a re n ot happy 0 Lord i n the enj oy men t o f th e o bject s

, ,

o f the sen ses F o r l i ke i tch i ng i t i s not a pl eas u re by i tsel f b u t

.
,

s eem s t o be s o as l on g a s Th o u art n o t k n ow n
, .

I t i s s a i d that hol d i ng the tongu e ( mo zm a ) vo we d obs e rvan c e ,

( V rata ) sa,
c red k nowledge (S ru t a ) a u s t e ri ly ( Tapas ) read i ng ( A d hy a , ,

yana ) the observance o f r ules pe rtai n i n g to one s c a ste ( S va Dharm a )

,

ex position o f Shastras ( V y khy ) l i v i ng i n sol i tud e ( R a bas ) rec ita l , ,

o f Ma ntra ( J apa ) a nd S a m a dh i al s o l ead to M ok sh a

, B ut general l y .

i t is s een that these are o nly m ea n s o f l i vel ih ood fo r th o se that hav e

no control over thei r sen ses A n d for proud people they are som e .

t i mes the m e a n s o f l i vel i ho o d an d som eti mes n o t Bu t pride i n i tsel f .

i s n ot a go o d th i n g .

Th o u art n ot sepa rate from th e Un ivers e Both ca u s e a n d .

effe c t a re thy form s I t i s n ot by avoid i ng the ways o f U n i verse bu t

.

b y seei ng Thee everywhere by mea ns o f Bhak ti that the right cou rs e ,

i s fol low e d I t i s b y str i k i ng o n e st o n e aga i n st a n other that re

.

c ome s o u t a n d n o t otherw i se

.
,

L the word s the A su ra bo y re sou nd from o n e e n d o f I nd i a

[ e t o f
t o th e oth er Let the s ubl i me words o f com pass i on a n d u n iversa l
.

l ove b e written i n cha racte rs o f gold a nd let the m be engra v en i n t he ,

hearts o f a l l I nd ians ] Pra hl ad a was m ad e the k i n g of the A s u ra s

.
.

20

VAR N A A ND AS H R A M A .

S KA N D H A VI I ,
C H AP . 1 1 TO 1 5,

N a rad a rel at ed the s tory o f Pra hl d a to K i ng Yu d his thira '

at the Ii Aj a s y a s a cr i ce That story re v eal ed th e h ighest de v oti o n

.

that was poss ible fo r a J iv a to attai n w i th the i dea o f separate ex

i s te n c e. B u t separat i o n also g i v es rise t o the id ea of d i fferen ce A n d .

as d i fferences becom e establ ished i n society d ut ies an d rel atio n s ,

becom e m an i fold Y u d his t hira therefore appropr i atel y asked N a rad a

.

about the V a rn s ra ma d u t i es
'

The gen eral rules t o be o b served by al l castes a re rst g iv e n ,

eth ical sp iritual an d devotional The speci c d uties a n d i nd ication s

, .

o f each caste are then given m u ch the sam e as gi v e n i n Man u ,

S anh it a a s al so the d ut i es o f wo me n
, The fol low i ng s i gn i c an t .

passage o cc u rs at the e n d
 1 66

TH E S E CO N D M A N V A N T A R A .

S K AN D H A V I I I C H AP . . r

S v a roc his ha is
the z u d Man u ( S v a roc his ha = S e l f refu lgen t ) . .

H e is the son of Agn i ; D y u m a t S u s he n a R oc his hma t an d others , ,

a re the son s o f th is M an u ( Dy u ma t an d R o c his hm a t al so mea n

.

b righ t refulgent ) R o c ha n a was the I nd ra ( R o cha n a = brig ht i l l u

,
.

m in a t i n g ) T u s hi ta an d others were the De v as

. Urj a s ta mbha an d .

others were the se v e n Rish is wel l versed i n Brah m a Vidy a .

There was o n e R ish i n am ed Ved a S i ras H is w i fe w a s T u s .

h i t a H e had by her Vz blz u the A vat a ra o f this M an v antara Vibh u

.
, .

took the v ow o f Bra hma c ha ry a and n ever m arried Rish i s .

l earned h is Vra ta .

( The Secon d M a n va n t ra i s i n Theosoph ical l angu age the secon d

ascend i ng hal f o f the l s t rou nd The spi ri tual character o f th i s .

M an v an tara i s m an i fest fro m the u s e o f word s m ean in g bright

,

l he A v atara i s Vi bh u o r A l l per v ad i ng

reful gen t .
'
The v o w o f -
.

V i bh u also de notes sp i ritual ity A gn i al so the father o f the M an u , is

.
,

a l most a na me for sp i ritu al ity ) .

TH E T H I RD M A N V A N T A R A .

S K A N DH A VI I I . CH AP . r.

T he th ird M an u i s U t t a m a s o n o f Priya Vrata Pavan a ,

.
,

S ri n j a y a Ya j n a ho t ra an d others were his son s

,
The sons o f V a s is t ha .
,

Pra m a d a and others were the seven Rish is ,

.

S atya Ved a , S ru ta , a nd Bhad ra were the Devas . S atyaj i t wa s

I n dra .

D harma had by S u n rit a o n e s o n n am ed Satya Sen a H e w a s -

.

the A v at a ra o f th is Man v a ntara H e was born wi th others cal led .

S atya Vrata H e k il led w icked Ya k s ha s a nd Rak shasas g i v en t o

-
.

fal sehood an d Bhut a s who i n j u red others

, .

[ The ch aracteristic m ark o f th is M an vantara wh ich i s the rst

hal f o f the second Rou nd i s T ru th S atya or Tru th e n t e rs i n t o .

/
the
n ames o f one class o f De v as o f the I nd ra and o f the A v at a ra
, . The
n ame of the A va t a ra s mother was also tru th The Ya k s ha s

. and
R a kshasas were given to falsehood ] .
 I 1 67 I
T H E F O URT H M A NV A N T A R A .

S KA N D H A VI I I . C H AP . x -

4 .

The fou rth Man u was T a m asa brother o f U tta ma , . He had

te n son s Prit hu K hy a t i N ara Ketu a n d others
, , , ,
.

an d Vi ra were th e De v as T risik ha was I nd ra

S a t y a k a H ari ,
. .

Jy o t i rd ha ma n a nd others were the se ve n R ish is The Ved as .

h ad been l ost i n ti me Th e sons o f V i d hri t i cal led V a i d hri t i s ho w

.
, ,

e v er preser v ed them by thei r o w n energy They are also the De v as .

o f th i s m an v an tara .

The A v at a ra i n carnated as the s o n o f H a ri me d ha s by

H ari
H a ri n i . He saved the E le ph an t k i ng from the crocod i l e .

0 :

TH E S T O RY O F TH E E LE P H A N T K I N G .

S K AN D H A VI I I . C H AP . 2 -

4 .

elephan t k i n g resided o n the s u m m its o f T rik t a

An He
'

roamed abou t wi th h is fem al e herd i n tox icated with the j u ice th at ,

ex uded from h is tem pl es Fi nd i ng a lake he pl u nged hi ms e lf i n t o

.
,

i t s waters an d q uenched h is th i rst H e then took water i n h i s tru n k .

a nd passed i t on to the you ng h erd a nd the femal es A powerfu l .

c rocod il e attac ked h i m i n rage They fought for o n e thousan d .

years e ach trying to d raw the other u nto h i m The el ephan ts o n the
, .

ban k raised a p iteous cry b u t they coul d n o t be o f any use to thei r

,

compan ion The E leph an t K i n g got tired at l ast bu t the crocodi l e

.
,

be in g i n h is o w n el emen t d id n ot feel any fatigue Th e elephan t .

d e v outly an d arden tly prayed to th e s u preme P u rusha I n respo ns e .

to that prayer H ari appeared wi th the De v as seated o n the back o f

, ,

Garuda H e d rew ou t the crocod i le c u t o ff i t s head w i th th e

.
,

d z a k m and th us sa v ed the E lephan t Ki ng .

J ) ! The E lephan t was a Ga ndhar v a n am ed H Oh O H e w a s pl ay ,

.

i n g w ith h is wi v es i n a tan k Rish i De v al a wen t there to bathe . .

The Gandhar v a d re w the Rish i h i msel f by h is feet The Rish i .

c u rsed h i m to become a crocod ile The elephan t was k i ng I nd ra .

d y u m n a o f P a ndya H e w a s u nder a v ow o f silence wh il e engaged

.

i n m ed itation Rish i A gastya c a me wi th h is d isciples bu t the k i n g

.
,

cou ld not rece iv e h i m with any word o f wel come 0 thou o f n u .

trai ned i ntel lect l i ke an elepha nt be a n elephan t thysel f

S uch wa s , .

the cu rse o f the R ish i to h i m .

 [ 1 68 ]

[ The Eleph ant represents the chara c ter i st i c j i va of th i s M a n v a n

tara The elephan t becomes exc ited an d m ad when the j u ice ex ud es

.

from h is tem ples I n the story m ad ness repre s e nts the pr e vale nce
.
,

o f Kama The eleph an t w a s passionately attached to h i s w i v es

. .

The J i v a h ad gi ven h im sel f too m u ch to K a ma and he was carri ed ,

away hel plessly by the dem on he k new n ot where H is better sense

, .

coul d not pre v ai l w ithou t som e ex traord i nary hel p an d th at hel p w a s

gi v en by H ari an i ncarn ation o f Vish n u Poss i bly the story re p re
, .
o
'

sents the develop men t o f an i mal i nsti ncts ] .

:0

TH E F I FT H M A N V A N T A R A .

S K AN D H A VI I I . C H AP 5 . .

R a iva ta
was th e fth Man u H e w a s the brother o f T a m asa. .

H is sons were A rj u na Bal i Vi nd hya an d others

, , V i bh u wa s I nd ra . .

B hOta ra y a a nd others were the De v as .

The seven R i sh is were H ira n y a -

rom ay V e d a s ira s Urd d ha
, ,

b ah u an d others .

The pres i d i ng d eity o f V a i k u n tha i n carn at e d i n part i al m an i

fe s t a t io n a s the s o n o f S u bh ra a nd V i k u n t ha H e was the A vat a ra .

o f th is M a n v a n t ra [ Th is is the rst hal f o f the Th ird Rou nd T he

. .

i ncarnation o f the Lord o f V a ik u n t ha m ay have some s ig n i cance ,

b u t what is not clear from the tex t ] .

TH E S I XT H M A N V A N T A R A .

S K AN DH A VI I I . C H A PT ER 5 .

The S i xth Man u was C hak s hu s ha s o n o f C ha k s hu s P oru ,

.
,

Puru sha S u d y u m n a an d oth ers were h is son s

,
Mantra D ru ma w a s .

I nd ra Apya an d others were the D ev as H a ry a s ma D vi ra k a an d

.
,

others were the Rish i s .

T he A vat a ra was Aj i t a ,
so n o by De v a S a mbhOt i
f V a irj a -
.

H e assu med the form o f K a rm a or the Torto i se an d hel ped i n the ,

ch urn i ng o f the M il k Ocean .

 [ 1 70 ]
w i th the D evas They then wen t t o gether and u prooted th e gol de n
. _

m ou ntai n Mand a ra and carried i t to ward s the ocean A fter goi ng .

a long way they fel t fatigued a n d d ro p ped the m ou ntai n S e v era l

,
.

De v as and A su ras were cru shed by i ts fal l Vi sh n u a p p eared on .

Garu da an d re v i v ed them al l H e then easily pl aced the m ou ntai n .

on the back o f Garu da a nd wen t towa rds the ocea n fol l owed by th e ,

Devas an d A s u ras .

The Serpen t K i ng V a s u k i wa s ass u red o f a shar e i n A m rit a i

and he con se nt e d to becom e the ro pe The M ou ntai n was the n .

s urrou nded by v as u k i V ish n u fol l ow e d by the Devas hel d the

.

m ou th of the ser p ent B u t the A su ras said . We h a v e lea rn ed t he

Ved as we k n ow the S ast ras i t i s i m prope r fo r u s to h ol d th e tai l o f
, ,

a serpen t We w il l not d o th at I t is i nau s p i ci ou s

.

Vi sh n u s m iled . . .

H e and the Devas ga v e u p the m ou th end an d held th e tai l .

The ch u rn i ng then com m en ced The Mou nta i n was h owe ve r .

heavy a n d i t san k down to the botto m o f the ocean The De v a s .

a n d A su ras became m ou rn ful Vish n u then a ss u m ed the form of a .

Tortoise wen t i nto th e water an d raised the M o u nta i n H e the n

,
.

re ma i ned l i ke a D vi p a o n e lak hsa Yoj an as i n ex pa n s e with t he

m o u ntai n on h i s bac k H e i n fused h is i n u ence al l rou nd E nerg ise d
. .

by H i m the De v as and A s uras vig o r o u sly carri ed on the ch u rn i n g

, .

A t l ast re and smok e came ou t from the th ou sand mou t hs of V s u k i .

Th i s o v er powered the A s u ras a n d th e De v as bu t the De vas were

refreshed by cl oud s ra i ns an d w i nds sen t by Vish n u
, ,
.

A ftera go o d deal of ch u rn i ng poi so n ca me o u t rst I t , .

s pread o u t o n al l s ides and the Praj apatis a n d th e i r progeny i n terro r

to ok th e sh el ter o f Si v a Si v a fel t com pass ion for the m an d w it h
.

th e appro v al of D u rg a h e d ran k u p the wh ol e of th e po ison I t

, .

m ade h is th roa t bl ue .

The Chu rn i ng recom men ced O u t cam e S u ra bhi ( the fabu lo u s .

cow o f pl en ty ) Th e Ved ic R ish is took that Cow for the n ecessaries

.

of Yaj n a Then ca me th e h orse U c hc ha ih S ra v a s

. B al i desi red -
.

to ha v e i t B u t I nd ra as d i rect e d by Vi sh n u m ad e n o desi re The n

. .

came the elephan t A ira v a t a then the S s p a c e el epha nts a n d thei r ,

8 female part n ers .

Nex t arose K o us t u bha the cel eb rated l otu s col ored gem ,
-
.

V ish n u w ished to have i t as a n orna men t for H is b reast N ex t cam e .

Pa rij a ta then the A psaras

, .

I l l u m in i ng al l sides w i th her l ustre a rose Lak sh m i . All pa i d

homage to her She l ooked o n al l s ides b u t fou nd n o n e
.
, ,

who m she
 I I7 : I
c o u l d a c c e pt I f there was an ascet i c h e c ou ld n ot c on trol h i s an ger
. .

I f there was a J u a n i ( soph ist ) he cou l d n ot get o ver attach men ts .

There m igh t be a Mah a tm a b ut he h ad not conq uered h is pass i on o f

,

l o v e H o w cou l d he be cal led Is v a ra w ho depended o n others (a n d

.
, ,

n o o n e bu t I s v a ra cou l d c lai m Laksh m i ) I f there was D harm a an y .

where there was not friend l i ness for al l be i ngs I f there was sacr i
, .

c e i t was n ot for l iberat i o n There w a s power bu t i t cou l d n o t res i s t

, .

the ow o f ti me I f there w a s o n e void o f l i kes and d i sl i kes he d i d

.
,

n o t take a co m pan ion I f there was any o n e l on g l i v ed he h ad

.
,

n either good n atu re ( S f/a ) nor a uspic iou sness ( M a ng a l a ) I f one

h ad good n atu re and a usp icious ness he w a s not lon g l i ved I f o n e , .

h ad al l the Vi rtues he was o u t o f h is e leme nt w i th her I f he w a s .

a l l that s he wa n ted h d i d n o t wa n t her .

Cons ider i n g e v eryth i ng Lak sh m i at l ast accepted V i s hn u for

,

her h u sban d H e pl aced her o n H is breast S he favored the Devas

. .
,

s o they becam e possessed o f al l the v i rtu es She showed i n d i fferenc e .

to the A su ras s o they l ost their m igh t e nergy a nd m odesty a n d

, ,

b eca me greedy .

Then arose a l otu s eyed g i rl c al led V a r u n i (S p i r i t uou s l iq uor ) .

The A su ras accepted her .

Then arose Dhan van tari part o f a part o f V i sh nu w i th a p o t , ,

o f Am ri ta i n hand See i ng the pot o f A m r i ta the greedy A s u ra s

.
,

took that by force They qu arrel led w i th each other so me sayi n g

.
,

Fi rst mysel f
Fi rst mysel f others say i ng N ot you

,

Not y o u
, ,

w h ilst the weaker a m ongst them nd i ng that they were goi n g to be

d epri v ed c ried o u t i n jealousy The Devas are also en t i tled t o a n

,

eq ual share They have al s o toi led w i th u s

.

.

th is ti m e Vish n u b eca me a most beau ti fu l you n g wom an

At .

S he l led the hearts o f the A su ra Ch iefs wi th pass i on They ask ed .

the tem pt i ng g irl to settl e thei r d i fferen ces an d to m ake a proper

d istri bu tion o f A m rita amon gs t them B u t how can y o u tru st a
.

wo man said the girl B u t the A su ras had fal len i n love w i th her
,
.
,

s o they mad e over the A m ri ta pot to her w ithou t fu rther though t r

She consen ted to d istribute A m ri ta o n the cond ition that the A s u ras
shou l d pu t u p w i th whatever s he d i d righ t o r wrong The A su ras ,
.

c on sented She then m ad e the De v as an d A su ras s i t i n two separate

.

rows S he d i str i bu ted the whole o f the A m r i ta a mongst th a De v as

'

. .

O n ly o n e A su ra n amed Rah u s a t w ith the Devas T he S u n a n d

,
.

the Moon po i n ted h i m o u t to the girl V i sh nu V i sh nu then an d .

there severed the head fro m the b ody o f the A su ra b u t as the hea d ,
 [ 1 72 ]
had tou ch ed A m ri ta i t b ecam e i m mortal B rah m a ma de i t a pl an et
,
.
:

R a h u sti l l pu rsues the S u n an d Moon at ecl ipses o u t of e n m ity .

W hen the A m ri ta was whol ly s pen t V ish n u assu med H is o w n ,

form an d i n the presence o f al l left th e place on the b ack o f Garu da .

The A su ras fou n d they h ad been decei ved an d they becam e

very a ngry They cou l d n ot bear the s uccess o f thei r enem ies bu t
.

they i nstan tly en gaged i n gh t w ith them The gh t was persona l .

between the ch iefs of both s ides ( I t is i n teresting to n ote the an ta

.

g o n i s t i c n am e s as they
,
gi v e the corresponden ces between the De v a
an d A su ra ch iefs ) I n dra fough t w ith Bal i K a rtik eya w ith T a raka
.
, ,

Varu na w i th H eti M i tra w i t h Pra he t i Ya m a w ith K a l a n a bha V i s va

, , ,

k arm a w i th Maya ; T v a s tri w ith Sambara Sa v itri w ith V i ro c ha n a , ,

A p a raj i t a w ith N a m u c hi Th e A s v i n i K u m a ras w ith V ris ha p a rv a n

.
,

S u rya ( S u n ) w ith t he hu n d re d son s o f Bal i V a n a an d others

'

, ,

Chand ra ( Moon ) with R a hu V ayu w ith P u l om a n Bhad ra K a l i w ith

, ,

S u m bha a nd N i s hu mbha V ris ha k a pi w ith J , a m bha V i bha v a s u w ith ,

M ah i s ha the son s o f B rah m a w i th Il v a l a a nd V a t a p i B r ihaspati

, ,

w i th S u k ra San i w i th N ar a k a the Maru ts w ith th e N i v a t a k a v a c ha s,

, ,

the V a s u s w i th t he Ka l e y a s the V i s v a d e v a s w ith the Po u l a m a s

,

a n d the Ru d ras wi th the K ro d ha v a sa s ( Those who wan t to m ak e .

a deep study w i l l d o wel l to note these corresponden ces as they wi l l

s er v e to expl ai n poin ts wh ich I ha v e n ot touched u pon as beyon d

the scope o f the presen t work ) .

Th e A su ras u sed al l the weapon s o f tem pt ing M ay a an d

con q uered the De v as V ish n u th en cam e to thei r resc ue an d they
,

becam e v ictorio u s ( The detai ls o f the gh t m ight be in teresting fro m

an occul t p oi nt of v iew for wh ich the read er m u s t refer to the
,

origin al ) .

Si v a heard that V i sh n u ha d ass u m ed a n enchan ting fem al e

form . To satis fy hi s cu riosity h e wen t to H i m w ith Bha v a n i .

V ish n u assu med th at fo m a gai n to satisfy Si v a The A stra l Lord

r
.

beca me pass ionate a n d ra n after that fem al e form and em braced he r .

The fem ale Vish n u got ou t o f th e em brace an d reassu m ed H is ow n

form Si v a was then restored to h i m s el f
. .

T H OUG H T S O N TH E A B OVE .

W e ha v e al ready seen th at the ascen t of sp irit com menced i n

the V a i v a s v a t a Ma n v an tara I f th e fou rteenth Man v antara or the
.

second hal f of the Se v enth Rou nd h e l eft ou t of consideration as ,

t he M a n v a n t a ra of Dissol u tion or Pra l a a the m idd l e o f the remai n
y ,

i n g I 3 M a n v an tar a s wi l l be i n the V a i v a s v a t a Ma n v an tara

'
~

B ut t he .
 [ 1 74
]
b y H is hel p got the better of the A su ras Th i s i s the ch u rn i ng o f
'

the Ocean of M il k I t a v erted a c risis an d is therefore a great e v e n t

.

i n the h i s tory o f the U n i v erse .

The A su ra el emen t cou ld n ot be al together w iped away For .

the De v a o r spi ritual n atu re e v ol v es o u t o f A su ra o r sel sh a n d

m aterial n atu re U n s e l s hn e s s grows o u t o f se l shness sp iri tual ity
.
,

rises o u t o f m aterial ity .

I n the ac t o f ch u rn in g the Devas cou l d not do w i thou t the

,

A su ras C hu rn i ng i tsel f i m pl ies the action an d reactio n o f t wo

. ,

co nte nd i ng forces M ake peace w i th the m as long as y o u are no t ,

s trong you rsel v es The com prom ise of the De v as with the A s u ras
.

i s the d e v elopmen t o f sp iritu al facu l ties o u t of the person al el e men t

i n man I t is the grafti ng o f h igher Mana s on lo w er Man as The
. .

e lement of m i nd i s i n the A s u ras as wel l as i n the De v as B u t the

'
.

A s u ric or lower m i n d thi n ks o f sel f as separate from other sel v es .

T he D a i v ic or h ighe r m i n d break s through the tram mels of personal ity

a nd nds oneness al l rou nd .

To u se a better ex press ion we shal l , say h igher sel f a n d lowe r

sel f rather than sel f a nd n on sel f
,
-
.

are carried o n i n thei r cou rse o f l i fe e v o l u t ipn by the

Ji va s

force of past tendencies an d nature u n aided prod uces the person al

,

m an B ut when the pas t tendenc ies are exhau sted there i s n oth i n g
.
,

to keep o n the Jiv a s i n thei r co u rse o f evol u tion .

K a rm a comes to the hel p o f h u m an ity at th is stage H e g i ves .

a n e w power to men the power O f d iscr i m i nat i on W i th th is power

, .

m en beco me free agen ts an d they become respons ibl e fo r the i r

,

actions They then generate new Karm a for them sel v es wh ich takes
.
,

them t hrough i n n ite bi rths and becomes a most poten t factor i n

the i r futu re evol u t i o n .

The th ree Pu ru s ha s have th ree Ocean s a s the i r correspon d

e n ce s The rst ocean ( K a ran a ) gi v es the m aterial s o f the J i va body

.
.

The Second ocean (G a rbho d a ) gi v es the germs o f al l Ji va s Th e , .

th i rd ( K s hi ra ) is the ocean of J i v a e v ol u t i on Th is ocean i s ch u rned .

for the spiritual e v ol u tion of Jiv a s an d i t yields al l that i s necessary ,

for that e v ol ution Vish n u h i m sel f appears as K u rm a a n d b e c omes

.

the sustai n i ng force o f that e v ol ution .

I t i s a K a l p ic re v ol ution V As u k i su sta i n s the earth an d i ts

.

i nhab itants for o n e K al p ic per i od The thousan d h ood s represen t .

the th o u sand Mah a yugas of every Kal pa The A su ras hel d the .

mouth end o f the ser pent k i ng and the Devas hel d the tai l end An d . -
 [ 175 1

the Deva s acted w isely . For as the Kal pa wa ned , they got the

su premacy .

The tortoise th rusts o u t i ts l i m bs and d raws them i n M an i s .

d rawn ou tside by h is senses d u r i ng materi a l descen t and h e is d r a w n

in by h is s p i ritu al ascent I t is by th e power of d iscri m i n ation whe n
.

fu l ly developed that a m an re t u rn s jt o h i s h igher n at u re

Sri o r La k sh m i is the d i v i ne energy o f Vish n u She i s t he .

E nergy o f preser v ation o f evol ut i on an d progress S he works o u t

,
.

al l that is good al l that i s beau tifu l an d al l that i s powerfu l i n th i s

, ,

U n iverse The possibil ities o f pu rely m aterial de v elopmen t o r O f

.

N atu re s ow n evol u t i on are l i m ited an d they are worked o u t i n ti me

, ,
.

Then there is a v oid T here was th is v oid i n o u r u n i verse and T ri

.

l ok i become depr i ved o f S ri Th i s was the c u rse Of D u rv as a s an

. ,

A vat a ra o f Si va .

The Ch u rn i ng took pl ace as a remedy for th i s ev i l Fresh .

forces h ad to be brough t i n to requ isition fresh elem en ts that cou l d ,

sec u re the sp i r i tual e v ol u tion o f the u n i v erse Lak sh m i hersel f re .

appeared i n a most en chan ti ng form as the energy of a new e vo l u ,

t ion the very best that m an was capabl e o f The n ecessaries o f th i s

, .

evol ution al so ap peared an d beca m e powers i n th e hands o f those

that had t o take part i n the sp i ritu al e v ol ution o f the u n i verse .

evol ut i on is preceded b y d i ssol ut i on Un less we g i ve u p

All .

the e v i l elem en t i n u s we can not acqu i re the good The e vi l has t o

, .

be destroyed an d the Lord o f destru ction i n h is i n n i te com pass ion , ,

accepted th i s p o is io n fo r h i msel f to d o away w i th the evi l s o f the

,

Un i v erse .

The Po i son on l y O pe ns the d oor for A m r i ta th e sp i r i tual ,

nectar The famou s P u rusha S Ok ta says

. H e placed A m r i ta o r
etern al b l iss i n the h igher three Lokas
The Bh agavata ren ders th i s .

famou s say i ng i n to the eighteenth sl ok a o f the oth chapter o f the .

Secon d S k a n d ha Com mentin g o n t his sl oka S rid ha ra says bl iss i n

.
, ,

o u r T ril o k i i s only transi tory a n d the d wel lers o f Mahar Lok a have

al so to leave the i r abode for th e h igher J an a Lok a w he n they are ,

o ppressed b y the re o f K a l p i c d ssol ut i on

i A m ri ta was secu red t o th e .

h igh er Lokas a s there is n o sel sh ness i n them ( III 1 0

,
Cou l d . .

the A s u ras the god s o f sel sh ness a s pire to h ave l i fe i m mortal a n d

, ,

u n l i m i ted b l i ss V i sh n u dec i ded otherw i se

. .

The way was th u s prepared for the V a iva s va ta M a nvan tara ,

when me n learned to d i s c ern be tween r i ght an d wron g ]
 I 1 76 I
TH E S EVE N T H M A N V A N T A R A .

S KAN D H A VI II . C H AP . 1 3 .

S r a dd ha De v a s o n o f V iva s va t or S ry a i s the se v enth Man u .

He is reign i ng at presen t . Ik s hv a k u , N a bha g a , D hris ht a , S a ry a t i,

N a ris hy a n ta N a bhaga D i s ht a Ta ru s ha Pri s ha d hra a nd V a s u ma t are
, , , , ,

h is ten sons .

The Ad ityas the V a s u s the R udras the V i s v a d e v a s the

, , , ,

Maru ts the A s v i n i k u m a ras an d the Ri bh u s are the De v as P u ra n

,
-
.

d ara is thei r I n dra K a syap a A tri V a s is t ha V i s v a m it ra G o u t a ma

.
, , , , ,

Ja ma d a g n i an d Bha ra d v aj a are the se v en R ish is .

The A v at a ra o f th is Manvan tara is V a ma n a the you ngest son ,

o f A d i ti by Kasyapa .

( The P u r a n a wi l l revert to th i s Man v an tara after g i v i ng a

general ac cou n t of the s uc c eed i ng Man v antaras ) .

TH E E I G H T H M A N VA N T A R A .

S KAND H A VIII . C H AP . 1 3 .

S ava rn iis the son o f V i v a s v a t by h is wi fe Ch ay a H e shal l .

be the e ighth Man n N irm o k a V i ra j a s k a ( withou t Raj as ) and others

,

shal l be his sons S u t a p a s Vi t aj a ( wi thou t Raj as ) an d A m rita Pra

.
,

bha shal l be the Devas Bal i son o f V i ro c ha n a shal l be the I nd ra

.
, , .

G a lava D ip t im a n Pa ra s u ra m a A s v a t ha m a Kripa R is hy a
, , , , ,

S rin g a an d V y a s a shal l be the seven Ri sh is .

s a rv a bho u m a , by S aras v at i sh al l be the

so n o f D e v a g u hy a ,

A v at a ra H e sh al l wrest the k i ngdom o f S v arga Lok a fro m P u ra n

.

d ara an d m ake i t over to Bal i .

( The eighth M an v an tara is th e S econ d h al f of the Fou rth

Rou nd an d shou l d be the S p iri tual hal f accord i ng to Theosoph ical
ideas . B u t we nd the A su ra K i ng Bal i who was remo v ed from the ,

k i ngdo m of T ri l o k i i n th e V a iva s va t M an v an tara res tored t o the ,

k i ngdom o f S v arga .

A mongst the R ish is we n d Pa ra s u ra ma who fough t w ith

Ra ma an d A s va t t ha m a an d Kri pa who ranged them sel v es agai nst
the P a nda v a brothers i n the battle of K u ru k s he t ra .

th is shews that spi ritual ity was de v eloped ou t o f mat e rial ity
All .

T he sons of Man u are N i rm o k a and V ira j a s k a M o /ea i s the cas t


I 1 78

TH E TW E LFT H M A N V A N T A R A .

S KAN D H A V I I I C H AP . . 1 3 .

R ud ra s av a rn i i s the twel fth M an u D e va va t Upa d e va

-
.
, ,
D e va
s re s tha an d others shal l be h i s s ons ( m en sh al l be evol ved i n to Deva s
i n th i s Man van tara ) H a ri ta an d others shal l b e the De vas
.
,
R i ta
d h a ma n the i r I nd ra T a po m Ort i T a p as v i n A g n id hra k a an d
.
, ,
othe rs
the R i sh i s S va d ha ma n s o n o f Satya sah as b y S n ri ta shal l
,
-

,
be the
A vat ara .

(I H E T H I RTE E N T H M A N V A N T A R A .

S KA ND H A VI I I . C H AP . r3.

Deva S va rn i i s the th i rteenth M an u Ch i tra Sena V i c hit ra .

,

a n d others s hal l he h i s son s -

S u k a rma a nd S u tra ma the De v as

, ,

D i va s p a ti the i r I nd ra an d N i rmo k a T a t v a d a rs a an d others the R ish i s

, , .

Yo ge s va ra , so n o f D e va ho t ra by V ri ha ti, shal l be the A vat a ra .

TH E FO U RT E E N T H M A N V A N T A R A .

S KA N D H A V I I I C H AP . . 1 3 .

I nd ra S v a rn i i s the fou rteen th M an u . Uru G a mbhi ra

, , Vra
d hn a an d others shal l be h i s son s
'

Pa v i t ra an d C ha k s hu s ha t he Devas , S u ch i the i r I n dra , Ag n i ,

va h u S u ch i S ud d ha M ag a d ha
, ,
a nd others th e Rish i s .

Bri ha t -
bh an u ,
so n o f by V i t a n a sh al l be the
S a t ray a n a ,
A vat a ra

(i . e
. the great sun shal l a b sorb everyth i n g ) .

T H E A D M I N I S T R AT I O N OF A M A N VA N TA R A

S K AN D H A VIII . C H AP .
~
I4 .

S a i d R aj a Pa ri k s hit Tel l m e O R i sh i wh at a re the re s p e c , ,

ti ve d u t i es o f M a n n an d others i n the M a n v an taras .

S uk a repl i ed T he A v a td m o f each M an va ntara gu ide s the

M a n n the sons o f Man u the Rish is the I nd ra and the Devas o f that
, , ,

M an v antara ( Each Man va n tara has i ts o w n p lace i n the h istory o f

.

the Kal pa an d the general evol ut i on ha s to be work ed o u t i n the way

,
 [ 1 79 ]
b est ad apted to that M an vantara The ad m i n i strat i on o f each Man
.
.

v a n t a ra i s i n the hand s o f a separate s e t o f k i ngs and m i n i ster s ,

.

V i sh nu i ncarn ates i n each Man va n tara as the k i ng o f al l who serve ,

as ad m i n istrati ve o fcers o f th at Man va ntara an d he 1 5 a s su ch cal led

the spec ial A vat a ra for that Man van tara T he d i vi ne k i ngs t he .
,

R ish is the D evas a ll work u n de rH is d i rection H e g iv es the l a w

, , .

th at Is to be ad m i n i stered H e shews the path wh i ch evol ut i on is t o.

,

take In a ny part i c u l ar Man vantara ) .

Yaj n a an d others are A va t a ra s o f P u ru sh a . G u i ded b y the m ,

M an u a nd others l ead the cou rse o f the u n i verse .

A t the en d o f every fo u r Y ugas th e S ru t is b e c om e

R z rk z r
'

devou red by t i m e ( The h u m an races h ave a l i fe per i od t i med t o the

.

fou r Y ugas They have the i r i n fan cy a s i t were i n S atya Yuga an d

.
, , ,

they h ave to b e gu i ded by w i se sayi ngs wh i ch form the S ru t is o f ,

those races The S ru t is beco me better u nderstood w ith the growth o f

.

rac i al i n tel l igence an d other texts take the pl a ce o f o l d on es Whe n .

the races d o n o t requ i re the hel p o f the earl i er texts those texts ,

be c o m e l ost i n t i m e When the races begi n another l i fe cycle they

. ,

requ i re agai n the hel p o f teach i ngs w h ich becom e reveal ed t o th e ,

R ish i s The R ish is the n g ive th ose teach i ngs to the races ) The
. .

Ri sh i s nd o u t the S ru t is by m eans o f Tapas The eterna l Dharm a, .

proceed s fro m the S ru t is ( Peopl e k n ow the i r d ut i e s from the scr i p

.

t u res )
.

Ma n ur .
The Man u s then take up th e Dh a rm a an d each in
,

his o wn ti me de v oted ly prom ul gates i t on the earth .

M The son s o f Man u preser v e the D harm a

a n u r s on r .
-

, g ener
at i on after g enerat io n til l the en d of the Manvan ta ra ,
.

D ev a s a nd l n a ra

A I nd ra
w i th the Devas th at part i c i pate
-

,
in
sacri c i al o fferi ngs protects the three Lok as and gi ves rai n s
, .

( Bes ides th is general ad m i ni strat i on there are other ways al so ,

o f m an agi ng the affai rs of the u n iv erse an d these are men t i oned i n ci

dental ly i n the fol l ow i ng slokas S rid / mra ) . .

H ar i appears as the S id dhas ( San ak a

'

a nd others ) and ex
pou nds d ivi ne w isd om ( J n a na ) i n every Yuga
H e appears as R ish is .

Yaj n aval kya an d others ) a nd expou nd s Karm a

( A s Lord s o f Yoga .

D a tta tre y a an d others ) H e ex pou nd s Yoga , .

IO
 1 80

TH E S TO RY O F B A L I

S K AN DH A VI I I . C H A PS . 1 5 23
-
.

Bal i s o n o f V i ro cha n a and grand son o f Pra hl a d a was on c e

, ,

d efeated b y I nd ra H is Gu ru S u k ra adv i sed h i m t o perform th e

.
, ,

V i s v a j i t sac r i ce Wh en g /zee w a s o ffered at the sacr i ce o n e char i ot

.
, ,

s om e green col ou red h orse s o n e l i on m ark e d ag o n e golden bow

,
-

, ,

two qu i v ers w i th a n i nexhau sti bl e store o f a rrows a nd o n e d i v i n e ,

k a v a c/z a ( protecti ve charm ) arose fro m the re Bal i gl adly ac cepted .

these th i ngs Pra hl ad a al so gave h i m a fresh garl an d and S u k ra gave

.

him a conch .

Eq u i pp e d w i th these th i ngs Bal i attac ked S va rga B rih aspat i .

tol d I nd ra the t i me was i nau s pic ious a n d the De v as co ul d n ot s u c

c e e d wi thou t the hel p o f V i sh n u H e ad v ised the m to g i v e i n a n d t o .

rem ai n con cealed somewhere t i l l the ti me came for th e i r ascen d an cy , .

The Devas fol l o wed the ad v i ce o f Br i haspat i an d Bal i be c am e the

k i ng o f Tril o k i .

S u k ra ad v i sed Bal i to perform o ne h u n d red A s va me d ha

s a c r i ces .

A d it i beca me d i sconsolate
at the dow n fal l o f h er son s She -
.

ask ed her h usban d Kasyapa what to d o for her sons The Praj a pat i .

ad vised her to observe Pa y O v ra t a i n honor of Vi sh n u ( for detai l s see ,

the o r i g i nal ) She observed the Vrata for 1 2 d ays when Vish nu
.

appeared before her an d assu red her H e wou l d i ncarnate as her s o n .

was born of A d it i at m idday o n the 1 2t h d ay o f t he

v a ma n a ,

m oon d uri ng th e wh ite q uarter i n the m onth o f Bh a d ra wh i l e the

, ,

m oon was i n the rst part c f S ravan a i n the A bhij i t , .

V ma n a
heard th at Bal i was perform in g
A s va me d ha o n the ba nk s o f the N arm ad a H e wen t there a nd Bal i re .

c e i v e d h i m d u l y an d enqu i red wh at he wan ted expressi ng h is w il l in gt ,

n ess to grat i fy h i m ful ly V a ma n a asked for onl y th ree paces o f

.

grou nd Bal i l aughed at th i s m odest prayer and asked h i m to take

.

m ore l and B u t V ma n a e x c u s e d h i msel f sayi ng a Br a h man a shou l d

.
,

be conten t wi th s mal l th ings on ly Bal i l aughed agai n and at once .

sa i d Then accept

H e then took the waterpot to m ake the formal
. .

gi ft S uk ra perceived the O bj ec t o f Vish n u H e tr i ed to d issu ade

. .

Bal i from carryi ng o u t h is pro m i se Th is is n ot a d warf B r a h

m an a bu t Vish n u H i msel f By o n e pace he wil l cover the whol e .

o f Bh u r Lok a a nd Bh u yar Lok a By the second pace H e w il l c Ovt .

,
'

S var Lok a and what then wi l l b ec o me o f the th i rd pace ? Yo u wi l l hav e ~

 [ 1 82 ]
people wil l bla me m e I d e e m th is pu n ish m e n t a n a c t o f favor a
.

fa v or shewn perhaps o u t o f cons id eratio n fo r my gra n d father Prah -

l a da F o r th is k i ngdo m o n ly m ad dened me w i th power and m ad e

.

m e forge t m y en d A n d what shal l I d o w ith th is bod y too ? Tr ue

.

thou art m y e ne my b ut th i s l oss o f k in gdo m ha s b rou gh t m e neare r

,

to thee .

appeared at th i s t i me H e bowed do w n t o v a ma n a
Pra hl a d a .

an d sa i d I t i s tho u that d idst gi ve the k i ngd o m o f T ril o k i to Bal i

a n d i t is thou that has t taken i t away a n d real ly tho u h ast shew n
hi m a favor by d oi ng s o F o r po w er m addens a m an a n d b l i n ds hi m
.

a s to h i s real sel f .

sa i d
V i n d hy a va l iO Lord Tho u art the C re a to r the Pre , ,

s erver a nd the Destroyer o f T ri l o k i

,
Who else cou l d o w n i t bes i de s .

Thysel f ? I t was the heigh t o f p res u m ption to preten d to g i ve the

T ri l o k i to you B rah m a said O Deva o f Devas al l pervad i n g
.
,
-

Lord tho u hast take n a way everyth ing from th is Bal i H e ha s al so

,
.

g i ven h i msel f u p en t i rely to Thee w i thou t be i ng moved i n the leas t , .

H e does n o t n o w deserve to rem a i n t i ed u p .

sa i d O B rah m a I take away a l l his r i ches fro m

Bha g a v a n ,

h i m whom I fa v or For o n e prou d o f r iches d i sregards b oth mysel f

.

a nd others W hen after m any births the J i v a happen s t o becom e a

.

m an an d whe n i n that birth he is fou nd n ot to en tertai n a ny p ride o f

,
r

bi rth k arm a age b eauty w i sdom power weal th a n d other th i n g s

m
, , , , , , ,

o u shou l d k no w that to be my fa v or consta ntly devoted to e

y O ne .

'

i s not led away b y anyth i ng apt to beget pr ide .

Th i s k i ng of D a na v as an d D a i ty a s h a s n o w conquered M ay a .

S o he is not besid e h i m sel f e v e n i n grie f H is weal th gone h i s pos i .

,

t i on lost h i m sel f overpowered an d chai ned by ene m ies forsake n by

, ,

fr i end s revil ed and cu rsed by h is o wn preceptor a n d what n o t th i s

, , ,

Bal i d id not gi v e u p T ru th .

I wil l give h i m a pl ace d i fc u l t for others to atta in H e sh al l , .

b e the I nd ra o f S a va rn i M an vantara T i l l the n let h i m res ide i n .

S u ta l a By my w ish the d wel lers o f S u ta l a shal l have n o m ental o r

. ,

bod ily pai n n o fatigue n o slee pi ness n o de feat a n d no m is fortu n e

, , , .

B less thee O Maharaj go to S u t a l a w ith thy cl an S u t a l a is eve n

, ,
.

w i shed for by those that d wel l i n S v arga E ven the Lo k a p a l a s shal l .

n ot be able t o overpower thee What o f others I f any Daitya d oes .

not fol low thee I w i l l k il l hi m b y m y C ha k ra By al l m ea ns I w i l l

,
. .
 [ 1 83 ]
p reserve thee and thy fol lo wers There yo u shal l al ways nd m e at
.

yo u r d oor Thy A su ra n atu re sh al l be there e ntirely destr oyed

.

u n d er m y i n ue n ce

.

Pra hl d a was al so ordered by Bha g a va n to accom pany Bal i

to S u ta l a . S o they al l wen t to S u t a l a .

TH O U G H T S O N TH E A BO V E .

We n o w n d Bal i shorn o f al l m ater i al is m a n d restored t o

S p i r i tual pu rity We can wel l u n dersta n d the re m oval o f Bal i fro m
.

the k i ngdom o f T ri l o k i for the cycl i c m o v em en t was ten d i n g that way

,

s i n c e the l ast Man v an tara an d the Devas were to h a v e s u prem acy

,
.

o v er T ri l o k i We have to s tudy the futu re o f Bal i as hol d i ng fu rthe r

.
,

l i gh t for u s .

We m us t repeat here the d i st i nct i on m ade betwee n the two

Cl asses o f A s u ras : D a i ty a s a n d D a n a v as The D a itya s trace the i r .

o r i gi n to the gate k eepers o f Vish n u They had i nheren t Sat v a i n

- ~
.

t hem wh ich was ecl ipsed i n thei r d own fal l

,
Therefore th ough they .
,

a cted as m ater i al i st i c force s fol low i ng the cyc l ic te nd ency they we re ,

t hemsel ves n ot i ncapabl e o f sp i r i tual devel opme n t Th us we n d word s .

Of wi sdo m and spi r i tual i ty i n V rit ra i n H ira n y a k a s rp u u nsel s h , ,

d evotion i n Pra hl d a a nd com pl ete res i gnat i on i n Bal i

, H ira n y a k s ha .

an d H ira n y a k a s i p u we n t b ac k to thei r o l d p l ace i n V a i k u n t ha .

V rit ra bec am e u n i ted w ith S a n k a rs ha n a Pra hl a d a i s i m mortal i n .

his u n sel sh mi ss i on a nd we h a v e j ust heard the fu tu re o f Bal i Th e

.
,

Maru ts becom e Devas after the i r very b irth .

Therefore there i s n o ext i nct i on for the A s u ras except fo r ,

those th at d o n o t fol lo w Bal i an d d o not pl ace themsel ves u n de r

the i n uen c e o f V i sh n u The cycl i c weapon o r C hak ra i s ever read y
.

t o d estroy those that hope lessly go ag a i n st th e l a w .

No w a word a b ou t S a tal a The arrangem en t o f Pa ta l a s a s

.

g i ve n i n the text i s the reverse o f wh at they shou l d be i n poi n t o f

s p i r i tu al i ty for A tal a i s the m ost and Pa t Al a the l east rem oved fro m
,

S p i r i tual i ty .

Th e i n ue n ce of V i sh n u does not ex ten d be yond S u t a l a an d ,

n oth i ng can save those that tran sgress the l i m i ts o f th i s n ether pl a n e .

For i n V i tal a th e destructi ve P uru sh a reign s an d a passage to tha t -

pl ane i s o n ly a d oor to u tter e xti n ction A n d i n A tal a there i s not .

a tra c e o f sp i r i tu al i ty the work o f destruct i on i s al ready d one a nd

, ,
 [ 1 84 ]
m other N atu re d i ssol ves the m ateri al ele men ts for some better
"

us e

i n fu tu re .

The spec i al provisio n for S u t a l a i s there fore a cycl i c necess i ty .

For Ji v a s have to be preser v ed from an u n desi rable e nd Therefore .

B al i was gi v e n a post the p rou d pr iv i lege o f seei ng th at J

,
i va s do n ot
u ndergo u tter ext i n ction S u ta l a was al so fortied w i th a n access i o n
.

o f S p i ritual i ty.

The exam pl e o f sel f a b negat i on the i deal o f sel f s a c ri c e Bal i

-

,
-

i s to b eco me the k i n g of Devas i n th e s u cceed i n g Ma n van tara .

o
t .

TH E M A T SY A A V A T AR A .

S KA N D H A VI I I . C H AP . 24 .

Toward s the e nd o f the pre v i ou s Kal pa B rah m a w a s fal l i n g ,

asl eep an d th e Vedas fel l fro m h is m ou th The A s u ra H a y a gri v a took .

them u p Se e i ng th is V ish nu becam e a s m al l sh K i ng S a ty a v ra t a

. .

was m ak in g Tarpan a ( i e o fferi ng l i bation s o f water ) when the sh

. .
,

fou n d i ts way i n to h is h and s H e th re w i t i n to the r i ver The s h

. .

i m plored the K i ng to p reser v e h i m S o he took i t hom e a n d pl aced .

i t i n a s m al l waterpot The sh i ncreased i n s i z e s o m uch th at a l l

.

tan k s an d ri v ers were tried bu t they cou l d not co nta i n i t A t l as t

, .

th e k i ng took the sh to the s e a b u t i t i m plored h i m n ot to th row i t

,

away i n to the s e a The k i ng the n

. Th i s sh m u st be the De i t y -

H i msel f otherwise ho w cou l d i t gro w s o l arge

,
? Th e sh then a d
d ressed the k in g th u s O n the seventh d ay from th i s the T ril o k i ,

shal l be pl u n ged i nto the Pra la y a waters Then a b ig A rk sh al l com e .

to thee Take al l p l an ts al l seed s al l an i m al s a n d the seve n R i sh i s

.
, , ,

w ith you and get i nto that ark Whe n th e wi nd shakes th at ark t i e
.
,

i t w ith a serpen t to mysel f I wi l l re mai n w ith that ark i n the P ra

.

l aya Ocean til l the awak en i ng o f B rah m a I w i l l m an i fest s up rem e

'

w i sdom i n thee .

So say i ng the sh d isappeared an d o n the seve n th d ay th e

Pra l a y a waters del u ged the T ril o k i Satya Vrata d i d as he wa s tol d. .

H e got the h ighest w isd om fro m the Fish I n carn ation .

That S atya Vrata is S rad d ha d e va , o ur prese nt Man u .

: o :
 [ 1 86 1
K AV I
-
.

K av i a tta i ned w i sdo m i n his youth . He d id not marry .

K A R US H A .

The son s o f K a rus ha were the K a t ushas a r a c e , of p i ou s K s ha

t riy a s who guarded the n orth
,
.

D H R IS H TA .

D hrs hta s were the son s of D hris hta . Th o ug h born a s K s ha tri

ya s, they beca me Br a h m an as on th i s earth .

N KI GA .

S u ma t i

Bhta j y o t i

Vas u

Pra t i k a

O gha v a t

m S u d a rs a n a
.

(7 ) Na ri s hy a n ta , B i sh t a
I
Ch i tra Sen a N abhag a ( beca me a Va i sya
by his k arm a )
R i ksha
I Bha l a n d a n a
M id hv a t
V a t s a p ri t i
P u rn a
P r a ns u
I nd ra Se na
l Pra ma t i
V i tiho tra
K ha n it ra
S atya S ra v a s -

C ha k s hu s ha
Uru -
S ra v a s

i
V i vi n s a t i
D e v t d a t ta I
Ra m bha
A g n Ive s y a
K ha mn e tra ( y
ve r p i o u s )
( I n carn at i on o f A gn i
'

al so k nown a s K a n i n a K a ra n d ha ma
and J a tu Karn a )
-

I
A v i k s hi t
A g n i v e s hy ay a n a I
BrAhma n a s . M a ru tta .
 S a mba rta , S on o f A n g ira s o i cia te d a t the Yaj n a perfo rmed

M a ru tta . The Devas took d i re c t part i n the Yaj na .

M a ru tta

Da m a

R aj a va rd ha n a

S u d hrit i

N ara

Keval a
I
D hu n d hu ma t

V e g a va t
l
B ud h a

T ri n a bi n d u

A psaras A l a mvu s ha

a ba n d hu D hmra ke tu Il a vil a

m
. R i sh i V isra va s
town n amed
K u b era the
K i n g o f the
Ya k s ha s .
 I I188 I
S A RYAT I
-

S KAN DH A I X C H AP
. .
3
.

S a ry a t i w a s
we l l vers e d i n the Ved as H e had one d a u ghte r .
,

S u k a n y a H e went with her o n e day to the As ra m a o f C hy a va n a Rish i

. .

S u k a n y a fou nd the re t w o st reak s o f l ight as fro m gl o w worm s -

i ssu i ng from w i th i n a m ou nd of ea rth throw n u p by wh ite a n ts , Sh e .

p ri ck ed thos e po rt i on s w ith a th o rn a nd bl o od oo z e d o u t The party .

o f S a ry a t i fou n d that the i r u su al se c ret ion s were stop p ed Th e k i n g .

th ought som e o n e had o ffended C hy a va n a Th e girl th en told her .

story Th e k i n g fou nd the R ish i u nd e rneath the m ou n d o f earth

.

a n d ask ed h is pardon The Rish i wan te d the hand of th e g irl i n

.

m arriage a nd S a ry a t i con s en ted S o S u k a n y a be c a me t he wi fe o f

.

C hy a v a n a

O n e day th e A sv in i K u m a ra s ca me to Chy a v a n a Th e R i sh i .

ask e d them to gi v e h i m yo uth a nd beau ty and prom i sed i n ret u rn t o

gi ve them o ffe ri ngs o f Som a t ho u g h t he y h ad n o pa rt i n So m a
,
,

Y a gas The A s v i n i K u m a ras took the Rish i i n side a tan k an d a l l

.

the th ree cam e o u t yo u ng a nd b ea u t i fu l a n d l ook i ng a l l al i ke

'

r e cog n i se her h usband a nd s he p rayed t o th e

A s v i n i K u m a ras t o rem o v e h er con fu si on Th ey were pleased w i th .

her ch ast ity an d poi n ted out h er hus band .

O ne d a y k in g S a ry a t i cam e an d fou nd h i s d au gh ter s i tt i n g

w ith a you n g m an H e rep ro v e d S u k a n y a for her su p pos ed u n c ha s
'

t i ty . Th e g irl then rel ated the story o f h er h u sba nd s attai n i ng you th

and the k i n g b e c a m e very m u ch pleas e d .

C hy a v a n a m ad e o e ri n g s o f Som a t o th e A s v i n i K u m a ras
'

Th is o ff end e d I n d ra H e hel d u p th e Vaj ra to k il l Chy a v a n a bu t

.
,

the s o n o f Bhrigu paralysed th e h ands o f In d ra From th at ti me .

the Devas consen ted t o g i ve a S hare i n Som a t o the A s v i n i K u m a ras .

S A R YAT L

S uk a n ya Utt a n a v a rhi D hri Sena

m C hy a va n a
.

Re v a t a
(H e b u il t a town cal l ed K u Sa s t ha l i In th e
m id st o f th e sea an d from th at tow n
ru l ed An a rt a and other l an ds ) .

K a k u d mi n 99 other S on s .

I
R e va t i
 A M BA R IS H A

K i ng A mba ri s ha had d i scr i m i n at i on an d d i spass i on H is d ev o .

t i on was great H is m i n d was xed o n the l otu s feet o f V i sh nu h is word s

.
,

were al l abou t the gl ory O f V a ik u n tha his h and s were engaged i n ,

c leansi ng the tem pl es o f V i sh n u h i s ears on ly heard a bo u t the gl o ry ,

a n d the works o f V i sh n u h is eyes i nten tly l oo ked o n the sym b ol s ,

o f Vish n u wherever fou nd H is b ody fel t pleas u re i n the touch o f

.

Vaish na v as his nose s mel t the sweet fragrance o f T u l as i proceed i n g

,

from the feet o f Vi sh n u his ton gue tasted onl y food o e red t o V i sh n u
, ,

h is feet t ra ve rs e d t he places sacred to V i sh n u and h i s head wa s devot

ed to the sal utatio n o f V ish n u I f he enj oyed th i ngs o f th i s .

world i t w a s for ser v ice t o V ish n u and n ot for the sak e o f en j oy m en t

, .

I f he had attach men t i t was on ly for those that were devoted t o

,

V ish n u T he fru i ts of h i s actio n h e o ffered t o H i m By d evot i o n

. .

a nd by the u nsel sh perform an ce o f d u t i es perta i n i ng t o his sphere

o f l i fe ( S v a d ha rma ) he pleased Bha g a v a n an d b y degrees h e gave
,

u p al l desires V ish n u w a s s o m u ch pl eased w i th the K i ng that he

.
,

gave h i m H is o wn Chak ra for p rotect i on

-

A mba ri s ha w i th h i s w ife once u ndertook to perfor m D va d a s i

V rata for o n e year ( D v ad a s i is the twel fth d ay o f the M oon The
. .

Vrata cons ists i n fast i n g o n the el even th d ay o f the Moon a n d i n

break i ng th e fast o n the 1 2t h d ay ) O n o n e occas i on he fasted for 3 .

c on sec u t i ve days H e bathed h i m sel f i n the Ya m u n a an d worsh i p

.

p ed Vish n u at Math u r a H e gave plen ty o f r i ches

. a n d cattle t o th e
B r a hm anas H e then fed the Br a h m an as an d asked the i r perm i ssio n
.

to e a t h i m sel f A t the t i me D u rv as a s ap peared as h i s guest T he

. .

k i ng recei v ed h i m d u ly a nd requested h i m t o t a ke h i s m eal s Th e .

R ish i con sen ted an d w en t to b athe h i m sel f i n the r i ver an d perfor m

h is da i ly rites The k i ng wa ited long fo r h i m bu t he d i d n o t retu r n
. .

There was on ly hal f a m u hurta n e w rem a i n i ng o f D v a d a s i I f the k i n g

'

d id not eat an y th i n g h i s Vrata wo u l d n o t be observed I f he ate h e

, .
,

wo u l d shew d i sregard to a B r a h man a A t th i s j u n c tu re the k i n g .

,

d ecided to serve both en ds by tak i n g a l i ttl e water fo r the Br ah m an a s ,

cal l that both eati ng an d n o n eatin g D u rva s a s ca m e b ack -

By . .

sp i ritu a l v i s ion he k n ew what h ad h appened a n d beca me h ighl y

,

g
e n ra ed H
. e
{
tore u p a hair tu ft a n d charged i t to k i l l A m b a ri s ha .

The k i n g remai n e d u n moved The chak ra o f V i s h n u c o ns u med the . .

 [ 19 1 ]
d estruct i ve for c e sen t b y D urv a s a s an d wen t even to destroy h i m .

The Rish i ran i n e v ery d i rect i on The Ch ak ra fol lowed h i m wherever

.

he wen t H e wen t to B rah m a an d prayed to be saved

. I t is n ot i n .

my power to save thee said B rah m a Thou hast offe n ded a votary .

H e wen t to S i va C h il d said S i v a th i s weapon o f

o f Vish n u

. .

V i sh n u is too m uch for m e even Go thou t o Vi sh n u D u rv a s a s
. .

we n t to V ish n u and prayed t o be pardoned a nd saved s aid Vi sh nu .

O B r a h man a I a m d epen den t o n my Bhaktas I a m n o t free My

,
. .

heart i s i n the p o ssess i on o f my Bhak tas I am dear t o them W i th . .

o u t these m y Bhak tas I d o n ot even wan t mysel f n or m y a bs o ,

l u te powers fo r I a m the i r sol e an d su prem e resort They for

, .

s ak e the i r w i ve s homes ch i ld ren and w e alth fo r m y sak e

, , H o w ca n .

I forsak e them The i r h eart i s cha i ned to m e They l ook o n al l

. .

wi th equ al eyes By devot i on they w i n m e even as ch aste w ives w i n

.

t he i r h u s b and s My serv i ce is al l i n a l l to them They d o n o t eve n

. .

d es i re the fo u r M u k t is s al o k y a an d others though these co m e w i th i n

, ,

the i r easy reach Wh at per i shable obj ects can they h ave desire for ?
.

The S a dh u s are my heart I am the heart o f th e S a dh us They d o

. .

n o t k now any o n e b es ides m e n or d o I k now any o n e besides them .

0 B r a h m ana hear what i s thy on ly remed y

, W ithou t del ay go to .

hi m who ha s caused th i s fear i n thee When force is u sed aga i nst

.
.

S i dh u s i t reacts o n h i m w ho u ses the force Tru e asceticis m an d

,
.

w i sdo m are b oth for the sal vat i on o f the Br a h m an as B u t i n one .

u n tra i ned they prod uce the con trary e ffect Therefore g o thou t o
, .

the s o n o f N abhaga Beg his pardon an d thou shal t b e sa v ed

.

.

D u rv as a s wen t b ac k to A mba ris ha and tou ched the feet o f the k i n g .

A mba ri s ha b eca me n o n pl u ssed at th i s act o f a Br a h m ana an d k nowi n g

-

the obj ect o f the R i sh i he prayed to the Chak ra t o d esist fro m i ts

,

cou rse an d t o sa v e the Br a h m an a The Chak ra had j u st com m enc e d .

i ts work o f destru ction b u t i t w ithd rew i ts energies u pon the prayer

,

o f A mb a ri s ha D u rv as a s was extrem ely than k fu l an d h e th u s

.

p ra i sed the k i ng I s e e th is day the greatness o f Va i sh navas 9

.

,

k ing Thou d idst pray fo r my wel fare though I had o ffended thee
.
, .

There i s noth i n g strange fo r those that have conquered Vish n u H i m

sel f Thou hast been very k i n d t o m e Thou hast favored m e m u ch
. . .

T ho u d i dst n o t even th i n k o f m y o ffence bu t thou h ast saved m y ,

l i fe
.

The k i ng had wa i ted for D u rv as a s al l th is t i m e H e n o w fel l .

at the feet o f the R i sh i an d requested h i m to tak e h i s meal s Th e .

~
R i sh i gl a d ly d i d s o an d also m ade the k in g take h is food
, .

D u rv as a s then wen t to Brah m a Lok a H e d id n ot retu r n fo r .

o n e year and the K i ng l i ved U pon water onl y al l th i s t i me be i ng s o ,

a n x i ous to see the R i sh i b a c k S uch i s the hol y story o f Amba ris ha

.
.
 Vi r opa K e t u ma t Sa m bh u
I
Pris ha d a s va

Ra t hi ta ra

had n o ch i ld ren A t h i s req uest Rish i A u g i ras p ro

R a t hi t a ra .

d u c ed certai n so n s by his w i fe They were k now n bo th a s R a thi ta ra s

.

an d An g ira s a s .

[ D u rv as a s had c u rsed I nd ra a n d I n d ra lost al l power , But .

after the great ch u rn i n g ti m es were ch anged , The d i v i ne l aw .

favou re d the Devas an d the worsh ip pers o f V i sh n u

'

Those who .

a ss u med a power i ndepe n den tly o f Vish n u were s u re t o n d d is

, ,

appo i n tmen t however e mi nen t thei r pos i tion m igh t be ]

,

20

(1) IK S H V AK U .

S K AN D H A IX . C H A PS . 6 -
13
.

born o u t o f the nostril s o f M a n n when snee z i n g

Ik s hv ak u w a s .

H e had o n e h u n dred son s V i k u k s hi N i m i an d Da nd ak a were the

.
, ,

e ldest born Twen ty ve o f them ru led o n the east of Ary ava rt a

.
,

twenty ve On the west and twenty v e i n the m id d l e The others .

ru led el se where F o r the perform a nce o f A s ht a k a S ra ddha Ik s hv a

.
,

k u once order ed V i k u k s hi t o get som e good esh V i k u k s hi ha d a .

b ag fu l o f good gam e B u t he wa s h u ngry a nd ate o n e rab bi t o u t o f

.

his s tore .

w i th th i s a n d Ik s hv k u had t o rej ect the

V a s is htha fou nd fau l t
whole o f the g a me The K i n g be ca me ang ry at thi s an d he ex pel led
.

h is s o n from t he k i ngdom Whe n Ik s hv a k u d ied V i k u k s hi retu rned

.
, .

H e su cc e ed ed h is father as k i ng a nd w a s k now n as S a s ad a o r Rabbi t

eater Pu ra n j a y a w a s the so n o f S a d a H e w a s also cal led I nd ra

. .

v a ha an d K a k u ts tha The Devas h ad a ght w i th the A su ras a n d

.

I ndra ask ed for the hel p o f Pu ra n j a y a Pu ra n j a y a wanted I nd ra .

to be h is carrier and th e K i ng o f the Devas b e c am e a h u l l P u ran

, .

j aya ascen de d t he bu l l o n i ts h u m p H e i s therefore c al led I nd ra

.

v aha o r I ndra ve hic l e d an d K a k u ts tha o r the mou n ter o n the h u m p

-
.

H e defeated the A su ras .

 [ 194 l
Yu va n as va had n o S o the R i sh is performed a sacr i ce
son .

d i rected to I n dra O ne n ight Y u v a n a s va became v ery th i rsty and

.

e ntered the Yaj n a hou se H e fo un d al l the Rish is sleep ing at the

.

ti me H e though t It i m proper to rouse the Rish is and d ra n k what

.

ever water he fou n d near at hand By chan ce that happened to be .

the consecrated water w i th the power o f prod uci ng a s o n When th e .

R ish is rose u p they d id not nd the water O n en qu i ry when they .

,

k ne w what had happened e v ery o n e wondered what the outcom e ,

wou l d be I n ti m e the k i ng brought forth a s o n from h i s right s ide

. .

The l ittle th i ng cried o u t for m il k I n d ra said Do not weep ch i ld .

, ,

y o u s ha l l d ri n k w i n e ( M ai n S o sayi ng he
o ffered the
c h i ld h is fore nger From th is the ch ild was cal led M a ndh a t a
.
, .

Y u va n a s v a by the bl essi ng o f the Rish is d id n o t m eet w ith d eath at

, ,

d el i v ery M a ndh a t a was a very powerfu l k i n g The th i eves d readed

. .

h i m m u ch H e performed m any sacri ces an d m ade m any gi fts

. .

H e m arried In d u m a t i d aughter o f S a s a bin d u ,

H e had th ree son s .

P u ru k u t s a A mb a ris ha and the Y ogi n M u c hu k u n d a

, ,
H e had al so .

fty d au ghters .

Rish i S o u bha ri m ade Tapas i n the waters o f the Ya m u na O n e

d a y he s a w the pairi ng o f a cou ple o f s h an d became exci ted He .

requested k in g M a ndh a t a to g i ve h i m o n e d aughter i n m arriage The .

k i n g said By S v a y a m v a ra you m ay get m y daughter ( i e the g i rl

,
. .

m ust choose her o w n h usban d fro m a mongst a n u m ber o f m en o ffer

i ng themsel ves as h usband s ) T he R ish i though t because h e was o l d.

an d decrepi t therefore the k i ng w an ted to p u t h i m o ff S o S o u bha ri .

by yogic powers beca me you n g an d beau ti fu l A l l the fty daughters .

then accepted h i m fo r thei r h usband The Ri sh i prepared for h i m sel f .

al l the enj oy men ts o f l i fe an d passed h i s days i n com pany wi th his 50

w i ves H e the n becam e d isgu sted w i th th i s sensu al l i fe an d after
.

w ards atta i ned Mok sh a w i th h i s w i ves .

Yu va n a s va adopted h i s gran d s o n A mba ris ha A mba ris ha ha d .

o ne so n Yo u va n a s v a H i s s o n w a s H rita. These th ree , A m ba .

r isha Yo u v a n a s v a a n d H a ri t a were the fou nders

,
of the ch i ef c lans of

the M an dh a t a Dyn asty .

The el em en tal serpen ts gave the i r s i ster N a rmo d a i n m arr i age

to Pu ru k u t s a Pu ru k u ts a acco mpan ied N a rmo d a to R a s a ta l a at the
.

request of V a s u k i There he k i l led su ch Gandhar v as a s deserved t o

.

be k il led Those who remember th is story ha v e no fear fro m s e r

.

pents S uch was the b le s s i n g o f the elemental serpents

. .
 [ 1 95 ]
Yu va n as va

Mand hata

A m b a ri s ha
m . N a rm o d a ( adopted by Yu v a n a s va )
i
T ra s z d a s y a Yo u v a n a s v a

A n a ra n y a H a ri ta

H o ry a s v a

Pra ru n a

T ri ba n d ha n a

S a t y a v ra t a Tri S an k u
or

Tri San k u becam e a Ch and a l a by the cu rse o f h i s father R ish i .

V is va mi tra l i fted h i m u p to S v arga i n h is o w n m ortal body T ri .

Sa nk u 15 sti l l vi sible i n the hea v ens The de v as tu rned h i m wi th h i s .

head down ward s an d attem pte d to thro w h i m down V is va mi tra .

by his power h as reta i ned h i m there .

[ T r i S an k u i s a constell ation i n the sou thern hem i spher e ]

Tri San k u

C hand ra H aris
H aris Chand ra had at rst n o Issu e H e p rayed to Varu n a .
,

for a s o n p ro m IS In g to o ffe r h i m as a sacri ce to the Water god The

,
-

k in g had a son n amed Roh ita ( Red ) Varu n a ask ed for h is v icti m .
.

Te n d ays passed away W i thou t teeth i ng the ch i l d w i l l n ot be p u re

.

.

There was teeth ing W hen these m il k teeth fal l away then w i l l
.
,

be th e ti me The m il k t e eth fel l o ff
. Let other teeth grow O ther
.

.

teeth d id grow . B u t he is a Kshatriya boy H e ca n be p u re onl y .

when he i s t to pu t h is armou r o n .

The k i n g pu t o Varu n a fro m t i me to ti me i n th i s way o u t

'

o f a ffectio n for h is s o n Roh ita cam e to k n ow o f h is father s p rom ise

.
.

To sa v e h i msel f h e took a bow and wen t to the forest There h e

, .

l earned that h is father had an attack o f d ropsy the d isease cau sed ,

by Varu na S o he p repared h i m sel f to go back bu t I nd ra pre

.
,

vented h i m b y pers uas i v e words H e was p ut bac k from year t o yea r

.

b y I ndra til l h is 6th year H e then m ad e h is way to the k i n g H e

, . .
.

pu rchased from Aj i ga rt a h is secon d son S On a hSe pha H e sal u te d .

h is father an d o ffe red the ch i ld K i n g H aris Ch a nd ra appeased

.

Varu na by h u m a n sacr i ce an d got rid of h is d ropsy I n t hat sacr i .

 I 1 96 I
ce V is va mitra wa s the B et a Ja ma d a g n i Wa s the A dhv ary u V a s i s t ha
'

, , ,

B rah m a and A y a s y a w a s the Ud g a t a I nd ra bei ng pleased g a v e .

a gol den chariot t o the k ing V i s v a mi t ra taugh t Atm a Vidy a t o

.

H aris Chan dra an d he attai ned l ib erat i o n .

[ The story o f H aris Chan d ra i n th is Pu ra n a fo l l o ws t he Ve d i c

v ersion T he g ist o f th e story is that i n th e cou rse o f fu rthe r e v o

l u t io n th e Devas were t o b e propitiated b y h um an sacri ce B u t .

t h is sacrice d id n o t m ean k i l l i ng I t was the com plete o fferi n g .

o f onesel f u p to the se rv i c e o f the god s The m ission o f the hu ma n

v i cti m i s to c on stantly work fo r the good o f th e U n i verse and t o

exti ngu i sh his o w n personal ity S hnah Se p ha w a s n o t k i l led i n th e.

sacri ce H e was o ffered u p t o th e serv i ce o f the god s A fter t he

. .

s acri ce he w a s cal l ed D e v a ra t a i e o n e o e re d t o the De v as

'

, V is v a . . .

m it ra adopted D e va ra t a a s h is o w n s o n and he ask ed his h u n d red

s ons t o accept h i m a s the i r eldest brother H e d isown ed those son s .

t hat d id n o t obey hi m ( Bh a gavata I X Therefore V i s v a m i t ra

t ook the pr i n ci pal part i n th i s sacr i ce an d n o t V a s is tha th ough h e ,

w a s the fa m i ly pre c eptor ] .

I in

8
m c f?
e a o
8
s
e ed on

Q
3
3 2 cc
'

g g
a. . , g: as
0 '
O m 3 . M
. C:

m as m 0 w m m
enem ies d i s po s s e se d Bah u ka o f his k i ngdom
H is H e wen t .

to the fores t accom pan ied by his w i ves When he d ied the eldest .
,

q u een prepared h ersel f fo r d eath al so Rish i A u rv a k new h er t o be .

b i w ith ch ild a nd d i ssu aded her from accom pany i ng her h us b an d o n

a ,

t o t lT
e j u n e ra l pyre The c o w i ves o f the queen o u t o f jealou sy gave
.
-

, ,

he r po i son The ch i l d w a s bo rn with th is poison therefore he w a s

.
,

c al led Sagara ( S a = w it h gara = po i son ) Sagara becam e a great k i n g

, . .

The Seas we re d u g b y his son s H e w a s preven ted by Rish i A u rva .

f rom tak i ng the l i v es o f the T a l a j a n gha s Ya va n a s Sakas H a iha y a s , , , ,

an d B a rba rs B u t he m ad e them ch a nge thei r outward l ook

. He .

pe rformed an A s va me d ha sacr i ce a s ad vi sed b y A u rv a an d I nd ra

s tol e the sacri cial horse .

Sagara h ad t wo w i ves S u ma t i and Kes i n i Th e 60 th ou san d .

s ons o f S u ma t i searched for the horse o n a l l s i des They d ug the

'

e arth s su rface and m ad e th e Seas They fou n d the ho rse near

.

K apila They took h i m t o be the stealer o f t he horse an d a b used

.

hi m . F o r th is they were al l bu rn t u p .
 [ 1 98 ]
O nce there l i ved t w o R a kshasas S o u d s a k i l led o n e an d d id
.

not k i l l the other The s ur v i v i n g R a k shasa ben t o n tak i ng re v en ge

.
, ,

entered the ser v ice o f S o u d a s a a s a cook When the k in g entertai n .

ed V a s is t ha he gave h i m h u m a n esh to eat The Rish i becam e

, .

angry and caused S o u d a s a to becom e a R a k shasa When he l earned .

h owe v er i t was the d oi ng o f a R a k shasa h e red uced the k ing s ,

R a kshasa l i fe to 1 2 years The k i ng al so hel d o u t water fo r the ex

.

e c ra t io n o f V a s is t ha
. H is q ueen pre v en ted hIm So he th rew the .

water at his o w n feet H is feet beca me bl ack w i th si n Wh i le l i vi n g

. .

a s a R a k shasa the k ing s a w a Br a h m an a and h is w i fe i n thei r pr iv ac y

, ,

a n d he attacked the Br a h m an a The w i fe rem i nded the k in g o f h i s

.

former bi rth and req uested h i m n o t to depri ve her o f her h usband a t

the ti m e o f enjoyment The k i ng heeded not her word s bu t d evou red
.

the Br a h man a . Th e Br a h m a n a wom an c u rsed S o u d a s a s o that he

shoul d m eet with death whene v er he h ad fem ale con nection O n .

the expi ry o f 1 2 years S o u d a s a re v erted t o h is former birth bu t for

, ,

fear o f the c u rse he had n o con nection w ith women V a s is tha at the .

request o f S o u d a s a prod uced a s o n by h is w i fe M a d a y a n t i The , .

V a s is tha struc k the wom b w i th a

c onception l i ngered for 7 years .

ston e ( A sman ) and the s o n was hen ce cal led A maka The s o n o f .

A Sma k a was B a l i ka . H e was the s u rvi v in g kshatriya after the ex ,

t irp a t io n o f that caste by Pa ra s u r ma H ence he was c al led M l a k a

.

a lso (the root o f a race ) .

S o u d s a

A Sma k a

B al i k a or M a lak a

D a Sa ra t ha

Ai d a vi di
V i s v a s a ha

K ha t v a n ga

K ha t va n g a was a very powerful k i n g H e k i l led Da ity a s a s .

a fr i end of the Devas The De v as o ffered h i m a boon The k i ng

. .

wanted to k now how m u ch l onger h e was to l i ve Learn i n g i t w a s a .

M u hu rt a onl y he retu rned forth w ith to his pl ace an d c on c e ntrated

,

h i s m i nd o n B ha g a v n H e attai ned M u k ti
. .
 D a s a ra tha

La k s hma n a Bharata S a t ru ghn a

( The story o f Ram a as tol d i n the R a m a yana i s w i dely a n d

u n i versal l y k nown I t i s therefore u n necessary t o repeat that story
.

fro m the Bh a gavata P u r a n a ) .

D a Sa ra t ha

R AM A La k s hma n a Bharata S a t ru ghn a

I I
K u sa Lava A n ga d a Ch i tra etu Taksha Pus hk a l a S u b ahu S ru t a
8 6 11 3 .

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as 5 3
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J
lIa ru lza r deer: m a tu red in Yog a
'

/
. He n ow res id es a t Ka /dpa .

To wa / d s t/ze en d o f K a i n g o li e s /i a /i
/a
res to re t/ze S ol ar dy n as ty .
 { 20 0
}
M aru Va tsa V rid d ha
-

Pra s u s ru t a Pra t iy y Oma

Sandh i Bh a n u

A i n a rs ha n D i va k a

M a ha s va t Sah a d eva
l
V i s Briha d a s va
|
Pra s e n a j 1 t Bhn u ma t

i
T t k s ha k a Pra t i k a v a
i
i
B iha d ba l a , k i l led at S u p ra t i k a
l
it hi ii i
ba t
ma rud e va
e e u

k s et ay

A bhi ma n yu S u n a k s ha t ra

( T ime of Pa ri ks hit ) Pu s hk a ra

B riha t -
ran a i
A n t a i k s ha

Va ts a -
v rid d ha S u ta p a s

S u mi t ra shal l be the l ast of the Ik s hva k u dynasty in th i s

Ka l i Yuga .

N i m i was the se c on d s o n o f l k s hv a k u H e asked V a s is tha t o .

o i ci a te at his Yaj na B ut the Ri sh i ha d be en pre engaged w i t h

.
-

I ndr a So he as ked the k in g t o w a i t ti le he cam e b ack Con sideri n g

. .

th e u ncerta i nty N i m i d id not wait for h is fami ly Pu ro hita B u t e n

, .

gaged a nother p riest V a s i s tha o n ret u rn i ng b ecame o ff ended a n d

.

c u rsed N i m i w i th the loss o f h i s body N i m i gave the sam e cu rse t o .

V a s is t ha S o b oth gave u p the i r b od i es V a s is tha was re bo rn sh ortl y

. .

after as the s o n o f M it ra va ru n a by Urva s i The R i sh is picked u p the .

b ody o f N i m i an d pl aced i t w ith the scen ted th ings o f Yaj n a O n .

the com pletion o f the Yaj na the R i sh is prayed to the Devas for the ,

v i vi c a t i o n o f the body B u t N i m i sa i d from w ith i n t he scented

.

thi ngs that he d i d n o t wan t t o be encu mbered wi th the body a n y

m ore .The Devas sai d : Then rem a i n i n the eyes o f a l l b e i ngs as

w i n k ing

So N imi re m a i n s i n th e tw i n k l i ng o f e yes
. .

The R i sh i s ch u rned the b ody o f N i m i an d a s o n was b orn .

H e w a s cal led J a n ak a A s he was b orn w hen his father w a s bod i less

.
e

( v id efi a ) he wa s al so ca l led Va id e/za T hd c hu rn in g also gave h i m the .

 [ 20 2 ]
U p a gu ru -

Upa gu pt a i n c ar nat i on
-

mn a V a s v a n a n ta

Yuy u d ha

S u bha s ha n a

S ru ta

J aya

V ij ay a

R ita

S u n a ka
l
V i ta ha vy a

D hri ti
l
Bama ratha Ba hti l a s va .

S a ty a ra tha K ri ti
I
U pa gu ru
-

T he se k i n gs o f M ithil a we re wel l ve rs e d i n At ma Vid ya -

.

T H E LU N A R
.
D YN A STY .

S KA N DH A IX . C H AP . 14

S Oma ( the M oo n ) w a s b orn o u t o f the eye s o f A tr i H e carr i .

e d o ff T a r a ,the w i fe o f B ri h as pat i ( J u p i ter ) B r i haspat i asked fo r .

his w i fe several t i mes bu t Som a woul d n ot g i ve her u p S uk ra ( Ven u s )

,
.

w a s n o t o n good term s w i th B r i haspat i S o he took the s i de o f S O ma

.
,

w i th his d i sc i ples the A su ras,

S i va w i th h i s BhOt a s took the s ide o f
.

B r i haspati . I nd ra w i th the Devas al s o Si d e d wi th the i r preceptor .

The two part i es enga ge d i n gh t A fter som e days o f ght A n gira s

.
,

i n formed B rah m a a b o u t every th i ng that transpi red B rah m a re .

p ro a che d S o m a S o h e retu rned Tara t o B ri haspati

. B r i haspati .

( n d ha t Ta ra h ad c o n c e i ved
b a -
t .

I mme d ia tely throw o u t the seed o f
.

another ma n i n my e ld c r i ed : he Tara fe e l i n g b ash fu l b rought

, .

forth at the t i me a l u s trou s s o n B o th Br i hasp at i a n d S ma d e si red

.
 [ 20 3 ]
to ha ve the son , ac h s ay i n g I t i s mi ne n ot y o urs
e

When they .

q ua rrel led w ith each other t he Devas an d R i sh i s as k ed Tara who w a s

,

the father o f the ch i l d The c h il d rep roved his m other fo r the d e l ay

.

i n a ns wer i ng B rah m a took Tara as i d e and l earned fro m her that

S o m a was the father o f the s o n S o m a then took the ch i ld Brah m a. .

s ee i ng th e d eep w isdo m o f the ch i l d n amed h i m B udha ( Mer c u ry ) .

B udha had by me o n e s o n Pu rOra v a s Narad a related his .

b ea u ty and his v i rtues to the Devas i n S varg a Urva s i heard al l that .

a n d took a fancy for the k i ng By the c urse o f M itra Varu n a s he

.
,

ha d then a h u man form Both the k i ng a n d the A psaras be c a m e

.

a t tach e d to each oth e r a nd they l i v e d a s h us ba n d an d w i fe But .

Urva s i l aid dow n t wo cond i t i ons o f her c om pan y w i th the k i ng I)

t h at th e k i ng w a s t o p reserve t wo ra m s whic h the A psaras ha d ,

b rought with her an d ( 2) that the ki ng w a s n ever t o expose h i m se l f

before her except i n p ri va c y I n dra sen t the Gand harvas i n s earch o f
.

Urva s i They fou nd her o u t and took a way her t wo ram s S he ha d

. .

a mater nal a ffection fo r t hese an i m al s an d s he cr i ed o u t i n despa i r .

The k ing h u rr i edly took his ar ms a n d ran after the Gan dharvas

They l e ft the ram s a n d ed away The k i n g brough t them b ac k . .

B u t i n the h u rry he had forgot t o c ove r h i msel f an d Urv a s i left h i m

, .

The k i ng be came d isconsol ate and roam ed ab ou t i n se arch o f her

, .

A fter so me d ays he fou nd her o n the ban k s o f the Sarasvati w i th her

5 com pan ions .H e entreated her to com e b a c k S he prom i sed to .

g i ve her com pany to the k i ng o n e n i ght every yea r a nd i n formed h i m

o f her del ica te state o f heal th .

Urv a s i cam e after a year w i th o n e s o n S he a dv i sed the k i n g

, .

to e ntreat the Gandharvas for her hand s The k i n g d id so an d the .

Gand har v as be cam e pleased w i th h i m T hey gave h i m o n e A gn i

'

s tha l i ( pot o f re ) The k i ng took the A g n is t ha l i to be Urva s i a n d

.

roamed w ith it i n the forest ( The Gan dharvas gave h i m the re fo r

.

the performance o f sacri ce nec essary fo r the atta i n men t o f Urva s i) .

The k ing fou nd o u t h i s m istake at last H e then placed the re i n the .

forest wen t home a n d med it a ted every n ight o n Urva s i

,
O n the a p .
.
.

proach o f Tret a he wa s i nspired w ith the th re e Vedas ( Karm a k a nd a )

,
-
.

H e then wen t to the pl ace o f re an d fou n d there o n e A s v a t ha tree (t he

sacred g ) grown from i ns i de a Sam i tree (Sam i i s the name o f a tree
'

said to conta i n re ) H e de ci ded that the re m u st be w i th i n t he

.

A s v a t ha tree . H e took two p i eces o f wood ( te c h n i cal ly ca l led

A ran i ) from that tree and prod uced re b y the i r fr i ct i on H e deemed .

o n e p iece t o be Urva s i and another p i ece t o b e h i msel f an d th e space

-

between the two pieces to be his s o n By fri ct i on the re cal led J ata
-
.
,

ve das ca me o u t ( Ved a : i s weal th enj oyments i n general j d ta i s

, .
 [ 20 4 ]
gro wn Jata Vedas i s that re from wh ich en j oymen ts pr oceed tha t
.
-

wh ich g ra t ie s al l sen se desires I t i s the ch ief re o f the Karm a

-
.

k anda of t he Ved as ) By the i n voc ation o f the th ree ved as th at re

.
,

b ecame three fold (Aha v a n iy a G a rha p a ty a an d D a k s hi n a are the

.
, ,

th ree res perpetual ly kept i n the hou sehol d Alza v a n iy a i s the

'

eastern re wh ich represen ts the rel ation s o f the h ou se hol der with the .

D evas G d ra p a ty a is the sacred re wh i ch the hou seholder recei v es

.

from h i s father an d transm i ts to his descend ants an d from wh ich res

for sacri c i al pu rposes are l ighted I t represents h ou sehol d an d .

fam i ly d uties D a le t i n t: i s the sou thern re I t represen ts al l cl asses

. / .

o f d uty to the P itris ) The k i n g i m agi ned th i s threefol d re to be

.

h is s o n ( The son by h is o fferi ngs sen ds his father s sou l to S v arga '
.

The sacr i cial re also sends the performer to S v arga ) W ith that .

re he performed Yaj n a desi ri ng t o reach the Lok a ( pl an e ) of

,

Pr i or to th i s i n Satya Yu ga P ran ava w a s the on ly Veda

Urv a s i . , ,

N arayan a was the on l y Deva there w a s on ly one re an d only o n e ,

caste The three Vedas came on l y from Pu ru ra v a s at the beg in n in g

. ,

o f Treta Yuga The k in g attai ned Gan dhar v a Lok a by mean s o f

.

the re ( I n S atya Yuga S at v a gen eral ly prevailed i n men There

.
,
.

fore they were al l xed i n med itation B u t i n Treta Y uga Raj as .

,

pre v ailed an d by the d ivision o f the Vedas Karm a M a rga m ade

i ts appearan ce .

[ The true h istory o f the origi n o f the th ree Ved as i s th u s

'

g i ven i n v eiled words They origi nated i n the stron g desi re of m en

.

i n Treta Yuga for the possession o f hea v enly th i n gs Th i s gi v es u s

.

abou t two m i l l ion s o f years at the present d ay The origi n of the . .

Vedas m ust n ot be con fou nded however w ith their ex istence i n the
presen t form For that we m u st refer to the sacri ce o f H ari s
.

Chand ra the adoption o f S u nah s e p ha by V i s va mit ra an d the d iv ision

,

amongst the M adh u Cha nd as b rothers ]

Pu rra v a s

m Urva s i
.

Ayu s S ru t a y u s S a ty ay u s Raya Vijaya J aya

I
V a s u ma t S ru t a n j a y a E ka Bh i m a A m ita

K a n chan a

H o t ra k a
 I 50 6 i
'

V i sh nu H e d e s tro y e d the H a i hay a Kshatr i yas

. . He cleared t he
e arth o f Kshatriyas twenty one ti mes .

K a rt a vi ry a rj u n a
was the ch ief of the H a iha y a cl an H e got .

y go ic powers fro m Datta A t re y a a nd also o n e thou san d head

-
s He .

was very powerfu l H e w a s hosp itably rece iv ed o n e day by J am a

.

d agn i with the o bj ects yiel ded b y his Kam a Dhe n u ( a c o w that yield s
,
-

al l obj ects o f d esire ) The k i ng l on ged t o have th e co w a n d forcibl y

.

c arried her away Pa ra s u ra ma k il l ed the k i ng i n b attle an d carr i ed

.

b ack the co w The sons o f the k in g o u t o f revenge k i l led R i sh i

.

j a ma d a g n i wh i le Pa ra s u ra ma and his brothers were o u t I n censed .

by th i s cond u ct o f the H a iha y a s Pa ra s u ra ma k i l led al l the Kshatr i ya s ,

o n accou nt o f thei r i n iq u i t i es .

J ma d a gn i
a d eath
on his be c am e the Seven th R i sh i in the co n

s tel lat i o n of the S even R i sh i s .

Pa ra s u ra ma w i l l b e c ome o n e o f the Seven R i sh is i n the n ex t

Ma nvan ta ra . He bi des hi s t i m e w i th axe i n ha n d o n the M ah e n d ra
, ,

mou nta i n .

Gadh i had h i s s o n V is va mi t ra Th ough a Ksh atri ya he be .

,

cam e a Brah mana b y his Tapas H e h ad o n e h u nd r e d son s T he . .

m id s o n w a s M a d hu c hha n d a s B u t they were a l l cal led Madh u .

chha n d a s V i s va mit ra adopted a s h is s o n Su n a hse p ha so n o f

.
,

A j ig a rt a o f the cl an o f Bhrig u after he had bee n o ffered u p t o the

Devas an d the Rish i ask ed his sons to accept h i m as the i r eldest
b rother S u n a hs e p ha had been p u rchas e d as the v i cti m o f H ar i s
.

C handra s sacr i ce H e prayed to the Devas an d to Praj a pat i an d

.

got l i be ration I n the cl an o f G a dh i he was k nown as De vara t a In

.
, .

the clan o f Bhrig u he was cal led S u n a hs e p ha The el der sons o f

,
.

S o the Rish i c ursed them to beco m

.

V i s v a mitra d id n o t accept h i m e .

M l e c hha s M a d hu chha n d a s w i th the yo u ngest 50 d i d a s asked by

.

the R ish i .

The o ther so ns o f V i s v a mitra were A s ht a k a , H r i ta , J ay a ,

K ra t u ma t a n d others .

G AD H I

D e va ra ta I OO son s 8: o thers .

i n cl ud i ng
M a dhu chha n d a s
 l 20 7 1
T H E LUN A R

S KA N D H A IX C H AP. . 1 7 .

Ay us wa s the el dest son o f Pu ru ra va s . H is l i ne i s n ow g i ven .

P u ru ra va s

50 0 Son s

G rits a ma d a

S un a k a

a So u n a k a

and a s ub In
-

of H ina

0 cal led Pra t a rd a n a

R i t a d hva j a )
 [ 20 8 ]
R a j l d e fe a t e d
the A su ras an d m ade over S varga to I nd ra .

I nd ra placed Raj i i n charge o f S varga Raj i d ied an d his son s .

d id not retu rn the k i ngdom o f S varga to I ndra Br i haspat i made .

i nvo c at i on aga i nst them a nd they were al l eas i ly k i l led .

S K A N D H A IX . C H APS . 1 8 -
19 .

Pu rura va s
I
Ayu s
I
I I I I I
N a hu s ha K s ha tra -
v ri d ha Raj i Ra b h a A n en a

Ya y at i S a ry t i V iy a t i

Sa rmis tha was the d aughter o f the Dan ava k i ng V ris ha p a rva n
. .

De va y a n i was the d aughter o f S u k ra the preceptor o f the Dan ava s ,

.

They qu arrel led wh i lst pl ay i ng w ith each other and Sa rmis tha th re w
D e v a y a n i i nto a wel l K i ng Ya y a t i happened to pass b y the wa y
.

a nd he rescued her S he b ecam e attached to the k i ng an d m arr i e d

.

h i m S u k ra b e c ame d i spl eased w i th the Dan avas fo r the il l treatmen t

.

o f h is daughter by Sa rmis tha A n d to please the p re c epto ran d his

.

d aughter V ri s ha p a rv a n had to m ake over h i s daughter an d her

,

c om p an i on s t o D e v a y a n i as her constant atten dants S o they a c .

c om pan ied D e va y a n i to the pl ace o f Ya y a t i S u k ra warned Ya y a ti .

however n ot to have an y i ntercou rse with S a rm is tha B u t the k i n g .

d i d not heed the warn i ng H e had two son s Yad u an d T u rv a s u by

.
-

D eva y a n i an d three sons D ru hy a A n n an d P uru b y S a rmis tha

, , .

D e va y a n i c om pl ai ned to S uk ra a nd b y the c u rse o f the R i sh i the

k ing was attacked w i th the i n rmit ie s o f o l d a ge The R i sh i was

s u b sequen tly pleased to s a y that the k i ng m ight e xchange h i s i n r

mit ies w i th another Ya y a t i cal led h i s son s o n e b y o n e a n d they a l l
.

decl i ned to com ply w i th his req uest ex c ept the you ngest s o n P u ru .

S o he exchanged his i n rmitie s w i th P uru and l i ved as a you n g m an .

A t l ast he fou n d that n o amou nt o f grat i cat i on o f the senses p ro

d u ce d sat i ety an d be i n g d i sgu sted w i th t he p l e a s u re s o f l i fe made s ,

over t o P u ru h i s you th an d took u pon h i m sel f h i s o wn i n rmit ie s .

H e m ade over the sou t h east to D ru hy a the east to Yad u the west
'

, ,

t o T u rv a s u an d the n orth to A n u H e then made P u r u his s u cc esso r

.

a n d wen t i nto the forest .

 { m }

(1 ) RI KS H A
I
S a mva ra n a

T a pa ti d aughter f the

o
'

K u ru

Pa ri k s hi Ja hn u N i s ha d ha

S u ho tra S u ra t ha

C hy a va n a V i d u ra tha

K ri t i S a rva bho u ma

Up a ric ha ra Vas u J aya Sen a

R a d hik a

A y u ta y u
Up a ric ha ra Vasu
A y u ta y u

O t he rs A k ro d ha n a

D e v a t it hi
J ar a S andha
( was born i n t w o parts H e w a.s R i k sh a
therefore th rown away o u t s ide .
I
J ar a a R a k shasa wom an u n ited , D il ip a
the two parts an d m ade th e
c h i ld al i v e
. H e nce he was cal led Pra t i p a
Ja ras a n d ha ) .

S ahadeva

S m p i

S ru t a S ra v a s

Dev a p i
( gave u p the worl d
a nd wen t to fore s t )

E b Ori

had i n h i s forme r l i fe the power b y pass o f his h an d s

S An t a n a
to m ak e an ol d m an you ng H e w a s th erefore cal l ed Sa n t a n u i n th is
.
 I

By the n
p cess
ri
( 3)
of Man ipu r V a bhru v aha n a

By S u bha d ra A b hi ma n y u
(4 )
n z. Uttar a

Pa ri k s hit

N A K U LA

H AD

( ) 1 By D ra u pa d i
By K a re n u ma ti Na ra mitra
( ) 2

S AH Al l EV A H A

D ra u pa d i S ru ta Karm a n
(1) By ,

By V j ay a S uho tra
( ) 2 i

n 8 o

5 8 m
m 3 8 B 3 m s

a
5 a a : 5 3 n 0
3 e 2 a
5 2
S
8 e
v
o
t 0 5 o
w mB
m Q g
8 a 3 E 3n 3 : E E
o
m a D o a
a a
m
a
80 3 z 3 s s
a
c
m w >
m 8 mm S w ,
a o
m 2
3
< c a
M
m a n
m o m

m m
s 8
g e
n
m E
9
w 5 m a
x 9
e m 8 2 8 m
8 c a s
t
x
m s
3
a
a
2 8 e v
w
8 8
3 o
m z n c 9
a m n .
3 8
e a
8 m s
5
t
u x s
m
.
s
m m 8
m
s e e
m m 2 t m
e s s
t m m 9

a
c
m
d
a w
c
g
m
a
a
E n m 8
m
w i v
Z
a
n c
S m
Q
g

l i n e i n tkeKa l i

l l ne tlze l a s t f tk i s app rovea

K s lzenz a k a s /za o
 I I

No w as to the M a ga dha k i ngs .

ca
L.

g f! b g a a
5
5 g
a
t?) 5
? 5 c: E a
U) 3

s
. .

a a _
53
:1 > 4
9
3
m
c:
U)
M
5
U)
E U
)

W z :3
m in
s
Q

8
5 i 5
'

.
v s s s .

g
.

E a E Q
to 3 as
t:
m 9
c b
8
'

tn 9 <6
: U) U) U) U)
Q

Th i s l i ne sh al l h e ext i ngu i shed o n e thou san d y ears aft er th e

death o f Pa ri k s hi t ( The futu re tense i s u sed i n the tex t w i t h refe r
.

en c e to the ti me o f Pa rik s hi t ) .

S K AN D H A I X C H A PS
. . 23 .

YA YAT I

T u rva s u D ru hy a

C ha k s hus Pa re k s hu

Us i n a ra
 [ 216 ]
prod uced o n Bal l s w ife S i x son s A nga
D i rg ha t a ma s R i sh i ,

Ban g a Kal i nga Sambh u P u nd ra and Odh ra

,, , , These s i x sons .

fou nded k i ngdom s i n their o wn n ames i n the East .

A nga i s the co u n try a bo u t Bh a gal pu r Banga is m oder n .

Bengal Kal i nga is the cou n try between j aga n n atha and the Kr i sh n a
.

Odhra is part o f modern Or i ssa ) .

BA LI

A nga Kal i nga Sam b h u "

P u nd ra Odhr a

d
K ha l pa n a

D i vi ra t ha

D ha rma ra tha

C hitra ra tha .

C hi t ra tha cal l ed Roma p Ad a H e had n o s o n Dasa

wa s a lso . .

ratha ( father o f Ram a ) w a s h i s friend H e gave h i s d aughter S n t a

.

to Ro ma p ad a S n t a was m ar ri ed t o R i sh i R is hy a S ri n g a That
. .

R i sh i m ade a Ya j n a for R o ma pad a an d he had a So n C ha tura n g a

b orn to h i m .

C hitra ra t ha or Ro ma p ad a

Chatu ran ga
l
Pri thu l a k s ha

t
Bri ha i rath a

B r i ha Briha t k a rma n B r i ha b han u

Briha n ma n a s

Ja y a d ra tha
V i j aya

D hri t i

D hri t a v ra t a

S a t k a rma n
l
A d hi ra tha
( H e adopted Karn a o f the M ah ab h arata as h i s so n , when
h ad been left by K u nti ) .
 K ro s ht a ,

S a t a j it

M a haha y a Re n u ha y a

D u rma d a D ha n a k a

Ar juna
( Learned Yoga from D a tt atrey a H ad . one
thousand sons o f who m on ly 5 s urv i ved ) .

S u ra s e n a V ri s ha bha M adh u

V ri s hn i
V it iho tra an d 9 9 other son s
cal led T a l a Ja n g ha s They
.

were k i l led b y S ag ar a.
 [ 21 9 ]
S v a hi ta ( Co n ti n u ed )
I
V is a d g u

C hi t ra ra t ha

S a s a v in d u . ten thou san d w i ve s

(H a d
an d one l aksh a sons b y each w i fe . O f these sons s i x were famo us
,

Pri thu S ra va s Pri thu K i rt i Pu n y a y a s a s

, ,

20 2

S A S A V IN D U

O ther s

t Ru k ma Ru k me s ha Pri t hu J
y a ma g ha

m S a ivy a
.

( The k i n g carr i ed a way

from I n dra s place o n e gi rl

Bho j y a who m he m arried

t o h i s future s o n V id a rbha )
I
V i d a rbha

Ched i Da ma g ho s ha o ers
 l
'

[f 220

N a va ra t ha ( Co n t i n u ed )

D a s a ra tha

Sa k u n i

Pu ru ho t ra

i ni D ev a v rid ha

Ba bhra

S a ta j l t S a ha s ra j l t A y u t AJl t

S u mit ra Yu d haj l t

N ighn a S ni A n a mi t ra

S a t raj l t a Pra s e n a
S ini V ris hn i

S a ty a k a
S va p ha l k a C hit ra ra t ha
Yuy u d ha n a
Pri t hu V i d u ra t ha
J aya

Kuni A k rtl ra 12 others S u c ha ra

D e va va t Up a d e va
 [ 22 2 ]
Bho j a ma t ( Con ti n u ed )

Sini

Bhoj a
I
H rid i k a

S a ta d ha n u K rita v a rma n

Vas udeva Deva

Kan k a S a mi k a V a ts a k a Vr i d au ghters
The ve s i sters of Vasu deva were
P ri t/z d , m arr i ed to P a n d u
'
S ru ta a ev a , m arr i ed to V rid d ha S ar m a n
D a n t a v a k ra

S ru ta K i rt i , m arr i ed to D hris hta k e t u

S a n t a rd a n 4 son s
(4 ) S r uta S ra v a s , m arr i ed to Da ma gho s ha of C hed i
S is u p a l a

5) R aj a d lz id ev i , m arr i ed to Ja y a se n a

Vinda A n u vi n d a

The v e s isters o f Kansa were marr i ed to the 5 b rother s of

Vasu deva They were

.

( I) K a n s a, marr i ed to D e va bh g a .

C hi t t a k e t u B ri ha d ba l a .

( 2) Ka n sa v a te, m arr i ed to Deva S t ava s .

S u vi ra Is hu ma t
 I 223 I

( 3) K a n ka , m arr i ed to Kank a .

V ak a Satyaj i t Pu rup t .

( 4) R d s k tra pd l l , m arr i ed t o S ri n j a y a .

I
I I I
V ris ha D u rma rs ha n a O thers
( 5) S um o/ Min i , m arr i ed to Sy a ma k a .

H i ra n y k s ha .

A s to the other brothers o Vasu deva V a ts a k a had b y

f A psa
ra sM is ra k es i, V rik a an d other
,

sons .

V AT S AK A
m M IS RA K ESI
.

V Others
m D u rv a k s hi
.

T sha Pu s hk a ra s a l a O thers .

S u mi tra A rj u n a p al a Others .

20 2

Anak a
on . K a rn ik a
I
I I
t a d ha ma n j aya .

Vas ude v a had several w i ves . The i r n ames a nd the n ame s

sons a re g i v en below
I . R ok z n i

O thers
2 . Pa u t a vi
 H asta Others .

Uru va l k a O thers .

D lz ri ta a e vet
'

7 .

I
V i p ris tha .

8 . S d n ti d ew i

Pra s a ma O thers .

Raj a n y a O thers .

H ansa S u va n s a O thers .

II . D ev a ra ks /z i td

Others .

S k a /z a a ev d

I2 .

Pravara O thers .

K irt mat S u s he n a Bha d ra s e n

K RISH N A

( W i th the birth o f S r i K rish na we c ome t o the en,d o f the

N in th S k a n d ha o f the Bh a ga v ata Pu r n a B ut for the com pletion .

o f the accou nt we gi ve here on ly the I s t C h a p ter of the 1 2 th

racial
_ ,
. .

S k a n d ha .
 2 26

P US H PA M IT R A

A g n im i tra

S uj y e s tha

V a s u mi t ra Bha rak a

These ( 1 0 ) ten k i ngs o f the Su nga dy n as ty shal l rei g n fo r 1 1 2

years Vas u de v a the m i n i ster o f De va bhut i shal l k i l l his master a n d
.
, ,

be c o me h i msel f the k i n g .

V A S U D EV A

Bhm itra

N a r a ya n a

S us a rma n

These fou r k i n gs shal l be cal l ed K a u vas They s ha l l re i gn fo r

.

354 years . S u s a rma n S hal l be k i l led by h is se rva n t Bal in a S ud ra of ,

the A ndhra clan who shal l h i m sel f u su rp the throne Bal i n shal l he
, .

s u c ce e d e d by his b rot her .

Kr i sh n a A n is ht a Karma n Gom at i
l
S ris a n t a k a rn a H AIe y a Pu ri m a t
l
Po u rn a mas a Ta l a k a M e d a s i ra s

La mbo d a ra P u ri s hbh a i ru S iva s k a n d a

I
C hiv i l a k a S un a n d a n a Ya j n a s ri
I
M e gha s v a ti Chak o ra

A t a ma n a 8 Bah u s
I en d i ng i n S i va s v ti
A n is ht a Karm an
 [ 2 27 ]
These th irty k i ngs o f the A nd hra dy n a sty shal l ru l e th e earth
fo r 4 56 years Se v e n Abhi ra s k i ngs o f A va bhrit i ten G a rd a bhin s
.
, ,

( m en o f G a rd a bha ) a nd s i xteen Kan k as shal l then be the rul ers .

T hey shal l be fol lowed b y 8 Ya v a n a s 1 4 T u ru s hk a s a n d te n ,

S u ru n d a s These 65 k i ngs shal l reign fo r on e thousan d an d n i nety

.

n i ne years E le v en Moul as shal l the n be the k i ngs fo r 30 0 years

. .

Bh uta Nanda Bangiri S is u n a n d i an d Yaso Nand i sh al l the n

-

, ,
-

become k i ngs Thei r son s al l k nown as Ba hl ik a s shal l s u cceed them

.
, , .

Then Pu s hpa m it ra shal l be the k i ng then h is s o n D u rmit ra Seve n , .

A ndhras se v en K o s a l a s V i d u ra p a t is and N i s ha d ha s shal l then becom e

, ,

k i ngs at one and the sam e ti me over the l an ds o f these n ames They
, ,
.

shal l be the descendan ts of the Ba hl i k a s .

otherw i se cal led Pu ra n j a y a s ha l l b e the k i n g o f

V is v a s p hrj i, ,

the M a g a d ha s H e shal l m ak e havoc o f the caste syst e m

. H is .

c h ief tow n shal l be Pa d m a v a t i ( Modern Patn a ) b u t h is k i ngdom shal l

ex te nd from H ard war to Pry a g .

Then there shal l be S Cl d ra an d M l e c hc ha k i ngs .

0 1
3

'

[ T H O UG H TS O N T H E V A IV A S V A T A M AN V A N TA R A ] .

The study o f t he V a i va s v a t a Man van tara can b e pu rs ued as ,

to m in or d etai ls fro m more tha n o n e stan d poi n t B u t I a m at pre

,
-
.

sen t concerned wi th only the broad ou tl i nes o f i ts esoteric aspect .

W e are to u nderstand i n the rst pl ace that there are certa i n , ,

type s o f h u m an races i n th is as i n other Man vantaras E ach o f .

these types ha s a h i story o f i ts o w n E ach has its stages o f growth .

,

ri se an d decl i ne and some h a v e thei r periods o f re v i v al i n th is

,

M an v an tara a s wel l Each rac ial type has to be stud ied separately
. .

The co n nection o f the races wi th the S u n a nd the Moon re .

q u ires a l ittle cons i deration .

Those w ho are a cq u a n te d with H i nd u astrol ogy k now tha t

the l ife ti me o f a man is d i v ided i n to certai n d i v ision s each d i v isio n ,

bei ng u nder the i n fl uen ce o f o n e pla net Each planetary period .

agai n has i ts s u b d iv ision s i n each o f wh i ch there i s a secondary ru n

-

o f the planets .

A ccord ing t o the Ben gal S chool the m a i n pl anetary ru n takes ,

1 0 8 years fo r i ts com plet i on and accord i ng to another school i t take s

, ,

1 20 years .
 [ 2 28 ]
Th e fol low i ng i s the ord er of pl anetary success i on accor d i n g
t o the second sch ool wh ich pre v ai l s al l over I nd ia except i n
, ,

Bengal
S u n 6 years M oon 1 0 Mars 7 R a h u 1 8 Brihas pati 1 6 Satu r n
, , , , ,

1 9 Mercu ry 1 7 Ketu 7 a n d Ven u s 20

, ,
Th u s i f a m an l ive s for 1 20
.

years al l the planets wi l l i n t u rn ha v e i n uen c ed h is l i fe i n the abo v e

,

order com men ci ng from the planet of h is birth A gai n there wi l l be

,
.

correspond i ng s u b ru ns o f a l l the pla nets d uri ng each plan etary ru n

-
.

The race s are al so govern ed by s uch pl aneta ry i n u en c es .

The Sol ar Dyna s ty mean s that th e p artic u l ar type of h u man ity

s o denoted was born u nd er the i n uen c e of the solar p l a n e t Whe n .

al l the planets have i n t u rn exer c i sed thei r i nuen ce o v er this Dyna s

t y it d i sappears fo r a ti m e a n d i s re b orn u nder the i n u en ce o f th e
,
-

S un .

S i m ilarl y there wi l l b e a re vi val of the Lu na r dynasty that

wh i ch
com men ced u nder the i n uence of the M oo n .

The law o f planetary i n u en ce o v er the h u man races is not a s

cl early k nown as that o v e r i nd i v id u al m en Oth e rwise the fut u re .

h istory o f rach race w ou l d not be the se aled book to u s wh i ch it i s .

The h u m an ity o f the prese n t Ma n v an tara was rs t bor n u nde r

the i nuence of the S ol ar P l an et O u r Moon is the s o n of the S u n
.

God .

The ra c es that rst ap peared were c al led Sol ar races .

Other races app e a red u n der the i n uence o f the Moon In .

these ra c es we n d rst th e i n uence o f Bri haspati o r j u piter th rough ,

h i s w i fe T a r a then o f B udha o r Merc u ry a nd l astly o f S u kra o r

, ,

Ven us through h i s d aughter D e v a y a n i

, .

Th i s pl anetary su ccession m ay be onl y a S ub ru n of the -

pl anets We read i n the accou n t of th e pre v ious Man v antaras of

.
, ,

t he ap pearance o f S uk ra as the gu id e o f the D a i ty a s an d of E ri has ,

pati as the gu ide of th e Devas We ha v e also read of the appearance

.

o f R a h u i n the si xth Ma n van tara Th i s shews that the m ai n planet

.

ary rou n d ha s to be fou nd i n the Ka l pa itsel f .

O u r k n owl edge o n the whole su bject is however so p oor that

i t is u nsafe t o m ake any d i sti nct suggestion .

N ow we sh al l take the Sol ar Races o r the son s of V a i v a s v a t ,

M an u i n order o f their treatm en t i n the text P ri s /z a a lz i a an d K a v i

, .

were the rst spiritual races They d id n ot marry i e there was n o

. . .

sex u a l reprod u ction a mon g them .

 [ 2 30 ]

P j u ra n i s the s o n o f V ik u k s hi
a ya . He i s cal l ed I nd ra v ah a -

o r I nd ra V e hi c l e d
-
Se v eral o f the k i ngs
. of th i s dynas ty befriended
the De v as of S v ar Loka .

Fu rther dow n we n d K i n g P u ru k u ts a form ing a n al l ian ce

w ith the elemen tal serpe nts and hold in g com m u n ion with the d wel l ,

e rs of R a s a ta l a The r i ver N arvad a i s m ent i oned i n con nectio n with

.

R a s a ta l a .

M a n d nd ta is a trad itional n ame th at has been p reserved u pto

this tim e i n com mon parlance i n the sayi ng A s o l d a s k i ng
M a ndh a ta
The l ine o f M a ndh a t a was d i v ided i n to three d i fferen t
.

branches M u chu k u n d a represented a bran ch o f Yogi n s The l ong

. .
,

u nbroken sleep o f M u c hu k u n d a is trad i tional a nd h e i s c red i ted al so

w ith Yogi c po wers A noth er bran ch that o f A mba ris ha Yo u va n a s v a
.
,

a nd H rita represen ted a spiri tu al su b race B u t we h a v e to fol lo w -

.

the h istory o f the A tl an teans th rou gh Pu ru k u t s a Th e con nect io n .

w ith R a s a t a l a or the p l a n e o f M aterial ascendancy a ffected the

, ,

d esti ny of th is l i ne I n T ris a n k u the asp iration ran v e ry h igh

'

. He , .

be came a De v a b u t h ad h is head t u rned d own ward s i e tu rn ed

, , . .

towards m aterial ity W i th the powers o f a Deva bu t w i th the

.
,

as pirati on s o f a n A su ra the grou nd was p repared fo r the dow n ;

,

fal l o f th is l i ne For a ti m e howe v er th e Race ou rish ed i n al l i ts

.
, ,

m aterial ity The al l iance between De v as and m en becam e cemen ted

.

by t he pe rform ance o f Ved ic sacri ces Th is w a s the rs t s pi r i tu al .

ad va nce o f the h u m an race th rough the te m ptation s o f S v arga l i fe

, .

The ti m e o f H aris Chand ra is the Ved ic era when the earl i es t ,

R iks of wha t we k now a s Rig v ed a were com posed V i s v a mi tra an d .

h is d isci ples were the Ved ic R ish is o f th is age The Ved as tr i ed t o .

c u rb the riotou s cou rse o f m aterial ity by prescribing a n u m be r o f re s

t ri c t io n s o n the enj oymen t o f m ater ial desires E l aborate ru l es were .

l ai d down a s to ho w the d es ires m igh t be best gratied for a prolong

e d period i n S v a rg a l o k a by the pe rformance o f sacrices o r Yaj n a
, .

The whole o f the l i fe of the regenerate c lasses w a s reg u l ated by rig id

l aws and a glowi ng picture w a s gi v e n o f l i fe i n S v arga after dea t h .

The sacred i nj u nctions were not howe v er poten t enou gh to chec k th e , ,

K a mic tendenc ies o f the race and the cycl ic l aw wh ich n o w req u ired
t he spi ri tu al e v ol u tion o f h u m an ity w a s con ti n u al ly d isregarded by
the race Th is was poison ( g a ra ) to the system o f h u man ity an d
.

k ing Sagar i m bi bed this po ison H ence he was cal led the Poisoned . .

H e had two w i v es The son s o f o n e w i fe were 60 thou sand i n n u m ber

. .

They o ffended Kapil a a n I ncarn ation o f V i sh n u a nd thu s were a l l

,
-

consu med They reached t he l i m i t o f m aterial degradation where

.
'

n al extinct i o n a waited t he race The n u m ber i s sugges t i ve . .

 [ 31
2 ]
The ex tin cti on of S a g a ra s son s was a ttended w i th great

ch anges on the earth s su rface I t is said they d ug the earth an d .

m ade the seas i n their search for the sacric ial horse H ence the s e a .

i s cal led S a gara Th is m ay refer to the S i nk ing down of A tl an ti s

.

whe n a large portion o f that great conti nen t beca me a s e a bed -

.

There was a correspond in g u phea v al o f l an d and the H i m a layan

cha i n reared u p i ts head as we can eas i ly i n fer fro m the rst appear
,

ance o f the Ganges The rst ow o f Gang a i nd i cated a m any sided

.

revol u tion i n the a ppearan ce o f the earth s su rface A new con tinen t
.

was formed to wh ich I nd ia was attached as the prom i nen t l i n k S pir i .

t ual s u b races gre w u p o n the ba n ks o f the sacred ri ver who more

-

tha n atoned for the s i n s o f their fathers The fore ru n ner o f the race .
-

o f sp iritu al ity was A s a m a n j a s ( risi ng abo v e the ord i nary ru n ) H e .

w a s a Yogi n n ot led away by the m aterial tendenc i es of the age H is .

s o n was A n s u ma t ( havi n g the ray o r l ight i n h i m ) A n s u m a t pac i .

e d Kap i l a .

Gang a i s sa i d to b e a sp i r i tual stream owi ng from the feet o f

V i sh n u. W i th the adven t o f th is stream the spi ri tual r eb i rth o f ,

h u m an i ty com menced i n right earnest for the remai n i ng peri od of ,

the Kal pa A l ready the path had been pa v ed by the K a rma k a n d a o f

.

the Vedas wh i ch pu t restriction s o n the wanton and reck less perfor

,

m ance o f Karm a o r action The pure m agnetis m o f the holy ri v er

.

hel ped o n the process o f regeneration B ut th is was not i n i tse l f .

su fcient to cope w ith the forces o f m aterial ity A ccord i ngly we s e e .

K a l nz a s lz a o r s i n a ppear i ng i n the l i ne o f B ha g ira t ha K ing .

K a l ma s ha p ad a b ecam e a R a kshasa A R a k shasa i s an elemen tal o f

.

d estruction Whe n m i n d becomes too m u ch i den tied w i th the gros s

.
,

b od y and i ts desi res its con nection w i th the H igher Sel f i s l iable to be
,

c u t o ff by the action o f the R a kshasas These forces o f Ta mas act i n .

d i fferen t ways to ser v e d i fferen t pu rposes i n the economy o f the

U n iv erse When the m
. a t e ria l d o w n fal l o f m an reaches i ts fu rthes t
l im i t i n the K al pa the R a kshasas be co me T a ma s ic forces i n m an an d
'

he is u n con sc i ou s o f h is h igher n atu re That slee p i n ti me becomes a

perm anen t sl eep an d the lower m an b ecomes dead to h is real Sel f

, .

Th is is the real death o f m an when the ray sent forth by Is va ra

,

comes back to H im withou t any S p i r i tu al har v est and what con st i tu t

, ,
e

ed the personal i ty o f m an d issol ves i nto the Mater i al Un i verse .

T he t i m e had com e when a fresh departu re w a s necessa ry i n

the methods pu rsued b y the L i l a A va t a ra s for the S p i r i tual regener
at i on o f the U n iverse They had now to appear am ongst m en a s
.
,

ord i n ary be i ngs to give d i re c t teach i ngs to the ir votar i es to i n fuse as

, ,
 [ 2 32 ]
m uch Satva as po ssibl e i nto h u m an ity and to retard by a l l mean s the
f urther exti nction o f the h u m an race .

For a ti me the R a kshasas reigned su preme bu t n ot o v er the ,

n ew conti nent permeated as i t was by the sacred waters of the

,

Ganges Thei r stronghold was Lan k a the rem nan t of the A tlantea n
.
,

conti nen t Fol lowi ng the descen t o f Ganga therefore Vish n u i n c a r

.
,

n a t e d h i msel f as R a m a o n e o f the greatest o f h i s m an i festation s

, .

The R a kshasas o f Lank a were k i lled V i bhis ha n a on ly s u r viv ed bu t .

,

h e w a s al l ied to R a m a a n d s o became i m mortal i n spir i tual i ty The .

R a k shasa su rvi ves i n u s bu t i ts energy o f d issol u tion d oes n o t m i l itate

agai nst th e evol ution o f man I t was R a ma who rst gave the idea
.

o f Is v a ra to the d egraded h u m an races o f th e presen t Man v an tara .

They k new for the rst ti me that there wa s o ne greater than al l the
, ,

D e v as the God s of the Vedas an d that there were pl anes h igher

than e v en S v arga The path o f devot i on w a s procl ai med
. And it .

became possibl e for men to cross the l i m i ts o f death an d o f T ri l o k i

by th is q ual ity The d own fa l l wa s stopped n o d oubt b ut the ascen t
.

was on ly permanen tly sec ured b y Lord S r i Kr i sh n a as we shal l s ee

l ater o n .

A fter Ram a there i s l ittle o f i nterest i n the l i ne o f l k s hv a k u

,
.

The decl i ne com menced a nd the l i ne becam e ex ti n ct w ith S u m it ra ,

b u t i t is said o n e k ing M aru o f th is l i ne be cam e an adept i n Yoga

an d reti red to Kalapa where he bides h is ti me to revi ve the sol ar
,

d yn asty toward s the en d o f the Kal iyuga We m ay tak e h i m to be .

the origi nator o f another race wh ich wi l l be the r e i ncar n at i on o f the

l k s hv a k u race .

We h ave cons i dered the l i n e o f Ik s hv ak u s descendants th rough

Pu ru k u t s a There i s a nother l in e o f h is d es cendan ts through N i

.

m ish a The n we come t o th e Lu nar Dyn asty

. .

The Lu nar races rst appeared wh i le the d es c end ants o f

l k s hv a k u were st i l l ou rish i ng though o n the e v e o f the i r d ecl i ne
, .

T hey had i m mense possibil i ties o f spiritu al evol u tion an d the great ,

A ryan race seems to be con nected w ith them The ap pearan ce o f .

these races i s al most s i m ul taneou s w ith the rst ow o f the Ganges .

For we nd j a hn u who swal lowed u p th e Ganges i n her rst terres

,

trial cou rse i s on ly s i xth i n th e l i ne o f d e s c e n t fro m F u t u ra v as

,
. .

The Lu nar dyn asty orig i nated i n th e u n i on o f T a r a the ,

female pri nci pl e o f Bi i ha s p a t i ( j u piter an d the Moon The issue .

was B udha ( Mercu ry ) the d irec t progen i tor of the Lu n ar dyn asty
, .
 [ 2 32
1 ]
Bha ra d vaj a is on e othe se v en presid i n g R i sh i s o f t he presen t
f
Man van tara . H is n am e i s con nected w i th sever a l Mantras o f the
R ig Veda .

The great actors i n the K u ru k s he t ra battl e were th e des e en

d an ts o f Bha ra d v j a We n d m uch d i v ersity o f spiritu al c ha ra c te ri s
.

t ics among them Th e m aterial an d spiritu al forces were gathered

.

together i n al l possi b le grad es from the P a ndavas do wn ward to the

,

sons o f D hri ta ras ht ra and thei r al l ies The poetical gen iu s o f th e

-
.

author o f the Ma ha bh a rata ha s cal l ed forth characters i n the Dram a o f

the K u ru k s he tra ba tt l e t ha t stan d o u t i n al l the detail s o f real l i fe
,
.

and n d a perm anent pl a c e i n the geneal ogy o f the Lu n ar dyn asty .

The study o f the rac ia l accou n t o f the l i ne o f Bha ra d v aj a be c ome s

therefore ex tremely d i f cu l t .

The Lu n ar dyn asty wi l l be re v i v ed by De v ap i a d escend an t , o f

Bha ra d v aj a w ho i s b i d i ng h is ti me at Kal a pa
, .

The earl y i nhab itants o f Bengal Behar an d Uris hy a were the ,

s on s o f A n u the second so n o f S a rm is t ha
,
The fa mou s K a m a o n e .
,

o f the heroes o f K u ru k s he t ra al so bel on ged to th is l i ne , .

The el dest s o n o f S a rm is t ha by Ya y t i was D ru hy u Pra c he t a s .

o f th is l i ne had o n e h u nd red son s who i nhabi ted the north as M l e c hha ,

ra c es
.

B ut the greatest i nterest attaches to the l i n e o f Yad u the ,

eldest s o n o f Ya y a ti by De va y a n i The early descendants o f th i s .

l i ne were the H a iha y a s k i l led by Pa ra s u ra m a an d the T a l a j a n gha s

, , ,

k il led by Sagar both of the Sol ar Dynasty The Mah a bh a rata h as

-
.

given a n i m portan c e to the o v erth row o f t hese early Yad u classe s

as a v i ctory o f the B r a h m an as over the Kshatriyas N e x t t o th e .

Bra h m an as i n i n tel l igence were the Ksh atriyas They eagerly accepted .

the teach i ngs of R a m a who i ncarnated as o n e o f them They k ne w

, .

Is v a ra as h igher tha n the Devas an d the Br a h m an as They th ough t .

they cou l d pro ta b ly employ thei r t i me i n seek i ng a fter the k nowl edge
o f B rah man Th is necessari ly o ffended the orthodox Br a h m anas
. ,

who perform ed the Ved ic sacri ces an d had n o h igher a mb ition than
to resort to De v alok a The Kshatriyas th us represented a rel ig iou s
.

evol ution o f wh ich the U pa n i shads were an ou tcom e I n ti me some

, .
,

B r a hm anas even beca me d isc iples o f Kshatriyas Both R a ma an d .

Kr i sh n a i ncarn ated them sel ves as Kshatriyas We a re to u nderstan d .

that by Kshatriyas d u ri ng t his pe rio d o f P u ran ic h i story i s meant

,
'

,
'
seceders from Ved ic Karm a K a nd a more or less .
 [ 235 ]
The early seceders the H a iha y a s and T al a j a n gha s were pu t
,

d own by the Br a h m a n a Pa ra s u ra ma a nd by the Kshatriya K i n g

Sagar who espoused the cause of Ved ic Karm a K a nda a n d o f t he
,

Br a h m anas represented by Rish i A u rva o f th is ti me

, .

Pa ra s u ra ma d id not l ike a ny m edd l i ng wi th Ved i c Karm a

K a nd a by person s n o t perfected i n w i sdom E v en R a m a had .

to respec t the Ved ic Rish is a nd had to protect them i n the per

fo rm a n c e of Ved ic sac ri ces from the attack s of A su ras and R a k
s ha s a s . When Lord Krish n a appeared on the scen e the A su ras ,

sti l l su r v i v ed the Ved ic Rish is den ied o fferi ngs to H im V e d ic Karm a ,

ha d a strong su pporter i n J a ras a n d ha there w a s hypocrisy i n the

,

n am e o f rel igion and there were pretension s i n vari ous form s O n

, .

the other h and great i m pro v em ents had been m ad e i n th e proper

u nderstand i ng of the real ities of l i fe and o f the l aws o f n atu re I n .

t e l l e c t o ve ro w e d i n m any chan nels o f thought and the rel igiou s ,

n atu re o f ma n fou nd ven t i n a ll d irections from atheis m to rel igiou s

d e v otion .

Lea v i ng th is general re s u me we m ay n ow enter u pon a cl oser

,

study o f the h istory o f rel igiou s m o v ements i n o u r prese n t M a n va n

tara s o that we m ay u nderstand the great work done by Lord S r i
,

K rish na The races l iv e as i n d i v id ual s l i v e H owe v er devel oped a n

. .

i nd i v id ual m ay be when he i s re born a ft er death he rst becomes a

,
-

ch i ld as any other ch ild There i s m u ch o f sp iritu al l i fe i n the ch i ld

.
,

an d someti mes pictu res o f hea v en ly l i fe are presen ted to h i s spiritua l

v ision wh ich are den ied to to the grow n u p ma n The chi ld b egi ns h i s
,
-
.

l i fe when he i s grown u p a nd then his i nd i v id ual characteristics soo n

,

m an i fest them sel v es We d o n ot read m uch o f the man i n the ch i l d

. .

H ence the h istory o f the early spiri tu al races who were i n fants i n ,

the ra c ia l l i fe does n o t teach u s anyth i ng We n d so me o f the m had

, . ,

com m u n ion w ith the De v as o f S v a rga Loka bu t that i s m ore o n a c ,

cou n t o f thei r i n fan t spi ri tual ity than any th i ng el se .

When the races de v el oped i n tim e they became most i n t e ll e c ,

tu al as wel l as m ost m a t e ria l at the sam e ti m e Man v an tara a fter .

M an v antara w a s take n u p i n developing the phys iolog i cal ( Pr n ic )

a ct iv ities t he sen se ( l n d riy a ) acti v ities an d then the l ower men tal
'

, ,

acti vities o f the Ji v a s The personal m an was ful ly de v el oped i n th e

.

s i xth Man v antara an d the great ch u rn i ng only opened the d oor fo r

a nother l i ne o f de v el opmen t The poss ibil ity o f sp ir i tu al acti vity
.
.

w a s sec u red t o men by K a rm a .

W hen the races o f the S i xth Man va ntara the re fore b e c a m e re

bo r n i n the Se v enth M a n va ntara they were the m ost i n te l l e c t u a l o f
, .

a l l races b ut they had al s o the power give n to the m o f dev el op i n g

,
 ( 236 1
p iri tual facult i e s The y coul d n o t however shak e o th e As u ric el e

s .

men t al l at once They were extrem ely fond o f material joys a n d

.
,

they de v ise d a l l m ean s wh i ch h u ma n i n tel lect c o u ld contri ve o f grati

, ,

fy i n g m ater i al des ires That was right wh ich gave m aterial g ra t i c a

.

tion that was wrong wh i ch m il i tated agai nst m aterial enj oymen t
-
.

Lok a i s th e pl an e o f an i mal desi res The h u m a n

Bhu va r .

beasts g o after death t o Bhu v a r Loka They do not pos s ess a nyth i n g .

w h ich cou l d take them t o S varga Lok a .

The S varga Lok a i s fo r those wh o devel op i n them sel v e s the

facul ty o f d iscri m i n ati ng between right an d wrong a n d w ho d o o r ,

attem pt t o d o what i s right Far m ore i t i s fo r th ose who love others .

a nd w ho d o good t o them For se r v i ce and l ove perta i n t o plan es .

h igher eve n than S varga B ut i n the h igher pl an es se r v ice i s u n .

,

sel sh and love i s d i vi ne The l ower form s o f ser v i ce and lo v e pertai n

.

t o the pl an e o f S varga In S varga there i s s el sh ness b ut i t i s m i x

.
,

ed w ith sp iritual ity It is on ly the good the vi rtuous the devoted

.
, ,

that g o t o the p lane o f the De v as a n d there grati fy th e i r h igh e r d esi res

t o the i r heart s con ten t There are d i v i ne m us ic d i v i ne be a u ty d iv i n e

.
, ,

obj ects o f grat i catio n i n S varga Lok a al l u rem ents en ough for a
m a n o f desi re A n d i f h i s meri ts be great he enj oys t he th i ngs o f
.
,

S varga Loka fo r an e norm o u sly long period .

B ut a ma n by bare i ntel l ectual ity can n ot cross th e thresh ol d

o f Svarga .Th e Devas r e ject the i ntruder H owev e r m u ch T ris a n k u

m i ght asp i re t o have th e enj oym ents o f S v arga a nd howe v er great his ,

i n tel lect m ight be he was n ot al lowed to enter the coveted p l a n e w i t h

, ,

o u t the pass p ort o f sp i ritu al ity H u ma n ity had stil l t o l earn th e pro pe r
.

mean s o f sec uri ng l i fe i n S varg a .

Poo r an d chan ce sp i r i tual acqu is i tion s g i ve on ly a pass i ng l i fe

i n S v arga an d that n o t o f a s u perior ch aracter S o a l l th e k n owledge .

as t o attai n i ng S v arga l i fe had to be re v ealed i n ti m e .

The Ri sh i s m ad e g reat e ffort s to i m prove h u m an i ty by s e cu ri n g

fo r them a prol ong e d ex isten ce i n S v arga m ost o f al l Rish i V is v a ,

m itra o n e of the s even sag e s o f o u r M an va ntara V i s v a m it ra fail ed

,
.

i n hi s attem pt to send T ri s a n k u t o S v a rga H e th en tried wi th his .

s o n H ar i s Chand ra ; I t is sa i d he ad vi sed the Raj a t o m ak e a h u ma n

sacri ce t o Varu n a B ut we nd the victi m S u nah s e p ha l i v i ng a fter
.
-

the sacri ce u nd er the n am e o f Deva rata o r o n e gi v en u p t o t he

,
-

god s and s o me o f the R i k s even we re reveal e d to hl m H ari s Chand ra

,
.

su cceeded i n en terin g S varga That was a great v i ctory fo r R ish i .

V i s v m i t ra The Ved as we re reve a led t o the Ri sh is a nd s a cr i ce s

.

ca me to be k nown .
 { 2 38 1
mo v emen t wa s Ri sh i V is v a m it ra ( H al l owed be h is n am e ! ) Othe rs ,

fol low e d h i m i n q u ick s uccession an d there w a s a bril l ian t com bi na ,

tion of V ed ic Rish is who pro pou nded the whole o f the Karm a K and a
o f the Vedas a s i t was re v eal ed to them by the force o f K a l i c
'

, p
n ec e SSl ty .

al l ti mes there have b ee n two part i es

At -

,
o ne fol l ow i ng the
c u rrent o f e v ol u tion an d a nother going agai nst i t , . At al l ti m es th ere
ha v e been ca v i ll ers an d sceptic s .

The H a iha y a s an d T a l a j a n g ha s were c on rm ed m ate ri al ists

a nd great s i n ners They ri d ic ul ed the B ra h m an as who perform ed
.
,

Ved ic Karma a nd o fte n set them sel v es i n oppos ition to the m They
, .

were v ery tro ubleso m e to th e B r a h man as K i n g Sag ar wa nted to .

e xti ngu ish th e race bu t he was pre v ented from doi ng so Poss i bl y
, .

A tl an tis was the co u n t ry i nhabited by thes e races an d N at u re hel pe d

the cause of e v ol u tio n by d raggi ng d own the conti nent itsel f u nder
w ater The sac red Gang a al so owed at th is ti m e s pread i ng pu ri ty
.
,

o v er al l l ands ly i ng o n her ban k s .

T he H a iha y a s however stil l ou r i shed a nd they h ad a great

l eader i n K a rta V i ry a rj u n a The n cam e one o f the great A v a t a ra s
-
.
,

Pa ra s u ra ma H e extirpated the H a i ha y a Ksh atri yas an d wen t o n

.
,

k il l i ng the Kshatriyas til l R a m a a ppe ared an d i t w a s then that he ,

though t h is m iss i on w a s o v er .

I f there were som e Ksh atriyas who d isrega rded the Ved as ,

there were others wh o fou nd t rans itori ness even i n S v arga Loka a n d , ,

hones tly thought that the com plete w isdom was n ot to b e fou n d i n
the Karm a K a nda They were for fu rther re v el ation s A t rst th e
.
,

B rah m an as d id not loo k w ith fa v ou r U pon these Kshatriyas B u t .

whe n it was fou n d that the K s hatri yas got real l igh t they were s oo n ,

j oi ned by the Br a h ma nas T he foremost o f these Kshatriyas w a s

.

J an aka a n d th e fore most o f the Br a h m an as w a s Y aj naval kya T h e

,
.

further re v el ation s were cal l ed the Upan ishad s .

Ki ng J a nak a fou n d S i t a the con sort o f R a m a at the en d of , ,

h is pl ou gh Yaj n a v al ky a d efeated al l the B rah man as o f h i s ti m e i n

.

d iscussio ns hel d at the cou rt o f k i n g J anak a .

When R a m a i ncarn ated there ex isted the peo pl e o f La n ka a , ,

rem n an t o f the A tlan tea n continent who had i nheri ted a m ig ht y ,

m aterial civi l isation b u t who were ca l l ed Raksh asa s o n accou n t of

, ,

thei r gross i n iqu i ties They reached the l ast po i nt o f m ateri al d ow n

.

fal l and l os t al l S p ir i tual ity

, They were cal led Ra k shasas a s n a l
.

e xti nction w a s their l ot and a s the force o f d issol u t i on wa s strong i n

,
 [ 2 39 ]
Then th ere were the regenerate classes who performed Ved i c ,

s acri ce s There were a few agai n who accepted the Upan ishad s as a
. ,

teach in g bu t they cou l d n o t bold ly d eclare themsel v es agai nst th e

,

perform ance o f sacri ces .

R a m a n al ly d id away w i th the R ak shasas The ba rd who .

s an g h i s glory the great V a l m i k i th u s b egan h is l ay

, 0 K i l ler o f
,

bi rd s thou shal t n o t l i v e for e v er as o f the pai r o f stork s th ou h as t

, ,

k i l led the m al e s o pass ion atel y attached to h i s con sort

,

Veri ly th e .

P u rusha i n u s the ray o f th e s u preme P u ru sha becomes pass ion atel y

, ,

a ttached to the element o f Prak riti i n us s o th at we m ay acqu i re ,

spir i tual ex perien ces through the body A n d i t i s a cruel act t o .

separate o u r Pr a k ri t i c i nd i vid ual ities com pletely from h i m by tu rn "

i n g ou rsel v es persisten tly away from the P u rush a B ut when R a m a .

b e c ame an A vat a ra the fate of the separator was seal ed

, .

When the R a k shasas were k i l led the R ish i s were l eft free t o ,

perform the Ved ic sacr i ces .

R a m a d id som eth i ng m ore H e m arried th e daughter o f .

J an aka and by th is act open ly espoused the cau se o f the U pan ishad s
, .

Lastl y R a m a offered H i m sel f as a n obj ect o f worsh i p Th i s .

was the begin n i n g o f Vish n u w o rs hl p wh ich m ak es n o d isti nction ,

be tween c lasses an d castes Ram a open ly m ade frien d sh i p w ith

.

G u ha k a belongi ng to the lowest class whom i t w a s a n abom i nation to

, ,

t ou c h fo r G u ha k a wa s devoted ly attached t o H i m as a n I n carnation

, ,

o f V i sh n u .

The worl d ad m i red R a m a N o m an c ou l d reach su ch em i n en ce

. .

H e m u st be someth i ng m ore than a m an I n ti m e m en accepted .

h i m as a n A v atara A t any rate he was a n exam pl e to others i n

.
,

every respect The eth ical standard he l aid down i n h i s o w n l i fe

.

w as u n i m peachable The worl d had n e v er seen such sacr i ces i n the

.

perform ance o f the d u tie s o f l i fe A m odel k i n g a m odel s o n a .

, ,

m odel h u sba nd a model brother a model warrior a m odel friend the

, , , ,

m odel o f model s Ra ma left a n i ndel i bl e mark as a rel igiou s an d

,

moral teacher o n the age i n wh i c h he l i ved a nd o n al l s ucceed i ng

, ,

a ges .

The exam pl e was n o t lost o n t he world The ma ny s i ded .

-

p i ctu re that Ram a presen ted prod uced a sp i ri t of en qu iry whi ch ha s

, , ,

n e v er bee n r iv al led i n th is K a l pa Me n th ought o n d i fferen t l i nes

'

.
.

They stud i ed the U pan ishads wh ich ha d b een favou red by R a ma, .
.

:T hey cou ld not forget also that R a m a taught sal v at i on fo r the performer s

[
o f Ved ic sacrices Then there was the teach i ng o f h is o w n l i fe The
. .

l igh t wa s m an i fold I ndependen t school s o f thought grew Up nota b l y

.
,
 [ 240 ]
the s i x schoo l s o f ph i losophy Each schoo l tried to nd i ts au t hor i t y .

i n the Upan ish ads an d the d i v i ne scriptu res su ppl ied texts e nough fo r
al l the schools E v ery school fou nd a part o f the truth bu t not the
.

whole tru th Yet each school regarded i ts own part as the whol e
. .

8 0 they q u arrel led The M ima n s a k a s said that the performa n ce o f

.

Ved ic sacr i ces was a l l i n al l I t had the sanctio n o f ti me hon ore d .

-

texts and o f the m ost anc i en t Rish is An d J a i m i n i su ppl ied the .

rea son i ng b y wh ich the practice coul d be s u pported The San khyas .

s a id that the ch ief d u ty o f a m a n was to d i scri m in ate between the

tra ns form able an d the n o n tran s form abl e elemen t i n h im an d whe n -

t hat w a s d one noth i ng m ore w a s needed

, The fol lowers o f Pa t a n j a l i .

s a id that m ere d iscr i m i nat i on w a s n ot s u fcien t b u t a con ti n ue d ,

pra c t i ce was requ i red The V a is e s hik a s stud ied the attribu tes an d
.

p rope rties o f a l l o bj ects a nd sought by d i fferen tiation to k n ow the

t ru th s There were others w ho worsh i pped the Bhut a s Pretas a nd
.
,

P i sach as s o th at they m i ght eas i ly acq u ire powers O thers w o r

,
.

sh ipped the d wel lers o f S v arga Loka Some worsh i p ped Is va ra . .

B u t m ostly the wo rsh i p o f S i va w a s pre v al ent Gi fts an d char i t i e s .

al so were not u n k nown i n fact they were very extens i ve i n som e , ,

i nsta nces B ut ge neral ly the obj ect o f a l l rel ig i ous Ob servances wa s

.

s el f seek i ng more o r l es s
-
.

th i s d i vers i ty o f rel i g i ous i deas an d rel i g i ou s o bs e r

A m id st
Vances seem i ngly s o contrad ictory S r i K rishna the greatest o f a l l
, , ,

A v a t a ra s appeared a n d H e brought the message o f peace and recon

,

c i l iation H e l aid great stress o n the fact that the pe rforman ce o f

.

Ved i c s a c ri c e s cou ld lead us on ly to S va rga Lok a b ut when o u r

. ,

mer i ts were exh austed we were b ou n d to be born aga i n o n Bh u r Loka

, ,

o u r Earth Wh i le o n Earth we form fresh Karm a wh ich gi v es

.
, ,

rise to other bi rths The perform ance o f Ved i c Karm a does n o t

.

therefore free u s from the b ond age o f bi rths fo r, a s the Lord said , ,

there is o bj ect seek i n g i n these perform ances Obj ect seek i ng f o r on e s

-
.
-
'

o w n s e f d oes not nd a pl ace i n the h igher Lokas I ts h ighest l i m i t

l .

i s S varga Lok a So l o ng as m a n rem ai ns s el f seek ing he can n o t

.
-

tran scend the l i m i ts o f T ri lo k i I n the h igher Lok as there i s n o .

,

recurrence o f b irths and re bi rth s O nce you are translated to M aha r

-
.

Lok a you l i v e fo r the wh ole o f the rem ai n i ng per i od o f the Kal pa

, ,

passi ng through a grad u al evol u tion to the h igher Lok as A n d i f y o u .

form a devotional t i e with the Lord of m a ny Brah m andas the Fi rst ,

P u rusha e v en the K a l p ic period d oes n ot restric t you r ex iste n c e

,

.

Li be ration is a relati v e term I t m ay be from the bond a ge o f bi rth s .

an d t e b irths i n T ril o k i I t m ay be l i b eration fro m the bondage of

-

.
 [ 24 2 ]
i n to fresh te ndenc ies o r strengthen the pre ex i st i ng tendenc i es So -
.

restrain t is to be con stan tly pra ctised The obj e c t o f restrain t is to .

free th e m ind from t houg hts o f the object world and t o x i t o n th e

rea l sel f Atm a H ere the system o f Pa ta n j al i comes i n to req u is i tion
,
. .

B u t the syste m i s to be accepted with th is reservation th at Yoga does

'

n o t necessarily me a n re n u n c i a t io n o f Karma I t i ncl udes the u n se l f

i s h pe r form an ce o f Karm a and for the a v erage h u man ity ren u nc ia

, ,

tion o f Karm a is harm ful a s a n ex ped i en t o f Yoga Though there .

m ay be so me who d o n o t requ ire Karm a fo r them sel ves yet they ,

shou l d n ot ren ou nce i t i f t he y _ w a n t to se t a n e x a m pl e t o others

,

and n ot to con fo u nd the ir i n te l l e c t

B u t the P urva M i ma n s a k a s s a y : Ved i c Ka rm a i s al l i n a l l

5 .
,

an d the a u th ority o f the Ved as is s u preme H ere S r i K r i sh n a h ad .

to as sert H i m sel f as an A vat a ra and H e as k ed people to acce pt H is

,

o w n a uthori ty H e said there wa s sel f seek i n g i n Ved ic Karm a

.
-

an d o n e cou l d n o t therefo re a v oid the rec u rre nce o f b i rths by the

perform an ce o f Ved ic Karm a S o S ri Kr i sh n a sai d t o Ud d ha v a
.

I f the Vedas s a y that men attai n S v arga by the per form an ce o f

Ved ic Karma i t i s s i m ply by way o f i n d uce me n t and n ot a s po i n t
, ,

i ng o u t the su preme end: The father says ; Bo y eat th is bitter ,

m ed ic in e an d I w il l gi v e thee th is cake i n m y han d Th e bo y .

takes the med ic i ne for the sweet th i ng B u t that real ly l ea d s to h i s .

recovery from the d i s ease S o the Ved as mean nal l i berat i on a s

.

the en d B u t t o en force restrai n t they hold o u t the pr o spec t o f

.
,

S va rga wh ich i s most agreeable t o men

,

( E l abor a tion o f X I . .

21 .

M an y were u n w i l l i ng to ac c ept the au thor i ty of S r i Kr i sh na ,

and the ch i ef am on gst them w a s S is u p al a .

Th i s w a s t he te a c hin g o f Karm a Yoga b y S r i Kr i sh n a B u t

_ .

the u n sel sh performan ce o f Karm a i s n o t al l I t is only a negati v e .

v irt ue .It pu ri es the m i nd an d frees i t from the tai n t o f sel sh ness .

The m i n d then becomes prepared fo r the h ighe r pl anes a nd becomes

t for the d irect i n uence o f Is v a ra .

S o S ri Kr i sh n a gave to H is d i s ci pl e s the true c on c ept i on o f

Is v a ra H e told them Is v a ra was O n e the sou rce o f al l ex istence
. , ,

al l k nowl ed ge an d al l bl iss H e tol d the m how o n e Is v a ra pervad ed

.

the whole u n iverse an d became thu s m an i fested through the U n iverse .

H e al so pervaded al l be ings and becam e m an i fested through th ese

,

be i ngs The U n iverse and the J i v a were H is Pra k rit is o r b od i es a s

.

i t were The U n i v erse b ody wa s eight fold i n i ts chara c ter begi n n i ng

.
-

,
 [ 24 3 ]
w i th that m ost su s c e pt ib l e to H is i n uen c e an d e nd i n g w i th the
d i v ision m ost obt use to t ha t j ii n u e n c e T h is eight fol d Prak ri ti al so .
-

en tered i n to th e con stit ut i on o f J iva B u t there was someth i ng .

m ore i n J i v a the consc i ousn es s the k nower Th is eleme n t w a s Is va ra

,
-

, .

H i m sel f a s l i m ited by J i v a Prak ri ti o r J i v a b od y

,
The whol e , .

u n iv erse be i ng the b od y o f I s v a ra H i s k nowl ed ge an d powers were ,

u n restricted whereas the body of the J i va be ing l i m ited an d restri c ted

, , ,

hi s po wers and k no w led ge were also restr i cted .

T hi s h i gh es t c on ce ptio n o f Is v a ra is n o t adapted for al l S o .

S r i K ri sh na gave th e conce ption o f Is va ra a s m an i fes ted b y H is ,

powers a n d a s m an i fested i n T i me a nd S pace and lastly as H e i s

, ,

m an i fes ted i n the h u m an bod y wi th fou r hands an d the C r o wn s y m

-

bo l is i n g H is lord sh i p over the whole U n i verse .

B u t th i s concept i o n of Is va ra is n ot enough A s m an o wes a .

d uty to al l bei ngs the performanc e o f which i s Karm a s o he owes a

, ,

d uty t o Is va ra a n d that d uty is U p s a n a A l l be i ngs m ake sacri ces

,
.

fo r o n e an other a nd so they o w e d uty to one a nother B ut Is va ra m akes

,
.

the greatest sacri ce for al l be i ngs a nd H e hold s al l bei ngs c lose t o

H is bosom i n each Kal pa that they m ay work o u t the i r e v ol ut i o n
,

u nder the m ost favorabl e c i rc u mstances H e wa i ts fo r those that g i ve .

u p e v eryth i ng fo r H is sake and gi ve them sel v es en tirely u p to H i m

, ,

s o that H e m ay be ar thei r Karm a u po n H i msel f an d hasten thei r

evol ution to such a n ex ten t th at they m ay approach H is o w n state

, .

A s Is va ra gi v es H i msel f to the service of the U n i v erse s o d o H is ,

Bhaktas too Men o w e the h ighest d u ty t o Is v a ra a nd th is they

.
,

d isch arge by m ean s o f Up as a n a Up a s a n a is the law o f be i n g for .

al l Ji v a s when they reach the state o f m anhood

,
S urrender i s th e .

esse nce o f U p as a n a a nd th i s S r i Krish na taugh t to A rj u n a

, .

l en a ma n by p erf o rmi ng lt is d ut e s i to o t lz er bei ng s a nd to Is v a ra

beco mes pu r ied a n d s i n g l e m i n d ed , li e i s en ti tl ed to recei ve then a l

"

t ea chi ng , a n d n o t bef o re A n d S r Krish na ga e that teach i ng at th e

. i v
v ery l ast to A rj u na H e said that J i v a and Is va ra were o n e i n essence
. .

I t is the d i fference i n Prak rit i that m akes al l the d i ff erence betwee n

J iva and Is v a ra W hen al l the bon d s o f Prak r i ti are brok en th rough
.
,

on ly B rah man rem ai ns the o n e real ity u nderly i ng both Is va ra an d

, ,

J iva When we become xed i n th is w i sdom al l is Bra hma n a n d nal

. , ,

l i beration is atta i ned Th i s i s the real teach i ng o f the Upan i shad s as

.
,

e mbod i ed i n Uttara M i m n s I n th is con nec t i on S ri K rish n a poi n ted

.
,

o u t the fal lacy o f the V a i s e s hik a system i n attem pt i ng to k now t he

A t t ri bu te l ess through the attri b utes

, .
 [ 244 ]
The h ighest w i sdom o f the Kal pa w a s reveal ed and t he wo rl d
'

resou nd s with al l gl ory to S ri Kri sh na The Rish is and Mah a tm a s

.

took u p H is work A l l the rel igiou s m o v ements and rel igiou s w r i tings
.

that have fol l owed only rep rod uce H is teach i ngs .

Th ere w a s someth i ng h owever wan ti ng i n th ese teach i ngs as

i ven i n the Mah a b h a rata the rel ation o f S ri Kris hna to H is o w n
g
Bhak tas What H e d id for the U n i verse and ho w H e d id i t are fu l ly
.

related i n the great Ep ic B u t what H e d id for those that had a l

.

r e ady g i ve n them sel ves u p enti rely t o H i m who d id n o t re q u ire th e

.
,

t each ing o f K ar ma U p a s a n a and J n a na w ho were H is o w n peo pl e

, , ,

w ho k ne w n o other Dhar ma t han H i m s el f who had fol l owed H i m

,

through ag es an d who s i m ply took bi rths as H e a p pea red o n t h i s

,

e a rth what S r i Kr i sh na d i d fo r these Bhak tas what H is relation s

, ,

w ere wi th them are n ot d es c ri bed i n the Mah a bh a rata at al l

, The .

l ord ly s i de i s g i ven b ut n o t t he s wee t side

' '

g
.The pictu re o f the Lord
e d i es an d overawes that o f the Lover en chan ts a nd enth ral s The
,
.

Bh agavata Si ngs what the Mah a bh a rata le ft u nsu ng That i s the .

p e c ul iar s i gn i can c e of the Te n th S k a n d ha wh ich fol lows th e ,

S ka n d ha t hat madde n s the h earts o f al l real d evot e es .

of Ka m as he ta k e s s te p a fter s t e p i n w a l ki n g
-

o r e v en a s t he lee ch

A s i n d ra m there is a re e x pe rce p ti on of w ha t i s men and

s el f a n d be o o me s a d ex of tha t s el s o a ma n gi m up his former

bo d y a nd b eo o me s fo rg e tfu l o f it .

T o wha t e ver bo d y t he mi n d is d ra wn by fm it bm rin g K a rma ;

t he Jiva a s sn mes t ha t bo d y as it s own .

the att ri bu te s o f the bo d y . H e w ho d o es e vil t o a n o the r ha s t o fe a s

en ce o f t he Da i t y a s .

'

V a s u d e va the n t ho u ght bo w he o o u ld wa rd o t he preee n t

d a n ge re a vi n g the fu mre t o mk e m re of its e l f

.

A d d ress in g K a n s a he s a id

Bu t, 0 K in g , t ho u ha s t no fcz r fro m he t : S u re l y [ wo u ld

l e a s e d fo r the t i me be i n g
p .

Ka ns a . The ki n g ad mire d t he rm n m s of his bro t her i n l aw - -

an d

F ro m y o u r b o m my

e i g hth d ea th is o rd a i n e d S o l e t i t be

.

lite fa i th in tm w o rd s of Ka n sa
'

o f t he i r d an , the i r wiv s a n d e v en the c la m me n o f K a n s a , hi s fri e n d s

 [ 24 7 ]
When the R ish i le ft Ka n sa he too k al l the m em b ers o f th e ,

Yad u cl an fo r De v as an d e v ery ch il d o f De vak i fo r Vish n u tha t wa s

t o k il l h im H e n o w con n ed Vas ude va a n d De v ak i i n his o w n
.

ho u se and pu t t hem i n fett ers H e p u t to d ea t h every s o n tha t .

w a s born t o th em .

k new h i m se l f to be K a l a n emi who h ad be en i n a n ot her

He ,

bi rth k i l l ed by Vish n u H e fel l o u t wi th th e Ya d us d epos ed his o wn

,
.
,

fa th er Ugra Sen a a n d be c am e hi mse l f th e K i ng .

W i t h the al l ian c e o f the M aga d ha s ( peo pl e o f M a ga d ha o r

a nc ien t B ih ar ) an d w i th th e h el p o f Pra l a mba Ba k a C ha n ra T ri , , ,

n a va rt a A gha M u s htika A ris ht a Dv i vi d Pl l t a n a Kes i D he n u k a
, , , , , , , ,

Va n a Bho u ma an d ot h er A su ras K ansa torm en ted th e Ya d us They

, , .

ed away to t he k i ngdom s o f Ku ru P a n ch a l a K e ka ya S Al va V i dar , , , ,

b ha Nis ha d ha V id e ha a n d K a il sa l a Some on l y rema i n e d behi n d

.
, , ,

and they fol lowed the behests o f K an sa .

S i x son s of Devak i were k i l l ed ,

one by o n e, by Ka n sa .

The seven th th e a bod e o f V ish n u who m th ey ca l l A n an ta

, , ,

appeared i n the wom b o f De vak i ca us i ng bo th j oy an d gri ef to his ,

paren ts .

V i sh nu the Atm a o f al l be ings k new the s u fferi n gs o f H is

, ,

o w n fol lowers the Ya d u s at th e ha n ds o f Kan sa H e s u m m on ed

, , . .

Yoga M a ya an d com m and ed h er a s fol lows Go forth bl es se d Devi l .

,

to V ra j a w hich is adorned by Go pa s a nd Go s ( G o i s ord in ar i l y a

,

co w . Gop a g o a nd pa i s a preserver o f co w a co wh erd

,
V ra j a o r ,
.

G o k ula w a s the chi e f town o f N and a th e k in g o f th e Gope s ) Rohi n i , .

,

w i fe o f Vas u deva d wel l s i n Go k u l a the k ingdom o f N an d a

,
O ther .

w i v es o f Va u deva l i e h idd en at other pl aces fo r fear o f Kan sa The

s
,
.

c h il d i n th e wom b o f De vak i i s m y Sesh a n am ed a bod e D ra w i t o u t .

an d pl ace i t i n the womb o f Roh i n i I S h a l l m ysel f bec om e t he so n .

o f De v ak i a s a par t o f mysel f Thou sh al t be bo rn o f Ya s o d a the .

,

w i fe o f N anda Men shal l wo rsh i p th ee a s th e g i v er o f al l d esi res

.

a nd boon s w ith i ncen se pres e n ts an d sa cri c es They sha l l g iv e thee

, , .

n ames a n d m ak e pl aces fo r th ee o n the E arth D u rg a Bha d ra Ic31i .

,
-

V ij ay a V a is hn a v i Kamad a C han d ik a K ri sh n a M a d ha v i Ka nya k a

, , , , , , ,

M a y a N a r a yan i Is a n i S a rad a an d A m bi k a these sh al l be thy

, , ,

n am es F o r thy d raw i n g o u t
. the ch i ld sha l l be cal l e d
S a n k a rs ha n a H e sh al l be c al l e d R a m a fro m hi s a tt ra c ti we n es s
.
,

a ma n a ) an d Bal a from h is u ncom mon streng th ( ba l a

( r

let i t be O m ! sa i d Bha ga va ti an d she c arri ed o u t t he

So

, ,

behests of the Lord By i nd u ci ng the sl ee p of Yoga s he removed

.
,
 [ 248 ]
ch ild i rbm the wo m
t he b o f De vak i t o t hht of Rohi n i .

Peo ple though t

Devak i had m i sc arr i ed .

Then Bha g a v a n the Atm a o f the U n i verse the d i s pel ler o f a l l

, ,

the fears o f hi s votar i es entered th e Man as o f Vas udeva i n part , .

Devak i bo re i n her Man as th is pa rt o f Ac hy u t a even a s the Eas t ,

be ars the m o o n He rl u stre be i ng con n ed to the p ri son roo m coul d

.
-

not please others eve n l ike re c on n ed a s heat o r l ike S arasvat i

,

con ned i n the cheat who k eeps his w i sd om t o h i msel f Kansa s a w

a n u n usual glow ro u nd his sister s uch a s he had ne v er w i tn ess ed be

fore H e excla i med S u rely H ari i s bo rn i n th is wom b H e who is t o
.
,

take away my l i fe What S hal l I d o th i s d ay ? H e comes o n a

.

m i ss i on and H is energy w i l l be a l l d irec ted towards that en d Am I .

then t o k i l l m y S ister ? B u t the k i l l in g o f a pregn an t female m y o wn ,

s i ster w il l ru i n my fa me my weal th a n d my l i fe By the perform

, ,
.

ance o f s uch a hei nous ac t o n e becomes dead eve n when al i ves ,

'

Men c u rse hi m for h i s ev i l d e ed s an d after d ea th he e nters the reg i on s

o f a b sol u te d ark nes s

.

Kans a by his o wn persu as i on restra i ned h i msel f fro do i ng m

a ny v i olen t act an d he waited w i th feel in gs o f bitterness for the t i me
w hen H ar i was t o be born B u t whether s itting o r ly i ng d own .
,

eati ng o r wal k ing he thought o f Vish n u and s a w H i m everywhere

,

i n the U n i v erse .

B rah m a S i va the R ish is the Devas adored V i shnu i n the

, , ,

wom b o f D e v a k l
True i n thy w i l l attai nable by Tru th the o n e
.
, ,

T ruth be fore after a nd i n creation the roo t o f t he Un iv erse an d

, , ,

u nderlyi ng the Un iverse a s i ts on ly Real ity Thou fro mwho m a l l

,

t ru e sayings an d tru e percept i ons d o proc eed Tru th Thy se l f we , ,

take Thy shel ter .

The pr i m al J iv a tree stan ds o n the el d o f Prak r i t i J oy and .

sorrow are i ts fru i ts The th ree g u nas ( S atva Raj as a nd Ta mas ) are
.
,

i ts th ree roots Dha rm a ( the mean s o f attai n ing obj ects ) A rth a
.
,

( the objects ) K a ,
m a d
( es ires ) and Moksha ( freed om from d es ires ) these ,

are i ts fou rfol d j u ice th e v e senses a re i ts sou rces o f pe rception the

, ,

Si x sheath s form i ts ch ie f featu re the se v e n con st i t uen ts o f the phy ,

s ica l body ( d /z d t zl s ) form its S k i n the v e BhC l ta s Man as B uddh i an d

, , ,

A hank a ra are i ts e i ght bran ches the n i ne o p en i ngs are i ts h oles the , ,

te n Pr a nas or phys i ological fu n ction s are i ts l ea v es a nd J i v a tma a nd

, ,

Pa ra ma t m a are the two b i rds s itti n g on th is tree Thou art the o n e root .

o f th is tree i t end s i n Thee and it i s preser v ed by Thee Those that

'

.
,

a re del uded by Thy M a y a s e e m a n i fo l d form s i n place o f Thy real

sel f but not so the w ise Thou art consc iou sness itsel f For the good
, . .
 [ 2 50 ]
Thy N ame ( n a m a ) an d Thy Form (rpa ) are n ot how e ve r
to be k nown by Thy attr ib u tes births a nd deed s F o r Thou a rt thei r , .

Seer a n d Thy Path i s beyon d the reach o f M an as an d s peec h S ti l l .

i n the act o f devot i on Thy votar i es real i se Th ee By heari ng utter

, .
,

i ng causi ng others t o reme m ber an d by med i tatin g o n Thy blessed

,

n am es an d form s i n d evotional pract i ces o n e becomes x e d i n m i n d ,

on Thy Lotu s Fe et an d d oes n o t th en s t an d the chance o f another

b i rth .

By Thy bi rth the pressu re , on the Earth i s rem oved The .

m ark s o f Thy feet al ready adorn her . H eaven an d Ea rt h l ook favor

ed b y Th ee .
"

Wh at el se c an b e the cau se o f Thy b i rth b u t a m ere fan cy o n

Thy part fo r even the bi rth l i fe an d death o f J
, i va t mas are bu t seem i ng
,

th ings ca used by Thy A v i dy a

.

The F i sh the H orse the Tortoise the Man L i on the Boar the
, , , , ,

S wan i n these an d i n K i ngs Br a h m a n as an d w i se m en Th ou hast

, , ,

i ncarn ated A s thou d ost preserve u s an d preserve th is T ril o k i so

.
,

d ost T hou tak e a way the load from o ff the Earth O u r sa l utat i on s .

t o Thee .

m other Devak i the Great P u ru sh a H i m sel f i s i n Th y

An d ,

wom b i n part fo r o u r good Fear not then from Kan s a whose death
, . ,

i s near at hand Thy S o n shal l be the S av i ou r o f the Ya d u s

.

.

H av i ng th u s adored the Lord the Devas left the pl a c e ,

.

I n t i m e when al l n atu re l oo ked st i ll and there w a s j o y i n b eav

,

e n an d earth Sri K r i sh n a w a s born u nder the i n uence o f the Roh i n i

,

constel l at i on I t w a s al l d ark at dead o f n i gh t H e h ad fou r hand s

. .

beari ng S an kha C hak ra Gad a an d Pad m a The m ark o f S riva ts a

, , , .

the K o u s tu bha gem the yel low cl oth the crown o n the head gl i tter i n g
, ,

w i th stones the bri l l i an t ear r i ngs al l m arked H i m o u t a s th e P u ru sh a

,
-
,

an d Vas u deva an d Devak i adored H i m as su ch Devak i asked h i m .

t o withd raw his l ord ly form w i th fou r hands .

S aid Bha g a v a n , add ress i ng Devak i .

the S v ay a mbhu v a Man van t ara thou wert cal led Pris n i
In , ,

and th i s Vas udeva Praj apati S u t a p a s Co m mand ed by B rah m a t o

, .

beget progeny , thou d i d st m ake au stere Tapas and prayed for a s o n

e v e n l ike u n to my o w n sel f S o I w a s born o f thee a s Pris n i G a rbha
. -
.

Th is was m y rst I n carnat i on When y o u two were A d i t i and K a .

s y a pa I was bo rn o f you as U pen dra o the rwi se d c al led Ya m an a (the

, ,
 l 2 51

D warf ) .Th i s w a s m y second I n carnat i on I n th i s m y th i rd I u car .

n ation I a m agai n born u n to y o u Th is form i s shown to th ee to rem i n d

,
.

thee o f those previous b irths Thou shal t attai n my su prem e state b y

.

m ed i tati ng o n me both as a s o n a n d as Brah m a

.

Then He ass u med th e form o f a n ord i na ry c h i l d .

D i rected by H i m Vas udeva took H i m t o V ra j a the K i ngdo m

, ,

o f N anda The fetters l oosen ed The gate O pe ned w i d e The gate

. . .

kee pers fel l i n to deep sl ee p Though there was a heavy d own pou r o f
.

rai n the serpen t Sesha gave shel ter u nder h i s thousan d hood s The
, .

r iver Yam u n a dee p i n

,
ood frett i n g an d foam i ng u nder the storm
, ,

made way fo r V a su deva The G o pa s were al l fast asleep i n V ra j a

. .

V as u deva pl aced h i s o wn s o n by the s ide o f Ya s od a an d took he r

n e w born da ughter away and placed her n ear Devak i H e the n p u t .

o n h is fetters and remai n e d con ned as be fore Ya s o d a k new that .

s he had a ch ild bu t the l abou r pa i n s a nd sleep m ade her q u i te forge t

,

the se x o f the ch i ld .

-
20

COUNSEL W ITH T H E D A ITYA S .

S K A N DH A X . C H AP .
4 .

The gates cl osed agai n the gate k ee pers wok e u p an d o n hear

,
-

i n g a ch i ld s voice they forthw i th i n form ed thei r K in g Kan sa ha d

.
,

been a n x iou sly wait i n g fo r the birth o f th i s ch i l d S o he lost n o ti m e .

i n getti ng u p and appearin g be fore De v ak i H e s n atched a way th e .

ch ild from her Devak i remon strated w ith her b rother pray i ng fo r th e
.

l i fe o f her dau gh ter Kan sa heeded not her words H e ra i sed the
. .

ch il d alo ft an d cast i t d own to strik e i t agai n st a stone The c h i ld sl i p .

ped away from h i s hands and rose h igh u p Th is you nger bo rn o f

, .

V ish n u ap peare d w i th e i ght h and s beari ng e ight weapon s D ha n u s , ,

( bo w ) S Ol a (s pear ) I sh a ( arrow Charm a ( h ide p rotector ) A s i ,

s word Sa nkh a conch C hak ra D isc and Gad a ( cl u b ) S he .

h ad d i v i ne garl and s a nd garments an d wa s adorned w i th o rnam ents

'

S iddhas C ha ra n a s Gand harvas A psarase s K in n a ra s and N a gas wo r

, , , ,

s hi pe d her w ith pro fuse o ff er i ngs .

Fool that thou art s he th u ndered forth What i f I am k i l led , .

H e who shal l m ake a n end o f thee thy former enem y i s b orn som e , ,

w here el se D o n o t k i l l other ch i ldren i n va i n

.

.

The God dess M ay a then be c am e k nown b y d i fferen t nam es i n

d i fferent parts o f the earth .
 [ 2 52 ]
Kan sa was won der struck H e removed the fetters o f Vas u -
.

deva an d De v ak i and begged their pardon say i ng Li ke a R a k shasa , ,

,

I h a v e k il l ed you r sons I do not k no w what fate awaits m e a fter .

d eath N o t only m en tel l l ies bu t the Devas too
.
, .

Kan sa then cal led th e D a ity a s together These s worn enem ies . ,

o f the De v as heard their m aster and then broke forth th u s

I f i t b e so O K i ng o f Bhoj a we wi l l k i l l al l ch ild ren whether

, , ,

ten d ays o l d o r n o t whether fou nd i n town s vi l l ages o r pastu re

, , ,

grou nds Wh at can the Devas d o cowards i n battl e ? They are al ways
.
,

afraid of the sou n d of thy bow Dost thou n ot remember how piere .
,

ed by thy arrows they ed for thei r l i v es The Devas are on ly bol d

, .

when they are safe and they i nd ul g e i n tal l tal k ou tsid e the battle
,

grou nd Vi sh n u seek s sol itu de Si va d wel l s i n forests I ndra h as

. . .

but l ittle m ight Brah m a i s an ascetic Bu t sti l l the De v as are ene

. .

m ies They are n ot to b e sl ighted

. Therefore engage u s yo u r .
,

fol lowers i n d iggi ng ou t the very root of the De v as for l i ke d isease

, ,

a n d sen sual ity when neglected at rst they becom e d i f c u l t o f s u p p re s ,

s ion Vish n u i s the root o f the De v as an d he represen ts the eternal

. ,

rel igion ( S a n at a n a Dharm a i e Dharm a th at fol lows the etern al . .

course o f ti me or i s based o n the etern al tru th s o f natu re hen ce eter

, ,

n al rel igion a term appl ied to H ind u is m proper ) A n d the roots o f

,
.

D harm a are the Vedas the Cows the Br a h m a n as Tapas and Yaj na , , , .

Therefore by al l means O Ki ng we shal l k il l the De v a k n ow i ng , ,

-

Y a j na perform ing and asceti c Br a h man as an d cows that su pply the

-

sacr i cial ghee Br a h m a nas Cows Ved as asceticism truth restrai n t

.
, , , , ,

o f the sen ses restrai n t o f the m i nd ,

fai th k i nd ness forbearan ce an d , , ,

s a c ri c e s these are the parts o f V i sh n u s body There fore the best

.

way to k il l h i m i s to k i l l these Vish n u who per v ad es al l hearts i s .

, ,

the gu ide o f a l l Devas the enemy o f As u ras H e is the root o f al l

, .

Devas i ncl ud ing Si va an d Brah m a

,

.

Kan a a pproved of th is cou nsel H e d irected the K a maru pa

s .

beari ng (i e beari ng form s at w i l l ) A su ras to oppress a l l good people

. .

and they read ily took t o thei r work .

:0

N A ND A AN D V A S U D EVA .

S KA N DH A X C H AR . .
5
.

N and a performed the birth ceremony of h i s s o n with great

pom p . H is gi fts k new no boun d s Vish n u was worsh ipped a nd there .
 1 2 54 ]

wom an She sc ream ed forth Let go
. Let go
N o m ore H er , ,

e yes expanded She cast u p an d d own her h and s and feet agai n an d
.

agai n i n profuse perspi ration H e r groan s m ade hea v en a nd earth

.

trem ble and space itsel f resou nd ed o n al l S id es A t l ast S he fel l dead .

l ike a great mou n ta i n crush i ng down trees w i th i n a n am b i t o f twel ve

,

m il es Fe a rl e s s l y the bo y play e d o n her b od y

. .

Th e G 0 pa l ad i es h u rr i ed t o the pl ace w i th Roh i n i an d Ya s od a .

They bathed the bo y i n cows u r i ne an d d u st from cow s feet They

.

pronou nced the twel v e names o f Vish n u ( K es a va a nd oth e rs ) over twel ve

parts o f his body Then after tou c hi ng water they d uly u ttered the
.
,

root m an tras over thei r o w n body a nd that o f the ch i l d Lastly they .

i nvoked V i sh n u by d i ff eren t n ames t o protect the ch ild from d a ng e r

o f a l l sorts ( The protect i ve m antra u ttered by the mother w i th pass es
.

o f the han d o v er d i ff eren t pa rts o f the bod y w a s su pposed t o sh iel d

the ch ild from d anger Latterl y the c u stom has been t o get the man tr a
.

w r i tten with d ue cerem on ies by a q u al i ed Brah m an o n the sa c red

, , ,

b ark ( Bhrj a ) an d the n to tie it rou n d the h and ) .

Ya s o d a then pl aced the ch i l d on her la p and gave h i m mi l k .

By th i s t i me Nand a had ret urn ed t o V ri n d a ba n a H e sa w t he .

huge bod y o f the A su ra wom an an d real ised the force o f Vas udeva s
warn i n g .

The peopl e o f V ra j a c u t th e b od y i n to pa rts an d b u rn t the m

w i th fuel The s mok e was S wee t scen ted a s the tou c h o f K ri s h n a s

-
.
,

body p u ri es even the ene m y .

TH E U PTU RN ING O F TH E C A RT .

S K AN DH A X . C H AR .
7 .

The ceremon y observa b l e o n the ch il d be i ng able to s tan d o n

his legs a nd the b i rth day cerem ony were o b serv ed together and there
-

was a great feast at the hou se of N and a Ya s o d a pl aced the ch i l d .

near a cart conta i n ing brass vessel s w i th art i cl es o f food an d becam e

, ,

busily engag e d i n rece iv i n g her guests The ch i ld wept b u t s he d id .

H e then rai sed h is feet al oft weeping for h i s m other s m i l k

n o t hear .
, ,

a nd struc k the cart w i th his fe et Th e ca rt w a s u pset the b ras s

.
,

ves sel s brok e n an d the wh e el a nd axl e u ptu rned The G 0 pa l ad ies .

cou l d n o t accou n t for th is wonderfu l phenom enon The bo ys w ho .

,

s a t near the ch ild to l d al l that they s a w b ut people c ou l d n o t ea s i l y

, ,

be l ie ve what they s a id .
 [ 2 55 ]
T R IN AVARTA O R TH E W H IRLW IN D .

S KAND H A X C H AP 7
. . .

T he ch i ld w a s once o n the l ap o f V as od a when he sud den ly b ecam e

s o heavy that V asod a h ad to th row h i m o n the grou nd Th e A s u ra .

T ri n a va rta o r Wh i rl w i nd m ade an attack o n the ch ild an d a v iolen t

d u st storm o v e rtoo k G o k u l a The A s u ra h ad scarcely ra i sed Kr i sh na
.

t o a c e rt a i n height when his we i gh t al most crushed h i m to death

, .

K r i sh na d id n o t let go h i s hol d a n d the A su ra b reathed h is last an d

fel l d ead . Ya s od a k i ss e d her s o n aga i n an d again bu t when he ,

o pened H is mo u th the mo ther s a w the whol e U n i verse w i th i n i t

, .

T H E N A M ES K RI S H N A A ND R AM A

.

S KA N DH A X . C H AP . 8 .

Ga rga the fa mi ly p r i est o f the Ya d us cam e to V ra j a at the re

, ,

q u est o f Vas u deva Nand a d uly. re c e i ved h i m a n d sa i d Y o u are

v er s ed i n the Ved as a nd y o u are the au thor o f an astrolog i cal treat i se .

P lease p erform the N am in g ceremony o f the t wo boys Garga .

re pl i ed I a m k now n a s the pries t o f the Ya d u s and i f I o i c ia t e a t ,

the ceremony Ka nsa m i ght s us p ec t yo u r s o n to be the eighth s o n o f

,

Devak i
. Nand a prom i sed str i ct p r i vacy an d the R i sh i performed the ,

c e re mony A ddress i ng N anda he then sa i d

.
,

Th i s s o n o f Roh i n i shal l b e cal l e d R Qma o r the charm i n g

o ne, a s he shal l c h arm h i s fr i ends by his virtues H e shal l be cal led .

Bal a from possess i ng excess iv e strength From his b r i ng i ng tog ether

,
.

the Ya d u s he shal l b e cal l ed S a n k a rs ha n a

, .

Th i s other bo y tak i n g b od y yu ga a fter yuga h ad th ree c ol ors

, , , ,

Wh i te ( S u k la ) Red ( R a k ta ) an d Yel low ( P i ta ) No w he ha s g o t

, , .

the b lack c ol or ( K ris hn a ) In the past he wa s born as the s o n o f

.
,

Vas udeva S o tho s e that k now c al l h i m S ri ma t v a s udeva H e ha s

. .

m any n ames and m any form s accord i ng to his deed s an d attr ib u tes, .

Ne ithe r I n o r other people k now the m a l l H e shal l g i ve y o u the .

greates t b less i ngs a nd protect y o u aga i nst al l dangers I n d ays o f .

yore good people conquered the i l l d oe rs b y his hel p Those that are
,
-
.

attached t o h i m a re n ot conquered b y ene m i es eve n a s fol lowers o f ,

V i sh n u are not conquered b y the A s u ras There fore th i s s o n o f .

N and a is eq ual to Na ra y a n a b y his v i rtu e s powers and fame

, .
 2 56

P R A N K S O F T H E BO Y .

S KA N DH A X . C H AP . 8 .

W i th grow i n g ch ild hood Krish n a beca m e very n au ghty O nce, .

the G 0 pa women m ade the fol low i n g com plai nts K rish n a wou ld u n .

tie the i r cal ves be fore the m i l k i ng ti m e H e wou l d steal the i r m il k a n d .

c u rd s an d d ivide the rem n an ts after eatin g among the m on keys I f, , .

they d i d n o t eat he wou l d break the p o t i f he d id not get the

,
.

thi ngs he wan ted he wou l d c u rse the i n m ates a n d other boys I f
, .

the pots were o u t of reach he wou l d raise h i msel f o n seats or h usk i n g

,

stool s a nd bear those hang i ng pots a way to get at the i r con ten ts H e .

woul d i l l u m i ne the dark room by the gl itter of his o w n b ody a n d

that o f h i s j ewel s to serve h is pu rpose H c wou l d tal k i nsolen tly an d
, .
,

spoi l the grou nd The G 0 p a wome n excl ai me d B u t n o w how i n no

.

cen t he looks before you Kr i sh na betrayed fear i n h i s eyes V as od a

. .

would not b eat h i m S o s he o nly s m iled . .

O ne day R a m a an d other boys com pl ai ned to Ya s od a that

Kr i sh na had eaten earth The m other remon strated .

They h ave .

l i ed excl a i med Krish n a O r i f they h ave spoken the truth the n

,

exam i ne my mou th
Open it sa i d Ya s od a B u t wh at d id she n d

.

, .

w ith i n that m outh ? The Se v en D v ip a s the pl anets the stars the th ree , , ,

G u n as an d al l their transformation s e v en V ri n d a v a n a an d hersel f ,

.

I s th is dream o r del usio n o r is th is al l the power o f m y o w n s o n

I f Thou art then the Un k n owabl e my sal u tat i on s to Thee I ta k e , .

the shel ter of H i m by whose M ay a I seem t o be V as od a th i s N a nd a

, ,

m y h usband th is boy my son the G O S (cows ) C opas and Gop is to be

, ,

m i ne . S he h ad the true k nowledge bu t i t was soon ecl ipsed by ,

the M ay a of Vish n u an d Ya s od a agai n k ne w Krish n a to be her o w n

SO T
] .

R aj a Pa ri k s hit asked

What d id N and a do that K r i sh n a wou l d b e h i s foster son i

A n d what d id Ya s od a do that K rish n a shou l d s uck her b reast ? E v e n

,

h is own parents d id not w i tness t he deeds o f the ch ild o f wh i ch poet s

"
have s u ng s o m uch .

S uk a repl ied
D r on a the ch ief o f the V a s u s w i th h i s w i fe Dh ar a shewed
, ,

great obed ience to B rah m a When born o n E arth may we ha v e the

.

h ighest d ev otion for H i m S uch was thei r prayer to B rah m a a nd i t

.

was granted Dr o n a was born as N anda a nd Dh a r a as Ya s o d a

. .
 [1 2 58 .

1
words o f N a rada s o he approached the trees d raw i ng the h usk in g
.
,

stand be h i nd h i m b y force and pl ac i n g h i m sel f between them u p

, ,

rooted the trees They fel l dow n w ith a crash and 10 ! t wo ery
.

S p i r i ts c ame o u t i l l u m i n i ng space by the spl en dou r o f thei r bod ies

, .

They prayed to Kr i sh n a an d then rose u pward s .

T he Gopa women h ad bee n engaged al l th is t i m e i n the i r

hou seh ol d d u t i es an d the crash attracted the attention o f a l l the
G o p a s an d Gop i s The boys tol d what they had seen B ut some were
. .

l oath t o b el i eve that al l th i s c ou l d be d on e b y the bo y K ri sh na .

TH E FR U I T S E LLER .

S KA N D H A X C H AP. . n .

O n e d ay Kr i sh na heard a wom an c ry i ng o u t Com e y e b uy '

fru i ts H e took som e paddy an d h as tened t o her s i de

. The wom a n .

l l ed both his hands w i th fru i ts an d l o ! her bas ket be c am e ful l o f

ge ms and pre ci ou s stones .

Z O

V R IN D A V A N A .

S K A N DH A X . C H AP . xx .

S ee i ng that c al am it i es befel l Briha t Van a (V ra j a o r Gok u l ) so

often the el ders pu t thei r head s t o gether t o dev i se the best cou rse
,
to

adopt Upa N anda o n e o f the ol dest an d w i sest o f them said

.
, ,

W e that w i sh wel l for G o k u l a m ust hence get away E vi l s befal l .

that bod e n o good for the ch ild ren Th i s bo y was w i th d i fcu l ty .

saved from that ch i ld k i l l i n g R ak shasa wom an I t i s onl y by th e

-
.

favor o f V i sh n u that the cart d i d n o t fal l o n h i m When h e w a s .

t aken h igh Up b y the wh i rl w i nd A su ra a n d when he fel l dow n o n the ,

rock i t w a s the Deva K i ngs that saved h i m If th i s bo y an d others

,
.

d id not per i sh when they were between the two trees i t was becau s e ,

V i shn u preserved them E re th is V ra j a i s visited by fresh cal am i ty

.
,

le t u s go el sewhere w i th the b oys a nd al l attendan ts .

There i s a fores t cal led V ri n d av a n a w i th fresh verd ure fo r

c att le where G o p a s
, Gop i s an d Gos w i l l al l enj oy them sel v es
, Th e .

h il ls grass an d c reepers are a ll holy there Th i s ve ry d ay l et u s go to

, .

M ake ready the c arri ages Let the c ows p re c ede u s i f

' '

t ha t p l a c e .
. ,

it pl ea s es y o u al l .
 [ 259 1
W i th one he a rt the C opas e x c l a imed z Wel l sa i d Wel l s a i d
,
"
I
They prepared the i r carr i ages an d placed o n the m the aged ,

the you n g the females and a l l househol d art ic les They d rove the
, .

cows i n advan c e They b lew the i r horn s and beat the i r d ru m s

. .

A ccom pan ied b y the pr i ests the G o p a s wen t o n the i r way

, The .

Gopa g i rl s seated o n char i ots san g the deeds o f K r i sh n a an d Ya so d a

, ,

a n d Roh i n i attent i vely l i stened t o them .

l ast they en tered V rin d av a n a wh i ch g i ves pleas u re at a l l

At ,

t i mes w i th the c arr i ages ; they m ade a sem i ci rc u lar a b od e fo r the

,
-

c attl e .

R a m a and Kr i sh na s a w V ri n d va n a the h i l l G o v a rd ha n a a n d
,

the ban k s o f the Yam u n a an d then be cam e very m uch pleased In .

t i me they b e c a me keepers o f cal ves ( Vatsa ) They tended the cal ves .

i n the com pany o f Gopa boys o n pastu re l and s near at ha n d

They .

p l ay ed w i th other bo ys a s ord i nary ch il d ren .

0
3

V A TS A O R TH E C A LF .

S KA N D H A X . C H AP . n .

O ne d ay R a ma Kr i sh n a and other b oys were look i n g a fter

,

the i r cal ves whe n a n A su ra w i th the i n ten t i on o f k i l l i ng them assu m

, ,

ed the form o f a c al f ( Vatsa ) and g o t m i xed a mon g the herd .

Kr i sh n a po i nted th i s o u t to Balar a m a and s i lently m oved beh i n d the

A su ra . H e held i t aloft by the h i n d feet an d tai l and gave i t su ch a
w h irl that its l i fe be came exti n ct The boys cried o u t Wel l d one !

.
,

Wel l done ! and the Devas ra i ned owers o n Kr i sh na

.

20

B AK A O R TH E C R AN E .

S KA N DH A X . C H AP . 1 1.

O ne day the Gopa boys wen t over to a tan k to que n c h the i r

th i rst T hey s a w a h u ge monster i n th e form o f a Bak a ( crane ) I t
. .

rushed forth an d swal lowed Kr i sh na Krish n a c a u s e d a b u rn ing i n its

.

th roat an d the A su ra thre w h i m o u t I t m ade a seco nd attac k an d

.

Kr i sh n a hel d the two b e ak s an d parted the m as u n der as i f they were

b l ades o f grass An d the A s u ra d i ed
. .
 260 I
AGH A O R T HE S E R PE N T .

S KANDH A X . C H AP . 12 .

O ne day Kri sh na was pl ay i n g w ith the boys i n th e forest .

A gha the you ngest bo rn o f P utan a and Bak a the A su ra wh o m e v en

, ,

the De v as rendered i m mortal by A m ri t a d readed b u rn i n g w ith a

,
.
, ,

spirit o f re v enge at the death of h is b rother a nd s ister thought o f k il l i n g ,

K rish na and al l h i s attendan ts H e stretched h i msel f forth as a h uge

.

serpen t sp read i ng over o n e yoj an a the extrem ities o f h is O pe n m ou th

, ,

touch ing the cloud s and th e earth The Gopa bo ys took the A su ra .

to be the goddess of V ri n d a v a n a O r i f i t real ly be a ser pen t O pe n

.

i ng i ts m ou th to k il l us i t wi l l i nstantly be k i l led l ike the A su ra

,

Vak a. S o w ith thei r eyes xed o n K rish n a they cl apped their
hand s an d wi th a s m i le entered the mou th of the serpe nt e v en before ,

Kri sh n a had ti m e to warn them The A su ra sti l l wa i ted w ith i ts .

mou th open for Krish n a Krish n a th o ugh t how he cou ld k i l l the s e r

.

pen t and at the same ti me sa v e h is com pan ion s .

O n reection he h i m sel f entered the m outh o f th e serpen t

,

an d stretched h i msel f an d h is com rades Th e A s u ra lost breath a n d .

breathed h is l ast A sh i n i ng spi ri t emerged from the A su ra body an d

.

e ntered the body of Krish na Krish n a ga v e fresh l i fe to h is com rades

.

b y h is A m ri ta bear i n g l ooks .

K rish n a k i l led A gha i n h is fth year bu t the Gopa bo ys wh o ,

w itnessed the act said when Krish na en tered h is s i xth year that t he
, ,

act was d one that very d ay .

How cou ld that be ? enq u i red Pa ri k s hi t .

S u ka expla i ned th is w i th referen ce to the fol lowi ng story .

O:
'

B R A H M A A ND K R I S H N A .

S KA N D H A X . C HAP . 1 3 14
-
.

When the As u ra A gha was ki l led Krish n a wen t w i th h is ,

co m
pan ions to the r i ver ban k an d said
We are h un gry the hou r is l ate Let u s h ave ou r meal s here
, . .

Let the cal v es d ri n k wat er an d gra z e on near l ands

The Gopa boys .

S pread o u t thei r stores an d i m pro v ised pl ates fo r eati ng Wh i le they .

were engaged i n eating the cal v es strayed away The boys beca me

.
,

a nx ious an d were abou t to get u p when K rish n a stopped them sayi ng , ,

he wou ld n d the c al ves H e left hi s c om pan i ons and w e n t o n

.
 [ 262 ]
i n V ri n d a va n a H e fel l at the feet o f Kr i sh na aga i n a nd aga i n h i s
.
, ,

fou r heads with thei r crowns rol l i ng o n the grou nd a nd w i th tears i n

h is eyes he glori ed Kr i shn a
,
.

( The glor i cat i on is a long o ne . O nly o ne slok a is g i ven

I t i s on ly he who l i ves o n a n x i ou sly l ook i ng o u t for Thy

,

favor beari ng through the work i ngs o f his o w n Karm a a s a m atter o f

,

cou rse and m ak i n g o be i sance to Thee i n heart words a n d body that , ,

can get the heritage o f M uk t i ( A s o n e m ust be l iv i ng s o that a par ,

t ic u l a r heritage m ay vest i n h i m s o the Bhakta m ust k ee p u p his

,

i nd i v i d u al i ty to get the her i tage o f

Pa ri k s hi t asked H o w coul d the people o f V ra j a have g reate r
.

love fo r Kr i sh na th an fo r the i r o wn sons ?

S u k a rep l i ed
Sel f 0 K ing is the m ost beloved o f al l th i ngs not s o be
, ,

l oved are one s son s o r weal th There fore 0 k i n g peop le love the m

.
, ,

sel ves better tha n they d o the i r sons the i r r i ches o r the i r homes , .

T hose that dee m thei r bo dy to be the i r o wn A tm a o r sel f l ove tha t ,

b ody more than anyth i ng el se .

B u t the b ody only becomes dear a s i t perta i n s to sel f I t ca n .

n o t b e a s dear a s sel f F o r whe n the b od y wears away the d es i re t o

.
,

l i ve o n i s sti l l strong .

There fore A tm a o r sel f i s m ost dear to a l l be i ngs a n d the

w hol e o f th is U n i verse i s fo r that sel f .

B u t k now thou th i s Krish n a t o b e the Sel f o f al l sel ves the ,

A tm a o f al l A tm a s For the good o f the U n i verse he al so l ook s by

.
,

M ay a as o n e possessed o f a body Those that k now Kr i sh na k no w

.

that al l m ova b le and i m mova b l e be i ngs are b ut H is form s and that

noth i ng else ex i sts .

O f al l th i ngs the u l t i m ate real i ty i s E x isten c e

,
Kr i sh n a is
the real i ty o f E x i stence i tsel f S o there i s noth i ng bes i des Krish na
.

.

H ere
end s the K u m a ra Lil a o f Krish n a The . Po ug a n d a Li l a
i s now to com mence ( K u ma ra i s a bo y below ve
. . P o ug a n d a is
boyhood fro m the sth to the l oth yea r ) .

E ND O F K U M A RA L IL A
 S KA N DH A X . C H AR . 1 5 .

O atta i n i n g the Po u ga n d a a ge R a m a an d Kr i sh n a were

n ,

pl a c ed i n charge o f cows V ri n d ava n a l ook ed gay an d Kr i sh n a

.

a m used h i msel f w i th his c om pan i on s i n the forests O ne d ay S r i .

~

d a man S uha l a S tok a a n d other c om pan ions spoke to R a m a

, ,

a n d Kr i sh n a No t far o i s a fore st o f pal m trees ( T a l a )

Tal a .

fru i ts fal l i n a b u ndance there b u t o n e A su ra D he n u k a w i th m any o f

, ,

his k i n o b stru ct a l l access to them The A su ra has the form o f an

.

As s. We s mel l the fragrance o f the fru i ts even from here They .

a re very tempt i ng i ndeed R a ma b oldly entered tha t forest an d gave

. .

a shake to the T a l a trees an d T a l as fel l i n a b u ndan ce

,
Roused b y .

the n o i se the A s s ru shed forth an d k i cked R a m a w i th i ts h i n d

,

feet. The A su ra brayed an d m ade a second ru sh when R a m a ,

hel d i t by the h i nd feet and wh i rl i ng i t rou nd i n the sk i es threw

i t dead o n the trees The k i th and k i n o f the A s u ra then c a m e
.

ru sh i n g forth b u t they were o n e a n d a ll k i l led by R a m a a n d

,

K r i sh n a When they retu rned to V ri n d av a n a the Gop i s who h ad

.

b een feel i n g the sep arat i on wen t o u t to re c e i ve them and be i ng ple a s ,

ed to s ee them c ast b ash fu l gl an c es at them

, .

20

TH E K AL I Y A S E R P E N T A N D TH E FI RE .

S K AN DH A X C H AR
. . 16 17 -
.

The N agas o r serpen ts m ade o ffer i ngs to Garuda o n appo i n ted

d ays . K a l iya prou d o f h is o wn valou r d i d n o t m ake any o ffer i ng
, ,

h i msel f a n d snatched away the o ffer i ngs m ade by others Garu da .

attac ked h i m a nd be ing o v erpowered i n the gh t K a l iya sough t

, ,

shel ter i n a deep pool o f water i n the Ya m u n a .

O f yore Garu da had caught a sh i n that p o ol o f water an d

,

w a s a b ou t to eat it when R i sh i S o u bha ri asked h i m n o t to eat bu t

, ,

Ga r u da heeded n ot h i s word s The wa i l i ngs o f the s h m oved the tender

.

heart of the R i sh i a nd for the i r fu tu re good h e c u rsed Garud a W ith

d eath i f he en tered the pool any more
, .

K a l i ya k new a b ou t th i s a n d he therefore sough t protect i on i n

that pool o f water w i th h i s fam i ly The water became dead ly po i son .

a nd even the adj o i n i ng a i r b reathed po i sono u s death .

 [ 264 ]
O ne d ay Krish na went w ith al l h i s com pan ions other th a n ,

R a ma to the Yam u n a s ide The Gopa boys an d the cows bei ng

,
.

v ery th irsty d ran k the water of that pool an d met wi th i nstan t

d eath Krish n a cast h i s am rita po u ri ng look s at them and they got
.

u p bei ng restored to l i fe They l ooked at each other very m uch

,
.
,

s u rprised .

To pu rge the r i ver Kr i shn a g o t u pon a Kada mba tree an d ,

j u m pe d i nto the pool o f water K a l iya ercely attacked h i m a nd .

s tu ng h i m to the qu i ck The serpen t then tw i ned rou n d Kr i sh na

. .

T he cows wept the G O p a bo ys became sen seless There were evi l

,
.

porten ts i n V ri n d av a n a Nand a an d other G 0 p a s cam e o u t i n searc h

.

o f Krish n a They s a w h i m i n the grasp o f the powerfu l ser pe nt an d

.

m ade lou d wai l i ngs A momen t after seei n g ho w they al l grieved

.
,

for h i m K r i sh n a el uded the gras p o f the serpen t an d m oved dan c i n g

,

rou nd h i m The serpen t somewhat fatigued al so kep t m ov i ng

.
, ,

w ith its overspread hood s x i n g i ts l ooks o n Krish n a Krish na then

, .

got Upon the hood s o n e thou san d i n n u m ber o n e h u nd red be i ng the ,

ch ief an d d an c ed o n them pu ttin g down th e hood that tr i ed t o ra i se

,

i tsel f I t was a lo v ely s igh t and the Devas sang i n j oy an d ra i n ed

.

owers The serpent k in g was overpowered

. H e vom ited blood . .

H is body w a s broken I n hi s heart o f hearts he sough t the p ro te c

.
,

t i on o f N a ray a n a The serpent g irl s al so glori ed Krish n a an d p ray

.

ed for their h usban d s l i fe

.

K r i sh na said G o hence O serpen t d wel l i n the s e a Men

, .

a n d cows sh al l use the water o f the ri v er Yo u l eft Ra ma n a k a .

D v ip a for fear o f Garu da B ut n o w as you r h ead s bear the m ark s .

o f my feet Garu da shal l not touch you

,

K a l iya l eft th e Ya m u n a w i th .

h is w ives an d the water o f that ri ver has be en p u re e v er s in c e .

The peopl e o f V ri n d a v a n a e mbr a ced Kr i shn a an d shed tears

o f joy They w ere al l s o m uch pu t o u t th at they stopped that n igh t
.

o n the ri v er ba n k A t m id mg ht a re b roke o u t from a castor

.
,

pl an tation an d i t su rrou nded the peopl e o n al l s id es The C opas a n d .

Gopis cried o u t Krish na O R a ma we are you rs Kr i sh n a ! , , .

S a v e u s from th is re W e are n ot afraid o f o u r l i ves b u t i t w i l l

.
,

pa i n u s to part from Thy feet .

Kr i sh n a ate u p t he whole re .
please re fer to the o rigi nal The detai l s o f the descr i pt i on are som e
'
.
.

what i m portant from the esoteric stan d poi n t an d the Season itsel f i s
suggestive as to a n e we ra i n s p 1 ri t u a l devel opm en t ) .

TH E A UTUMN .

S KA N D H A X . C H AR . 20 .

The AUTUM N c am e an d i t was al l ca l m, cl ea r an d tra pa ren t

ns .

d isap peare d The water beca me pu re The w i n d

T he cl oud s . .

b ecam e gen tl e Wi th the ad v en t o f lotus beari ng A u tu m n th e waters

.
-

regai ned their tran qu i l l i ty even as d ist r acted Yogi ns the cal m o f
,
.
.

their m i nd s by fresh resort to Yog a The A u tu m n removed the cl ou d s .

from the s k ies prom iscu ou s l i vi n g from the an i mals m u d from the

, ,

soi l an d d irt from the watereven a s Bhak ti i n Krish n a does away

w i th the i m pu ri ties attach i ng to the fou r Asram as The c louds gave .

u p ra i ny moisture an d looked beauti ful ly wh ite even l ike M u n i s w ho ,

give Up al l desi re s The h i l l s so m

. et i mes gave p u re water from thei r
s ides an d someti mes not as wise m en pou r forth the n ectaro f thei r
,

w isdom someti mes and not often The an i mal s that freq uen t shal l ow
.

water d i d not k now that the water was s ubsid i ng as del uded men l i v ,

i ng i n fam i ly ci rcles do n ot real ise the d aily ex p i ry o f thei r l ives

'

A n d they s u ffered l ike sensuou s m en from the rays o f the A utu m n

s un . D ay by day the soi l ga v e u p i t s m udd i ness a s t he wise gi ve u p
th ei r M i n e ness an d the creepers got over their i m m atu ri ty a s the w is e
-

get o v er thei r I ness The Sea became cal m as a M u n i no longer d is A

-
.

tracted by Ve dic perfo rm ances The farmers stored u p waters i n the .

pa ddy e l d s by m ak i ng stro ng em ban k men ts e v en a s Yogi ns store u p

'

Pr a n a by w ithd rawi ng i t from the In d riy a s The moon gave rel i e f .

from t he i n i c t io n s o f s u n bu rn i ng e v en a s wi s d o m rel ieves the m is

'

ery cau sed by con nectio n w i th the body an d a s the sigh t of S ri K ri s h ,

n a removes al l the sorrows o f the Gop i s The cl ear sk ies gave a .

b ril l i ant view of the stars a s the m i nd pu ri ed by S atva m akes m an i

,

fest the concl us i ons o f the M i m a n s a D a rs a n a s The fu l l m oon shon e .

abo v e w i th al l the stars as Sr i K ri sh n a shone o n earth w i th the c i rcl e

of Ya d u s .

S R I K RI S H N A A N D TH E GO P I S .

S KA N DH A X C H AR
. .

Krishn a roamed i n the fresh fores t w ith the c attl e a nd his

'

c om pa n i o ns H e pl ayed u pon the ute and the G0 p is forgo t the m s e lve s /

.
 [ 267 ]
in hear i n g h i s mus ic They s a w before the i r m i nd s eye the

. .

d anc ing Krishn a l li n g t he holes o f the u te with nectar ow i n g fro m

h is l ips the peacoc k feather on h is head Karn i k a ra ower o n h is

, ,

ea rs h is c loth yel low l i ke gol d an d the V a ij a y a n tt garlan d rou nd h i s

,

neck .

Som e ex c l aimed What better cou ld the eyes feed u pon tha n
the l o v ely faces o f R a m a an d Krish n a w ith the utes touch i ng the ir,

l ips an d their sm il in g gl an c es .

Som e s a id H o w beau ti fu l they l ook w i th garl and s of

m ango twigs peacoc k feather and bl ue lotu s I n the asse mb l y

, . of

C opas they look l i ke heroes o n the theatr i cal stage

.
,

O thers said
What d id that bamboo p i ece o f a ute d o
that i t shou ld d r i n k s o hard the nectar owi ng fro m Kr i shn a s l i ps
,

the special possess i on o f the Gopis that n oth i ng shou l d rem ai n bu t

,

the ta ste thereo f The water that n ou rished i t i s th ril l i ng with j oy

.

a nd the plan t of wh ich i t is a shoot i s shed d i ng j oysom e tears

.

Som e said Look O com pan ion s ! how lovel y d oes Vr i nd a

,

van a l ook from the tou ch o f S ri Krish na s lotus feet ! Look there the
,

peacock m ad ly d ances t o the tu n e o f th e u te an d other an i mal s

s ta nd d u m b o n the su m m i t o f the h i l l s an d w itne ss the s c en e There .

i s n o s pot o n the earth l i ke V ri n d ava n a .

O thers sa i d H o w blessed are these fem ale deer that In th e

com pany o f thei r hu sband s hear the m u sic o f the ute an d m ake a n
o fferi ng o f thei r l ov i n g look s l

Other Gop is said So tem pti ng i s th i s form o f Kr i sh n a an d

s o al l u ri ng i s th e m u sic o f h is ute that even De v a girl s become l ost

t o them sel v es Look how the cows d rin k that m us ic w ith ears erect:
.
,

A n d e v en th e cal ves stan d w ith thei r mothers m il k i n their mouths

,

eagerly l isten i ng to that s o u n d Those bi rds a re n o worse tha n

.

R ish is for they s i t h igh o n trees whence they can ha v e a fu l l view o f

,

K ri shn a an d w ith eyes closed they s ilen tly hear the sweet m usic o f
the ute E v e n the ri v ers shew the l ove tran s form ation o f the i r
.

h ea rts by thei r wh irls and they stop thei r cou rse to embrace the fee t
o f K rishn a w ith thei r raised bi ll ows servi ng a s hands an d o ff er i n g

l otus owers at those feet The cloud s g iv e shadow and they shed
.

dewy owers o n Kr i sh na Most fortu nate is G o va rd ha n a for Kr i s h na

.
,

d ri v es cattle o n its s i des and i t m akes i ts o ffer i ngs o f ed ib l es an d

d ri n k
.

The Gop i s b ecam e fu l l of K r i sh n a ( Ta n ma y a ) .

 268

TH E S TE A L I N G O F C LOT H ES .

S KA N D H A X C H AR
. . 22 .

I n the rst m onth o f the D EW Y S E A SO N ( A gra hay a n a ) th e ,

g i rl s o f V ri n d av a n a worsh ipped K a ty ay a n i ( a n am e o f the God dess

D urg a w i fe o f S iva ) The o bser va nces l asted fo r a m on th Th e
, . .

g irl s prayed to K aty a y a n i that they m igh t get K r i sh na for their

h usband They bathed early i n th e morn ing every d ay i n the ri ver

.

Yam u n a O ne d ay they l eft their clothes o n the ban k an d wen t

.

dow n i n to the ri v er to b a the Krish na took away their cl othes . .

H e as ked the girl s to come u p an d take them They d id so a n d .

the c lothes were retu rned Krish n a then add ressi n g the Gop i s said.

O vi rtuous g i rl s I k n ow you r resol v e I t i s to worsh ip m e I

,
. .

also approve o f i t an d y o u m ust su cceed The desi res o f th ose th at are .

absorbed i n m e d o not bear K a rm ic fru i ts For fr i ed or bu rn t paddy .

does not germ i nate G O back to V ra j a You r object i n wo rsh i ppi ng

. .

K a ty ay a n i is gai ned These n igh ts (i e o n n ights t o com e S n a l z d ra )

. . . .

y o u shal l enj oy w i th me

.

K R ISH N A AN D V ED IC YA J N A ( S U M M E R A AI G N) .

S K A N DH A X C H AR
. . 23 .

Kr i sh n a wen t over t o a d i sta n t forest d r i vi ng cattl e w i th his

com pan ions The su m mer s u n was erce an d the trees gave shade
. .

Look 0 com pan ion s sa i d Krishn a how n obl e m i nded these trees
, ,

are They l i v e for others Them sel v es they su ffer from the w i nd s
. .

the rain s from the s u n an d frost b u t they protect u s from these

, .

They do n ot send away o n e d i sappoi nted They o ffer thei r l ea v es .

,

their owers their fru i ts thei r shade thei r roots thei r bark thei r
, , , , ,

fragran ce their j u ice their ashes thei r fuel thei r bu ds an d what n ot

, , , , ,
.

O f al l l i ving be i ngs su ch only j usti fy the i r bi rth a s do good to

,

others by their l i v es their weal th their w isdom an d thei r word s

, ,
.

( Th is i s i n trod uctory as a n attack u pon the sel sh perform ances o f

Ved ic Br a h m an as S n d /z a ; a )
'

. .

The b oy s be c ame h u ngry an d they c om pla i ned to R a m a an d

Kr i shn a .

Krish na said Th e Br ah manas are perform i n g An g ira s a

Yaj na Take o u r n ames and ask them for food
. .

The bo ys d id a s they were tol d bu t the Br a h m anas heeded

them not N arrow were their d es ires whi ch d id n o t extend be y o ud
.
 [ 27 Q ]
The Br ah mana women re t u rn e d to the i r h u sband s and th ey
w ere recei v ed wel l The Br a h m anas repented B u t for fear of Ka nsa
. . .
,

they cou l d n o t go to V ri n d a va n a They w orsh i pped Krishn a at .

home .

: O
I ND RA A N D TH E RAISING O F G O -
V A RDH A N A . TH E I N ST A LLAT IO N .

( TH E RA I N Y S EA S O N A GA I N ) .

S K A N DH A X C H AR
. . 2 4 27 .
-

There were great preparat i on s fo r Yaj n a i n hono r o f I nd ra .

What i s th is al l abou t father ? asked Kr i sh n a of N and a

,
Wha t .

i s the ou tcom e o f th i s sa c ri c e ? I n whose honor is i t t o b e performed

and how P
H e wil l

N and a repl ied C h il d I n d ra is the C loud God
-

,
-
.

give u s rai n s The rai n s gi v e l i fe to al l bei ngs Therefore people

. .

worsh ip I ndra by these sacri cial offeri ngs The enj oymen t of that .

on ly wh ich rem a i ns after sacri ce co nd uces to D harm a A rtha an d ,

K am a .

K r i sh n a repl ied The bi rth an d d eath of men are shaped

by the i r o w n Karma H a pp me s s m isery fear wel l bein g these a re
.
, , ,
-

al l the effects o f Karm a I f there be any g o d w ho d ispenses t he

.

fru its o f Karm a he m u st also fol low th at Karm a an d n o t act i nde i

,
-

pen den tly o f i t W hen people are go v erned by the i r o w n Karm a

.
,

where does I nd ra come i n ? H e can n ot u ndo what fol lows fro n i -

S v a bha va ( S v a bha v a is K a rm ic tenden cy ) K arm a i s the Lord an d .

Karma is to be worsh ipped I t i s Raj as that work s the cloud s . .

What can I nd ra d o ? We d o n o t l i v e i n town s or vi l lages b u t we l i v e

i n the forest Therefore l et u s m ake Yaj n a O ff eri ngs to o u r cows
.
,

o u r Br a hm anas an d o u r h i l ls The preparation s that y o u ha v e al ready

.

m ade wi l l ser v e the p u rpose Nand a an d other G o p a s a pproved o f

.

w hat Kri shn a said They m ad e offeri ngs to the cows the Brah m ana s
.
,

a nd t he H i l l They wen t rou n d the H il l to she w re s p e q t Kr ish n a

. .

said I am the H i l l a nd ass u med some form wh i ch created fai th i n

the G o p a s H e then partook h i m sel f of the o ffer i ngs to the H i l l

. .

I ndra becam e h igh ly i ncensed H e sen t forth h is clou ds a n d .

w i nds an d ther e were ra i ns an d th u nder storm s an d ha i l stones at - -

V ri n d ava n a .

Kr i sh na c arel essly l i fted u p the G o v a rd ha n a h i l l w i th o n e h an d

and the people o f V ri n d av a n a w i th the i r c ows took s hel ter i n t he
cave .
 [ 27 1 1
Fo r seven d ays i t ra i ned i n cessantly an d fo r Se v e n d ays Krish n a
h el d the h il l aloft withou t m o v i ng a n i nch .

Ba f ed an d s u rp ris e d l n d ra w i thd rew h i s cl ouds an d w i nd s

, .

The people of V ri n d a va n a wen t to their o w n places an d Krish na re

placed the h i l l .

The C opas struck w i th wonder a pproached N anda They .

rel ated al l the p re v ious deeds o f Krish n a and then referri ng to the l ast

i nc ident said Look here th is bo y only s ev en y ea rs o ld an d there

the h o ld ing al oft o f th is big h i l l We wonder whether you r s o n m ay n o t
.

be the Atm a o f al l bei ngs

N an da related to them wh at he had
.

heard from Garga an d they al l ceas ed to wonder I nd ra and S u ra bhi .

ca me d ow n from the heavens I nd ra fel l at the fee t o f Kr i s hn a an d

.

glori ed H i m .

K rish n a sa id t o hi m To favou r y o u I n dra I cau sed a b rea k , ,

i n you r Yaj na that m addened as you were by you r position an d

, ,

o wers m ight n ot forget me I t i s on ly when o n e is bl i nded by

p , y o u .

powers that o n e d oe s n ot s e e m e scep t re i n han d I take away the

,
.

M
Ifl d f

powers of h i m whom I wan t to favor Therefore go n ow

'

.
,
m
Yo u are to keep to you r o w n station and do you r d uties a s enj oi ned
by m e v oid of al l pride S u ra bhi the d i v i ne m o ther o f cows than ked

.
, ,

Kr i sh n a fo r the ser vi ces done to her ch il dren

S he sa i d O K ri sh na O thou great Yogi n whose form i s

,

th i s U n iverse a nd w ho art the root o f thi s Un iverse we have fou n d ,

o il r Lord i n Thee Thou art o u r S u preme Deva O Lord o f the

U n i v erse thou shal t be o u r I n dra fo r the go o d o f cows B rah m an as

, , ,

an d De v as an d o f al l that are good By the com m an d o f Brah m a

,
.
,

we sh al l i nstal l thee a s o u r I nd ra .

S o say i n g S u ra bhi pou red her m i l k o ver K rish n a s head an d

,

I nd ra and other D e v as by the com man d o f the De v a mothers bathed

, ,

H i m w i th th e waters o f the Ak a sa Gan g a

'

They al l cal led h i m .

G O V IND A
( H e who attai n s ( Vz rrd a ) as Il l d ra the Co w : o r S v a rg a
'

( )
G O S ri d h a ra ) The R ish
. is Gand har v as V i d y a
, d ha ra s S iddhas a n d , ,
'

Cha ra n a s al l j oi ned the I naugu ration cerem ony Th e De v a girls .

danced a nd sang The th ree Lokas becam e ful l o f joy

. The cows .

We t the earth w i th thei r m il k The rivers bore stream s o f m i l k a n d

'

ot her d r i n ks The trees pou red hon ey

. The cerea ls b ore gra i n s .

wi thou t c u ltu re The hi l ls brough t forth the i r pre ci ou s ston es Eve n

.
.

the w i ld an i m als b ecam e m i ld .

 I 27 2

KRI S H NA AND V A R UN A .

K R IS H N A AN D T H E G O PAS .

S KA N D H A X C H AR
. . 28 .

observ i ng the fast o f the 1 1 th Day o f the Moon Nand a

A fter ,

w en t to bathe i n the ri v er Yam u n a o n the twel fth d ay of the Moon

, .

I t was stil l dark S O the A su ras had possession o f the hou r

. An .

A su ra servan t o f Varu na carr i ed N anda to his m aster The G o p a s .

cal led ou t to R a m a an d K r i sh na Krish n a entered the water an d wen t

.

to Varu n a The Lokapal a worsh i pped h i m and gave back N anda

.
,

excu sing h im sel f fo r the i gn orance o f h i s servan t N anda o n retu rn .

i ng apprised the G o pa s o f what he h ad seen Coul d Krish n a be an y .

other than Ish v ara The G 0 p a s w i shed ardently that H e m i ght tak e
.

them o v er to H is s u prem e abode The al l k nowi n g Krish n a k new th is

.
-
.

H e took the G 0 p a s t o that port i o n o f the Yam u na cal led Bramba

H rada Pl u nged i n the waters they s a w V a ik u n t ha the s uprem e
.
, ,

abode o f Krish n a fa r away fro m the l i m i ts o f Prak r i ti

, .

ZO

THE F I V E C H A RTE RS O N RAS A

(A U T U M N A G AI N) .

S KA N D H A X C H AR. . 29 -

33 .

S u k a sa i d

See i ng those a u tu m n al n ights gay w i th M a l l ik a owers
, ,

Bha g a v a n wi shed to enj oy H i msel f by resort to Yo g a m ay a .

( I t looks o d d that there shoul d b e a show o f c onqueri n g the

God o f love by enj oyme n t o f others w i v es B u t i t i s real ly n o t s o

. .

For y o u have By resort to Yoga M ay a

E nj oyed though sel f
.

enj oy er , The s u bd uer o f the G o d o f Love H i m sel f

With enj oy ,

m en t al l sel f conta i ned an d s uch l ik e passages wh ich show absol u te

, ,

sel f dependence Therefore th is show o f R asa play is on ly m ean t

.

t o reci te the conquest o f K a m a Deva Th is is the real truth

. .

Moreo v er th rough th is love top ic the ve chapters o n R a sa are cal

,

c u l a t e d to bri ng a b ou t a c om plete d i s i ncl i n a t i on to world ly m atters .

S rfd /z a ra .

Those n igh ts 6 0 ba ck to Vr aj a T/z es e n ight: .

y ou s /z a ll
j
e n oy w i t /z me the n igh ts prom ised by these words .
 [ 27 4 1
thoug h they u n ited w ith Krish n a as the i r p a ra mo u r ( H o w cou l d u

they gi v e u p thei r bod ies com po s ed o f G u nas wh i le they d id n ot

k no w Krish n a as Param a Atm a bu t k new h i m only as thei r ,

para m ou r a rel ation cau sed by th e G u nas

, E v en though th ey &c .

A th i ng i s not d epe ndent fo r its pro perties u po n what a n other thi n k s

o f it . Dri n k n ectar w i thou t k n owi n g i t i s s o The e ff ects are there . .

There i s a nother d i ffi cu l ty The Gopi s ha d the i r Pra ra bd ha Karma

.
,

o r Karm a that brought abou t the present birth a n d its su rrou nd ings ,

an d Pra ra bd ha i s exhau sted only after bei n g work ed o u t So w i th .

the bon d s o f Pra ra bd ha how c o ul d they gi v e u p thei r body ? W ith

,

th eir bond s co mpletely se v ered at th at v ery ti me

B u t Pra ra bd ha .

can not be exhausted w i thou t su ff er i ng a nd enj o y men t W here we re .

the su fferi ng an d enjoy m en t i n th is case ? W i th s i n s al l remo v e d

.

&c

The g reatest s u e ri n g ca u sed by separation removed al l d e
'

o
. .

m eri ts an d th e greatest enj oym en t ca u sed by th e e m b races o f

K ri sh n a rem oved the bond s o f merits Therefore wh e n Param a .

Atm a was attai ned by i nte n se m e d i tation the su ff erin g and enj oy ,

ment of the ti me com pletely e rad icated Karm a a n d the Gop i s ga v e

u p thei r bod ies com o s e d o f the G u nas
'

p .

A sked R aj a Pa ri ks hi t

O M u n i they k new Kri sh n a a s on ly o n e enj oyable a nd n ot

,

as Brah m a The Gu nas were m i xed u p i n thei r u n d e rs ta n d i n g o f

.

K rish na H o w cou ld there then be a ces s ation o f the ow o f the

.

G u nas ?

( b and s son s an d others eve n they th em sel ves wer e

H us , ,

B rah ma i n essence B u t a de v otion to them cou l d n ot cau se

.

M oksh a a s th ey were not k n ow n as Brah m a H o w co u ld u n ion w ith .

Krish na cau se Mok sha w hen he was n o t k nown as B rah m a There

,

fore th i s dou bt S r id ha ra ) . .

S u ka repl ied
K i ng I h ave sa i d be fo fe ho w S is u p al a atta i ned S idd h i
0 ,

even by bear i n g en m ity to H ris hi k e s ha ( con trol l er O f the senses ,

K ri sh na ). W hat o f th o se to whom K ri sh na i s d ea r ? ( The pu rport

i s that Bra hm a hood i s ec l ipsed i n the J iv a B u t K ri sh n a i s con trol ler
-

o f the sen ses B rahm a h oo d i s m an i fest i n h i m H e d oes n ot requ ire

.
-
.

t o be k nown . Bha g a v a n m an i fests h i m sel f fo r the Mok sh a

o f m en th ough i n r eal ity H e i s w ith ou t end wi thout meas u re v o i d
, , ,

o f al l Gu n as and their con trol ler ( Krish na be ing a m an i festation o f

.

Bha g a v a n there is no com pari son betw e e n H i m and other e m bod ied
,
 [ 27 5 1
Be r f el i n g towards H ar i wh e th er it be a co n s ta n tl y
' ' '

a a ny e -

,
.

feel i n g o f lo v e anger fear a ffection k i nsh i p o r de v oti o n an d o u

, ,
y , ,

beco me ful l of H i m D O n ot wonder at th is F o r Kr i sh n a i s the Lord

.
'

o f al l Lord s of Yoga A l l ( e v en the l owest l i fe form s ) attai n M u k t i

.

from h i m When the women o f V ra j a d rew near Krish n a addressed

.
,

them thu s

Wel come ye great on es ! What g o od can I d o for y o u Is it

,

al l safe i n V ra j a ? Tel l m e the object o f you r com ing here The .

n ight is fearfu l an d d angerous an i m al s a re tre ad ing rou nd Go back .

t o V ra j a Th is is not a pl ace for women

. You have go t you r .

m others fathers sons brothers and h u sban ds They are seek i n g you
, , , , . .

D o n ot cause pai n to you r friend s What more y o u have n ow see n .

,

th is fores t adorned with owers a n d il l u m in e d by the tend er rays o f

the fu l l m oon where t he trees and thei r ten der branches gently mo v ed
, ,

by the bree z e fro m the Yam u n a stand i n al l their beau ty N ow go , .

back 0 v i rtuous girls speed ily to you r homes a nd look a fter you r
, ,

h u sbands The cal v es and you r ch ildren are weep ing Go an d l et

. .

them ha v e thei r d ri n k O r i f you ha v e come here forced by you r

-

.
,

l ov e for m e it is only meet a nd proper for a l l peopl e h a v e thei r l o v e

, ,

fo r m e De v otion to h usban d i s th e o n e great rel igio n fo r wom en

. .

T hey are to seek the wel l bein g o f thei r friend s and to bri ng u p ~

thei r ch i ld ren The h u sban d m ay be w icked o ld d iseased o r poor

.
, ,
.

B u t those who wish fo r h ighe r Lokas shou ld n ot g i v e u p their h u s

band s .
The con nection w i th one n o t the h usban d i s d isrep u tabl e
a nd u n becom i ng Yo u m ay be a r lo v e to me i n other ways th a n by
.

s u ch a near approach Therefore go bac k to you r hou ses . .

T he Gopis were struc k d u m b for a t i me They beca me over .

c om e with sorrow They had gi v en u p eve ry th i ng for the sake o f

.

Krish n a a n d they co u ld i ll be ar to hear these u n k i nd words A t .

l ast they brok e fo rth O Lord i t is not for Thee to u tter these ,

u nk i nd word s We ha v e gi v en u p al l objects an d sought Thy feet

. .

0 Tho u d i fcult to be reached do not forsak e u s bu t please th i n k o f ,

u s e v en as
,
the First P u ru sha thi nk s of those that seek Mok sh a .

T hou speakest 0 lo v e o f o u r d uties to h u sban ds son s and frien ds

, , , ,

a s i f tho u wert a rel igiou s teacher bu t tho u art thysel f the goal o f ,

those rel igious i nj u nc tions S o l et the m rest i n thee Thou art the . .

W
'

o r thou art v erily thei r o w n sel f

g reatest frien d of al l bei ngs f hat
'

, .

d o they care for h u sbands o r sons sou rces o f m i sery as t hey are who , ,

a re attached to thee the con s tant source o f happ iness ? ,

Therefore do thou show favor to u s and pe rm i t us t o se rve

 [ 27 6 1
The e Mov ed b y their p i teou s appeal Krish n a gav e h i s com pany t o
'

.
,

the Gopis P rou d o f that com pany the Gopis deemed themsel v e s
.
,

s u perior to al l other women o n the e arth To pu t dow n th i s l oss o f .

mental balance caused by good fort u ne a nd th is p ride K r i sh n a s u d

, ,

d e n l y d isap p eared fro m a mongst them The Gopis be cam e d is co n s o .

l ate Thei r hearts h ad been t o o m u ch taken u p by the g estu res a nd

.

m ovemen ts o f Kr ish na S o they i m itated h is deeds and even cal led

.

t hem sel v es Krish n a They al l san g l oud ly toget her an d mad ly

.

Searched fo r Krish n a from forest to forest They asked the trees i f .

they had seen thei r lo v er They enqu ired of the c ree pe rs the earth . ,

and the deer Fatigued at la st they agai n took t o reprod u c i n g the

.
,

deed s o f Krish na Som e played the part o f P utan a o r some other

.

A su ra som e played the part o f K r i sh n a i n con ne c t i on w ith so me o f

,

h is m an i fol d deeds They aga i n m ade enq u i ries from the pl ants
. .

They then fou n d o u t the footsteps o f Kr i sh na m arked by the d i v i n e

sym bol s ( a g th e lotu s the th u nder bol t a nd the goad ) T raci n g
, ,
-
.

those steps a l ittl e fu rther they fou nd they were m i xed u p w ith the ,

footpri n ts o f a gi rl The Gop is ex clai m ed

.

S u rely th i s g i rl h ad m ade M a m a ( devou t prayer fo r the

Lord ) Go v i n da left u s that he m i gh t take her t o a sec ret retreat
. .

S acred are the d u st particl es o f G o v i n d a s fe et even B rah m a Si v a an d

,

Laksh m i hol d them o n thei r head for the exti n ction o f s i n s Loo k .

here we n o lo nger s ee th e foo t m ark s o f that girl I t seem s Krish n a .

carried her here o n h is back and h is footpri nts are therefore d eeply
m ark ed H ere H e pl ac e d h er d own to p l uc k owers an d touched
.

the earth With his toes only for the steps a re n ot fu l ly mark ed , .

S u rely he placed the girl o n h i s l ap here and ad orn ed h er h air w ith

owers A n d w h at o f that girl ? She deemed hersel f very fo rt u
.

n ate that Krish na shou l d shew particu l ar atten ti on to her W ith th i s .

sen se o f s u pe riori ty s he spok e to Kr i sh n a I ca n n o t wal k Tak e .

.

m e to w here l l ik e o n thy back K ri sh na s a id Get u p o n m y .

,

back
.Bu t when s he wou l d d o s o K rish na h ad al ready d i sappeared , .

The girl was l oud l y l am en ti n g wh en the other Gopis joi ned her , .

They heard her story and became very m u ch su rprised ( I t i s ne c essary .

t o draw the special attention o f the readers t o the g irl who had m ad e ,

Ard a na n d o f H ari She is the R ad hi k a o f N a rada Pa n c ha ra tra and of

'

.

l ater d ay Vaish n a vi sm R a d hik a m ean s l iteral ly o n e w ho m ake s

.

R ad ha n a or Arad ha n a B u t I shal l not tou ch u pon her i n a stu dy o f

.

the Bh a ga v ata Pu r a na The study o f th is Pur a n a is i ncom plete .

A n d i f I s ucceed i n tak in g

w ithou t a study of Chaitany a s teach i ngs .

u p those teach ings I shal l cons i der the l ofty id eal o f Rad hik a)
, .
 l 27 8 I

seek t hose th a t s e ek m e In order to m ake them s eek m e c on tin ual ly

a nd constan tly For w he n a poor m an gai ns weal th an d then l ose s i t;
.

hebe com es s o fu l l o f t hat l oss that n o other thought can enter h i s

m i nd (i e t O he l p the con tin u ity and con stan cy o f the de v otion al
. .

feel in g I d o n ot S how open fa v or t o a devotee Th is i s an act o f

, .

su prem e k i nd ness an d f riendsh i p ) Yo u ha v e gi v en u p for m y sak e .

al l world ly concern s the Ved as an d even you r o w n rel ation s I see k

, .

y o u from beh i nd being o u t o f S igh t

, Therefore you ought rightl y .

t o be angry with me E ven w ith the l i fe o f a G o d I can not mak e

.
,

any retu rn for you r de v otion t o m e fo r you h a v e bu rst asu nder the ,

e v er fresh chai ns o f home l i fe i n order to seek m e S o let you r ow n ,

good ness be the on ly recom pe n se fo r you r devotion .

TH E R AS A .

Go v i nd a com menced R a sa With h is d e v oted b and ( R asa i s a .

k i nd o f dance i n wh ich m any d anc i ng gi rl s tak e part ) Th e Gopis .

formed a c ircle an d Krish n a th e Lord O f Yoga was between e v ery

, , ,

two o f them a n d he pressed them al l u n to h is shou lders a n d each o f ,

them thought that Krish na was n ear to her ( H o w cou ld o n e Krish n a .

s tan d between e v ery t w o Of them and ho w cou l d each Gopi th i n k

'

that h e was near to her onl y when he was near to them al l There ,
;

'

fore the Lord o f Yoga z e o f u n i magin able powers

. . .

The S ky becam e l led w it h h u nd reds o f chariots o f De v as a n d De v a

g i rl s eager to wi tness the scene
,
D ru m s be at and owers rained . .

The Gandhar v a k ings wi th thei r w i v es san g the p u re glory o f Krish na .

Loud was the clash o f the Gop is ornam ents They danced and san g
.

i n great exc itemen t The moon l ingered on with ama z ed look an d

.

the n ight became p rol onged So the d ance con ti n ued til l at l ast the
.

Gopis became fatigued K rish n a w iped o ff thei r sweat an d wen t w ith

.

them to bathe i n the Ya m u na A fter the b ath they m ost rel u c tan tly .

took l ea v e o f K rish n a .

I n these enj oyments Kr i sh n a was sel f contai ned -

.

A sked Raj a Pa rik s hi t

The I n carnation o f ISVa ra is for the spread o f Dharm a an d the

p utting dow n o f A d harm a W h at is t h is enj oy men t o f others wi ves

.

con trary to al l i nj u nctions and h atefu l i n i tsel f by o n e who i s at once ,

the origi n ator a n d preserver of al l Dharm a

S uk a said E v en the great are seen to v i ol ate what we cal l

Dharm a a nd the gods become over bol d B u t th is does n ot bespeak .

any e v il of them as they have

,
got su pe r i or force even as re eat s
,

B u t he who is n o t capa b le (z e who is

'

e veryt h i ng bu t i s ever pu re .
. .
 [ 27 9 ]
a S l ave h i s b ody and i ts attribu tes ) is not to perform such acts even
to
i n m i nd I f he does s uch acts through ignoran ce he i s s ure to be
.
,

ru i ned I t i s on ly Siva that cou l d d ri n k the poison that appeared from

.

the ocea n o f m il k The word s of the Lord s ( l va ra ) are tru e Thei r

. .

deed s are on ly someti mes true (i e thei r exceptional l i fe wh ich i s

,
. .
,

go v erned by extraord i n ary consideration an d u n usu al cond ition s i s ,

n o t m ea n t al ways as an exam ple for ord i n ary bei ngs B ut what they .

s a y i s al ways for the good o f the u n i v erse and i s to be fol lowed as a

teachi ng W hat is gi v en as thei r l i fe i s also somet i m es al legorical

.

an d has to be u nderstood i n a nother sense ) The wise m an therefore .

fol lows such of thei r deed s as are consisten t w ith the other word s o f th e
great ones They have n oth i ng to gai n o r lose by good o r bad deed s
. .

F o r they h ave no Egoism i n them What i s good a nd what i s bad

.

'

to h i m who i s the Lord of al l bei ngs ? By d evotion t o H is feet an d

by power of Yoga even M un i s are freed from the b ond s o f good an d
,

e vi l. The Lord d id on ly assu me a body at w il l Wh ence cou l d .

there be any bondage i n H is case ? ( A n d was there real ly an enjoy

m en t o f others wi v es ? N o for H e d wel l s i n al l bei ngs e v en the

,

Gop is an d thei r h us b ands H e i s the ma n ife s t o r of al l the sen ses

. .

The assu m pt i on o f the body i s on ly a pl ayfu l fancy I t i s for the .

good o f al l bei ngs that H e became a m an H is i nd ulgences are suc h .

a s are l ikely to m ake o n e de v oted to H i m when heard o f E v en th e , .

m i nd s o f those that are very m uch tu rned away from T SVa ra are
attracted toward s l vara by mea ns o f S ri n g a ra Rasa o r l ove topics
, .

H ence the lo v e m atter o f Sri Krish na Th is is the pu rport S rz a l z a m )

'

. .

The people o f V ra j a d el uded by the M ay a o f Krish n a though t that

, ,

thei r w i v es were by thei r side They bore n o i l l feel ing to ward s

.
-

K rish na ( I t fol lows that those who perform such acts w i thou t s uch
.

powers are s i n ners .

W hen i t was Br a hm a M u hu rt a ( the part o f the n i ght i mme d i ,

~

ately preced i n g the d awn ) the Gopis wi th the perm iss ion o f Sri
, ,

K rish na rel uctan tly left H i m an d wen t home

, .

H e who hears o r reci tes th is pl ay o f V i sh n u w ith the wom en

o f V ra j a acq u i res su prem e de v otion to Bhaga v at an d shakes o ff i n
n o t i me that d isease o f the heart cal led K a m a o r passion for women .

S UDA RS A N A .

S KA N DH A X C H AR. .
34 .

( The R asa i s a teach in g abou t conq uerin g K a m a by treat i ng o f

i nd ul gen ce i n K a m a i tsel f S i m i larly th i s chapter treats o f the c on
.

q uest of V id y a d ha ra S ri d ha ra ) . .
 [ 2 80 ]
O n the occas ion o f a sacred festival the G o p a s wen t to t he
ba nks o f the Saras v at i ( S tudents wi l l m ark the s ign icance o f the
.

S aras v ati w hl c h correspond s to S u s hu m n a i n the h u m an system at

,

th is stage o f spiritu al d e v elop men t ) They adored Pasu pati ( S i v a ) .

and A m bik a ( D u rg a ) They passed the n igh t o n the ri v er ban k A

. .

h uge serpen t swal lowed N anda T he G o p a s bu rn t the an i mal bu t i t

.

wou ld n ot let go it s hold Krish n a the n touched it w i th h is feet an d

o u t cam e a V i d y a d ha ra fro m the serpe n t body Th is V i d y a d ha ra by .
,

n ame S u d a rs a n a had been c ursed by Rish i A ugiras fo r hav i ng sl ighted

,

h i m and beca me a serpen t .

S AN K H A CH UDA .

S K AN D H A X C H AR . .
34 .

O ne d ay R a m a an d Kr i sh n a cam e to the forest to h ave com

pany w ith the Gopis I t wa s the rst part o f the n igh t
. The y .

played u pon the ute and the Gopi s l istened to the m u sic w i th rap t
attention A t th i s ti me San kha C hd a the wel l k now n atten dan t o f
.
,
-

Ku v era d ro v e the Gopis away n orth ward The gi rl s wept and cal led
, .

o u t to Krish n a and R a m a for hel p They ran after the Yak sha wh o
.

i n terror left the Gopis an d ed away R a m a rem ai ned i n charge o f .

the Gopa girls Krish n a o v ertook Sa n kh a Ch ud a and severed h is

.

head with its j ewel and presented the crest jewel to Balar a ma .

TH E S E PA RAT I O N S O N G O F TH E GOP IS .

S KANDH A X . C H AR .
35 .

At n igh t the Gop is en j oyed the com pany o f Kr i sh n a B u t

'

the d ay was the ir ti me o f separation an d when Krish na wen t t o the ,

forest they passed the ti me any ho w i n si ngi ng abo u t h i m For the

,
.

separat i on song please refer to the origi nal

,
.

:0

A R IS H T A .

S K A N DH A X C H AR
. .
36 .

an A su ra i n the form o f a bu l l attacked the q u a rters

A ris ht a , ,

of the cows The cows ed away a n d the G o p a s cr i ed o u t K rish na

.

,

O Krish na save us Krish na k il led the A s ura
,
.
 an d th rew h i m a way The A su ra rega i ned co n sc i ousness and aga i n
feet .

ra n a fter K r i sh na H e th ru st his han d i n s i de the m ou th o f the A sura

.

and k il led h i m at on ce The Devas ra i ned owers over h i m an d prayed

. .

R ish i N a rad a also appeared an d adored h i m m ak i n g referen ce t o ,

his futu re d eed s .

V YO M A .

S KAN D H A X C H A R 37
. . .

T he C opas were gra z i ng cattl e o n the at s u m m i t o f a h i l l .

S o m e played the part o f th ieves some that o f cattl e keepers a n d , ,

so me the part o f sheep The A su ra Vy o ma ( the word m ean i n g

.
.

Ak asa ) s o n o f Maya assu m ed th e form o f a G 0 pa an d pl ayi ng the

, , ,

part o f a th i e f carried away m any G o pa s who beca m e sheep a n d ,

h e con ned them i n a h i l l cave closed by stones I n the pl aygrou n d .

on ly fou r o r ve G 0 p a s rem a i ned Kr i sh n a fou nd o u t the m i sch i ef,

.

a ttacked the A s ura and k i l led h i m .

A K RUR A .

Ak rra was m i gh t i ly pleased th at he wou l d the l otu s fee t s ee

o f Ra m a an d Kr i sh na H is devot i on t o K r i sh n a k new n o bou n d s

.

a n d he k new fu l l wel l that whatever h i s m iss ion m igh t b e

,
the Lord ,

wou l d nd o u t h is i n ward devot i on A t su n set he reach ed G o k u l a

.

a nd o n seei ng R a m a and Krish n a fel l d own at the i r feet They d uly3

, ,
.

h onored h i m N an da al so shewed every respect to A k rOra A t

.
.

n igh t A k rura m ade a cl ean b reast o f everyth i ng to R a m a an d Kr i sh n a ,

tel l i ng how Kansa oppressed the Ya d u s how N a rad a i n formed h i m ,

o f the i r presen ce i n V ra j a an d wh o th ey were how he pl an n e d the i r ,

death a nd the m i ss i on o n wh ich he sent h i m R a m a an d Krish n a

, .

on ly l aughed The next m orn i n g they i n formed N an da abo u t the

.

com man d o f the k i ng N an da asked the G 0 p a s to prepare them sel ves

.

w i th presents .

A n d the G 0 pa g i rl s ? Wh o cou l d m eas u re the d epth o f the i r

s orrow ? The i r pl a i n tiv e stra i n s were most heart rend ing
-

They wept -
. .

They fol lowed the chariot carryi ng R a m a an d K ri sh na K r i sh n a to

'

consol e them sen t word th at he wou l d come back A t l ast the .

chariot b eca me i n v is i bl e an d the Gopi s we n t b ack to the i r ho mes

'

O n reach i n g the b an k s o f th e Yam u n a the b rothers took the ir

bath i n the ri ver and refreshed them sel ves w ith i ts water They took .

their seat aga i n i n the ch ariot A k rra asked the i r perm ission and
.

w e nt to b athe H e p l unge d hi m sel f i n the wa ters a n d d ul y per formed

.
the a b l ut i on c ere mon i es H e mad e a j a pa ( rep eat e d r ec i tal ) of
' '
'

Veda Man tras B u t 10 ! he fou nd b efore h i m R a m a an d Krish na

. .

T hey we re i n the chariot H o w cou ld they appear the n H e rose an d

.

s a w the boys were real ly seated i n the char i ot H e pl u nged h i msel f .

o nce more an d s a w i n the waters the serpen t k ing A n anta w i th a ,

thou san d head s and a thousand crow ns d ressed i n bl ue c lothes wh i te , ,

i n b od y adored by S idd has C ha ra n a s G a n d ha v a s a nd A su ras

, , , , .

E m braced by h i m w a s the dark Pu rusha d ressed i n yel low clothes , ,

w i th fou r hand s ad ored by the R i sh i s

, .

A kr ra m ade sal utations an d adored the P u rusha w i th fol ded

ha nd s .

Kr i sh n a then w i thdrew h is form as a p l ay i s w i thd raw n fro m ,

the stage A k rra go t u p and took h is seat i n the char i ot

. .

K r i sh n a sa i d A k rura y o u look as i f you h ave seen some

,
?
th i ng u n usu al A k r Ora repl i ed

. What i s there i n the u n i verse that
-

is not i n thee When I have seen thee I have see n everyth i ng

. .
,

T hey d rove o n aga i n an d at l as t reached Math u r a .

M AT H U R A .

S KA N DH A X C H A R 21 1 42 . .
-
.

ask ed Kr i sh n a an d al l the G o p a s to c om e to h i s house

A k rOra .

B ut Kr i sh n a wou l d rst k i l l Kan sa b efore doi n g h i m th i s favor

.

So .

A k rura sorrow fu l ly left h i m an d i n formed Kansa a b ou t the perform

a nce o f h i s miss i on .

Krish n a w i th Bal ar a m a an d the C opas went o u t to see the

town The hou se tops becam e crowded w i th fem ales who wanted to
.
'

h a v e a look at Krish n a whose fam e ha d al ready preceded h i m A

, .

washerm an passed that way Kr i sh n a b egged h i m to g iv e h i m so m e

.

choice cl othes B u t he wa s the washerman o f Kansa an d he arro

.

g a n t l y refused t o gi ve any o f the K i ng s clothes K r i sh n a i n anger

.

c u t off his head T he atten dan ts left the clothes and ed away
.
.

Ra m a and Krish n a took a s m any as they l i ked a nd gave the rest t o

the G 0 p a s .

A weaver cam e forward

h i s o w n accord a n d glad ly d ressed
of

the b rothers w i th cho i ce clothes K r i sh n a rewarded h i m w i th great .

powers an d provided for h i m s aru py a (a k i n d o f M uk t i ) a fter death .

The n the b rothers went to the hou se o f a garland m aker -

n amed S ud a m a S ud a m a fel l d ow n at the i r feet a nd ad orned the m

'

.
 [ 2 84
]
a nd th e G o pa s with the b est garl and s The garl an d m aker prayed .
'

for con stan t de v otion for friendsh i p w ith the devotees and for l o v e o f
,

al l bei ngs Kr i sh na gave h i m these boons a s wel l a s m any other

.

blessi ngs .

you n g g i rl w en t th at way w ith fragran t paste i n her hand

A .

Thou g h you n g an d beau ti ful S he was h u nch backed ,

-
.

Kr i sh na sa i d s m i l ingly Fi n e girl that thou art tel l m e ,

truly what th is scented th in g is for A n oin t u s w ith th is a nd good ,

shal l be y o u r l o t
The gi rl s a id My n am e i s T ri v a k ra ( with
.

th ree be nd s ) l a m a ser v an t O f Kan sa

. H e l i k es m y paste very .

m u ch W ho b ut you ca n d eser v e to h ave i t ?

.

The girl th en anoi n t
ed the brothers w i th z eal an d l o v e K rish n a p ressed h er feet w ith
,
.

the tips o f h is o w n feet an d held u p her ch i n w ith t w o ngers

an d w i th a l ittl e effort m ad e her erect The hu n ch o n her .

back was gon e an d s he becam e a beau ty She i n vi ted K ri sh n a .

to her o w n hou se Krish n a k new her obj ect and said

. Let
m e rst do m y work and then I s ha l l v isit you r hou se

H e the n .

passed through the traders q u arters They m ad e variou s pres en ts

. .

K rish n a then enq u i red where the Yaj n a D ha n u s ( the bo w to be used

i n th e perform an ce o f t he Y a j n a ) was Though warned by the '

c i ti z en s he en tered the pl ace an d easily b rok e the bo w asu nder

,
.

There was great n oi s e T he w arders ra n to k i l l h i m H e k i l led the

. .

guards men w i th the t wo parts o f the bow .

I t w as then s u n set -
. The b oys retu rned w i th th e Go p a s to
the i r qu arters .

Kan sa heard o f th e val ou r o f th e boys and passed t he n igh t i n

e v il d rea ms W he n the day brok e h e m ad e p reparat i on s for th e
.
,

wrestl ing m atch .

20

TH E W R E ST L I N G .

S K AN DH A X C H AR
. .
4 3 44
-
.

Kan sa took h i s seat o n a raised pl atform w i th h is m i n isters .

There was beatin g of d ru m s The athletes appeared o n the scen e .

,

h eaded by C ha n r M u s ht i k a K a ta Sal a an d T o s a l a N and a an d

, , ,
.

other G o p a s made thei r presents an d were show n o v er to a nother

platform .

H earin g the n o is e R a m a an d Krish n a al so cam e to see th e

.
,
-

, m atch A.t the en trance they were obstructed b y the el e pha nt

 { 2 86 }
h is atten dants Wh il e K a nsa was th u s bragg i ng Krish na go t a n gfy

al l .

an d w i th one j u m p he got u pon the pl atfo rm K ansa stood u p w ith

,
.

his s word and sh ield Krish n a hel d h i m by h is h ai r an d th rew h i m

.

down from the pl atform H e then j u m ped o v er Kansa an d h i s l i fe

.
'

departed H e then d ragged the d ead body of Kansa i n th e presen ce

.

o f al l
. Ka nsa th rough fea r an d a n x iety h ad al ways thou gh t o f
K rishn a an d n ow bei ng k i l led by h is ha n d s he atta i ned the R upa o f ,

Krishn a The e ight brothers o f Kan sa attacked Krish n a b u t they

.

were pu t to death b y Bal ar a m a There w a s great rej o i c i n g a mo ngs t .

the Devas .

The w i ves of Kan sa l oud ly l a men ted the death o f t he i r h u s b and .

Bha ga v a n co nsoled them H e then l iberated h i s father an d mother

.

a n d touched the i r feet H e the n took leave o f Na nd a a nd the G o pa s

.
,

p rom i s i n g a speedy retu rn to the m .

TH E T H R E AD C EREM O N Y AN D BRAH M AC H ARYA .

S K AN DH A X . C H AR .
45 .

Kr i sh n a placed Ug ra s e n a o n the th rone The Ya d u s V ris hn is .

, ,

An d h a ka s M adh u s D a s a rha s an d Ku k k u ra s who h ad left Math u ra

, , ,

for fear o f Kansa n ow retu rned to that town

, Vasudeva c al led t he .

Pu ro hit a ( fam ily priest ) Garga an d performed the U pan ayan a cere
mony (i nvestitu re of the sacred th read ) o f h i s son s They then .

b ecam e twice born (D vij a B rah m an as Ksh atr i yas an d Vaisyas a re

-
.
-

the tw i ce b orn cl asses Krish n a w a s a Kshatr i ya by bi rth )

-
. A fter .

Upan ayana o n e has to practise Bra hma c ha ry a z e he ha s to res i de at

'

. .
,

the h ouse o f h i s Gu ru learn th e Vedas from h i m an d pract i s e

,

ascetic ism at the sam e ti me A ccord i ng to practice Ram a an d Kr i sh n a

.
,

wen t to r esid e at t he h ou se o f Rish i S a n d ip a n i of A v an t i o f the l i n e o f

Kasyapa . The brothers learned the Vedas the Ved angas a nd al l the ,

branches of learn ing i n s ix ty fo u r days The n they requested thei r .

G u ru to n am e hi D a k s hi n a ( W he n a d i sci ple l eaves h is G u ru a fter

s .

the co m pletion o f study he has to gi ve so me Da k s hi n a o r p resen t

,

a ccord i ng to h is p o w er to the G uru ) s a n d i p a n i i n con su l tation wi th .

h is w i fe asked for t he restoratio n to l i fe o f h is s o n wh o had been ,

d rowned i n the s e a at Pra bha s a K s he tra A l l right sa i d the b rothers

.
,
.

They took t hei r c hariot a nd we n t t o the s e a s i de The s e a b rough t -

.

p resents B u t Kr i sh na asked for the restorat i o n o f h i s Gu ru s s o n :

.

T he s e a repl ied I d id n ot carry h i m o ff b ut o n e A su ra n amed

,

Pa n c ha j a n a who l i ves i n my wate rs i n the fo rm o f a c on c h Kr i sh n a

.
,
 [ 2 87 ]
e ntered the waters and k i l led Pa n c ha j a n a B u t he d id not nd t he
'

boy w ith i n the Asu ra s body H e took the conch an d cam e back H e

. .

t hen went wi th Balar a m a t o the seat o f Ya m a cal led S a n y a ma n i a nd

b lew the con ch Yam a adored the brothers a nd wan ted to k no w
.
.

t he i r beh ests .

sa i d
Bha ga v a n My Gu ru s s o n has certa i n ly been b ro u gh t

here b y his o w n Karm a B u t hear m y c om m and and bri ng h i m to

.

me .

So b e i t sa i d Yam a an d brought back the G u ru s s o n Th e

,

.

b roth ers took h i m to the i r father and sa i d : What more do y o u a s k

.

0 G u ru
The Gu ru sa i d
I h ave noth i n g m ore to a sk . No w y o u

m ay go ho me .

-
:o

UD D H A V A AN D V R AJA .

S K A N DH A X . C H AR .
46 .

Ud d ha v a was the ch ief cou n sel lor the V ris hn is the dear of ,

fr i en d o f Kr i sh n a an d the d i rect d i sc ipl e o f B r i haspati H e wa s .

Second to n one i n w i sdom H is d ress an d decorat i ons were those o f

.

K r i sh na .

K r i sh n a ca l led his fr i en d as i de an d sa i d
Go Ud d ha va t o V ra j a Bear my l ove to N anda a nd Ya s o d a
, , .
.

G i ve my message to the Gopis wh ich wil l b e a rel ief to them i n thei r ,

d istress The i r des i res are al l cen tred i n m e I a m thei r l i fe They

. . .

h ave g iv en u p al l worl d ly con nections for my sake I am the i r .

dearest and nearest friend I protect those that gi v e u p worl dl y

.

d u ties for my sake So pa i n fu l is my separation to the Gop i s that

.

they a rebeside them sel v es A n y how they l i v e and that w ith d if

.

c u l ty onl y becau se I sen t wo rd o f my speedy retu rn

, .

Gl ad ly Ud d ha v a accepted the m iss ion H e wen t to V ra j a a n d .

s tayed there for a few mon ths con sol i ng the G o pa s and Gopis , .

To N an d a and Ya s o d a he said

R a ma an d Krish na are the e ffi c ient an d the m ater i al cau se o f
th e U n iv erse P urush a an d P rad hana They pervade al l be ings an d .

gu ide the work ings o f i nd ivi d ual n atu res Kr i sh n a wou l d fu l l the .

p rom ise he m ade t o you o n the wrestl i ng grou nd an d com e back to

i
.

V ra j a ere l ong Do not gr eve 0 great ones You sh al l s e e Krish n a

_
.
.

by you r s i de H e is w i th i n the heart o f a l l be i ngs a s re is i ns i d e a l l ,

fuel T o hi m n oth i ng i s ag re e a b le o r d i sagreea b le , n oth i n g h igh o r

.
 [ 2 88 ]
lo w . has no father no w i fe n o sons n o one n ear o r d istan t n o
He , , , ,

body n o b i rth n o Karm a For the protection o f S ad h u s he m an i

, ,
.

fests h i m sel f i n d i fferen t births at h is o w n pleasu re Though v oid o f .

al l G u n as he seeks the m at pleas u re for the pu rpose o f creation A s

, .

a stationary body appears to be mo v i ng so Atm a appears to be work ,

i ng thou gh Ch itta i s the worker K rish n a i s n o t you r s o n on ly B u t

, .
'

h e i s o f al l the son s the sel f father m other an d Is va ra N oth in g

, , , .

ex i sts i n real i ty bu t Krish na

.

E xc i ted were the e ffus i ons o f the Gop i s o n see i ng Ud d ha v a .

, .

( They m ay be i n terestin g to the general reader bu t to the studen t

the message del i v ered b y Ud d ha v a is the only necessary portion at
th is stage o f the story The reader is therefore referred to othe r .

transl at i ons for those h igh ly poetical e ff us i on s ) .

U d d ha v a i n formed the Gopis that he was the secret m essenger o f

K rish na H e then del i vere d the fol lowi ng m essage from B ha g a v a n
.

Y ou have n o separatio n from me for I am al l per v ad i ng A s the ,

-
.

v e elements earth water air re an d ether en ter i n to the com pos i

, , ,

tion of al l be i ngs s o I u nderl ie Man as P ra na the Bhut a s an d the

'

, , ,

In d riy a s as al so the Gu nas them sel v es

,
I c reate preserve an d d es .
,

troy sel f i n sel f by sel f By m y M a y a I become the Bhut a s th e .

, ,

In d riy a s an d the Gu nas B ut Atm a i s pu re i t is al l con sc iousness

.
,

(j n a na ) separate u n con nected with the G u nas

, ,
I t i s on ly by the .

men tal states o f wakeful ness d ream an d d ream less sl eep th at e g o i s ,

t ic perception s are caused i n Atma ( The obj ects o f percep tion i n .

o n e state a ppear to b e u n real i n an other state ) The obj ects o f .

d ream perception appear to be u n real to the awak ened m an Th e .

m i n d ( bei n g the com m on factor i n al l the th ree states ) perce i v es these

( u n real ) obj ects of the senses a nd i t u n derl ies the sen ses them sel v es .

S leeplessly therefore con trol the m i nd Th i s i s the nal reach o f th e .

Vedas of Yoga an d o f s a n khya o f rel inq u i sh men t o f Tapas o f the

, , , , ,

control of sen ses a nd of Truth i tsel f Thi s i s the ocea n i n to wh ic h

,
.

al l ri v ers fal l .

Th at I though pleas i n g to you r eyes remai n away from yo u i s

, ,

b ecau se I wan t you con stan tly to m ed i tate on m e for s u ch med ita ,

tion wi l l attract v ou r m i nd m ore towards m e The m i n d o f women .

does n ot d wel l so m uch u pon the l over near at han d dearest thoug h , ,

he be as i t d wel l s u pon a d i stan t lover bei ng fu l l o f h i m

, , .

By de v ot i n g you r whole m i n d to m e free from al l other ,

t ho u ghts an d by constan tly m ed itati n g o n m e y o u shal l forth w i th

,
attai n me E v en those girl s that remai ned at V ra j a a nd cou l d n ot
.

j o i n the R asa atta i ned me by med i tat i ng o n My powers

The -
.
 [ 290 ]
des i res fru c t i fy A s o n the Meru there are sev e n su ch Pu ris s o there

.
,

are seven N is hk a my a o r Mok sh a prod uc i n g P u ri s ) O n the eart h -

. ,

the s e are seven s ak a my a P u ris ( Ayod hy a M ath u r a a nd others ) O f

, ,
.

th ese Gop a la Pu rl ( Math u r a ) is the d i rec t a b od e o f B rahm a .

As the l o t u s oats o n the l ake M ath u r a rears i tsel f u p o n the ,

e a rth
,
protec ted by C hak ra the d isc o f V i sh n u H ence i t i s c al l ed
, .

Gop al a P ur i Th i s P u r i is s u rrou nd e d b y twel ve forests

.

Briha tVan a ( from Briha t o r g reat l arge ) ,

.

M adh u Van a ( From Madhu a d a i tya ) ,

.

T a l a Vana ( T a l a o r pal m tree ) .

Ba hu l a Vana ( F ro m Ba hu l a a k i n d , of tree ) .

K u m u d Van a ( Fro m K u m u d ower ) , .

Kh ad i ra Van a ( From Khad i ra o r the catech u pl an t ) .

B had ra Van a ( Fro m Bhad ra a k i n d o f tree ) , .

Bhan d i ra Van a ( From Bha n d i ra the n am e of a rel i g i ous g tree ) , .

S ri Van a ( From S ri o r Laksh m i ) .

Loh a van a ( from Loha the n am e o f an A s u ra )

-

, .

A n d V ri n d ava n a ( from Vr i nd a o r Tu l as i pl an t ) .

These twel ve forests are presided over by the 1 2 Ad i tyas I I ,

R ud ras e igh t V a s u s seven R ish is Brah m a N a rada the v e V i n a ya

, , , , ,

k a s ( M od a Pra mo d a Am o d a S u mu kha an d D u rmu k ha ) V i re s v a ra

, , , , ,

R u d re s va ra V i s ve sv a ra G o p a l e s va ra Bha d re s va ra a n d 2 4 other S i va
, , , ,

L i ngas .

The re are two ch i ef forests K ris hn a v a n a an d Bha d ra va n a , .

The 1 2 forests are i ncl ud e d i n these They are al l sacred som e .

, of

them m ost sacred .

There are fou r form s of V i sh n u ( M a rtis ) i n these forests Ram a ,

( S a n k a rs ha n a ) Pra d y
,
u mn a A n i ru d d ha a nd Kr is
, h n a ( V a s u d e va ) .

There are twel ve other M a rtis i n M ath u r a

R ou a ri
'
adored by the Ru d ras .

B ra /u n i , by B rah m a .

D ev i , by the son s of Brah m a .

M d n a o i by the M aru ts
,
.

by the Yi n ay a k a s
'

Vzgk n a d rz n i ,
'

n .

K dn zy a , b y the V a s u s .
 I 29 ! J
J r' s /i i , b y the R ish i s .

by the Gandharvas .

Go ,

by the A ps a ra s a s .

A n ta rd /z d n a s tlz d rem a i ns h idden .

S o a pa a a n g a td

is at the su preme a b ode o f V i sh n u .

the earth ( BhOmi)

rem ai ns on .

Those who worshi p B /z nmzs tlzd k no w no death they b e c o me

'

l ib erated .

Gopa is J i va ( Ego ) .

Gopal a Gopa (J i va ) (acceptor ) al a .

G op a l a i s h e who ac c epts the j iv a s as h i s o wn .

Hewho real i ses I a m Gop a l a atta i n s Moksha Gop ala

. al

rem a i n s at M ath u r a M athu r a is the pl ace for d evot i on

. .

The Lotu s o f the heart i s Math u r a w i th i ts e i ght petal s The .

two feet o f N a ray a n a a re there m arked w i th the d i v i n e Symbol s (ag ,

u mbrel l a The o bj ect o f m ed i t a t i on there i s either Kr i sh na wi th ,

S ri va ts a w i th K o u s t u bha w i th fou r hands b ear i ng S an kha C hak ra

, , , , ,

Pad m a a nd Gad a w i th arm s adorned by K ey ura w i th the n eck a d

, , ,

o rn e d b y a garl and w i th a crow n o n the head an d w ith Mak ara shaped

,
-

K u n d a l a s o n th e ears o r i t i s Kr i sh na w i th two h and s bea ri n g a ute , ,

Math u ra is from M a t/z to p u t d ow n b e c au se material ity is p ut , ,

d ow n there b y d i v i n e w i s d om The e i gh t D i k p al a s ( I nd ra , A gn i .
,

Vay u Var u na a n d others ) pres i de over the e i ght petal s of the Lotu s
,

i n the heart .

The ags h ave the glow of the S un and the Moo n

The u m b rel l a i s Brah m a Loka .

The t wo feet are a b ove an d

b el ow .

K a u s t u bha is
that l i ght wh i ch overpo we rs a ll other l i gh ts v iz .
,

S u ry a A gn i v a k a n d C hand ra
, ,
.

T he
fou r hands are S atva Raj as Ta mas an d , , A han k a ra .

S ank ha cons i st i ng o f the ve

,

Bhu ta s , is held by the ha nd re

presenti ng Raj a s .

C hak ra c ons i st i ng o f
,

M anas ,
is hel d by the han d represent i n g
Satv a .
 [ 29 2
]
Pad m a is th e u n i verse the pr i mal M ay a
, . I t i s held by th e
hand representin g Tamas
, .

Gad a i s pr i mal V i dya or w i sdom . I t is held by the hand ,

re

presenti ng A hank a ra .

Garlan d rou n d th e neck consi s ts of the M a nasa P utras o f

B rah m a The crown i s Sat absol ute ex iste nce The d i fferen t l i fe
.
, .

forms an d the u n derlyi ng j i v a are the t wo K u n d a l a s o n the ear .

Then we co me to M A N TR A B H A G A V A T A o r Bh aga v ata wri t

ten i n Ved ic Ma ntras a sti ff work n ot q u i te i ntel l igible w ithou t the ex
,

c e l l e n t gl oss of N il kant ha ( p u bl ished at the V e n k a te s v a ra Press ,

B ombay ) Th is work is said to h a v e bee n fou nd o u t by N i l kantha

.
.

I t is d i v ided i nto fou r parts G o k u l a K a n da V ri n d a v a n a K a nd a , ,

A k rtl ra Kand a an d M ath ur a K a nda The ch ief e v ents o f K rish n a s .

d i v i ne l i fe ( Li l a ) are n arrated i n th is book b u t i n the or d er o f n arratio n , ,

i t fol lows H ari V a n s a m ore than the Bh agavata P ura n a I re fer on l y .

to those port ion s o f the b ook wh ich to m e a p pear i m portan t ,

.

We tak e fo l l o wi ng from the G o k u l a K a nda The G o p a s a re

t he .

t e i n ca m a t io n s o f
-
Devas They are the m essengers o f Krish n a
. .

T hey are fond of G a vy a or the prod u cts o f Cows T he rel ation be .

t ween Krish n a an d the G o p a s i s that between an obj ect an d i t s i ma ge

K rish na d ro ve th e cattl e o f N an da j u s t a s he d r o ve the horses o f ,

A rj u n a the o bj ec t of d oi ng s o b ei ng i n both the cases the destructio n

,

o f al l the enem i es ( I I I ) I n com m en ti ng o n the st h S lok a N il k an th a

.
,

c al l s K rish n a the wh ite ray o f the S u n wh ich be c o mes the bl ue ray , ,

w h ich i s i n real ity the ray o f S at Ch i t an d A nanda H e refers i n th i s

, .

con nection to t he word Bha rg a ( ray ) i n the Gayatr i K rishna is t he .

he a i t o f the S u n .

The s i xth slok a e xp la i n s th i s

I t i s Krish n a who causes bl iss The S u n Go d ( Sa v itr i ) be i n g .
,

g u i ded by K ri sh na goes h is way o n the g o l d e n chari o t

,

I n the n th sloka Kr i sh na i s cal led the

, B l ack ray .

Mother A d i ti ( Earth ) asked her so n I n dra fo r rel i e f ( V I I ) A t .

the request o f I nd ra Vi s h n u entered the w o m b o f De v ak i H e rst

,
.

e nsou led se v en A rdha G a rbha s (A ra ll a i s hal f an d G a rak a i s a foeta l

-
.

ch il d The s i x son s o f K a la n em i the n a me o f a de mon l iteral ly

.
-

, ,

the ri m o f the wheel o f ti me k nown as Sh at G a rbha s pleased Brah m a

, ,

b y worsh i p and b e ca me i m m ortal They w ere the gra n d s o ns o f . ,

H ira n y a K a s ip u-
H e c u rse d them sayi ng
.
 [ 29 4 ]
There i s som e ph ilosoph ical d isc uss ion ab o u t the c on c eal men t
o f cal v es by Brah m a ( X to X I V ) , .

The rst s i x sons o f De v ak i are the S l x In d riy a s ( i ncl u d i ng

Manas ) and the se v enth i s the j i v a tm a the c o n s c io n s Ego X X X V ,
. .

I n com men ti ng u pon th is S loka N i l kanth a says Devak i an d , ,

other n ames are merel y al legorical be ari ng a n esoteri c m ean i ng ,

'

"
The n arration 1 5 n ot the real poi n t H e further su pports his positio n .

wh il e co m men tin g on sloka X L o f V ri n d ava n a K a nda H e m akes , .

q uot a t i on s from the S kan d a P ur a n a wh ich s peak o f the two fol d mean ,

i ngs of the n arrat i on tex ts o n e Ad hy a t mik a an d another Adh i ,

b ha u t i k a th e former b ei ng d i f cu l t to fol low

,
F o l l o w i n g u p these .

q u otations N i l k a n t ha says
, Those that are n ot prepared for t he
Ad hy at mi k a h i n deri ng o f al l m od i cation s o f the m i nd m ust seek th e ,

Ad hi bha u t ik a Li la o f Bha ga v a n A n d i f they concentrate the i r m i n d s .

o n M e a o l y d eed s of Bha g a v a n they acqu ire the resu l t o f Sam a dh i ,
.

Kr i sh n a i s Pa ra m a t m a T he i n tercou rse o f the Gop i s . wa s not

therefore ad u l terous ( X X XV I I an d X X X V I I I )
. .

A ara ra K an d a .

I n th i s K a nda ,
A k ru ra comes to V ra j a a n d takes Ra ma a nd

Kr i shn a to Math u ra .

M a ti mra K a n d a .

Th i s part treats of the k i l l i n g of Kansa by Kr i sh n a .

K rish n a i s descri b ed as the k nower o f the h idden n ames o f

th e cows ( I t i s to b e u nderstood that the cows h ave h i d den n am es
. ,

N t lk a n Ina
'

.
)
We now com e to K RISH N A U PA N IS H A D ,
one of the Atha rva n a
U p an i shad s .

The G o p a s are Devas .

N and a i s S u pre me bl i ss .

Ya s o d a i s M u k ti .

M ay a i s th ree fol d s at v i k a -

,
R aj a s ik a and T a ma s i k a ,

S a tv ik a M ay a i s i n Ru d ra ,
Raj a s ik a in B rah m a a n d T a ma s i k a
in the Da i ty a s .

Devak i (D eo a + z or c hanted b y the Devas ) i s Brah ma V idy a .

Vasu deva i s N ig a ma .

T he Gopi s an d the c ows are R i k s (Ved ic Man tr a s ) .

 [ 29 5 ]
B rah m a i s the stick o f Kr i sh na .

R u d ra i s H is ute .

I n d ra i s the horn ,

G o k u l a Van a

i s V a i k u n tha .

The trees are the R i sh is o f V a i k u n tha .

The D a ity a s ( T rin a v a rt a a n d others ) are greed anger an d ,

other pass i ons Kr i sh n a i n the form o f Gopa i s H ar i R a m a i s the

.
, , .

Sesh a serpe n t .

The e i gh t pr i nc i pal w i ves a n d the s i xteen thousan d an d one

hu n d red m i nor w i ves o f Kr i sh n a are the Riks an d Upan i shads .

C h a n d ra i s D ve s ha ( D i sl i ke ) .

M u s ht ik a

i s M a t s a ra ( Ego i s m E n vy ) , .

K u ba l a y a p i da i s Darpa ( pr i de ) .

Va k a is Gar v a ( A rrogan ce )

.

R oh i n i i s Day a ( Te ndern ess ) .

S aty a bha m a i s A hi n s a ( N on i n j u ry )
,
-
.

A gh a i s some fatal d i sease s uch as consu m pt i on &c

, .

K an sa i s Kal i 0 ) ( The com m en tator Narayan a says that

b y K al i we are here to u n derstan d Kal ah a o r qu arrel for Kansa i s th e ,

i n carnat i on o f K al a n e mi an d D u ryod han a i s the i n carn ation o f

K al i )
.

S ud a m an i s S a m a ( restra i nt o f the m i n d ) .

A k ru ra i s S atya ( Tru th ) .

Ud d ha va i s D am a ( restra i n t of the sen ses ) .

S an k ha i s V i sh n u h i msel f i n the form o f Laksh m i

.

Th e M i l k prod ucts of the Gop i s correspon d to th e ocean of

mi l k i n th e u n i verse
.

Kasyapa i s th e U l Ok ha l a ( woo de n m ortar used in cleans i ng

ric e) to w h i ch Kr i sh n a was tied by Ya s o d a
,
.

The rope that w a s u sed i n the ty i ng o f S r i Kr i sh n a i s A d it i .

Chak r a i s Ved a .

The garl and V a l j a y a n ti i s Dharm a .

T he u m brel l a i s Ak asa .

Gad a is the Goddess K a l ik a .

The bo w o f hor n (s a r u ga ) i s the M ay a o f V i sh n u .

The A rrow is K a l a the d es troye r o f al l l i ves

,
.

The Lotus is the seed o f the u n i verse Garu da i s the rel ig i ou s .

g tree n a m ed Bhan d ira .

The fol low i ng i s taken from G O P I C H A N D A N A UPA

N IS H A D .
 [ 96
2 ]
What is G O p l ?
S he who preserves .

P reserves from wh at ?
Preserves peopl e from N arak a fro m death a n d fro m fear , .

H A R l V A N S A says :
K an sa i s K a l a n e m i ,

Kes i n is H aya Gr i va ,

A ri s hta i s s o n o f B al i th e E l eph an t i s R i s hta s o n o f D i t i , , ,

C ha n ra an d M u s ht i k a are th e A su ras Varab a a n d K is o ra ,

.

P A D M A P U R A N A throws the greatest l ight o n the Vr i nd a

van a L i l a o f S r i K rish na The chapters refer to the P a t a l a K handa .

o f th at P u r a n a .

Ch 38 O f i n n u mera b le B rah m a n d as ( sol ar system s ) there i s

. .
,

o n e su prem e seat th at o f V i sh n u O f th is seat Gol ok a i s the h i gh e s t

,
.
,

as pect an d V a i k u n tha S iva Lok a a n d oth ers are the l ower aspects
, , .

Golok a is represen ted o n th e earth by G o k u l a an d V a ik u n t ha by ,

D va ra k a V ri n d a v a n a i s w ith i n the j u r i sd iction o f Math u r a M ath u r a

.
. .

h as the form o f the thou san d petal led lotus s itu ated i n the head -

, .

O f the forests i n G o k u l a the twel v e ch ief ones a re z Bhad ra , ,

S ri Loha Bha n d i ra M ah a van a T a l a Khad i r Bak u l a K u m ud K a my a

, , , , , , , , ,

M adh u and Vri nd a v an There are se v eral s u b forests t o o wh ich w it

.
-

n e s s e d som e scene o r other of Krish n a L i l a .

G o ku l a is the thousand petal led lotu s an d -

i ts d i sc is th e seat
of Gov i nd a .

The petal s are the seats o f d i ff eren t perform an ces of S ri

K r i sh n a an d are d i fferen t occu l t centres .

The sou thern petal conta i ns a m ost occu l t seat atta i n a b le w i th ,

d i i c u l ty by the greatest of Yog i ns The sou t h eastern petal con ta i ns .
-

two secret recesses The eastern petal has the m ost pu r i fyi ng p roper
.

t ies The n orth eas t petal i s the seat o f fru it i on Th e Gop is attai n ed
.
-
.

K r i sh na o n th i s petal by worsh i pp i ng K a ty ay a n i The i r cl othes were

,
.

also stol en o n th i s petal .

The n orthern petal is the seat of the twel ve Ad i tyas . I t i s as

good as the d i sc i tsel f .

The n orth west petal i s the seat o f K a l i ya O n the western

-
.

petal favor w a s shew n to the w i ves o f the Ved ic R ish is H ere the
, .

A su ra A gha was k i l led H ere i s al so the Lake cal led B rah m a On. .

the sou th western petal the A s u ras V y o ma an d S an k h a C h ud a were

-

,
-

k il led .
 f 29 8 i
'

Kri sh n a . S i it l ama n '

i s o nthe west S u d a ma n , on the north , V a s ud a

m an on the east a n d K in k i n i , o n the south .

O utwards st i l l m ore i ns i de a golden tem pl e seated u pon a , ,

g ol den seat a dorned w i th ornamen ts o f gol d there are thousands o f

, ,

G 0 p a b oys headed b y S tok a K r i sh na A n su Bhad ra an d others a l l

, , ,

d evoutly s i ng i n g the glory o f S r i Krish na .

Th e w hol e of th i s is su rro u nded by a sh i n i n g gol d wal l .

O n the we s t o f that wal l w i th i n a tem ple s i tu at e d u nder a

'

, ,

Pa r i j ata tree i s V a su deva w i t h h i s e igh t w i ves R u k mi n i S a ty a b ha ma

, , , , ,

Ja m b a v a t i N a,g n a j it i S ul a k s ha n a M i t ra v i n d a A n u v i n d a an d S u n a n d a
, , , .

9
O n the n orth u n der a H a ric ha n d a n a tree i s S a n k a rs ha n a wi th
, ,

Re va t i . O n the sou th u nder a San t a n a tree i s Pra d y u mn a w i th Rat i , , .

O n the eas t u nder a K a l p a ta ru i s A n iru d d ha

, , .

S u rrou n d i ng al l th i s i s a w h ite ston e wal l w i th fou r gates , .

Wh i te V i sh n u pre s erves the wes tern gate Red Vi sh n u preserves the ,

n orthern gate yel low V i sh n u preserves th e eastern gate Black V i sh n u

, ,

p reserves the southern .

C H AR R i sh i Ugra tapas med i tated o n S r i Kr i sh n a fo r

.
.

4 I.
-

o n e h u nd red Ka l pa s At the e n d o f that per i o d he becam e a Gop i .

,

n amed S u n a n d a .

R i sh i Satya tapas m ed i tated o n Kr i sh na -

fo r ten Kal pas and h e ,

then b ecame a Gop i n amed Bhad r a .

R i sh i H ar i dh am a beca me a Gop i -

, n am ed R a k t a ve n i , at th e
en d o f three Kal pas .

R i sh i J a v a l i b e c a me Ch itra gan dh a after ten Kal pas -

.

S u ch i s ra va s an d S uva rn a
-
be c am e the d aughters of the G 0 p a
S u vi ra , at the e nd o f o n e Kal pa .

j a t il a , J a n gha p 0 ta , G hrit as i n , a n d Kar b u beca me Gop is afte r

t h ree Kal pas .

S u ka s o n o f Di rgha tap a s V y as a
,
'

, of the prev i ou s Kal pa be ,

c a me d augh ter o f Up a n a n d a .

O ne so n o f S ve t a k e t u be came th e d aughter of Ba l ava n i .

C h i tra d hv a j a s o n o f R a j a rs hi C ha n d ra p ra bha became Ch i tra

'

, ,

k al a, d au ghter o f Gopa V i ra g u p ta at the end o f o n e Kal pa , .

R i sh i P u nya s ra va s pra c t i sed m ed i tat i on fo r th i rty th ou san d

-

K al pas and he was born a s the d a u ghter o f Na n da s b rother b y n a me

La b ang a .

i
T he s e a re some o f the favori te Gop i s o f Kr i sh n a .
 [ 299 ]
The form o f S r i Kr i sh na as see n a t V ri nd ava n a i s
C H AR 4 2
. .
, ,

c onstan t Mathu ra V ri n d a va n a Yam u n a the G op a g i rl s the Gop a

.
, , , ,

boys S r i Kr i sh na as a n A v at a raare al l c onstan t

, .

The Gopis are the S ru t is ( forms i n voked b y Ved i c M antra s ) ,

Deva g i rl s an d devoted R i sh is des i rou s o f l i berat i on , .

The Gopa b oys are M u n i s fu l l , o f the b l i ss of V a ik u n tha .

The Kada m b a tree is Kal pa V ri ks ha (a d i v i ne t ree , that g i ve s

al l that i s des i red ) .

The S i ddhas Sa d hy as a n d Gan dharvas , a re the K o kil a s

( c u c koos ) o f V rin d ava n a .

G o va rd ha n a is the ete rn al s e rvan t o f H ar i .

C H AP 4 3 A rj u n a wanted
. . to k now the mys ter ies of Vr i n d a
v an a and o f the Gop i s .

Kr i sh n a sa i d they were u n k n o w n t o Brah m a even H e the n .

ad v i sed A rj u n a to worsh i p the godde ss Tr i pu ra s undar i as through -

her favor on ly h e c o u l d k no w al l h e asked a bo u t The g o dd e s s asked .

A rj u n a to b athe i n a tan k cal led K u l a k u n d a S he then gav e d ire c .

t i ons wh i ch were d u ly perform ed b y A rj u na The god des s th en took .

A rj u n a to the real constan t V ri n d a va n a w hi c h i s pl ac e d o ver Gol ok a

, ,
.

W i th the d i v i ne vis i o n g i ve n b y the goddess A rj u n a sa w th e

, ,

mysteries o f V ri n d a va n a an d became ful l o f devot i onal l ove H e , .

t he n asked the god dess wh at t o d o n ex t She the n asked h i m to .

bathe i n another tan k and whe n A rj u n a d i d s o he be c ame a fem ale

, , ,
.

A d i v i ne vo i ce said Go back t o th e former tan k Touch i ts water

, .

an d you w i l l atta i n you r obj ect T h ere y o u w i l l nd you r com pa u .

i ons
.

The Gop i s gath e red ro u nd A rj u n a o u t o f c u r i osi ty O n e o f .

them Priy a mu d a asked Who art thou H o w h ast thou com e -

here A rj u na rel ated h i s story .

satisfy the c u ri o sity o f A rj u n a Priy a mu d a sa i d

To We ,

are al l the dear com pan ion s o f Kr i sh n a H ere are the g i rl s o f .

V ra j a Those are S ru t is an d these are M u n is We a re Gopa g irl s

. . .

Some appeared here fro m the bo d y o f K r i sh n a They are con , .

stan t keepi n g c on stan t c om pany wit h Kr i sh n a a nd mo vi ng a ll

,

o ver the u n i verse O f the m th i s i s P u rn a ras a th is is R asa M an

.
,
-

,
~

thara (an d s o o n ) Then o f the S ru t is th is i s Ud g ita th i s i s S ugita

.
, ,

( an d s o o n ) Then .of the M u n i s th i s i s Ugra ta pa s th i s i s Pr i ya ,

'

vrata th i s i s S u v ra t a (and s o o n ) A mon gst u s the g i rl s o f G o p a s

,
.
, ,

th i s i s C ha n d ra va l i this i s C hand r i ka th i s is C han d ra rekh a ( an d s o

, ,
-

'

o n). Yo u w i l l have a l l these for you r c om pan i ons Come b athe o n .

 30 0 i
t he east s i de o f the tan k I shal l gi ve thee the Ma ntra o f Ra d hika
.
.

A rj u na w o rsh ip p ed Ra d hi k a w i th th at M antra a n d sh e a ppeared

be fore h i m She the n gave h i m th e Ma n tra o f Kr i sh na W ith that
. .

Man tra A rj u n a s ucceeded i n getti ng the favor of Kri sh na H e cal l

'

.
,

e d A rj u na i n h is fem al e form an d gave h i m the priv ilege o f h is

, ,

com pany A rj u n a was then m ade to bathe o n the west s i d e o f the

.

tan k an d he then rega i ned his former form .

T H E B RA H M A V A IVA RTA P U RA N A fol l ows the i d e a l o f Pad ma

P u ran a Th i s ideal w a s fu rther worked o u t an d fu rther re v el a t i on s
.

w er e m ade by Chaitanya who i s bel ieved t o be a n A vatara o f

,

K rish n a H i m sel f A ful l d isc u ssion o f these re v el ation s wi l l be m ade

.

whe n we come to study the teach i ngs o f C haitanya N o referen ce .

i s therefore m ade i n th i s boo k to the work s wh ich a pp eared an d

some o f wh ich preceded bu t were c on nected w i th t he g re a t m ove
'

, ,

m en t o f Chai tanya .

S u ch i s the study o f the V ri n d a va n a L i l a a s au thoritati v ely

g i v en i n stan dard rel igiou s book s I t g iv es u s a cl ue to the mysteries .
,

w h ich shou ld be worked o u t by each esoter i c stu de n t for h i m sel f .

T he myster i es are partly al l e gor i cal an d partl y h i storical We shal l .

rst take th e a l l e g O I i c a l represe nt at i on o f the Lil a wh i ch has r e feren ce ,

to the sp i ri tu al developmen t o f e v ery i nd i v id ual Bhakta a nd i s ther e

fore o f the most a b id i ng i n terest t o al l Bhak tas .

The P u r i o f Math u r a i s i n every m an the k ingd om o f h is o w n ,

m i nd where the person al sel f i s to be p u t d o w n

,
Math u r a i s fro m .

m a t/z to p ut d own
,
La van a ( Sal t ) th e d emon o f m aterial is m ( for
.
,

sal t is a n em blem o f m ater i al ism ; c f, the sal t ocean ) h ad hol d o f

th is P u ri d u r i ng the ti m e o f R a m a an d S a t ru g hn a k i l led the demon, .

B u t m aterial i sm rega i ned i ts l ost grou n d an d th e forces

o f d escen t gathered strong rou n d Kansa Kan sa was K a l a n em i o r .
-

the m ark left by the wheel o f ti me Each o n e o f u s has Inheri ted .

th rough cou ntless ages a strong elem en t o f m aterial ity wh ich tries

,

to re ig n e v e r e a ch o n e o f u s Th i s i s the Ka nsa i n each o f u s .

.

There was al so k in g Kan sa o f the period whe n Krish n a a ppeare d .

H e was brough t dow n fro m h is h igh pl at form a n d k i l l ed by K ri s h n a ,

and the S pi ri tual e v ol ution o f h u m an ity becam e assu red .

There are eight Prak ri t i c prin c i ples i n m an correspond in g to ,

eigh t sen ses E arth o r s m el l water o r taste re o r form ai r Or

.
, , ,

touch a nd ak asa o r s ou nd these enabl e j i v a s to acq u ire ex periences

, ,

from the outside A han k a ra o r the sen se o f egoism en ables m a h

.
, ,

to assi m i late those ex perien ces to h is person al sel f a nd to make a ,

s mal l worl d of h is own sel f .

 [ 30 2 ]
abl e and _when D u rga appeared i n her th ird i ncar nat i on a s Yo g a
, ,

M a y a she was n ot to u ndergo fu rther i n c a rn ation i n th i s Kal pa T o

,
.

the de v elopi n g sense o f Yoga M ay a S i va ga v e tru th a fter tru th ti l l , ,

the h ighest tru th s were revealed to her wh ich form th e A gam as an d ,

N iga ma s The revelations to the devel opi n g sen se o f h u m an ity are

.

the Tan tras .

S ri Kr i sh na w a s bo rn th at men m igh t c ome u p to H is i deal

.
.

H e i s the rst P u ru sha The l i m itatio ns o r M ay a o f the sol ar s y s

.

tem d o n ot touch H i m H e i s the Lord o f m any sol ar system s . .

E ven the m ater i al s that form the sol ar system s h ave the i r m an i festa
t i on from h i m N oth i ng that we k now of noth i ng that we are c o m
.
,

posed o f n oth ing that shapes o u r experiences th at causes o u r l i kes

, ,

and d isl ikes l i m its Krish n a E ven Brah ma V ish n u an d S iva t he

,
.
, ,

tr i u ne as pect o f the second P uru sha are l i m ited by th e u n i verse they ,

l ord o v er S i va i s al so cal led a n as p ect o f the rst P u ru sh a i n

.

S a i va P u ranas .

S r i Kr i sh n a is
the Gu nas we k n ow o f d o n ot
N irg u n a , fo r
touch H i m H e is the A bsol ute for the rel ati v i t i es we k no w o f o r:
.
, ,

wh ich we m ay eve n th i n k o f have n o pl ace i n H i m The other ,

.

A v a t a ra s are sai d to be m an i festations o f the second P u ru sh a But .

Kr i sh n a i s Bha g a v a n H i m sel f i e the rst P u rush a ( I 3 ,

. .
,
-

There are th ree aspe c ts o f the A bsol ute the n o n tran s for ma 4 ,
-

bl e wh ich Uph ol d creation I t i s th rou gh these aspects that a l l

, .

be i ngs come i n to ex istence prosper a nd d issol v e I t i s throu gh the m

, .

that they are bro ught nearer an d nearer i n every Kal pa to Is va ra I n .

the perfected bei ng the aspects o f sat (ex i ste nce ) ch i t ( consc i ou s
, ,

n ess ) a nd a nand a ( bl iss ) are n ot restricted by the cond i tion s o f

the u n i v erse i n wh ich those as pects are developed When be i n gs .

are perfected i n th i s way they reach the pl an e o f Kr i sh na wh ich is

, ,

beyon d the se v en fol d plan e o f the Cosm i c Egg The G o p is a re

-
.
'

s uch perfected be i ngs .

I t w i l l be o u t o f pl ace to enter here i n to a d etailed study o f

these aspects B u t i t w i l l be necessary to make a br i ef re ferenc e to
.

them i n order to u nderstan d t he aspect o f Bl i ss as a factor i n spi r i t ua l ,

E vol u t i on .

I t i s the ex i s ten ce aspect o f t he u nderly i n g ray o f the Ab sol u te .

B rah m an i n every i nd i v i d ual that g i ves a conti n u ity t o i nd i vid u al

, ,

ex istence through thousa nds of b i rths and experiences an d ma k es

, ,

i ndivid ual evol u tion a poss ib il i ty .

T he co n s ci ou s n es s aspect of t he

ra y u n fold s the b l u n t i nan i - a

 [ 30 3 ]
rn a te sense i nto the most h i ghl y developed m i nd I t g i ves the w is
'

d o m s ide o f m an s evol u t i on wh i ch l ead s to the path o f J n a n a

.
,

Then there i s the B l is s as pect o f the ray wh ich d i rectly l ead s ,

to the u n ion o f the hu m an sou l w i th the O ver soul o f J i va w i th -

Is va ra an d i t leads to the path o f Bhak t i

, It i s the sensation o f
-

.
-

p leasu re that m akes the l owest organ i c for m the pr i mord i al cell , ,

break through the i nerti a of Tam as The cel l m oves abou t either .
,

for cel l u n io n o r for the ass i m i l ation o f food beca use these give ri se ,

to som e se nsation cal l i t pl easu rable i f you l i ke I t i s n ot s o easy

, , .

t o form an i dea o f the sen sat i on o f pl easu re i n the vegetable k i ngd o m ,

b u t the exc i temen t cau sed by the u n i on o f the sperm cel l w i th the
germ cel l can n ot bu t stri ke any o n e w ith the ex istence o f som e
s u ch feel i ng though i n a most rud i m en ta ry state
, .

A n i m al s feel pleasu re i n the com pany o f the i r fem ale partners .

They al so l ove their o ff spri ng Th is gi ves rise to fa m i ly con nection s

.
,

to the format i on o f soc iety an d o f s oc ial v irtu es W i th th e evol u tion .

o f b ody an d m i nd pleasu res be com e m any sided and the acqu ire -

men t o f pleasu re becomes i n i tsel f the pr i nc ipal factor i n the de v e

, ,
'

l o p me n t o f m an M a n seek s h is pleasu re ou ts i de h i msel f and he

.
,

d oes s o ei ther for h i m sel f or fo r o thers A po i n t i s reached whe n .

sel f is lo s t sigh t o f an d sel f sac ri ce for the good o f others be comes

a d u ty o f pleas u re Sel f i s estrang ed fro m the n a rrow groo ve o f
.

personal i ty . l t tries to i den ti fy i tsel f w i t h al l be i n gs ; There i s

p h i l an thropy there,
i s u n i versal k i nd ness S ti l l the d i fferen ces cau se .

u n rest a n d d isq u i et S el f n d s n o rest t i l l i t see k s i ts real ity ti l l i t

.
, ,

makes a homeward j ou rney fo r even i ts own person al i ty a n d the ,

o u ts i de worl d lose al l charm for i t Sel f nd s bl is s i n sel f v oid o f

.

pers onal ity Th is i s sp iritual bl iss attai ned by those that are A n tar
.

m u k h ( fac i ng i n ward s ) a n d n o t by those that are Bah ir M u k h

( fac i n g ou twards ) S el f whe n seek i n g sel f becom es u n i ted to the
.

u n i versal sel f a s i t s eternal frien d and its real as pect Th e u n i v ersal .

sel f i n V ri n d ava n a is S r i Krish na A n d the bl iss o f the Gopis is .

sel f attai nm en t attach men t to sel f o r A tm a an d n ot t o non sel f o r

-

,
-
.

w orl dly con nect i o ns .

I t is to those and those only that eagerly des i re to m ake th i s

i n ward j ou rney that t he V ri n d a va n a L i l a is ad d ressed .

N and a i s bl iss he i s sp i r i tu al Bl i ss the Bl i ss o f an A n tar

,

M ukh a I t i s sp i r i tu al bl iss that attracts s piri t u n to i tsel f I t i s the

. .

el d for sp i r i tu al growth the n u rsery grou nd o f e n th u s i ast ic de v oti on

,

an d what i s m ore o f devotional l ove Th e ideal sp i r i tual b l iss i s that

, , .

o f R ad hi k a and o f her fel lo w Gop i s I t is the Bl iss as pect o f Is va ra .

that i n the J i v a c au ses mutu al attra c t i on s a nd m akes devot i o n a l a w ,

 [ 30 4 ]
a necess i tyReected i n the Un i verse at large i t i s the o n e bo n d
.
,

that hold s together al l b eings a nd becomes a force o f attract i on o n ,

a l l p lan es Man is gu ided by b l iss i n his relations t o the U n i verse

.
.

H e is g u ided by bl iss i n his rel ation to h i msel f .

N and a is located i n the brai n i n the thousan d ,

-

pe tal led Lotu s .

The sp iritual seat i n the head is Gok u l the rs t abod e , o f N anda .

Kr i sh n a appears in Gok u l . The devotee sets o ut o n h i s devo

t io n a l j ou rney .

Th e rst i m ped i men t o f a devotee i s Mal a o r i m pu r i ty I n .

sp i te o f h i msel f he can not get the b etter o f his pass i ons h is person
, ,

a l d es ires They h ave s uch a strong an d ap pa ren t charm there

.
,

is s uch an hered itary an d accu m ul ated attraction toward them that ,

they easily overcome the devotional l i fe i n i ts i n fa ncy The fasci n a .

t i ng P uta n a overtook al l by her charm s and s he fou nd an easy access

to Krishn a h i msel f She m ade an attem pt to n urse Kr i sh na w i th pois
.

o ued m i l k S he was k i l led a nd Mal a was removed ( X

. .

The n ex t i m ped i m ent i s V ik s he p a o r d istraction The m i nd .

,

w ith its load o f ou tsid e e xperiences al ways res po nd i ng to the outs ide
world i s so m uch d istracted th i n k i ng now o f th i s a n d n o w o f that
, , ,

that it has to be s e t righ t before further de v el op ment i s poss i ble .

T he cart has to be u ptu rned wi th i ts l oad o f food articles the cart o f

,
-

m i nd with i ts load o f ex periences That is the man has to b ecom e .

,

A n t a rmu k ha ( x 7 ) Whe n th is i s done the A su ra o f d i stract i on

-

, ,

T ri n a v a rt a or wh irl wi nd is easily k il led (M ) , The G O p is were n o w .

vo i d o f i m pu r i ties an d void o f d istract i on yet more they were be i ng

attracted to Krish na K rish n a favored them by steal ing the fru its o f
.

thei r karm a o r a c t i on and accepting the m for h i msel f S r i Kr i sh n a .

s aid to A rj u n a Yo u have a righ t to the Karm a on ly an d n o t t o the

,

fru its thereof Th e se nses o f th e G 0 p is used to roa m a bo u t i n the pe r

.
"

fo rma n ce o f daily du ties an d they brough t b ac k perception s an d con

,

c e p t io n s for the d ay wh ich were worked o u t b y the Gop i s a s d uty re

q u ired . The perception s an d conception s are the m i l k prod uc t s an d -

m il k They were ch u rned i nto the k arm a o f the Gopis The sen ses
. .

are the cows the outside obj ects o f percept i on the i r grass The , .

G /z rz ta i s obta i ned fr o m m i l k
'

B rah m a V a i va rta P u ran a says ,

Yaj n a is performed with 6 721 774 and al l h app iness arises o u t o f the ,

performance o f Yaj na
P ra k r i ti K /za i a
. The preparat i o n o f .

m i l k prod ucts i s the k arm a o r sacr i c e o f th e Gopi s ( x .

The h u sk stan d i s the d i scr i m i nat i ng facu l ty that wh ich s e

-
,

parates the h u sk from the gra i ns When K r i sh n a be comes fa s tened .

to the d i s cr i m i nat i ng fac ul ty (n ot that any o n e can fas te n h i m w i th

 t 3
05 1

Ordi n ar i ly the Go pa s lead th e co ws o r the

Devas l ea d Adh i -

the senses b u t i n Vri n d a va n a

,
the Devas s u rrender them sel v e s e n
t irel y to Kr i sh n a .

T he cal ves O r the Va ts a s a re the mo d i cat i o n s of th e s e n ses

a n d the m in d the V ri t t i s .

Ram a an d Kr i sh n a rs t ten ded t he cal v es

In Vrin d a va n a , .

T he Gopa boy s were the atten d ants o f Ra ma an d K ri sh na th e p a ri ,

s hads o r co m pan i on s who rea c hed ve ry near the sta te o f d i vi n i ty , t he

work -
mates o f B ha g a v a n i n the preser v atio n o f the u n i ve rse .

The Lord te nd ed t he Vri t t is of the mi nd . Th erefo re they

c ou l d n ot go astray .

let u s fol lo w u p t he work i n g o f t he d i v i n e i n t he h ea rt o f

No w
the i n d i v i d ual a n d th e k il l i ng o f al l o b stacl es .

Va ts a B a k a Ag ha a n d Bra /a mi The Vat s a A su ra is a

, ,

V r i t t i o f the m i nd
I f a n on ! s pi r i tu al V ri t t i beco mes u nconsc iou sl y
m i xed u p w ith the s p ir it ual Vrit t is o f the m i nd i t has i n stantly to be ,

k i l led .

B ak a o r th e cran e stands fo r rel i g i ou s hy pocr i sy S p i r i tu a l

,
.

l ife rej ects al l hy pocr i sy a l l t races of u n tru th i n a ny form , , .

When these t w o A su ras are d e stroyed a th i rd A su ra ap pears ,

o n the s cen e , the t er r i bl e A gha A gh a i s s i n an evi l deed Th e s i n s .

, .

o f a m an his past e v i l d eed s stan d u p for a wh i l e an d s wal l o w u p a l l

, ,

that i s d i v i ne i n h i m Even G od s can n ot overcome A gha Thos e

. .

w ho k now the st ruggl es of a d evotee k n ow very wel l how h ard i t is

whe n al l that i s ev i l i n m an the accu m u lat e d tenden c i es o f i n n u me r
abl e b irths rise u p i n rebel l ion as i t were at a certa i n stage o f his
,

r o gress W ho el se bu t S ri k ri sh n a can sa v e a d e v otee at s uch a

'

p .

cr i s i s The esh i tsel f h as to be d estroy e d a nd the wh ol e n atu re

.

c hanged The d evotee u nderg o es a secon d bi rth a s i t were H is

. .

V ri tt is are n o t the V ri t t is o f y ore even the energi es that gu ide the se

v rit t is u ndergo ch ange .

E very Brah m an a k n ows the M an tra that i s re c it e d for the s u p

p f e s s io n o f A gha ( A gh a ma rs ha n a )
'

I t goes b ack to the pre m an

-
i .
-

fes t i n g per i od when days an d n ights d id n o t ex ist

,
.

T he ,
se rpen t A gha s wal lowed u p Kr i sh n a a nd his com pa u

v i c tor i ou s an d h e re v i vi e d h i s c om pan i on s
me
~

K ris hn a o ut
'

ca .

The V ri t t is u nderwen t ch ange by th is pr o cess a nd al so thos e

that gui ded them I t wa s another crea t i on al togeth e r The for ms
. .

and var i et i es o f Brah m a s creat i o n had n o mean i ng n o w i n th e m

.
 [ 367 1
What i f the V ritt is were n o w rem ov e d fro m the G op i s or the
Gopa boys kept o u t i n a body T hey al l l ost the i r d i st i nct i ve fea
t u res the i r d i ff eren ces were gone Al l w a s b e c o me d i v i ne the .

V ri t t is a nd the Gopa boys .

S o whe n Brah m a conceal ed the c al ves a n d the G 0 p a b oys he ,

o n ly thought of h i s o w n creat i on The Vri t t is an d the Gop a boy s .

ca m e o u t i n d ivi n i ty wh ich was n o w thei r o n ly rea l i ty They were a l l .

parts o f S r i Krish n a h i msel f They were m an i festly S park s o r rays .

o f A t m a i tsel f The senses and the m i nd were n o w i rres i st i bly d raw n

.

t o ward s thei r cal ve s The G o p a s were m ore than ever attached to the i r
.

b oys Balarama not i ced th i s an d s pok e t o Kr i sh n a The q uery o f

. .

Raj a Pa ri k s hi t and the reply o f S u k a ex pl ai n the wh ol e pos ition T hi s .

bri ngs u s to the end o f the K U M A R A L I L A of Sri K r i sh n a wh ic h

prepares the way for the u n i on of the h u m an sou l w ith the o v er sou l -

of J i va A tm a w i th Param a A tm a We c o m e n ex t t o the BO U .

G A N D A L I L A when Kr i sh na gu i d e d the m i n d i tsel f an d al l wer e

attached to H im .

K ri s / ma , t be ten d er of tba co w s .

Ram a an d K r i sh n a wer e now i n charge o f t he c ow s t he m sel ve s ,

the sen ses and t he m i nd .

Yam a i s the Death god Th e r i ver Yam u n a is h i s s i ste r

.
-
. .

K a l iy a i s from k al a o r t i me Kal i ya w i th i ts o n e h u nd red h ood s i s

.

t he l i feti me o f o n e bi rth represen ted b y o n e h u nd red years

, The .

serpe n t c o u l d not b e k i l led b u t o n ly sen t a way fro m V ri n d a va n a .

The de v otees got ove r the pe r i od ic death t ransform at i on -

.

T/ze g mtz o n d P ra l a ma
'

co n a a n .

A s the fol l owers o f Krish n a were saved fro m d eath o n the o n e

h and s o th e y w e re saved from c o n a g ra t io n ( a n n ih ilation o f form )
,

a nd loss o f the Ego ( Bal ara m a ) o n the ot he r h and .

I n the k i ngdo m o f D i vi ne B l iss everyth i ng n ow w as d i v ,

i ne The pu r i ed m i nd d i d not go astray I t rema i ned en t i rel y

.
.

attached to S ri Kri sh n a Person a l i ty was n ow th orough ly co n . ,

q uered The j iva had a c Iu ire d m atter c ongen i al to the pl ane

.

'

of the rst P u ru sh a an d he n o l onger ran t h

,
e r i sk o f death
o r an n ihi lat i on Th e Gop i s c om pl eted th e i r ho m eward j o u rn ey
'

an d they k new n oth i n g e xcept th e i r Lord Kr i sh na They ga v e

u p a ll for the sake o f the Lord The Lord w a s al l i n al l t o .

t h em They were b ou n d to H i m b y the m o s t sacred ti es o f d ev o

.

t io n a l l o v e We shal l n o w s e e how they be ca me u n i ted to t he

.

D i v i n e Lor d .
 The r ai ns fol lowed the su m mer an d there w a s a ow o f s pirit
u a l ity a l l aro und
~

The au tu m n fol lowed a nd i t was cal m cl ear an d

.
,

tra nsparen t .

the w When
a ter i s pu re tran sparen t a n d cal m and the su n i s
,

o v er i t can a nyth i n g preven t th e reection o f th e s u n s i m age o n its

boso m The Gop is d rew u n to them sel v es the i m age o f S r i Krish na .

There w a s n o m ud d i n ess i n them as i n ord i nary m o rtal s they h ad not

the c a l l s o f other des i res .

I t i s not til l the ear ceases to h ear the ou ts i d e world ,

that i t is
O pen to the m u s i c i n the heart the ute of S ri Kr i sh n a , .

The Ru pa o f Kr i sh n a becomes m an i fest when al l world ly

Ru p a s l os e thei r ch arm .

The Gop i s eve n smel t th e d ivi n e fragran ce o f S ri Krish na ; they

fel t h is d i v i ne to uch a n d they tasted the honey o f S ri k ri s hn a s

l ips .

The charm s o f the worl d al l d ead a nd gon e there rema i n s ,

onl y o n e attract i on that of S ri K rish na the on l y P urush a i n

'

, ,
.

V ri n d a v a n a .

The Gopis n o w had a righ t to ap pro a ch S ri K r i sh n a a s the i r

l o v er They be cam e fu l l o f H i m ( f a n ma y u ) and they worsh ipped
.
~

K a t y a y a n i ( Yoga Maya ) t o gai n thei r object ( x 2 I ) .

-
.

I t was the n that S ri Kr i sh n a stripped them o f thei r clothes

( x z z ) N o fal se sham e n o fa l s e c o n s id e ra t io n s shoul d n ow d et e r t h e

-
.
,

G O p is They shou l d l ay the msel v es bare before S ri Krish n a N o

. .

h i d i ng n o hal f speak i ng
,
Vi rtuou s gi rls I k now you r resol v e I t is
.
,
.

t o wo rsh ip m e I al so appro v e of i t a nd so i t m ust s u cceed

. Th is .
"

w a s the l ong an d sh ort o f the whol e a ffai r The Gop is s a w they .

were fou nd o u t S o i t w a s to be a m atter o f o pe n l ove n o w

.
.

W e shal l pas s over a fe w d igress ions be fore we co m e back to

the Gopis an d the consu m m ation o f thei r l o v e ( Rasa Lil a )

.

Ved i c B ra k ma n s d I/z ez r w i v es
'

an .

Th o se that were u nder th e i n uence o f Ve d ic Yaj n as cou l d

not easily accept the sel f s a c ri c i n g path o f com passion

-
.

studen ts o f Bh aga v at Gita k n ow v e ry wel l th at S r i

T he

Kri s h n a raised h i s v oice agai n st Ved ic k arm a an d p reached th e

perform ance o f u n sel sh k arm a i n i ts stead T he Ved ic B rah m .

an as d id n ot fol low H i mfor a ti me B u t the tide o v ert o ok thei r u h

'

s e l s h w i v e s who w ere attached to the pa th o f u n s e l s hri e s s an d

 I 31 0 1
heavenl y mot he r the c o ws sa i d o f
No w that tho u hast tak en t he ,

place o f I nd ra we sha l l cal l thee o u r I nd ra o r G O V I N D A

,

S ri , .

d ara says g o m ean s a cow as wel l as S varga Go vi nd a i s o n e who

, , .

a cq u i res s u prem acy over the co ws o r over S v arga S o the word .

'

m ea ns I n dra as wel l B ut the pec u l i ar s ign i cance o f t he word

.

Gov i nda ha s bee n ela bo ra ted i n the B rah ma S anh i ta a n d o th e r

work s .

The pl ane o f the rst P u rush a wh i ch is the c o mm on pla ne o f

.

i n n u merable sol ar syste ms w i th the i r seven fol d pl anes has t wo

b road as pects V a ik u n tha an d G olok a V a i ku n tha ha s referen ce t o
, ,

the solar system s as a whole The energ i es that gu i de the Brah m .

a ndas p roceed f ro m the p lane o f V a i k u n t ha Both S i va a n d V i sh n u .

are as pects o f the rst Pu rusha b u t n ot Brah m a S i va Lo k a o r , .

K a i l as a i s therefore i nc l uded in V a i k u n tha The pl ane o f B rah m a i s .

S atya Lok a o r B rah m a Lok a t he h ighest p l ane o f the B rah m and a , .

The worsh i ppers o f Brah m a o r H ira n y a g a rbha rea ch t he p l ane o f -

B rah m a Lok a There they re m ai n ti l l the B rah m a nd a bec om es d is ;

.

sol ved at the en d o f the l i fe period o f B rah m a .

v ai k u n t ha is
the pla ne o f V i sh n u a s the rst P u ru sh a H e .

ha s fou ras p ec t s o n t hat pl ane Vas udeva S a n k a rs ha n a Pra d y u mn a , ,

n d A n iru d d ha H i s fem al e aspec t i s Lak sh m i The worsh i ppers o f

a
. .

V is hn u Pres e rve r o f the U n i verse reach th is p l a n e

, , .

Gol ok a i s a h ighe r as pec t o f the pl ane o f the rst P u ru sh a .

T here Kr i sh na is not the Lord o f the U n i verse H e i s the Lo rd o f .

onl y H is fol lowers those that gi v e u p everyth i ng for H is sak e T he .

h ighes t S p iritu al l i fe i s o n th is pl an e I n V a ik u n t ha there i s th e .

m aj esty o f po wer I n Golok a there i s the sweet ness o f l ove Love

. .

i s a s urrender wh ich we al l o we to Krish na who m akes the greatest ,

sacri ces for u s Is v a ra g iv es u s e x isten ce co nsc io usn ess a n d bl i s s

.
, ,

so that we m ay develop n e w ce n tres that approach the state

of Is v a ra a nd when we d o that we have n o righ t to k eep
,

the m to ou rsel ves but sh o ul d g i v e them back to H i m fro m who m

,

we o w e the m N oth i ng can pl ease the Lord s o m uch as wh e n we p ay

.

th is wi l l i ng hom age to H i m H e has fu l l co ntrol over the sen s es a n d.

ex perie nces o f the G o pa s a nd Gopis that d wel l i n Gol oka H e ca n .

t u rn them to an y u se H e l ik es T hey are H is o w n p rope rty a nd th e . ,

d wel lers o f Gol o k a form H is o wn hou sehold H e i s o n e w i th the m .

a s they are with H i m The hi ghes t s pi r i tu al l i fe is i n Golok a E ve ry

. .

k al pa adds to the n u mber o f the devoted ba n d .

: r epresen ted i n the D va ra k a L i la The a c ts o f

'

V a i ku n t ha i s
'
0 f
.

S ri Kri sh n a that c o nsti t u te the V ri n d a va n a L i l a are c o n s ta n t (n ity a ) .

 i st i 1
They are repr o d u ced in
al l Kal pas a nd o n al l the D vi pa s o r gl o b es
for the be ne t o f al l Bhak tas Whe n there i s the ful l m an i festatio n .

o f Kr i sh na i n any Kal pa the G o p a s a nd Gopis also appe a r w i th H i m

,
.

B u t H is rel ation s w i th the m are mean t to serve a s a g u ide o nl y fo r

the i n i t i at e d Bhak tas an d n ot for the worl d at l arge S r i Krish n a a s
, .

a n A vata ra i s d i fferen t fro m S ri Krish n a a s the beloved and th e

l over A s a n A vatara H e forces al legian ce an d ex pects i t a s o f
.
, ,

ri ght . A s a lover H e seek s H is Bhaktas a s th ey seek H i m

,
.

The Lord o f Golok a i s Go v i n d a W hen S ri Kr i sh n a w a s .

i n s t a l led a s Gov i nd a he had a r i gh t to the co m pany o f the Gop i s

, ,

a n d not b e fore The Gop i s b e c am e the prope rty o f Gov i nd a a s soo n

.
,

a s K r i s h n a as serted h i msel f a s s u ch The I nstal lation precedes th e

R 353 Li l a
. .The s ig n i c a n c e o f th is I nstal l ation w i l l n ever be l os t

s igh t o f by those who wan t to m ak e a cri t i cal stu dy o f the R as a

Li la o r to apply the ord inary can on s o f m oral i ty to th i s m ost sa c red
, ,

m ost su bl i m e and most sou l e n c ha n t i n g a c t o f Sri Kr i sh na th e

,
-
_

RAs A L IL A .

T H E R AS A .

W ho c an presu m e to ex pl ai n What m ortal m i n d ca n a p RQS a l

p roach even i n con ception the d i vi n i ty , th e s u bl i m ity o f the v e

, ,

chapters o n R a sa l The Gopis were o n the el d o f action They had .

thei r h u sban ds their parents thei r sons they had the i r worl d ly d u ties
, ,

to perform som e o f the m ard uou s e nough to req u i re constan t atten

,

t i on When the t i me came however for u n i on w i th the P u ru sh a o f

.
, ,

the H eart when the s i g nal m usic w a s heard e v ery Gop i th rew asid e
, ,

a l l Karm a al l actions al l atta c h men ts al l bo nd s a nd o ffered hersel f

, , ,

u p com pletely to the Lord Where is the glory o f those that g iv e u p .

the world th at g iv e u p al l d u ties i n l i fe o f those th at force them sel v es

, ,

o u t o f al l actions that they m ay be devoted to t he Lord w ith i n a n d

the Lord w i thou t ? A n d when the Gopis approached the Lord there ,

w a s n o trace o f h u m an pass ion i n them n o l o v e o f h u m an esh n o , ,

i dea o f m aterial grati cation They placed them sel ves e nt i rely a t .

the serv i ce o f the Lord

i

B u t there were those that had the yearn i ng to do s o to free ,

t hem sel ves from al l m ater i al obstacles i n the i r way to o ffer the i r ,

i nd ivi d ual i ty to the Lord b u t the Pra ra bd ha Karm a w a s t o o m uch,

for them : T he i r past Karm a h ad Wo v en a n et rou nd them wh ic h

'

they c ou l d n ot b reak th rough I t was the yearn i n g wh ich the Lord .

l ooked to an d not the overcom i n g o f o b stacl es i n the w a y And

though they d i ed w i t h t hat yearn i n g only the death co m pleted what ,

the y year n ed fo r fo r then the U n ion wa s c om pl e te

, .
 I 3I 2 ]
The V rin d a v a n a Li l a is N i ty a or co nstant s The Ra sa L i l a . is
fo r al l ti m e for al l Bhaktas
, .

The n igh t i s the ti m e for rest b u t i t is the rest o f b od ily ac

t ion s For towards t he close of n i ght s pi ritual activity sets i n Me n

.
, , .

get sp i ritual teach i ngs a nd sp i ritual ad vancemen t w ithout k now i ng i t:

B u t i t is o nly a fe w who h ave a consc iou s u n io n w i t h the Lord who ;
, ,

man i fests H i m sel f i n the heart o f m an .

P u rusha is o n e J i va Pra k ri t is o r Para Pra k rit is are m a ny

. .

T o P u rusha j i va m ust be al ways negati v e howe v e r posit iv e i t m ay ,

be toward s the form s o f A para Prak ri ti P u rush a is al ways Mal e .

A n d to H i mJ i va P rak ri ti i s al ways a fem ale

.

, A s the Vaish nava s .

say there is only o n e m al e i n al l V ri n d a va n a aud that m ale i s the

,
.

Lord S ri k r i sh na I n de v otion al practice o n e shou ld co n sider h i m

.
,

sel f a fem al e the m al e bei ng the Lord o f the u n i verse as re ected i n

, ,

the heart o f e v ery m a n .

The Gop i s heard mu s ic an d wen t to S r i Kr i sh n a

'

t he .

I f you are o f the worl d go back t p the world B u t n o th e

, .
,

Gopis were not o f the world They had every right to the u n ion . .

A n d S ri Krish na cou ld not deny them H is com pa n ion sh ip

'

Nay i t .
,

was a great th ing to the Lord H i m sel f that Ji v a s shou l d retu r n to

H i m w ith al l thei r sp iritual ex pe riences that the U n i v erse m ight be
ser v ed and protected The co ncession was n atu ral the j oy w a s
.
,

m utu al B u t i n the m id st o f the u n i on i tsel f there is a d anger a

.
, ,

m o st s ubtle d an ge r th at o f Egoism , I a m i n u n io n w i th the Lord ,

.
"

The rst an d t he l ast weak ness o f h u man i ty th is I ness is a d ra w ,

-

b ack e v e n i n the h ighes t S piri tual l i fe of m a n The G o p is t ho u ght o f .

t l z e ms el v es an d there was a n i nstan t break i n the u n ion The Lord .

d isappeared The Lord i ncarnated for the good o f the U n iverse a n d

.

n ot o f i nd i v id ual s an d i f i nd i v id ual s were dear to H i m i t was for the

,

sake o f the U n iverse H e was no spec ial p roperty o f the Gop i s :

.

What d id the Gop is d o ? They i m i tated h is action s o n the Earth .

T hey fol lowed H is footsteps w he re e v e r fou nd They approa c h ed the .

Lord as m u ch as they cou l d i n i dea .

l ast they b roke o u t Thou art su rely n ot th e s o n o f a G 0 p i

At ,

.

Thou art the i n most seer of al l be i ngs I m plored by Brah m a thou .

h as t appeared 0 fr i end i n the l i ne o f the S t va t a s for the protection

, ,

of the U n i verse
.

T he Gopi s n o w real i sed that the Lord they wa n ted to be

u n ited to w a s the Lord o f the U n i verse H is m i ss i on was the pro .

t e c t io n o f the u n i verse Cou ld they sh are w i th H im ? I t wa s then

.
~
 3r4

Fro m V ri n d va n a to M ath u r a we proceed from the i n ner ma n

to the o u ter m an from the e v erl asti ng com pan ion s of Sri Krish n a
,

to H is s u rrou nd i ngs as a n A vat a ra .

I n the V ri n d a va n a Li la we nd K rish n a i n h is rel ations to,

the h oly bei ngs an d to the De v as who i n carn ated w i th H i m for the
good of the u n i v erse W hene v er a great A vat a ra ap pears o n the
.

E arth h is com pan ion s al so appear w i th h i m H i s rel ation s to h i s

, .

o w n compan io ns serve as a l i v i ng e x am pl e to oth ers They afford a .

l esson to al l B hak tas for al l ti me T h is part of the Li l a i s ba s e d .

u po n u ndyi ng etern al tru ths u po n the perm anen t relations betwee n

, ,

J i va an d Is v a ra The heart of m an i s t he seat o f th is Li l a wh ich

. ,

can be reprod u ced at al l ti mes i n the heart o f every real Bhak ta ,

.

Th e Gop is are the sam e now as they were when Krish n a sancti ed
the E arth They are the p reser v ers o f the u n i v erse accord i ng to
.
,

Gop i C han dana U pan ishad A n d thei r ran k s m ay be i ncreased by .

d e v oted Bhak tas who gi v e u p al l for the sake o f the u n iverse and i ts
Lord .

There is one poi n t m ore i n the rel at i on s of the G o pa s an d

Gopis to Krish na Lo v e was the on e bond wh ich u n ited the m al l
.

to H i m They sought h i m i n their i n m os t heart they tal ked to h i m

.
, ,

they k new hi m as o n e of themsel v es H e w a s a so n to them a co m .

,

pan ion a l o v er W hate v er pl eased the Lord pleased them W hat

, . .

ever was H is work was thei r work too They abnegated them sel v es . .

They merged themsel v es entirely i n Krish na There was no q uestio n .

o f d uty n o ru l es n o i nj u nctions The Vedas d id n ot ex ist for the

,
.

d wel lers i n V ri n d a v a n a The S m ri tis were not wri tte n for them
. .

T hey d id n ot tread the path o f karma Lo v e bou nd th ey ga v e .

-

themsel v es en tirel y u p to K rish na and they d id not stop to ask the

reason why they d id n ot s top to cast a glance at the worl d they left
, .

B ut the u n ion was h ardly com plete ; the Gop is had scarcel y
e mbraced thei r friend thei r l o v er than he d isappeared i nto the re
, ,

g ions of the U n i v erse The message came that H e was to be sought

.

i n the U n i v erse .

The Lord of th e U n i v erse was n ot the l over of the Gop is .

H e cou l d not be the d irect object o f thei r l o v e B u t when the Gopis .

,

k new that their own Krish na was the Lord o f the U n i v erse they ,

failed not to bear the same l o v e to H i m B ut the m ajesty o f the .

U n i v erse was i l l adapted to the sweetness of thei r domesti c l ove

-
.

They were o u t of harmony w ith the l ord l i ness of their Lord

at D v a ra k a So when the Lord nal ly rece i ved the m at Ku ru
.
 [ 31 5 ]
k s he t ra , the Gop is sa i d that hom e bred as they were t hey co ul d n ot
,
-

forget the l otu s feet of Krish n a i n the i r heart They were re u n ited .
-

to Krish n a as the al l per v ad i ng P u rusha the preser v er o f the U n i

,
-

v erse The vei l m ay be l ifted a l ittl e fu rther We have al ready see n

. .

that l i fe i n the h igher Lokas i s pu rely u nsel sh for as the Bh agavata , ,

says the h igher Lokas are transform at ions of N is hk a ma Karm a We

, .

are to abnegate ou rsel v es before we can go to M ahar Lok a Th is .

abnegation can be accom pl ished by m ergi ng ou rsel v es i n some o n e

who s tands across the T ri l o k i Lo v e al one break s the barrier betwee n .

m a n an d m an I f we can get a n obj ect o f u nsel sh love to

.
,

whom we can give everyth i ng that we have we m ay eas ily learn the ,

lea s s o n o f sel f su rrender By the bond of l o v e sou l s grou p together i n

-

.
,

M ahar Lok a an d they l earn the rs t lesson s o f u n iv ersal l i fe Wh at .

better o bj ect o f l ove ca n one h a v e than o n e o f the A v a t a ra s h i msel f ?

Wh at u n i on w i l l be more glorious m ore l asti ng more sp i ri tual ? , ,

A n d S ri Kr i sh n a offered h i m sel f for su ch love to those that are

d evoted to h i m A n d the m ost fortu n ate amongs t h u m an ity are
.

those that com plete the l o v e u n ion wi th S ri K rish n a They form a n -

.

i nseparable grou p w i th H im an d the pl ane of th eir u n i on i s Golok a , .

The Vai sh n avas place that Lok a h igher th an V a i k u n tha i tsel f I t i s .

th e plan e proper o f S r i Kr i sh na where he i s al ways at hom e with ,

h i s Bhak tas There m ay be m any centres rou n d wh ich sou l s m igh t

.

gather i n the h igher Lokas m any types of u n i versal l i fe b u t there , ,

i s n one s o h igh so nobl e s o gloriou s as the cen tre a fforded by Lo rd

, , ,

K rish n a When Krish n a i ncarn ates H e can not d o so si ngly The

.
, .

Gopis appear w i th H i m The Cha i tanya C ha ri t a m ri t a wh ich em

.
,

bod ies the teach i ngs o f Chaitanya says that the Li l a of Krish n a i s ,

reprod uced th roughou t the fou rteen Man v an taras o v er al l parts o f th e

B rah m a nd a j ust as days a n d n ights are prod uced o v er al l parts o f
,

the earth The Lil a i s con stan tly performed i n Goloka an d i t i s

. .

reprod uced over parts o f B rah m a nd a accord ing to the w i l l o f Kr i sh na , .

V ri n d ava n a i s on ly a reection o f Goloka .

When we go to Math u r a we n d the A su ra attendan ts o f ,

Kan sa represen ti ng al l the predom i natin g v ices o f the ti me P ride .

,

arrogance en v y and mal i ce worl d l i ness an d anger al l that keep Up

, , ,

the m ater i al i ty i n m an w ere to be fou nd a mong the best o f h is

fol lowers and ad vi sers .

They were al l su b d ued an d Kan sa h i m sel f brou gh t d own fro m

h i s h i gh platform .
 [ 31 6 ]
When Kr i sh na wen t to M a t hu ra/ a n d D v ara k a we nd him ,

as an A vat a ra i n augu ratin g a n ew era i n the S p i ritual h istory of the

,

U n i v erse W e nd h i m there i n al l H is m ajesty glory an d d i v i n e

.
,

lordsh ip Those who fol low h i m there fol lo w the path of D i v i n e

.

Lord sh i p Those who fol l ow H i m at V ri n d a v a n a fol low the path of

.

D ivi ne Lo ve and sweetness .

E ND OF V RIN D AV A N A Li LA .

M A T H U R A LILA

TH E H U N C H B AC K E D
-
G IR L AND TH E P A ND AVA S .

S KA N D H A X C H AP
. .
4 8 49
-
.

To keep h is word S ri K rish n a wen t w i th Ud d ha v a t o the hou s e

,

o f the h u n c h backed g irl H e grati ed he r desir e an d ga v e he r

-
.

w hat s he wan ted .

Sr i Krish n a th e n w ent w ith Ra ma and Ud d ha v a to the h ou se o f

A k rura A k rura ro s e u p to recei v e them
. H e adored Krish n a say .

in g Thou hast co me d ow n for the good o f the Un i v er se W hen .

e v er the ol den path o f the Vedas i s cr o ssed by the evi l paths of u n

bel ie v ers Tho u d o st m an i fest Thysel f as n ow by the attri b ute o f
, , ,

S atva .

S ri K rish na said
Good peopl e l i ke you rsel v es are to b e al ways adored b y me n
and the De v as For wh i l e De v as are sel f seek i n g S ad h u s are n ot
.
-

so . The places o f san c ti ty on the earth an d id ols an d stones that ,

symbol ise d i vi n i ty h a v e th e p o wer to pu ri fy th e m i n d after l on g

,

ser v ice wh ile the very sigh t of Sadh us i s p u ri fyi ng Go thou t o H a s

, .

t i n a p u ra an d m ak e enq u i ries abou t the Pand a v as They are sti l l .

you ng and they have l ost th eir father We h ear th ey are l i v i ng .

w ith Dhr i tarashtra B u t the bl i n d k i n g is too m u ch i n th e hand s o f

.

h is e v il son s an d he m ay not be i m partial to h is n ephews So en qu i re .

w hether h is treatm en t o f them i s good o r b ad When I k now th at I .

,

sh al l d o wh at i s best for my fr i en ds
'

A k ru ra
went to H a s t i n a p u ra a n d learned from V id u ra an d
K u nti the cruel treatmen t of the Pan da v as by Dh ritarashtra and h is
sons Dhritarashtra con fessed that he cou ld not hold the b al ance even
.
 [ 31 8 ]
of the town The Devas o ffered their best th i ngs and the Lo k a J
.

palas su rrendered their ru lershi p to S ri Krish na By Yogic powers .

Krish n a remo v ed h is k i ns men to th is town H e then left the town i n .

charge of Bal aram a nd h i msel f wen t o u t to gh t wi th Ya va n a (Ya v a n a .

,

i s o n e al together ou tside the pal e of H i nd u is m a M l e c hha ) ,

.

Kal a Ya v a n a recogn i z ed Krish n a a n d pu rsu ed h i m K rish n a .

d rew h i m i ns ide a m ou n tai n ca v e There Kal a Ya v a n a fo u n d a m a n

.

lyi ng as leep H e thou gh t Krish n a wa s pretend ing sleep S o he

. .

gave the m an a k ic k That m an h ad bee n sleepi n g for a lon g ti me

.

b ut he grad ual ly O pe ned h is eyes a n d i n a nger l ooked at Ya v a n a

who becam e c ons u med by the re proceed i ng fr o m that l ook .

20

M U C H UK U N D A

S K A N DH A X . C H A P 51 . .

Raj a Pa rik s hit asked Who was the m a n an d why wa s he

S leep i ng i n the ca v e

S u k a repl i ed
was a d escen dan t o f the l i ne o f Ik s hv a k u s o n o f the
He ,

great K i ng Mandh ata by n am e M u c hu k u n d a H e had hel ped the

,
.

D e v as i n the i r gh t wi th the A s u ras When the gh t was over the .

,

D e v as showed h i m the ca v e and asked h i m to res t there The .

D evas blessed h im with a lon g sleep .

When Ya v a n a was k il led Krish n a ap peared before M uch u

,

k u nd a .

Who m ayest thou be w i th s u ch overpower i ng glory ? th e

l atter asked .

Krishn a repl ied .

My births and d eeds are i n n ite Even I can not c ou n t them . .

A t the requ est of B rah m a I a m at presen t born i n the l i ne of Yad u

,

a s the s o n o f Vas udeva for the protect i on o f rel igion and for the
,

rooti ng o u t o f the A su ras I h a v e k i ll ed Kansa who i s n o other

.

than K a l a n e mi I have k i ll e d Pra l a mb a an d oth ers Th i s Ya v a n a

.
.

was al so k il led by me by m ean s o f the re from you r eyes I h ave

,
.

n ow com e here to fa v or thee for I a m bou n d by a ff ction to m y

,
e

votaries A s k what boo n thou l i kest Tho u shal t have al l tho u

.
.

d es irest .

M uch u K u n d a remem be red the foresay i n g o f Garga that

t here w a s to be a D i v i ne I ncarnation i n the 2 8t h Kal i Yuga an d
 [ 31 9 ]
he therefore k n ew Kr i sh n a to be the d iv i ne Lord . He asked for no

boon bu t devotion to Krish na .

Truly said Krish na thy m i nd is pu re an d n obl e for i t i s

,

n o t tem pted by boons Those that are whol ly de v oted to m e d o

.

n ot yield to desi res Those that are n ot de v oted m ay con trol

.

their m i nd by Pran ayam a an d other practices bu t as thei r desi res are ,

n ot overcom e they are fou n d to go astray Roa m abou t the Earth

,
.
,

w ith m i n d xed i n me Thy de v otion S hal l n e v er fail Wash away

. .

the i mp u rities o f the presen t l i fe w ith de v oted concen tration of the

m i nd I n the next bi rth thou shal t be born a s a B ra hma n a an d
.

b eco me the greatest friend o f al l bei ngs a n d th ou shal t then ful ly ,

a tta i n m e
5
.

M uch u K u nd a cam e o u t o f the m ou ntai n cave H e fou n d that .

the an i m al s an d trees were al l short si z ed an d hen ce i n ferred i t was -

K al i Yuga H e m ade h is way to the north and e n gaged h i msel f i n

.

devot i on al practi c es i n the Badari A sra m o f N ara an d N a ra y a n a .

( W hat has been the n ex t birth M uchu K u nd a

o f How has
he befrien ded the u n i v erse O r i s he stil l to com e ? )
Kr i sh n a cam e back to Math u ra H e k il l ed the M l e c hha troops . .

H is me n a n d cattl e were carryi ng the booty to D va ra k a W he n .

o n the way Ram a and Krish n a were attacked by j ara Sandha wi th a

,

l arge army The brothers feigned a igh t J ara Sand ha ch ased

. .

them w i th h i s arm y The y cl i m bed u p a m ou n tai n J ara S andh a

. .

m a d e a s e a rc h b u t co ul d n ot n d them
, H e then set re to th e .

m ou n tai n sides The brothers j u m ped dow n el eve n Yoj anas a nd

.

m ade their way to D va ra k a .

-
2O

D V A RAK A L I LA .

R U K M IN I .

S KA N D H A X C H AP
. .
52 -

54 .

We h ave been al ready tol d o f Bal ara m a s m arr i age w i th

Re v a t i .

S r i Kr i sh n a m arr i ed R u k m i n i i n the Rakshas a form ( Th e .

sei z u re o f a m aiden by force from her house wh i le she weeps a nd ,

cal ls for assista nce after her k i ns men and friend s have been sla i n i n
,

the battle o r wou nded a nd the i r h ou ses broken open is the m arr i age ,

styled Rakshasa ) .
 [ 320 ]
Ki ng had v e son s R u k min R u k m a
Bhis hm a k a of V id a rbha , ,

ratha R u k m a v ah u R u k m a k esa an d R u k ma m al i n H e had al so

,
-

, ,
-

o n e d aughter R u k m i n i ( R u k ma m ean s brigh t rad ian t al so gol d )

.
, , .

Krish na a n d R u k m in i had heard o f each other an d they m ade

a v o w of m arriage R u k m i n howe v er betrothed h is sister to S is u
.

pal a son o f the k i ng of Ched i R u k m i n i secretly sen t a B rah m a n a

, .

m essenger to Krish n a an d ga v e h i m a letter The B rah m an a was .

received wel l by Krish n a H e read ou t the fol lowi n g l etter o f .

R u k mi n i .

O A c hy u t a ,
thou m ost lovely o f al l m y m i nd has forced ,

th rough al l false sham e an d has become attached to thee for I ha v e ,

heard of thy excel lences wh ich reach the ear on ly to rem o v e al l

,

su fferi ngs an d I ha v e heard of thy beau ty wh ich gi v es al l that i s ,

d esi red to th e seer thereof .

M u k u n da O N ris i n ha
0 , ,
wh ere i s the g i rl h owever wel l b orn , ,

m odest and great s he m ay be ,

that wi l l n ot choose thee a s h er
h usband u neq ual led as thou art
,
i n bi rth grace beau ty wisd o m a n d
, , ,

f iches a n d the most pleasi n g to

,
al l m an k i n d .

T herefore thou art ch osen by m e as my h usba n d I o ffer .

m ysel f u p to thee Come tho u here a nd m ake m e thy w i fe T ho u

. .

d o s t deser v e to ha v e m e soon Let not S is u p a l a to uch m e l i ke a .

,

j ack al tou ch i ng the sha re of a l io n .

I f I ha v e done v i rtuou s acts i f I h a v e righ tly ser v ed the ,

great Lord S i v a then come 0 brother of Rama an d hol d my h a n d

, , ,

and l et n ot others do so The d ay after to morrow is xed for m y

.
-

marriage Com e thou u n noticed Defeat S is u p a l a a nd others a n d

. .

carry me away by force i n the Rakshasa form of m arriage .

I S h al l tel l you ho w i t wi l l not be necessary to k i l l m y fri end s

w i th i n the house The day before the m arriage there w i l l be a large
.

gatherin g ou ts ide the town to worsh ip the goddess D u rga an d I as ,

bride shal l be p resent there .

The message was thu s d el i v ered S ri K rishn a vowed to .

m arry R u k m i n i by force H e ordered Dar a k a ( H is ch arioteer ) to

.

bri n g the chariot Then he took the Brah ma na w ith h i m an d re ached

.

K u n d i n a the town o f B his hma k a i n o n e day

, ,
.

K was gay w i th preparation s for the m arr i age D am a

u n d in a .

Gbosa the father of S is u p a l a al so m ad e grand preparation s H e

, ,
.

cam e w ith a l a rg e r e t i n u e to K u n d i n a B hi shma k a wen t o u t to re .

c e i v e h i m and l ed h m
i ,
to h i s q u arters S ai v a j a ra s a n d ha D an ta .
, ,

v ak ra V id u ra tha Pa u n d ra k a an d m any other k in gs frien d l y to

, , , , ,
 [ 322 ]
S a m v a ra
'

as a c ook
K n ow i ng t he hil d t o be Ka ma Deva s he
.
-
' '

n u rsed h i m an d becam e attached to h i m I n ti me K a ma d e v a gre w

'

.
,

u p an d M a y a v a t i approached h i m with expression s o f l ove W hat .

is th is m ot her asked K a ma d e v a W hy th i s change i n your feel ,

i ngs toward s m e l

Thou art K a ma d e va O Lord s o n o f K r i sh n a T h ou h adst

, ,
.

b een stol en a way by S a mva ra I a m thy w i fe Rat i The A su ra . .

ha d thrown thee i nto the s e a when a s h devou red thee I have go t

,
.

thee back from the sto m a ch o f that s h S a mv a ra i s a n ad ept i n .

m any form s o f Maya K il l h i m by m ean s o f Del us i on a n d other

.

powers of Maya k no wn to thee .

R a t i ga ve to Pra d y u mn a the V i dya k nown as Mahamaya ,

the destroyer o f al l other M ayas .

Pra d y u mn a fough t w ith S a mv a ra a n d k i l l ed him w i th the

hel p o f Maham aya Rati the n carr i ed h er h u sban d to D v a ra k a
. .

There the women m istook h i m for K r i sh n a a n d bash ful ly m oved

'

as i de E ven R u k mi n i cou l d o n ly h al f dec ide th at he was her s o n

. .

K rish na a ppeared w ith Vasudeva Devak i an d Ra ma N arad a , .

rel ated the story o f I ra d y u m n a s ad ven tu res

There was great j oy .

at D v a ra k a an d peopl e wel comed Pra d y u mn a a n d his w i fe P rad .

y u m n a was a n i m age o f Krish na Wh at won der i f even h i s m other.

b e c ame attached to h i m l
0 2

TH E J EW E L S YA M A N TAK A, JAM BAVATI AN D S AT YA BH AM A .

S KA N D H A X C H A P 56
. . .

K i ng S a tra j i t w as a v otary o f the S u n God H e g o t a pre -

.

sen t from h is deity o f the S y a m a n t a k a j ewel H e ca m e to D v a ra k a .

w ith th e j ewel on h is n eck H e shone w i th su ch a l u stre th at p e o

.

pl e took h i m for the s u n The jewel u sed to bri ng forth 1 60 0 0

.

pal as of gol d e v ery day S r i K ri sh n a asked the j ewel fo r the k i ng

.

o f the Ya d u s b u t S a t ra j i t wou l d not part w i th i t

,
O ne d ay his .

brother Pra s e n a j i t rode on a h u n ti n g excu rs ion i n t o the forests w i th ,

the j ewel on h is neck A l ion k i ll ed h i m an d h is horse an d carried

.

away th e j ewel The Bear ch ie f j a m ba va t k i l led the l ion a n d took

.
-

, ,

away the j ewel i n to h is cave an d m ad e i t the playth i ng o f his 50 0 .

W hen Pra s e n a d id n ot retu rn S a t ra j i t thought th at he had b ee n

,

k i l led by K rish n a Pe o p l e a l s o s u spected h i m To g e t r i d o f th i s

.
~
.

u nj ust reproach Sri Krish n a went o n a search h i m se l f w i th h i s men

, .

H e traced o u t the rem a i n s of P ra s e n a the horse and the l i on He , .

 [ 323 3
then e n tered the c a ve o f the Bear ch i e f leav i ng his men ou ts i de The
.

-
.
,

i n fan t son o f j a mba va t was pl ayi ng w ith the j ewel K rish n a a p .

a re d b e fore the bo y The n u rse screa med alo u d m ushed

p e .
J a b a v a t r .
.

o u t i n a nger a n d attacked Krish na The ght wen t o n for twenty .

e igh t days an d at last j a mba v a t w a s o v e rpo wered H e then k ne w S ri .

Krish na a s V i sh n u th e pri m al Puru sha an d praye d to H i m Sri K rish n a

, .

sa id the o bj e c t o f h i s en tering the cave was to reco v er the j ewel a s ,

he wan ted to re move the s u sp ic io n that h e h i m sel f h ad take n i t .

m v a t gl adly o ff er e d h i s da u g hter m j
J a b a
j a ba v a t i wi th the ewel to
S ri Kr i sh na H e the n ret u rned to D va ra k a w i th his brid e an d t he
.

j ewel H e c a l led a n asse mbl y a n d i n t he presen ce o f al l m ade o ver

.
, ,

the j ewel to S a t ra j it H e al so t o l d hi m ho w h e g o t i t bac k S a t ra j i t

. .

fel t deeply morti ed H e ca m e back to hi s ki n gdo m a n d t ho ug h t

.

ho w he cou l d b es t appe as e S r i Kri sh na whom he had o ffen ded by

grou nd less s u sp ic i on A t l as t he o ffered his d aughter S a ty a bha ma
.

t o Krish n a an d also the j ewel Kr i sh na said

. We d o n ot wan t
the j ewel 0 K i ng Tho u art the votary o f the S u n God Let i t
, .
-
.

re m a i n w i t h thee We shal l partak e o f it s b les s i ngs

.

.

S YAM AN TAK A, A K RURA, K RITAVARM AN AND S a ra D H A NU .

S KA N DH A X . C H AP .

H eari n g that the Pa nd avas ha d b ee n k i l le d i n the Lac house -

Ram a an d K ri sh n a we nt t o H a s t i n a p u ra to o ffer the i r con dolen ces .

Tak i n g advan tage o f the i r a b sence A k ru ra a nd K rit a va rma n said to

,

S a t a d ha n u , S a t ra j it p r o mi sed t he S y a ma n t a k a j e wel al so whe n

he m ade over h i s d aughte r to Sr i Krish n a W hy sha l l no t t he j e we l .

be take n fro m h i m Why shal l he n o t sh are the fate o f h is brothe r 2

The w i cked S a t a d ha n u u n der th is evi l i nsp i rat i on k i l l ed S a t ra j it

wh il e he was asl eep a n d carried away the j ewel S a ty a bha ma we n t .

to H a s t i n a p u ra and i n for med Kr i sh na o f the k i l l i ng o f her father .

T he b rothers c ame back to D va ra k a Kr i sh n a mad e p reparat i o n s .

for k i l l i ng S a t a d ha n u an d for recov e ri ng the j ewel from hi m Sata .

dhan u sought the hel p o f K ri t a va rma n B u t he k ne w too wel l t he .

m ight of S r i K r i sh n a a nd he decl i ned t o g i ve any he l p S a t a d ha n u: .

the n turned to A k ru ra A k ru ra k new Krish na a s A tma n a n d he

.

w oul d not do a nyth i ng S a ta d ha n u however left the j ewel w i t h

.

A k ru ra a nd ed away o n horse back Ram a a n d K r i sh n a fo l lowed

-
.

h i m to M i thil a H e left the horse a n d ran a way o n foot S ri

. .

Kr i sh n a o v ert o o k hi m s o o n a n d c ut o ff his h e a d wi t h the C hakr a;

 [ 324 ]

He t he n
'
for the j ewel bu t co ul d not nd i t T u r n i ng to
s e a rc he d ,
.

h i s brother h e said F o r n oth i n g h a v e I k i l l e d S a t a d ha n u The

, ,
.

j ewel i s not w ith h i m

Ram a repl ied S a t a d ha n u m u st ha v e l eft
.

the je wel w ith som e o n e T ry to n d h i m o u t. Go back to .

D va ra k a I shal l i n the m ean ti me pass som e t i me w ith my friend

. ,

the k i ng o f M i thil a Ra m a re m ai n e d at M ithil a fo r a fe w years
. .

D uryodhana also came there H e l earned the art o f g ht i n g w i th th e

.

ma i l from Ram a .

S r i Kr i sh n a wen t b ack to D va ra k a an d tol d S a ty a bha ma h ow

he had k i ll ed S a t a d ha n u b u t c ou l d n ot n d the jewel K ri t a va rm a n .

a nd A k ru ra heard al l that t o o k pl ace an d they ed for the ir l i v es

from D va ra k a I n the absen ce of A k ru ra the people o f D va ra k a
.

s u ffered from bod ily an d m ental pai n as wel l as d istu rbances from the
De v as an d the el emen ts Tho s e wh o forgot the gl ory o f S ri K rish n a
.

attr i bu ted al l th is to the absence o f A k ru ra B u t i t w a s n ot possi bl e .

th at such th i ngs shou ld hap pe n where S r i Kr i sh na res i ded (w i thou t

H i s w ish ) .

O nce u pon a t i me there were n o rai n s a t K a s i ( Benares ) .

The k i ng o f Kas i offered h i s daughter G a n d i v i to S v a fa l k a a nd i t

rai ned at Kas i A k ru ra i s the So n o f that S va fa l k a H e h as got
. .

the powers o f h is father I t ra i ns wherever A k ru ra l i ves and the

.

l an d becomes free from epidem ics an d cal am i ties .

T he o l d peopl e ta l k ed th u s S ri Krish n a k new it w a s not s o . .

H e sen t for A k ru ra shewed h i m e v ery res pect an d s m i l i ngly a d

, ,

d ressed h i m th us 0 l ord o f g i vi ng ( D a n a pa ti ) S a t a d ha n u m ust ,

h ave le ft the S y a ma n t a k a j ewel wi th th ee I k new th i s from before .

.

S a t ra j i t l eft n o s o n H i s d au ghter s son i s therefore h is tru e hei r

.
.

B u t i t i s n ot s o easy to k ee p the j ewel Thou dost k eep th e o h .

s e rva n c e s wel l S o l et i t be with th ee B u t i n the m atter o f th i s

. .

j ewel e v en my brother d oe s n ot bel ieve m e Therefore shew i t once

, .

and give peace t o you r fr i end s

A k ru ra m ade o v er the j ewel to S r i
.

K r i sh n a H e shew e d i t t o h i s cl ans men i n order to remove the

.
,

s ta i n o f s usp i c ion aga i nst h i m H e then retu rned i t t o A k ru ra

. .

0 :

TH E OT H E R W IV E S O F S RI K RISH N A .

SKANDH A X . C H AP .
58 59
-
.

S ri Kr i sh n a wen t to s e e the Pand ava brothers at H a s t i n a

pu ra They gave h i m a m ost d evoted recept i on O n e day Krishn a
.
-

and A rj u na wen t o n a h u ntin g exc urs i on to the s i de o f the Ya m u n a .

 [ 326 ]
Kr i sh n a gave assu ran ces o f sa fety an d he then en tered the
hou se o f Naraka Narak a had carri ed away 1 6 T H O U S A N D G I RLS
.

by force Krish n a se nt away these g irl s a n d m u ch treasu re to

.

D v a ra k a H e then wen t wi th S a ty a bha ma to the pl ace o f I n d ra an d

.

there restored the ea r ri ngs to A d i ti A t the requ est o f his w i fe

-
.
,

Krish n a u prooted the P a rij a ta tree a nd pl aced i t o n the bac k o f

Garuda The Devas res i sted b u t Kr i sh na defeated the m al l

.
,
Th e .

P a r ij a ta tree was pl an ted i n the q uarters o f S a ty a bha ma an d i t sp read

i ts fragrance a l l rou nd K ri sh n a m arr i ed the 1 6 thou sa n d g i rl s a t o n e
.

a nd the sa m e mom en t b y assu m i ng as m any form s .

-
:o :

K RI S H N A A N D R UK M IN I .

S KANDH A X C H AP
. . 60 .

Kr i sh n a and R u k min i were o n c e s i tt i ng together when tu rn , ,

i ng to h is w i fe w i th a s m i le K r i sh n a spoke the fol low i n g words

,

Pr i ncess thou wert coveted b y great an d powerfu l k i ngs

, .

Thy brother a n d thy o w n father o ffered thee t o S i s u p al a an d others .

H o w is i t then thou d i d st accept m e w ho am not thy equ al ? See

how we h ave taken shel ter i n the s e a bei ng afraid o f the k i n gs
'

H aving powerfu l enem ies we ca n h ardly be said to occ upy o u r k i ngl y

,

seats 0 tho u w ith beau tifu l eyebrows w oe to those women wh o

. ,

fol l ow s uch men a s h ave u nk now n and u ncom m on ways o f thei r o w n .

Poor as we are weal thy peopl e hard ly seek u s I t is m eet that they
,
.

shou l d m arry o r m ake friendsh i p w i th each other who are equ al s i n ,

w eal th b irth power and beau ty

,
. I t i s through ignorance a nd short .

s ighted ness that th ou h ast m arr i ed o n e who is v o i d o f al l G u n as

( good q ual i ties ) an d who i s praised o nly by Bh i ksh us ( b eggars ) .

T herefore d o tho u seek som e Ksh atriya k i n g who w il l be a m atch

for thee S is u p al a S l va j a r s a n d ha D an ta Vak ra a nd other k i ngs
.
, , ,

and even thy o w n brother R u k m i n bl ind fol ded b y pr i de sh ewed , ,

hostil ity to m e For the repressio n o f thei r pride I the pu n i sher o f

.
,

evi l men b rough t thee here B ut we are i nd i ff eren t to the body an d

.

the house vo i d o f al l d es i res xed i n sel f al l ful l the l igh t w ith i n

, , , , ,

w i thout act i ons

.

( W i thou t ant i c i pat i ng o u r general s tudy o f the D va ra k a L i la ,

i t i s su fcien t to m ention here that R u k mi n i is the S p iritu al en ergy

of M ul a P rak riti o r rather the l ight o f P u rusha as reec ted o n
, ,

P rak riti The gist o f what Krish n a says i s that there i s an essential
.

d i ff erence betwee n Prak r i t i an d P u ru s ha P urusha i s vo i d o f G u n a s , ,

wh i le form the esse nce of P rak r i t i ; C om i n g from Prak r i t i
the G u n as ,

R u k mi n i m ust fol low th e Prft k ri t ic elements A n d i f Kr i sh n a w rest .

e d h er away from the h and s o f the m ater i al energies of Prak ri t i

a nd even from her o w n prak r i t i c b as i s (her brothers and father) i t was ,

be c ahs e the m ater i al en erg i es had asserted themsel ves t o o m u ch .

Th is was done i n the Seven th M a nva nta ra when the spir i tu al ascen t ,

w a s a K a l p ic necess i ty Was R u k min i t o rem ai n wedded to Kr i sh n a

.

fo r the rema i n i ng per i od o f the Kal pa o r wa s s he to go back to her ,

b rothers an d thei r fr i en d s P) .

R u k m i n i repl i ed
Lotu s eyed even s o i t i s a s thou sayest I a m qu i te u n l i k e
0 .

thee the Great Bhagavat Lord o f even B rah m a V i sh n u an d S i va

,
.
, ,

T hou art pl u nged i n Thy o w n greatness What am _I to Thee the .

,

G u n as form i ng my essence ? I t i s on ly ignora n t peo p l e who wors hi p

m e ( For fear o f k i ngs thou h ast take n refu ge i n the s e a ) B u t the
.
, .

k i n gs are the G u n as ( Sou nd To uch Form Taste an d S m el l wh ic h

, , , , ,

co m pose the object world ) For fear o f them as i t were thou h ast
'

.
, ,

take n refuge i n the i n ner o c ean o f the heart an d there thou dos t ,

man i fest Thysel f as pu re C haitanya The obj ect s eek i ng In d riy a s

,
.
-

are no dou bt thy consta n t ene m i es B ut when thou s p eakest of gi vi n g .

u p k i ngly seats why even thy vota r i es g ive them u p as d ark ness
, ,

i tsel f The ways o f e v en M u n i s who worsh ip Thy Lotu s feet are

.

u n k n ow n ; what o f th i ne o w n ? When their ways a re u n com mon ,

what o f th i ne ? Th ou art poor i ndeed for there i s noth i ng bes ides ,

th ee ( a n d s o noth i ng can form Thy weal th ) B ut thou dost rece iv e

,
.

the o e ri n gs o f others a n d they seek thee I t i s n ot th rough ig n o r .

ance bu t k now i n g that thou art the Atm a o f the U n i verse that
, ,

I have sough t Thee The ow o f T i m e that ar i ses from Thy eye

.

b row swal l ows u p the des i res o f even B rah m a an d others I d i d not .

eve n seek the m for Thy sak e What speakes t thou o f others ? A s .

the l i o n c arr i es away h is share b y force fro m other an i mal s s o tho u ,

d id st carry m e a way fro m a m ongst the k i ngs H o w ca n I bel ieve .

th at thou d idst tak e shel ter i n the Sea from fear o f s uch k i ngs ? A nga ,

Pri thu Bharata Ya y a t i Gaya an d other j ewel s o f k in gs gave u p

, , ,

the i r k i ngdo m s a n d sough t th ee i n the forests D i d woe befal l them .

that tho u tal kest o f woe to me ? The G u nas h ave the i r restin g place
i n thee Tho u art the home o f Lak sh m i Moksh a i s at Thy feet
. .
.

What fool ish wom an shal l fol lo w others negl ect i ng Thee ? I h a ve ,

accepted thee the Lord and sou l o f the U n i verse the g i ver o f a l l
, ,

blessi ngs here an d here a fter Let thy Moksha g i ving fe et be m y .

-

she l ter Let those wom en h a ve the k i ngs for the i r h usband s thos e
.
,

asses b u l l o c k s d o g s ca ts and servants who have n ot heard o f The e

, , ,
~

,
 I 328
'

( What i s m an w i thou t At m a Those th at have not s mel t the honey

o f Thy Lotus feet seek t he dead body though i t seems to be al i v e con , ,

s isti ng of esh blood bone worm s excrement phl egm bile an d gas
, , , , , , ,

co v ered over w ith sk i n hai r a nd nai l s ( M u l a P rak riti i n the U n i v erse ,

.
,

o r B ud h i i n m an is wed ded to Atm a represen ted by S ri K rifhn a

, , .

The k i ngs represen t here the fol lowers of m aterial elements i n the
U n i v erse o r i n m an ) .

TH E SONS OF KRIS H NA .

S KA N D H A X C H AP
. . 61 .

The W i ves of Kr
i sh n a h ad each ten son s .

The S on s o f R u k m m i w ere .

P ra d y u mn a , C ha ru d e s hn a , S u
d esh na , C ha ru d e ha , S u c ha ru ,
'
'

C h a ru G upta Bhad ra ,

C h aru C h a ru ,

C hand ra
l

, V i c ha ru and C ha ru .

7 71 3 te xt s on s o f S a ty a o/z d mi i w ere .
Bh a n u , S u bhan u S v a rbha n u , ,

Pra bha n u , Bha n u ma t , C hand ra bh a n u V ri ha t bh a n u -

,
-

, A ti -
bh a n u S ri ,

bh a n u a n d Prat i bh a n u -
.

f d mba v a t i lza a

ten s on s .

S a mv a , S u mi tra , Pu ruj i t, S a ta j i t ,
S a ha s ra j it, V i j aya C hi t ra k e t u , , V a s u ma t , D ra v i da and K ratu , .

n j
zz a i ti Iza a ten '
s on s V i m C hand ra , , As va se n -

, C hit ra g u ,
V e g a v a t , V ris ha , Ama S a nk u Vas u an d K u n ti
, , .

K a l i zz a i li a d ten
'
son s .

S u t a Kav i r , , V ris ha , V i ra S u vahu Bha , ,

d ra s a n t i Darsa P arna M asa a n d S o m a k a

, , , .

M ad ri ba d te n s on s Pra ho s ha G at ra va t S i n ha Bal a Pra

g
-
.
, , ,

bala Urd ha g a M a has a k t i S aha O j a s an d A p a raj i t a

, , , , .

M i tr d v i n d d Iz o d ten S o n s V ri k a H arsha A n i la G rid hra , , , ,

V a rd ha n a A n n a da Ma b a nsa P a vana V a hn i an d K s hu d hi
, , , , .

S a n g ra ma j it Briha t Sena
B /z a d r d Iza a ten S o n s

, , S Ora , Pra
h aran a A rij i t J aya S u bhad ra R a m a Ay u an d S atya
, , , , , .

Roh i n i ( i l l ustrat i ve of the 16 thousan d w ives ) had T a m ra tapt a -

an d other son s .

Pra d y u mn a had by , R u k ma va t i, daughter of Ru k mi n , one son

A n iru d d ha .

There were m i l l i ons an d m i l l i on s i n the l i ne of Kr i sh na .

Though R u k mi n vowed e nm i ty to Krish na he ga v e his d a ugh ,

ter to Krish n a s son ou t o f reg ard for h i s own s i ster R u k mi n i

, .
 { 330 1
eq ual to m y sel f Thy em i ne n ce shal l then
. be lowered . The As u ra
c h ief gl ad ly waited for th e day .

had a d au ghter n am ed U sha She met A n iru d d ha i n a

B An a .

d ream O n getti n g u p she excl ai m ed
.
,
Frien d where art thou ? ,

H e r a tte n dan t C h i tra lekh a daughter o f the m i n ister n am ed K u m

-

, ,
'

b hAn d a enqu i red whom s he was look i ng for Ush a descri bed the gu re
, .

s he h ad seen i n her d ream C h itra lekha po i nted o u t to her Devas

.
-

G a n d ha v a s an d men o n e after another

, , A t l ast when s he p oi n ted to .
,

the gu re o f A n iru d d ha the pri n cess i nd icated h i m as her lover

, .

C h i tra l ekha b y he r Yogic powers wen t to D v a ra k a an d carried a way

-

A n i ru d d ha wh i le he was asleep
,
Th e pr i n ce an d the pr i n cess passed .

the i r d ays together i n the privacy of Ush a s apartment The m en o f

.

the gu ard fou n d som e sign i can t change i n U sha They i n formed .

the K in g B a n a cam e i n u nex pected ly a nd he fou n d h i s daugh ter

.
.

playi ng w i th a you ng m an The a rmed attend ants o f B an a attacked

.

A n i ru d d ha b ut he k i l led m any o f the m w ith h i s cl u b an d they ra n

a way B a na then tied the pr i n ce w i th serpen ts tw i n i ngs
.

.

N a rada gave the n ews to Krish na R a m a a n d Krish na with .

,

thei r fol lowers an d a l arge arm y attack ed S o n it a pura the seat o f ,

-

B a n a S iva en gaged i n gh t wi th Kri sh na K a rti keya w ith P ra

.
,

d y u mn a Ba n a w ith S ty a k i
,
K u mbha n d a a nd K Op a k a rn a wi th
,

B alar a ma an d B a na s s o n w ith S a mba

K r i sh n a worsted S i v a a n d .

P ra d y u mn a worsted K a rti keya B a n a then attacked Krish na A fter . .

some ghtin g the k i ng ed away The Fever with th ree head s an d .

three feet k now n as S i v a s Fe v er j oi ned the battle To m eet h i m

,

,
.
,

K rish n a created the Fe v er k n ow n as Vish n u s Fe v er The two fevers

.

fough t w ith each other W orsted i n the gh t the Fever o f S i v a

.
,

sought the protection o f K rish n a H e go t ass u ran ces that he need .

have n o fear from Vish n u s Fever .

B a na retu rned to th e charge Kr i sh na bega n to c ut o ff h is .

h an d s wi th the Chak ra S iva a p peared at the ti me an d asked K rish n a

.

to fo rgi ve B a n a as he had forgi v en h i s father Bal i Krishn a repl ied .

O Lord I can not k i l l th is son of Bal i I prom i sed Pra hl ad a that I

, .

wou l d n ot k il l any o f h is l i ne H i s m any hands caused grief t o .

E arth an d I h a v e l opped the m o ff N o w fou r hand s shal l only rem a i n . .

W ith the s e b a n d s B a n a S hal l be thy c on stan t com pan ion w i thou t

, ,

fear of death or i n rm i ty B a n a bowed d ow n his head
. H e m ade .

over h i s d augh ter and A n i ru d d ha to Krish n a .

 33l

N KI G A .

S K AN D H A X C H AP. . 64 .

The son s o f Kr i sh n a wen t o u t to pl ay i n the forest They .

s a w a h uge l i z ard i n a certai n wel l They tr i ed al l means b u t cou l d

.
,

n ot raise i t u p They the n i n formed Krish na H e ra i sed i t w i thou t

. .
,

effort w i th h is left hand The l i z ard assu med the form o f a Deva
,
. .

O n i n qu i ry fro m Kr i sh na he th u s related h is o w n story

, I am .

k i ng N t i ga o f the l i ne o f Ik s hv a k u My chari t i es k n e w n o bou nds an d

.

they h ave become p ro v erbial O ne c o w belonging to a Brah m an a

.

got m i xed w i th m y herd a nd w ithou t k n owi ng that I gave her t o

, ,

another Br a h m ana Wh ile he was tak i ng away the cow the owne r
.
,

fou nd her ou t The two B rah m anas q uarrel led an d they cam e to m e
. .

They sa i d Yo u are a gi ver as wel l as taker

I beca m e su rpr i sed .

a nd when the facts were k nown I o e re d o n e l ak h of cows for t he

, ,

retu rn o f the m i staken cow O ne o f them howe v er said

.

I am ,

n ot go i n g to tak e a gi ft from the k i ng

The other sa i d I d o not .

w i sh for other cows even i f they be ten l akhs

They b oth wen t .

away . A t th i s t i me the m essen gers o f Yam a ca m e a n d carried me

away Yam a said
.

I s e e n o e nd of you r m er i ts an d the pl ace s
acqu ired by them Do you prefer to s u ffer fo r y ou r demer i t rst o r
.

to en j oy those heaven ly th i ngs ? I took the rst choice an d d ow n I fe l l

as a l i z ard i n to th i s wel l Look how I h ave s u ffered for tak i n g a

.

B rah m an a s property
The k i ng then than ked K rishn a for h i s fa v o r
.

a n d as c ended t o the heavens K r i sh n a gave a d i scou rse to those a rou n d

. .

h i m as to how i n i qu i tou s i t was to tak e a B rah m ana s property c o n

s c i o u s l y o r u n c onsc i ou sly .

B A LA RAM A A N D TH E D R AW ING O F TH E YA M U N A .

S KA N D H A X . C H A P 65
. .

Bal aram a we n t to V rin d a v a n a to s e e his o l d fr i end s T he .

G o p a s an d Gopis gave h i m a warm re ception and they com pl a i ned o f

the hard hearted ness o f Krishn a B alara m a rema i n e d t here for the t w o
-
.

m onths Chaitra and V a is a k ha The Gopa girls u sed to j oi n h i m at

,
.

n igh t O ne d ay he wen t i n the i r com pany to the s ide of the Ya m u n a

. .

Fermen ted j u ice ( V a ru n i ) fel l from the trees as d i rected by Varu n a , .

B al aram a d ran k the j u ice w i th the Gopa g i rl s and became i n tox icated
'

H e cal led the Ya m u n a to h i s s i de for a pleasu re bath bu t s he d id n o t ,

came Bal ar am though t he wa s d ru n k a nd the refo re the r i ver goddess

.
 [ 332 ]
d id n ot heed h is word s H e d rew her by the plou gh share an d said
.

i n anger W icked thou I cal led thee B u t thou d idst not hear
,
. .

I s ha l l tear thee as u nder w ith th i s plough Terried the ri v er

.
,

god dess adored Bal ara m a an d sough t h i s pardon Bal ar a ma forga v e .

her. H e then h ad a pl easu re ba th wi th the gi rl s La ksh m i m ade .

presents to h i m o f b l ue c l othes r i ch ornamen ts a n d a n au spici o us

,

garlan d .

o:

PO UN D RAK A A N D T H E K IN G or K As t ( B EN A RE S ) .

S KA N DH A X C H AP
. . 66 .

k i ng o f K a ru s ha thou ght
Po u n d ra k a , I a m V a s ud eva , ,

.

W i th th is con vi ction h e sen t a m essenger to Krish na cal l i ng h i m a

, ,

pretender H e was stayi ng w ith h is friend the k i ng o f K a s i K rish n a

.
,
.

attacked K a s i an d both the pr i n ces cam e ou t w ith a l a rg e a rmy

, .

K ri sh n a fou n d Po u n d ra k a h ad the conch th e d isc the cl u b the bo w , , ,

m ad e of horn an d the S ri va ts a al l h is o w n sym bol s H e was ad orned

,
.

w i th the K a u s t u bha a n d a garl an d o f w il d owers H e h ad yellow .

c l o thes a nd r i ch crest jewel s H e had Mak a ra sha ped ear ri ngs H e

.
- -
.

was seat e d o n a fal se Garu d a Seei ng Po u n d ra k a represen t hi m i n

.

th is way as i t we re o n th e stage K rish n a bega n to l augh H e k il led

, , .

both the pr i n ces i n the gh t Po u n d ra k a had constan tly m ed itated o n

.

H ar i an d he a s su med h i s form an d be c a me al l H ari h i m sel f .

S u d a k s hi n a , the K a s i pr i n ce vowed ven gean ce a nd

son of ,

worsh i p ped S i va S i va be i ng pleased w i th h is worsh ip asked h i m to

.
, ,

n ame a boon H e asked how h e cou l d k i l l th e slayer o f h is father

. .

S iva tol d h i m t o i nvok e D a k s hi n a A gn i with a M an tra o f blac k ,

m agic S u d a k s hi n a d id s o wi th the a id o f B r a h m anas

'

The re wen t toward s D v a ra k a to cons u m e K ri sh na Kri s h n a sen t .

h is S u d a rs a n a d isc wh i ch overpowered the re Th e re fel l back .

o n K a si an d co n su med S u d a k s hin a an d the Br a h m anas S u d a rs a n a .

stil l fol lowed the re The d i v i ne weap o n b u rnt the whole o f K a si

.

a nd wen t back to Kr i shn a .

D V I V I D ( M O N K EY )
-
.

S K A N DH A X C H AP
. . 67 .

The
'
Mon k ey general D v i v id
-
was a m i n i ster of S u g ri v a an d
~

brother of M ai n d a H e was a fr i e nd o f Naraka s o n o f E arth

. To ,
.
 [ 334 ]
N arada and he ca me to s e e th ings wi th h is o w n eyes at D va ra k a

H e entered o ne of the rooms an d fou n d Kr i sh n a seated w ith o n e o f

the gi rl s Krish n a washed the feet of N arad a an d spr i n k led the water
.

o ver h is body .

T he Rish i en tered an other room Kr i sh n a was play i ng at d ice .

w i th o ne of h is w i ves an d with Ud d ha v a H e en tered an other roo m .

a nd fou n d K r i sh na was tak i ng care o f his chi ld ren .

S o he en tered room after room K r i sh n a was e i ther b ath i ng or .

m ak i ng p reparation s for the sacri ce o r feed i ng B r ah m an as o r m ak i n g

, ,

rec i tal s o f G ayatri or r i d i ng o r d r i v i n g o r tak i ng cou n sel o f m i n is

, , ,

ters o r m ak i ng gifts o r hear i ng recital s o f sacred b ooks H e wa s i n

, , .

o n e p l a c e fol l ow i ng D harma i n o n e A rtha an d i n another K a m a

, .

N arada s m i led an d sa i d O Lord o f Yoga I k now the Yog ic ,

M ay a by ser vi ce at Thy feet as i t i s m an i fest i n m e thou gh hard o f

, , ,

perce ption by those that are themsel ves u nder the i n uence o f M ay a .
~

N o w perm it m e to roam abo u t the Lok as l led w i th Thy gl ory , ,

S i ng i ng Thy deeds wh ich p u r i fy al l the worl ds

, .

S r i Krish n a sa i d
O Br ah m an a I a m the tea c her the m aker and the re c ogn i ser
, ,

o f Dharm a I t is to t each pe ople that I have resorted to al l th i s 0

. .

S on d o n o t be d el u ded
,
.

J AS A N D H A

T H E RAJ A S UYA A N D A R .

S K A N DH A X . C H AP 7 0 7 3 .
-
.

Kr i sh n a was hold in g cou n cil i n the A ssem b ly Room cal led

S u d ha rma A Br a h m an a cam e as a messenger from the R aj a s who
'

had b een i m p risoned by j a ra s a n d ha a n d con ned i n a h i l l fort The .

R aj as sough t thei r del i v ery from K r i sh n a w ho had defeated j a ra s a n ,

d ha seve n t i m es a nd h ad b een defeated by h i m only on ce .

Narad a appeared at the t i m e . Kr i sh na en qu i red fro m h i m

a b ou t the Pand av as The R i sh i said .

Raj a Yu d hi s thi ra i nten ds to perform the great Yaj n a R aj a

S Oy a in
Thy honor P l ease gi v e thy con sen t
. Kr i sh na t urned to

ward s Ud d ha v a an d asked for ad v i ce .

Kr i sh na
'

U d d ha v a g a u ge d the feel i ngs of N arada , of an d the

assembl y and sa id
 [ 335 ]

It i s meet thou s hou ldst hel p thy co us i n i n the per forman ce

o f R Aj a S fty a Yaj n a a nd a lso that th ou shou l dst protect the R aj a s
that seek rel i e f fro m thee Ki ngs al l rou nd wi l l have to be conq uered
.

at the R aj a S Oy a sacri ce The defeat o f j a ras a n d ha wi l l fol l ow a s .

a m atter of cou rse Th u s shal l we s e e the fu l l men t o f ou r great

.

desi re a nd the l i beratio n of the R aj as shal l redou n d to Thy glory .

Both ends wi l l be served i n th is way B u t j a ra s a n d ha i s very power .

fu l H e s h ou l d not b e fough t w i th wh i le at the head o f h is l arge

.

arm y Bh i m a i s eq ual to h i m i n strength Let h i m gh t si ngly w i th

. .

Ja ra s a n d ha That k i ng does n o t re fu s e a ny prayer o f Br a h m an as

. .

Let Bh im a a s k fo r si ngl e com bat i n the d isgu ise o f a Br ah m ana .

S u rely th at s o n o f P a nd u wi l l k i l l h i m i n thy presence .

Krish n a gave k i nd as su ran ces to th e m essenger of the capt i ve

k i ngs an d left for H a s t i n a p u ra .

The Pand avas v i ed wi th one an other i n shew i ng res pectful l o v e

to Kris h na an d A rj u n a del i vered u p the K ha n d a v a forest to A gn i a n d
l i be rated Maya I n retu rn for th i s k i n d nes s Maya m ad e the m agical
.
,

as s e m bly grou n d for the Yaj na .

the k i ngs were brough t u nder sub m ission by Bh i ma

All ,

A rj u na N ak ul a Sahadeva a n d the al l ied k i ngs exce pt j a ra s a n d ha

, , ,
.

Bh i m a A rj u n a a nd Krish n a wen t to the seat of j a ras a n d ha

,
in
the d isgu i s e o f Brah manas .

They begged h osp ital ity from the k i ng K ing J a ra s a n d ha c o n .

c l uded from thei r voi ce their shape an d fro m the arro w marks o n thei r
,

hand s that they were Ksh atriyas H e al so thought they were his .

acquai ntances These are Kshatriyas though they wear the m ark s
.

,

o f Br a h m anas I w il l gi v e the m what they ask e v en though i t be my

.

o w n sel f s o d i fcu l t to part wi th

, I s n ot the pu re gl ory o f Bal i .

spread i n al l d i rection s though he was depri ved of h is lord ly power s

,

by V ish n u i n th e d i s gu ise of a Br a h m an a Vish n u wan ted to restor e

the l ord s hi p of the T ri l o k i to I n dra Bal i k new the B rah mana i n .

d isgu i se to be Vi sh n u H e stil l m ade over the T ril o k i to h im eve n

.
,

agai nst the protests o f h i s G uru S u k ra Th i s body o f a Kshatriya .

,

frai l as i t i s what p u r pose wi l l i t se rve i f wid e fa me i s n o t acqu i red

,

by mean s of i t for the s ake o f a Brah man a ?

Turn i ng to Kr i sh na ,

A rj u n a a nd Bh i ma J a ra s a n d ha said O Brah manas a s k what y o u

, ,

w ish fo r E ve n i f i t be my o w n head I shal l gi ve i t to y o u

.
, .

Krish n a repl ied Gi ve u s a s ingle com ba t i f you please , ,

0 K i ng We are Kshatriyas an d have come for ght We de s ire n o

. .

th ing el se Th is i s Bh i m a Th is i s h i s brother A rj u n a
. Kn ow me . .
 [ 336 ]
to be the i r cous in Kr i sh na thy ene my The k i ng o f M a g a d ha b roke
, .

o u t i n l ou d l augh ter I n anger he the n excl ai med . O fool s I w i l l ,

g i v e you a gh t the n B u t thou art a co ward Tho u d idst ru n away

. .

fro m Math u ra and d idst take shelter i n the s e a Th is A rj u n a is not .

m y eq ual i n age H e i s not very strong . H e i s u n l i ke m e i n h is .

body S o he can not be m y rival

. Th is Bh i m a i s my m atch i n .

strength 5 0 sayi ng he gave one c l ub to Bh i m a and took o n e h i m

.

sel f The two heroes fough t ou ts i de the to wn The gh t was a

. .

d rawn o n e K rish na k new abo u t the birth d eath and l i fe of Ja ra s a n d ha

.
, .

H e though t i n h is m i n d abou t the j oi n i ng together b y the Rakshas a

woma n J ara ( The l egen d is that J . a ra s a n d ha was born d iv ided i n two ,

h al ves wh ich were p u t together by the Rakshasa wom an J ara )

, .

K rish n a took a b ranch i n h is ha n d and tore i t as u nder Bh i m a took .

the h i n t H e p u t h is foot o n o n e o f the legs o f j a ra s a n d ha an d too k

.

the other i n h is han d an d tore as u nder the bod y i n t wo eq u al parts .

Krish n a pla c ed Sah adeva the s o n of Ja ra s a n d ha o n the thron e , ,

o f M a g a d ha H e then l iberated the k i ngs wh o had bee n i mp r i sone d

.

b y Ja ra s a n d ha They were twenty thou san d a n d eight h u nd red i n

.

n u mber They s a w Krish n a w ith fou r han ds an d wi th al l the d i v i n e

.

attri butes Thei r eyes ton gu es an d n oses al l fed u pon h i m a s i t

.
, ,

were and their h and s were stretched forth to rece i ve h i m They al l

,
.

fel l at the feet o f Krish n a and began to adore h i m .

We do not bl am e the k i ng o f M a g a d ha

O Lord i t i s b y .
,

Thy fa v or that k i ngs are depri ved of thei r thrones H u m bled we

,
.
,

re mem ber Thy feet We d o n ot long for any k i ngdo m i n th is l i fe

.
,

n or d o we ca re for the fru i ts o f good work s aft er death Tel l u s th at .

wh ich wi l l k eep the recol l ection o f Thy feet ever fresh i n th i s l ife .

S r i Kr i sh n a repl i ed
From th is d ay forward let you r devot i on toward s m e the Lord ,

o f al l be m ade rm an d xed You r resol v e i s com men dabl e I t i s

,
. .

true as you s a y that riches a n d power tu rn the head s o f p r i nces .

Look at H a iha y a N a hu s ha Ven a Rava na N arak a an d others

, , , .

Though k i ngs of Devas D a ity a s a n d men t hey cam e d own from , ,

their lofty posi t i on th rough pr i de K nowi ng as you d o that the b od y .

a nd al l other th ings that h a v e a beg i n n i ng have also a n end y o u ,

shoul d worsh i p m e perform sacr i ces a nd d uly p rotec t you r s u bj ects

, .

I nd i fferen t to good a nd bad th ings al i ke x you r m i nds com pletely ,

o n me an d you sh al l atta i n m e i n the e n d

.

Krish n a m ade a rrangemen ts fo r the i r com fort A t h i s bi dd i n g .

,

Sahadeva su ppl i ed the m w i th k i n gly d resses a nd val uable ornamen ts

 [ 338 ]
S is ri p al a c ou l d
not b ear al l th is H e stood in t he m idst
'

. up of

t he assem bly and th us gave ven t to h is feel ings .

True i s the say i ng that t i m e i s hard to overcome O r how .

cou l d even ol d m en be led a way by the words of a boy ? You leaders

o f the assem bly k now best what are the rel ative m erits o f al l D o .

n o t endorse the words of a boy that K rishn a d eser v es to get th e rst

w el co me o fferi n g o f respect
-
H ere are great Rish is xed o n B rah m a
.
, ,

great i n ascetici sm w isd om a n d rel igiou s practices ad ored e v en by th e

, ,

Lo k a p a l a s thei r i m p u rities al l com pletely rem o v ed by d i v i n e percep

,

tion O versteppi ng them al l how cou l d th is cowherd ( G p d l a ) boy

.
, ,

the d isgrace (pa n s a n a ) o f h is fa m i ly ( K a l a ) deser v e t o be worsh i pped , ,

as i f the crow (K afk a ) deserves to get the sacri cial o bl ation (pa ro
) ? (S rid ha ra expl ain s this S l ok a and the fol lowi ng ones as a

a as a

vei led adorat i on o f S ri k rish n a G opa l a i s the protector of Vedas o f

.
,

the E arth an d o f others Th e word g o m ean s the Ved as an d the

.

Earth b es i des cow

,
K a l a p d m a n a = K u l a pa + a n s a n a
. K u l a pa :
a re si n ners H e who destroys (A n s a ) them is K a l a pa m a n a
. K ri k a .

m ay be read as com pou nded w i th another word i n the S lok a i n the ,

'

form of a kaka K afk a is k a + a k a K a i s hap pi n ess a k a i s m isery

. .
, .

H e who h as n either h app i ness n or m isery is a k a k a i e o n e who h as . .

,

got al l h i s d esires O ne who h as got al l h is desi res does not on l y

.

d eser v e to get the pu ro a d s a o fferin g of the De v as bu t al l other offer

i ngs I d o n ot th i n k i t necessary to reprod u ce the dou ble i nterpreta

.

tion by S rid ha ra o f the other Slokas wh ich i s con ti n ued i n the ,

-

s a m e strai n ) H e h as gone away fro m h is Varn a Asram a an d K u la

.
, .

H e i s ou tside al l i nj u nc tion s a n d d u ties H e fol lows h is ow n w il l . .

H e is void o f attributes ( G u n a s ) H o w can he deser v e to be wor .

sh i pped ? K i ng Ya y at i c u rsed h is l i ne an d i t i s n ot hon ored by good

people H is cl ans m en are add icted to u n necessary d ri n k i ng H o w
. .

3
c an he d eserve to be worsh ip ped P They l e ft the the l and s where the
R ish is d wel l an d m ade thei r fort o n the Sea ; m oreo v er they oppress
,

thei r su bj ects l i ke rob b ers

.

we n t o n i n th i s way an d Krish n a d id not s a y a word

S is u p al a .

T he l ion heeds not the j ack al s cry Th e members o f th e A ssembly

.

cl osed their ears an d wen t away c u rs i ng S is u p a l a i n anger The y , .

cou l d n ot hear the cal u m ny o f Bhagavat For he who hears the cal u m .

n y of Bhagavat an d o f those that are de v oted t o h i m an d does n ot

l ea v e the pl ace goes down ward s deprived o f al l mer i ts The son s o f ,

.

P a nd u an d thei r al l ies of M atsya K a ik a y a an d S ri n j a y a took u p arm s

, ,

to k il l S is u p a l a S is u p a l a al so took h is sh iel d and sword a nd re p ro v

.

ed the k ings o n the si de o f Krish n a Kr i sh n a then rose u p a nd

.
 [ n g
; I
ask ed h is fol l o wers to d es i st H e cu t o ff the head of S is up a l a w ith
.

the Chak ra A am e l i ke a glowin g m eteor rose from th e body of

.

S is u p a l a and e n tered S ri Krish n a F o r th ree bi rth s S i s u p al a h ad .

,

con stan tly fol low ed Vishn u i n en m ity By th is constan t though hosti l e .

m ed itatio n he attai ned the state o f that he med itated u pon ( The
,
.

readers are rem i nded here o f the story o f J aya an d Vij aya the gate ,

keeper s o f V i sh n u i n V a i k u n t ha ) .

The R aj a s u y a sacri ce came to a close R aj a Yu d his thira per .

form ed the bath i ng ceremony enj o i ned a t the c lose of a sacr i ce (a v a

,

TH E S LI G H T O F D U RYO D H A N A .

S K A N DH A X CH AP . .
75 .

The fam e o wen t abroad A ll sang the gl ory of

u d his t hira .

the R a j a s u y a s a c ri c e D u ryodhan a became l l ed w ith j ealousy

.
.

'

O ne d ay k in g Yu d his t hira was seated o n a gol den throne i n t he

assem bly hal l , prepared by Maya w ith Krish na a n d others arou n d ,

h i m The pro ud D u ryodhana s u rrou nded by h is brothers e n tered the

.
, ,

place w i th crow n o n h is head a nd s word i n h i s h an d showeri ng ab use ,

o n the gate keepers a n d others H e took lan d to be water an d dre w

.
-
.

u p h is clothes H e also took water to be l a n d a nd wet h i msel f Th e

. .

M aya ( Magi c ) d ispl ayed by Maya i n th e preparation o f the assem

, ,

byl gr o u nd,
caused th is d el us ion Bh i m a l aughed a nd the fem ales
. an d ,

other k i ngs l aughed too though for bi dde n b y Yu d his thira

,
K r i sh n a .

however approved thei r l au gh ter .

O verpowered w i th sha me w i th h is head cas t d own Du ry o d ha , ,

n a s i le n tly left the place a nd wen t to H a s t i n a p u ra .

Kris hn a k e pt qu i et H e w ished to rel ieve the Earth o f the

.

weigh t o f the D a i ty a s wh o were opp ress ing her I t was on ly H i s .

w i l l th at D u ryod han a shoul d th us be del uded ( an d the d i sastrou s

res u l ts wo u l d fo l l ow ) .

ZO

S ALV A .

S K A N DH A X C H AP 7 6 7 7
. .
-
.

W hen Kr i sh n a carried away R u k m in i he de feated the k i ngs ,

i n b attle and a mongst others he de feated Sal v a k i ng o f S o u bha the

, , ,
,

frien d o f S is u p a l a Sal v a vowed at the t i me to k il l al l Yada vas H e

.
.

a t e on ly a hand fu l o f d u st a nd worsh ipped S i va A fter a yea r S i va .

,
 I . 340 Ii
becam e plea s ed w i th h i s worsh i p a n d asked the k i n g to n ame a bo on .

H e prayed for a n i n vul nerabl e char i ot that wou l d carry terror t o th e

Yad a v as A t the bidd i n g o f S i va M aya prepared an i ron ch ariot
.
, ,

cal led Sou bba wh i ch cou ld m ove at wi l l t o any pl ace

, Mou n ted o n .

th is chariot Sal v a attacked D va ra k a w ith h i s l arge army H e th re w

, , .

weapon s stones trees an d ser pen ts from abo v e an d dem ol ished wa l l s

, ,

a nd gard en s The peopl e o f D va ra k a becam e very m u ch oppressed

.
.

Pra d y u m n a an d other Yadavas engaged i n gh t w i th Sal v a an d h i s

army S al v a s chariot w a s someti m es v isible an d someti mes n ot It
.

.

n ow rose h igh an d n ow cam e l ow W i th d i c u l ty Pra d y u m n a k i l led

.
,

D y u m a t the general o f S al v a
, B u t st i l l th e ght went o n for seve n
.

d ays an d seve n n ights Krish n a had bee n at H a s t in a p u ra H e fel t

. .

m isgi v i ngs a n d h u rr i ed to D va ra k a w ith Ram a Th e ght was then .

going o n Krish n a pl aced Ram a i n charge o f th e tow n and h i m sel f

.

w en t to gh t w i th S al va S al va tau n t i ngly add ressed Kr ish n a w ho

.

ga v e the k ing a heavy blow w i th h i s cl u b S al va d isa ppeared . .

I nstan tly a m an cam e an d i n formed K r i sh na th at he was a messenger

from Devak i S al v a had carried away his father Vasudeva
. .

Kr i sh n a ask ed H o w coul d S al va conq uer Ram a s o as t o

carry away m y father ? B u t h e had scarcel y n i sh e d when Sal va
appeared with som ebody l i k e Vas ude v a sayin g O fool here i s yo u r , ,

father I wi l l k il l h i m i n yo u r prese n ce S ave h i m i f y o u can

.

He .
, .

th e n c u t o ff the head o f Vasu deva an d en tered the chari ot K r i sh n a , .

fou n d th i s w a s al l the M aya o f Sal v a an d i n real i ty h i s fath e r was

n either carried o ff n or k i l led H e brok e the char i ot S ou b b a w ith h i s
.

cl ub. S al va l eft the char i ot an d stood u pon earth cl u b i n h an d , .

K rish n a cu t o ff h i s hand s an d then c u t o ff his head w i th the Chak ra .

20

D A N T A V A K R A A N D V ID URAT H A .

S K AN DH A X . C H AP 7 8 . .

D an ta Vak ra was the fr i en d o f S is u p al a S al va and Pa u n d ra k a

-

, .

H e cam e to attack S r i Kr i sh n a w ith cl u b i n h an d an d seeing h i m , ,

excl ai med I t i s good fortu ne that I s e e y o u Yo u are o u r cou s i n,

. .

B u t sti ll you have k il led o u r frien d s and you n ow wan t to k i l l m e I .

w i l l therefore k i l l you w i th th i s cl u b ( S rid ha ra g i ves a secon d m ean

.

i n g to th is S lok a A t the en d o f h is th i rd birth Dan ta Vak ra was t o

.

regai n h is pl ace i n V a ik u n t ha S is u p a l a an d Danta Vak ra a s ex pl ai n

.
,
-b

ed before were J aya an d Vij aya gate keepers o f V a ik u n tha By t he

, ,
-
.

cu rse o f the K u m a ras they i ncarn ated as A s uras The th i rd a n d

, .
 [ 34 2 ]
The R ish is ask ed Bal ar a m a to k i l l Val val a son o f the Dan a v a ,

Il va l a who u sed to po l l ute the sacri c ial grou n d on certa i n d ays o f

,

the m oon They al so ask ed R a ma to tra v el al l o v er Bh a rata Varsh a

.

fo r twel v e m onths an d take h i s bath at the sacred pl aces

, .

Ram a k i l l ed Val v al a an d wen t o u t on pil gri m age O n h is .

retu rn to Pra bha s a he heard a bo u t the death o f the Kshatriya k i ngs

i n the war bet w een the Ku rus an d the Pa nd a v as H e we n t to K u .

ru k s he t ra Bh i m a an d D u ryodhan a were then gh ti ng w i th each other

.

w i th the ir cl u bs Bal aram a tried to bring a bou t peace B u t they d i d

. .

n ot heed h is words H e then retu rned to D v a ra k a . .

Balaram a o nce more wen t to N a i m is ha an d he wa s adored by

the R i sh is .

0 2
'

S RID AM A N .

S KAN D H A X C H AP. . 80 8 1
-
.

K rish n a h ad a B r a h m an a fel l ow studen t by n ame S rid a m a n -

, .

H e was wel l read i n the Ved as sel f con trol l ed an d con te nted
-
He ,
.

h ad a w i fe H e l i v ed o n whate v er was freely gi v en to h i m by oth ers

.
'

H i s wi fe w a s i l l cl ad an d i l l fed l i k e h i m sel f
-
O n e day s he a p
-

, .

p ro a c he d her h usban d an d said

you r friend is the Lord o f Lak shm i (the god dess o f
H u sband ,
weal th ) hersel f Go to h i m a n d he w i l l g ive you wealth H e g iv es
. .

ev en h is own sel f to those that med itate o n h is l otu s feet Wh at ca n

n ot that Lord of t he U n i v erse gi v e to those that worsh i p h i m w i th

som e desi re ? Bei ng repeated ly pressed by h is w i fe he at l as t ,

resol v ed to go to Krish na th i n k i ng th at the s ight o f h is fr i en d wou l d

,

be h is greatest gai n H e ask ed h is w i fe for some offeri ng for h is fr i en d

. .

S he be gged fou r hand fu ls o f attened rice from th e

B rah m an as an d tied that u p i n o n e corner of her h us b an d s rag
.

The Brah man a wen t to D v a ra k a thi n k i ng al l the way how h e co u l d

.
,

m eet Krish n a H e pa ssed through certai n apartmen ts an d wen t

.

i nto one o f the room s K rish n a was seated w ith o n e of h is w i ves

. .

H e saw the B rah m an a fro m a d istan ce an d rose u p to rece i ve h i m

'

H e cam e down an d em braced h is form er com pan ion w i th both h is

h and s . Krish n a ga v e h i m a respectfu l wel com e an d a seat by h is
o w n s ide .H e the n tal ked with h i m abou t the o ld re m i n iscen ces o f
s tuden t l i fe how they pas sed thei r days at the res idence o f S a n d ip a n i
, ,

how faith ful ly they carried ou t the behests o f the Gu ru an d h i s w i fe ,

how necessary i t w a s to respect the Gu ru and s uch other top i cs H e .

then s m il ingly looked at the Br a h man a and sa i d

 1 343 ]
What have y o u brough t for m e from you r h ou se ? E v en the
s m al lest th i ng brough t by m y Bhak tas becomes great by th e i r l ove ,

wh i l e the l argest offeri ngs of those th at are not devoted to m e can not

pl ease me The Brah m an a though asked wa s asha med to o ff er th e
.
, ,

attened rice to the Lord o f Laksh m i a n d h e c ast d own h is head .

The al l see i n g S ri Krish n a k new the obj ect o f the Brah m an a s c o m

-

i ng H e fou n d th at the Brah m ana h ad n ot at rs t worsh i pped hi m

.

w ith the obj ect o f attai n i n g weal th I t was on ly to pl ease h is de v o .

ted w i fe that h e now had that desi re The Lord therefore thou ght he .

wou l d g i ve h i m such weal th as was d i ffi cu l t to acqu i re H e the n .

s n atched away the attened r i ce from th e rags of th e B rah man a

say i n g What i s th is ! O frien d you have brough t th is h ighly grati fy

,

i n g offeri ng fo r m e These ri ce grai n s please m e the U n i v ersal A tm a

.

,
.

S o say i ng he part o ok o f on e hand fu l When he was goi ng to take .

the second han dful Lak sh m i held h is hand sayi ng

,
O Lord of th e , ,

Un i verse th i s m uch wi l l qu i te s u i c e to gi v e al l su ch w eal th as can

,

b e needed for th is worl d as wel l as for th e n ext s u ch th at i t wi l l e v e n ,

please thee t o s e e that thy v ota ry h as got s o m uch weal th .

The B rah m an a passed th e n i gh t w i th K rish n a Th e nex t .

m orn i n g he wen t ho me Kri shn a wen t a certai n d istan c e w i th hi m

, .

to s e e h i m o ff Kr i sh n a d id n ot g i v e h i m weal th n o r d id h e as k fo r
.

an y H e thou gh t w i th i n h i m sel f W hat a m I a poor Br a h m an a an d

.

,

a s i n ner and th is Kri sh n a wh ose breast i s the abod e of Laksh m i ga v e

, ,

m e a reception as i f I were a god Th e worsh i p o f H is feet i s the root

.

o f al l S iddh is al l enj oym en ts o f S v arga an d e v en o f M u k ti

, ,
Ki n d as .

h e i s h e d id n o t give me any the l east wea l th lest a poor m an shou l d

, ,

forget H im b y the pride of weal th

.

W hen he reached hom e h e fou n d palatial bu il d i ng s ga rden s

, ,

an d l ots of wel l d ressed m ale an d fe m al e atten d an ts They recei v ed

-
.

h i m w i th v al u abl e prese nts H is w i fe al so ca m e ou t to recei v e hi m;

.

w ith a n u m ber o f fem ale attend an ts The B r ah man a was s u rprise d . .

H e saw th is was al l the o u tcom e of h is v isiti ng S ri Kr i sh n a He .

con trol led h i msel f wh ile enj oyi ng th is i m mense weal th an d med i ta ,

t i ng o n S ri Krish na he at l ast attai ned H is su prem e a b ode

, .

_ 20

TH E M E ET I N G A T K U R UK S H ET R A .

S K A N DH A X C H AP. . 82 84-

There wa s a to t a l ecl i pse o f th e s u n K r i s hn a an d a l l th e .

Yadavas wen t to K uru ks he tra to b athe on the o c cas i on Na nda .

,
 [ 344 ]
the C opas an d Gop i s al l cam e there K u nt i an d her son s Bhis hma
,
.
, ,

Drona an d al l the k i ngs al so wen t They al l wen t together .

.

( The Bh a ga v ata P u ran a care fu l ly avoid s the battl e a t K u ruks he t ra .

I t barely m en tion s the d uel between Bh i m a an d D u ryodhan a .

A ccord i ng to the Mah a bharata Bhis hma D ron a a nd al l the brothers o f

, ,

D u ryod han a had been k i l led be fore the gh t took place be twee n
Bh i m a and D u ryodhan a B u t we nd here th at they were al l present
.

at the K u ru k s he t ra m eet i ng A sl igh t ex pl an ation w i l l be necessary

.

t o p u t the readers o n th e r i gh t l i ne o f thought The ideal o f .

the Mah a bharata w a s T a t v a m as i the u n i ty o f J i va a n d Is va ra

-

, .

K r i sh n a a n d A rj u n a look ed al i k e They were close com pan ion s

.
.

Th is A d va i ta v i e w struck at th e root o f Up as a n a except i n g as a

means to a n en d i t p u t i n to the shade al together the Path o f com
passion the Path o f serv i ce o f wh i ch N arad a i s the gu id e for th i s
,

K al pa S o we nd eve n Bhis hma be i n g k i l led

. Bhis hma d ied .

at Utta ray a n a a nd n ecessar i l y p a ssed th rough the D e v a y a n a M a rga ,

as an U p as a k a Wh ate v er m igh t be the goal o f Up as a n a the

.
,

Bh agavata P u r a n a treats o f Up as a n a a s a n e n d an d n ot a s a m ean s .

T he Bha g a va t a s the S t v a t a s the Va ish na v as do n ot ask for N i r v a n a

, ,

M u k ti they a s k for d evotion to the Lord of the Un i v erse They . ,

work i n the U n iverse a s servants o f the Lord tak i n g the whole U n i ,

v erse to be thei r o w n sel ves The K u ru k s he t ra battle i s therefore o u t

.

o f pl ace i n the Bhaga v ata P u ran a Th is expl ai n s the great m eet i ng at

.

K u ru k s he tra i nstead of the Great A n n i h i l ation ) .

K u n t i co m pl a i ned to Vasu deva that h e d id not m ake an y

en qu i r i es a bou t her a n d her sons i n her m any a f ictions Vas u de v a
, .

said for fear o f K ansa the Yad avas h ad scattered themsel v es an d

, ,

they cou l d n o t m ak e e nq u iries abo u t o n e another The K u rus .

,

Pa nd avas a nd the k i ngs were al l gl ad to s e e Krish n a a n d h is w i v es .

Ram a and K r i sh n a d ul y honou red them al l an d mad e val u abl e p res

e n ts
. T hey al l ad m ired the good fortu ne of the Y a d av a s i n h avi n g ,

K rish n a al ways i n the i r m idst .

N anda an d Ya s o d a were d u l y res pected by Vas udeva an d his

w i ves .

Kr i sh n a m et the Gop i s i n pr i vacy H e em braced them al l .

,

and after enqu iry abo ut their safety said s m i l i ngly Do you re
, ,

m em be r u s 0 friend s ? F o r the good o f those whom we cal l o u r own

, ,

we ha v e bee n lon g i n p utt i n g down the ad v erse party O r d o you .

th i nk l ittle o f u s feel i ng that we h a v e been u ngratefu l to you ? K no w

,

for certai n i t i s the Lord who u n ites an d separates al l beings

,
As .

the w i nd u n ites m as ses o f c lou ds grass cotton an d d ust part i cles and
, , ,
 [ 346 ]
you r home Vasudeva then perform ed Yaj na and the R ish i s o i c ia t
.
,

ed The Yaj n a o v er the Rish is wen t away D hri tar a shtra V id u ra

.
,
.
, ,

the Pand avas Bhi s hm a D ron a K u n ti N a rada V y a s a h is friend s

, , , , , ,

a n d rel ati v es pa rted w ith a hea v y heart N a rad a and h is fol l owers
, .

were d etai n e d for th re e m onth s by the Y a d a v as such w a s thei r l o v e ,

for them They then recei v ed m any presen ts an d left fo r M athu ra

. .

Seei ng the approach of the rai ny season the Y a d a v as al so wen t bac k ,

to D v a ra k a .

V A S U D EV A D E V A K I , ,
AND T H E I R D E AD S O N S .

S KA N DH A X C H AP
. . 85 .

Vasu deva now bel i e v e d h i s son s to be l ords o f t he U n i verse .

H e o nce asked them whether they had not i n carn ated for rel ie vi ng the
pressu re o n th e E arth K rish n a repl ied I you rsel ves th is Ram a
.
, , ,

the p e opl e o f D v a ra k a nay the whol e u n i v erse are to be k n ow n as

,

B rah m a At m a though on e an d sel f man i fest becomes m an i fold a c

.
,
-

, ,

cord i ng to the n atu re o f the bei n gs i n wh ich i ts man i festation tak es

pl ace Com pare the v ariety i n the m a n i festation of the Bhu t a s i n the
.

B ho u t ic obj ects .

H ear ing these words of wisdom Vasudeva learned to see u n ity

,

i n d i v ersi ty .

D e v ak i h ad heard o f the powers o f Rama an d K rish n a i n

bri ngin g back to l i fe the deceased s o n o f their Gu ru S he ask ed them .

t o shew her the sons that had been k i l led by Kan sa .

Ram a an d Krish n a en tered by Yog i c power the regions o f

S u ta l a .
Bal i shewed them e v ery respect an d worsh ipped them .

Krish n a said I n the S v a y a m bha v a M an v an tara M arich i h ad ,

s i x sons by U rn a These son s o f the R ish i l au ghed at B rah m a

.
,

becau se he grew pass ion ate toward s h is d aughter For th is they he .

came A su ras an d son s of H i ra n y a k a s ip u Yoga M ay a carri e d the m .

to the wo m b of De v ak i and they becam e her sons They were .

k il led by Kan sa Devak i takes them to b e her ow n son s an d la ments

.

over thei r death They are now with you I shal l ta ke them o v er to
.

m y mother to remo v e her grief They shal l then go to De v al oka .

,

free from the effects o f their c u rse S m ara Ud g i t ha Pa ris hva n g a .

, , ,

P atanga Ksh u d ra b hu k a a nd G h ri n i
-
these shal l by m y favor agai n
,

attai n a good state ( S mara is cal led K i rt i m a t )

. .
 [ 347 ]
K rish n a took the bo ys to De v ak i an d she e m b ra c ed them al l .

They were then take n to De v alok a .

O:

A RJ U N A A N D S U B H A D R A

S KA N DH A X C H AP
. . 86 .

R aj a Pa rik s hi t en qu i red how A rj u n a h ad marr i ed h is gran d

m other S u bha d ra the s i ster o f Ram a an d K rish na
, .

S u k a repl ied

heard that Ram a was goi ng to gi v e S u bha d ra ( the cou s i n

A rj u n a
o f A rj u na ) i n m arriage to D u ryodhan a H e d isgu ised h i msel f as a .

S a n y a s i n an d we n t to D va ra k a Th e peopl e o f D v a ra k a and eve n

.

Ram a cou ld not recogn ise h i m A rj u na l i v ed there for a year an d

.

rece ived d ue hosp ital ity O nce A rj u n a was i nvi ted by Bal aram a an d
.

h e was tak i ng h is food when S u bha d ra passed by h i m They l ooked .

at each other an d fel t m u tu al lo v e O n e day S u bha d ra w ith the

.
, ,

perm ission o f her paren ts an d o f S ri K rish n a came ou t on a chariot ,

t o worsh i p an i dol outside the fort an d a strong gu ard accom pan ied
her A rj u n a a v ailed h i m sel f of th is o pportu n i ty and carr i ed a w ay
.

t he girl by force Bal aram a becam e greatly e n rag d

. B ut S ri e
.

K ri sh n a a n d other frie nd s ap peased h i m .

S R U T A D E V A A N D BA H U LA S V A .

S KA N D H A X C H AP
. . 86 .

a Br a h m an a o f M i thi l a was m u ch d e v oted t o

S ru t a d e v a , ,

S ri k rish na The pri nce of M it hil a Ba hu l as v a was al so a fa v orite o f

. , ,

S ri k rish n a T o fa v or them S ri k rish na wen t with N arad a a nd othe r

.
,

R ish is to M it hil a S ru t a d e v a a n d Ba hu l a s v a each asked h i m to go to

.
,

h is o w n house Kr i sh n a to please them both wen t to the hou ses o f both

.

at the sam e ti me bein g u n noticed by each i n respect o f h i s goi ng to

,

the othe r s hou se Both Ba hu l a s v a an d S ru t a d e v a recei v ed S ri K rish n a

.

a nd the Ri sh is wi th d ue respect S r i Krish na tau ght S ru ta d e v a to

.

respect the Br ah man a Rish is as m uch as he respected h i m A fte r .

g ivi ng pro pe r i n stru ct i ons to the pri n ce an d the Br a h m a na for som e

ti m e S r i Krish n a retu rned to D v a ra k a
,
.

-
:o
 [ 348 ]
TH E PR A YE R TO B RA H M A N BY T H E S RU T IS

S KA N D H A X C H AP
. . 87 .

Raj a Pa ri k s hit ask ed

Great S age B rah man i s u n d e n a bl e vo i d o f G u nas beyon d
0 , , ,

b oth causes and e ffects H o w ca n the S ru t is wh ich ha v e the G u n as

.
,

for thei r V ri tt i (z e wh ich treat of De v as an d s a c ri c e s w hic h are fu l l

'

. .

o f attribu tes ) d irectly cogn ise B rah m an ?
,

S uk a repl i ed

The Lord created B u ddh i In d riy a M an as and Pr a na i n Jiv a s , ,

that they m ight obtai n th ei r obj ects ( M a tr a ) their bi rth prod uc i ng ,

-

K arm a ( Bh ava ) their trans m igration to d i fferen t Lokas ( Atm a ) an d

, ,

al so thei r M u k ti ( These fou r word s respecti v ely m ea n

A rtha Dharm a K a m a an d M ok sh a
, , The S ru t is treat o f Bhaga v at . ,

o f S at C h it A n anda the al l k n ow i ng the al l powerful

- -
the l ord o f -

,
-

al l the gu ide o f al l th e al l obj ec t of Up as a n a the D ispenser o f a l l

, ,
-

fru its o f Karm a the Resort o f al l that i s good as o n e w i t/z attribu tes
, ,
.

T he S ru t is begi n w ith attribu tes b u t at l ast d rop these attr i butes ,

say i ng N ot th is
N ot th is a n d en d i n Brah m an The say i ngs .

abou t U p a s a n a and Karm a treat o f th i ngs w ith attri b u tes as a me a n s

'

to attai n w isdom and thereby i n d i rectly l ead to Brah m an Th i s is .

the p u rport S r i dk a r a ) . .

The Upan ish ad s peak s o f B rah m a n S he was acce pted as

.

su ch by even those that were ol der tha n those whom we cal l old H e .

who acce pts h er w i th faith attai ns wel l bei ng

( The Bh a ga v ata -
.

tries to refu te the idea that the Ved as treat o f the Devas onl y an d

n ot o f I s v a ra an d B rah m a ) .

I shal l rel ate to thee here a con versation between N a rad a a n d

N ray a n a .

O nce u pon a t i me N a rada wen t to s ee the great Ri sh i N a r a

yan a For the wel l bei ng o f Bha ra t a va rs ha for the good o f al l m en
.
-

, ,

h e rem ai n s i n h is A sram a xed i n Tapas s i nce the begin n i ng o f th i s

, ,

K al pa The R ishi s o f Kal a pa s a t ro u n d h i m

. N arada sal uted h i m .

an d asked th is very q uesti on .

Na r a yan a sa i d
I n J an a Loka the Man as born R ish is o f th at pl ace pe rformed
, ,

B rah m a Yaj n a ( Yaj na i n wh ich What is B rah m a n i s ascertai ned

,

,

some one becom i ng the s peaker an d others form in g the a ud i ence ) .

Yo u had gone to S veta D v i p a at the ti me Th is v e ry questio n was .

ra i s ed i n t he assembl y S a n a n d a n beca me the speaker H e sa i d

. .
 [ 350 ]
e v er m ed itate o n B rah m a i n the cavity o f the H eart wh i ch is th e
, ,

seat of the ner v es A n ant a from th e H ea rt the S u s hu m n a ( th e n erve

.
, ,

wh ich causes Thy perception ) l ead s to Thy s u prem e pl ace i n th e

H ead H e who once attai n s that pl ace d oes n o t fal l i n to th e m ou th
.

o f Death agai n ( The U pan ishads s peak o f one h u nd red an d o n e

.

n erves of the h ea rt O f these o n e goes to the head ) .

, .

T hou h as t Thysel f created v ariou s l i fe k i ngdom s an d va rio us

forms Though Thou pe rv a d e s t the m al l fro m of old h a v i n g brou gh t
.
,

them al l abou t yet Thy spec ial m an i fes tatio n i n the m is rel at i v el y
,

greater o r s mal ler accord i ng to th e n atu re o f the th i ngs created by

,

Thee e v e n as re though on e a nd th e same b u rns d i ff ere ntly accord

, ,

i ng to the ch aracter of the fuel Those that are of pu re i n tel lec t .

fol l ow th e one Real a m idst the m an y u n real form s The ( perce iv i n g ) .

P u ru sh a i n al l bei ngs i s sa id to be Thy part only K now i ng th i s t o .

be t he truth a bo u t j i v a s w i se m en worsh ip Thy feet ,

.

5 0 i G

l
' '
3 i G i i

B rah m a an d o t her j i v a s d i d n ot k n ow Thy en d E ven Tho u .

d ost n ot k now Thy o w n end F o r Thou art en d l ess D rawn by . .

the wheel o f ti me the Brah m a ndas wi th thei r A v a ra n a s (o u ter c ircl es )

, , ,

rol l o n together i n Thy m idd le e v en as i f they were d ust pa rticl es i n ,

the a i r The S ru t is fructify i n Thee ( ha v e Thee for thei r e n d a n d

.
,

goal ) ( Though they can not d irectl y spea k o f Thee ) t hei r word s are
.

d i rected toward s Thee by d iscard ing every th i ng else ( Th ough th e

,
.

Ved as treat o f I n d ra an d other De v as they ul ti m atel y lead to B rahma , ,

by sa y i ng Brah ma i s n ot th is not thi s i n the U pan ishad s ) , , .

:0

TH E R E ST O RA T IO N or B RA H M A N Bo v s T O L IFE .

S KA N D H A X . C H AP . 89 .

a Br a h m an l os t h is s o n at b i rth
A t D v a ra k a H e took th e .

dead ch i ld to the pal ace an d pl aced it at the gate blam i ng the k ing ,

fo r hi s m is fortu n e F o r th e s i n s o f k i ngs v i si t them sel v es Upo n thei r

.

subjec ts I n th is w a y n i ne son s d ied one after an other an d the

.

B r a h m an d id th e sam e w ith al l o f them and when the n i n th s o n ,

d ied A rj u na was si tt i ng w i th Krish na an d he heard the rep roaches o f

,

th e Br a h m an a A rj u n a p ro m i sed the Br a h ma na t hat he wo ul d pro

.

tee t hi s son t h is ti me o r wou ld other wi se enter the re for breach o f

,

h is prom ise The son w a s born agai n A n d A rj u n a was there wi t h

. .

h is famou s bo w B ut 10 ! the ch il d wept and i t rose u p h igh a nd d is

.

appea r e d T he Br ah m an a ta u nted A rj u n a fo r ma k i ng prom i ses he

.
 [ 351 ]
h ad not the power to keep S tu n g by these words the P a n d a v a
.
,

w en t to Yam a Lok a H e wen t to I nd ra Lok a

. H e wen t to the .

region s o f Agn i N i rri ti C hand ra V a yu an d Varu n a H e wen t to

, , , .

Ra s ata la H e wen t to S varga

. B u t the B r a h m an a boy was n o .

where to be fou nd H e then m ade p reparation s for en teri ng the re

. .

S ri Krish n a m ade h i m desist H e said I shal l show yo u the .

B r a h m an a s son s D o not d is regard you rsel f Those that bl ame u s
. .

n ow shal l s i ng o u r gl ory hereafter .

K rishn a an d A rj u na wen t towards the west They crossed th e .

seven oceans an d the se v en D v ip a s They crossed th e Loka alok a .

-

a n d en tered the regions o f chaotic dark ness The horses coul d n ot .

proceed fu rther S o by Krishn a s ord er the glowi n g Chak ra S u dar

.

shan a pierced th rough the dark ness an d the horses fol lowed the trac k
,
.

I n n ite end less d i v i ne l ight then spread o u t

, ,
A rj u n a re opened h is .
-

eyes They then en tered the region s o f pri m al water They fou nd one
. .

hou se gl itteri ng with gem s and stones The thousand headed A nan ta .
-

was s itti ng i n th at hou se Seated u pon A na n ta was the S u p rem e

.

P u rusha the Lord o f the Lord s Krish n a an d A rj u na sal u ted H i m

,
. .

The P u rush a then sm iled an d sai d I brought the B r a h m an a boys

that I m igh t s e e you both For th e protection o f Dh arm a on the

.

E arth you h a v e i ncarn ated as my parts ( Kal a )

,
K i l l th e A su ras
that oppress th e Earth an d come back soon to m e Fi l led are you r .

o w n desi res O you R ish is N ara and N a r a yan a

,
B u t for the preser v a
,
.

tion o f the U n i v erse d o th at wh ich others m ay fol low

.
,

Krishn a an d A rj u n a said Om They brou gh t back the

B r a h m an a boys a nd restored them to thei r father .

0 :

TH E LI N E OF KRI S H NA .

S KA N D H A X C H AP
. .
go .

Vaj ra w a s the s o n o f A n iru d d ha .

Prati b ah u was the son o f Vaj ra

-
.

S u bah u w as the son o f Prati b a h u

-
-
.

U p a s e n a was the s o n o f S u b a h u -
.

Bhad ra sen a was the son o f Up a s e n a

-
.

E ND o r TH E T E NT H B RA N C H .
 I 352 I
T H O U G H TS O N TH E M AT H URA L I LA .

Ka nsa was k il led and al l good m en that had ed from Math u ra

retu rned to i t Krish n a fast developed H i msel f as Is va ra H e re
.
.

stored h is Gu ru s s o n to l i fe .

Ud d ha v a the em bod i men t of Bhak t i Yoga m ixed w i th wisdom ,

,

was the messenger o f Krish n a to the Gopis I t w a s th rough h i m that .

S ri Kr i sh n a sen t word s o f w i sd om wh ich H e h i msel f cou l d n ot ,

ha v e spoke n to them a t V ri n d a va n a F o r the Gop is wo ul d ha v e .

sp urned s u ch word s from H i m s o great was the i r person al l o v e for ,

H i m K r i sh n a n o w p l aced a nother ideal before them for m ed itation

.
.

They were now to seek H i m not as the lo v ely Krish na pl ayi n g u pon , ,

the ute b u t as the al l pervad in g A tm a to be k nown by d is c ri mi n a t

,
-

i ng wi sdo m H e asked the Gopis to med i tate o n th is ideal a n d H e

.

n ow returned to them as the al l pervad i ng i m m u ta b le pri n c ipl e i n the -

U n i verse .

I n the stories o f J a ra s a n d ha Ya va n a a n d M u c hu k u n d a we ,

n d th e h istor i cal Krish n a .

J a ra s a n d ha was a n i ncongruou s com b i nat i on o f m ater i al i ty a nd

S piri tual ity ( the two parts wh ich J i va p u t toge ther ) H e was the per
, .

former o f Ved ic Yaj nas the su pporter o f B rah m anas the re p re s e n

, ,

t a t i ve o f the ol d state of th ings N atu ral ly therefore he was the m ost

.

powerfu l k in g o f h is t i m e an d the m ost powerfu l en emy o f K rish na .

Vaish navis m had to gh t h ard wi th orthod ox B rah m an is m Vaish

n a v a k i ngs were pu t to death i n l arge n u m bers K rish na cou l d n o t .

k i l l h i m o n accou n t o f h is con nectio n w i th B rah m anas an d w i th Ved ic

Yaj nas H e even feigned a retreat an d ed a way to D v a ra k a D vara k a
. .

was a sp ir i tual cen tre o n earth created b y Krish n a fo r the perform a n ce

, ,

o f H is m ission as A vatara The town w as washed away as soo n

.

a s Krish n a d i sappeared .

I t w i l l be i n terest i ng to k now the futu re m i ss i on o f M uchu k u n

d a B u t the Bh agavata is s ilen t a b ou t i t
. .

0 ;

T H O U G H TS O N T H E D V AR A K A L IL A .

A t D v a ra k a , we n d Sri Kr i sh n a as the Lord o f the U n i verse ,

a K a l p ic A vat a ra an d a s s uch someth in g m ore than the h istor i cal

,

K r i sh na .

S f z K ri s / ma A v a ta ra
'

as a n .

I t i s ti me that we shou l d k now someth i ng d e n i tely of Sri

Kr i sh n a a s an A vat a ra .
 [ 354 ]
The fol low i n g is of S a n k a r c hary a
'

the com men t a ry .

Th is w a s before the s o u l The sou l i s here de n ed as Praj a

,
.

pat i th e rst born from the Egg the em bod ied sou l as resu l ti n g
, , ,

fro m h i s k n owl edge a nd work s i n accord an ce w i th the Vedas H e .

w a s w hat ? Th is prod uced by the d i v ision o f th e body

,
was ,

the sou l n ot separated from the b ody o f Praj a pati before the ,

p rod uct i on o f Other bod ies H e was al so bearing the shape o f m an

.

,

w h ich m e an s that he was en dowed w i th h ead h an ds a nd other mem ,

bers he was the V i ra j the rst born

,
Look in g rou nd reecti n g
, .

who a m I an d o f what n atu re h e b ehel d n oth i ng b u t h i msel f the

,

, ,

ful ness o f l i fe the organ is m o f cau ses an d e ffects H e behel d onl y

, .

h i m sel f as the U n i v ersal sou l Then e n dowed w ith the recol lectio n .
,

o f h i s Ved ic k nowl edge i n a form er b irth

he said rst : Th is am I ,

viz .
,
Praj a pati the u n i v ersal sou l ,
H en ce becau se from th e re c o l .
,

l ection o f h is k nowledge i n a form er worl d he cal led h i msel f I there ,

fore h is na me was I
,

be cause he P raj a pat i i n a form er b irth wh i ch is t he c au se a s th e , ,

rst o f those who were desi r o u s o f obtai n i ng the state o f Praj a pat i
by the exercise o f re ection o n work s and k n owled ge v iz as th e
.

rst of al l of them o f al l that were desi rou s of obtai n in g the state of
,

P raj apati cons u m e d by the pe rfect exerc ise o f reection o n work s

,

a nd k nowledge o f al l th e s i n s of contact wh ich a re obstacl es to the

acqu iremen t o f the state o f P raj a pati becau se such was the case , ,

ther e fo re he i s cal led P urush a beca use h e is P a rv a m A m ba d ( rst , ,

b u rn t ) As that Praj apati b y cons u m i ng al l op p osite s i n s be ca m e

.
, ,

th is P u rush a Praj apati s o also any other cons u m es red uces al l to ashes
, ,

by th e re o f the p ractice o f reect i on o n k now led ge an d work s ,

or on ly by the force o f h i s k now ledge an d H e v eri ly con su mes

,

Who m ? H i m who b e fo re thi s sage stri v es to obtai n the state o f

P raj a pat i The sag e i s poi nted o u t as he who th u s k nows w ho a c

.
,

cord i ng to h i s power m an i fests h i s reectio n o n k nowledge But is .

i t n ot u seless for any o n e to stri v e for the state o f P raj a pat i i f he is ,

cons u med by o n e who th u s k n ows ? There is n o fau l t i n th is ; fo r

cons u m in g m ean s he re onl y that the h ighest s tate th at o f Praj apat i , ,

i s n o t obtai n ed be c a u se the em i ne nce o f reection o n k nowledge i s

,

wanti ng Therefore by the words
. H e consu mes hi m i s m ean t th at ,

t he perfect pe rform er obtai n s the h ighest state o f Praj a pat i ; h e who

is l ess perfect does not obta i n i t and by n o m ean s that the l ess per ,

fee t performer is actual ly consu med by the perfect ; th u s i t i s sai d i n '

com mo n l i fe that a w arrior who rst ru shes i nto ba ttl e cons u mes h is
,
'

combatants wh ich m ea ns that he exceed s them i n prowess

,

.
 1 355 ]
I n order to u nd e rs tand th i s better let c ons i der the s c he me

,
us

o f h u m an evol ution .

Atm a i s the sam e i n al l bein gs a nd when free fro m the l i m ita ,

t ion s of i nd i v id u al l i fe i t becom es al l per v ad i ng

, .

Sym pathy an d com pa ss i on open the d o o r to the l iberat i o n of

Th e Up ad hi o r veh i c le o f Atm a o r the b ody o f i ts m an i festa

, ,

tion becomes less a nd l ess gross as Atm a proceeds i n its cou rse of
, ,

l i be ration the body becom es better able to do good to al l m an k i n d

,

a n d i t does not act as a barr i er to com m u n i on w i th the real sel f .

The m ost h ighl y e v ol v ed bei ngs beco me u n i v ersal a nd not ln

d i vid ual an d they l ive n orm a l ly o n the sp ir i tu al pl ane
, .

T hey a t l ast reach the state o f d iv i n i ty The n they m ay be .

c om e A v a t ara s When these A va t a ra s ha v e to work on the phys i cal

.

a n d i ntel lectual pl anes they assu m e a body a n d becom e born l i k e

, ,

o rd i nary beings They h ave then to co me d ow n fro m thei r n orm al

.

s tate b u t their vis io n an d power re ma i n u n destroyed When thei r

, .

m iss ion i s o v er they reach agai n their n orm al st a te The A v a t a ra s

,
.

h a ve n ot to w o rk o u t thei r o w n Karm a They are l iberated Atm a s .

.

s tay i ng back for the l iberatio n o f other i n di v id uals i n the u n i verse .

Karm a less themse l v es they bear the Kar m a o f the u n i v erse u po n

-

thei r s hou ld ers The th i n veil th at separates thei r state from th e

.

s tate of the absol ute B rah m a is M ay a wh ich is the h ighest m an i festa ,

t ion o f P rak riti wh ich e nables the m to assu m e cosm ic respons ibi l i ty
o u t of the i r u n bou nded com passion for al l be i ngs .

The A v a ta ra s m ay cast o ff thei r vei l at wi l l bu t as l ong as ,

th ey choose to keep that vei l the whol e u n i v erse i s at thei r co m m an d

,

a n d they gu id e the whole cou rse o f u n i v ersal evol ution .

N ow
al l A v a t ara s o ne tak es u pon h i m sel f to hol d al l i n d i v i
o f
d ual s i h H is bosom to s ustai n them al l an d to m ake H i m th e el d
,

o f the i r I n vol u tion an d E v ol ution i n the Kal pa , .

He is cal l ed Vi ra t P urush a . He i s practical ly the Is va ra o f

o ur u n i v erse .

The bod y o f th is P u rusha cal led the Fi rst A v at a ra the Secon d , ,

o r V i r a t P u rush a an d th e Egg born is formed b y the T a t v a s

, num -

, ,

bered twen ty fou r i n the S a n k hya ph i l osophy T hese Ta t va s c ol lec t

-
.

t ogether to form a n Egg and the Second P u rusha break s forth fro m that
Egg and becomes the Thousa nd headed P u rusha o f the U p a n i shad s -

F o r the sake o f m ed i tat i on H e is i m agi ned to be seated o n the Ser

,

p e n t A nan ta The lotus .stal k grew o u t o f h i s n avel .

 [ 355 ]
th em sel v es are brought i nto m an i festat i o n by th e
T he Ta tv a s
awak in g of the Fi rst P u ru sh a .

The Secon d P u ru sha en ters i n to al l be i ngs a s thei r Atm a be ,

com ing th ree fold in h is aspect v iz A dh i Atm a A dh i bh u ta an d

-
.
-

,
-

A d hi de v a Then H e is cal led the Th i rd P u ru sh a

-
. S ays the S t v a t a .

Tantra as q uoted by S ri dhara

,
-

There are th ree form s o f V i sh n u k n own a s P u rusha the rst

.

is the creator o f Mahat the Secon d i s the permea tor o f the cosm i c,

Egg and the th i rd i s the permeator of al l bei ngs
,
Vi r a t P u ru sha i s .

the seat a f al l A v a t ara s Therefore al l A v a t a ra s are c al led parts o f

.

t he Vi r a t P u ru sh a .

S peak i n g o f other Li l a A v a t ara s Bh agavata cal l s them part s ,

an d aspects o f the Second P u ru sh a ; bu t Kr i sh n a i s Bhagavat H i m

sel f .

Bh aga v at i s here th e F i rst P u ru sh a I 3 X X V III . . .

I n the Ten th S k a n d ha R aj a Pa ri k s hi t says : Tel l u s t he ,

m ighty d eed s o f Vish n u i ncarn ated as a p a rt i n the l i ne of Yad u , .

X I I I Later o n aga i n
. .
I

Th e su preme P u ru sh a Bhagavat , H i m sel f ,

sh al l be born i n t he :
hou se o f Vasu d e v a
X I X X III . . .

Th e D evas said add ressi n g Deva k i Rej o ice m other th e

, ,

"
S u p rem e P u rusha Bhagavat H i msel f i s i n thy wom b by H i s p a rt
, , .

X 2 XII
. .

Th e P u ru sha seated ,
on A n an ta , add ressed A rj u n a and Kr i sh n a
as N ara an d N a ray a n a .

The Mah a bh arata al so cal l s the m I n carnation s o f N ara an d

N a r ayan a These Ri sh i s are i n voked al l th roughou t the Maha
.

bharata Th ey were the son s o f Dharm a b y M a rt i d aughter o f

.
,

D aksha .

N ara an d N a ray a n a are l ooked u pon as two i n o n e an d they

were adored by the D evas as m an i fe stat i on s o f P u rusha H i msel f , .

( I V 1 X L V I) . .

T hey wen t after thei r b i rth to Gandh a M Ad a n a ( I V I X LV III ) . . .

I t i s these R i sh is parts o f Bhaga v at H ari who have n ow a p

, , ,

e a re d for the rem oval o f her l oad fro m the G o d dess Earth as
p ,

Krish nas i n the l i nes o f Yad u a nd K u ru

, ( I V I X L IX ) . .

K ris hn a i n the l i ne of K u ru i s Ar juna .

v
1 expl ai n in g th is 510 1 9 , S rid ha ra q u otes the fol low i ng fro mi
a Vai s h n ava Tantra
 I 1
n ow appe ared as th e preserver of th e Un i verse the em
He ,

bod imen t of Sat v a the force o f ascen t A n d the T a t va s had to be

,
.

wedded to h i m s o that they m igh t acqu i re th e energy o f h i gher e vo

,

l u t io n i n them .

U n less there was ch an ge i n the i n nate down ward ten dency o f

the T a t v a s the spiri tu al ascen t o f the u n i v erse was n ot possi b le
, .

The Lord brough t abou t th i s ch a nge by perm eati ng th e whol e

u n i v erse wi th H is S at v a body o r becom i ng som eth i ng l i ke the spi rit ual ,

sou l i n e v ery be i ng Therefore Lord Krish n a i s i n the hearts o f al l

.

bei ngs a nd c an be percei v ed by al l i n med itation H e is everywhere .

,

i n e v ery atom Whether S ri Kr i sh n a i s Bhagavat H i m sel f o r som e

.

m an i festation o f Bhagavat m akes n o d i ff eren ce whate v er By H is .

Work s H e i s Bhaga v at
,
H is worsh i ppe rs are b ou n d for the abode o f .

B haga v at Th e y ha v e not to wa i t i n B rah m a or Satya Lok a ti l l th e

.
,

e nd of B rah m a s l i fe T hose who wo rsh i p H i ra n y a g a rbha o r B rah m a
. .

c an not pass beyond the l i m its o f B rah m a Lok a .

I n an swer to Raj a Pa ri k s hit S u ka D eva d el i neated the Paths ,

to b e fol l owed a fter death .

I The P rom pt Path o f L i beration ( S adyo M u k t i ) Those

. .

who med i tate o n the abstract A bsol u te cal led B rah ma atta in p rp mp t , ,

l iberation The A l l per v ad in g prin c i ple is abstracted from the pheno

.
-

menal u n i v erse there i s n o though t o f m an n o thou ght O f fel lo w

, ,

be i ngs n o thou ght o f the u n i v erse there is the p u re abstraction by the

, ,

p rocess o f No t th is Not th i s l iberates o n e from al l pheno men al

.

con nectio ns Th is is S adyo M u k ti ( I I 2 X V to XX I )

. . . . .

I I The Deferred Path of Liberation ( Kra m a M u k t i ) when o n e

.
,

w ishes to go to Brah m a Lok a or to the abode o f the S idd has Where .

th e eigh t s id dh i s are acqu ired he retai ns the Ma nas a nd the In d riy a s ,

a n d goes al l over the u n i ve rse o f S e v en Lok as I I 2 X X I I . . .

W ith thei r Linga S ari ra these Lord s , o f Yoga go i ns i de and

ou ts i d e T ri l o k i I I 2 X X I I I . . .

O n thei r way to Brah m a Loka they are carr i ed by S u s hu mn a ,

rst to A gn i Lok a Then they go to the farthest l i m it o f T ri l o k i t he

.
,

S is u m a ra C hak ra exte nd i ng o v er to Dh ruva o r the Pol ar star

, .

I I 2 XX IV
. .

When at the end of a Kal pa the Tril o k i be c omes cons u m ed ,

by re from the m ou th o f S a n k a rs ha n a they go to B rah m a Lok a , ,

which l a sts fo r two Pa ra rd d ha s an d wh ich is adorned by the c har i ots ,

o f great S i d dhas I I 2 X X VI . . .
 [ 359 ]
There i s n o sorro w n o i n r mity n o d eath n o pai n n o a n x iety
, , ,

i n B rah m a Lok a B u t those who go there are ou t of thei r com pas

.
,

sion af icted by the end less m iseries o f those that do n ot k now th e

,

path II 2 x x v u
. .

Then they pass th rou gh the seven A v a ra n a s o r covers o f the

U n i verse a nd h av i ng the Veh icle o f M u l a Prak r i ti on ly becom e fu l l
, ,

o f B l iss a nd when that U a d hi i s destroyed they obtai n a b sol u te bl iss

, p ,

a n d d o n o t retu rn aga i n Th is i s th e atta i n men t o f the state I I 2

. . . .

X XV I I I to XX X I .

Those w ho go t o Brah m a Lo ka pass th rou gh three d i fferen t

( ) Those
I who c om e w i,
th great m erits acq u i red i n l i fe get ,

pos ts o f d uty accord i ng to their merits i n the n ex t K al pa (z e t hey . .

becom e Praj apat i s Lo k a p a l as I n d ras an d s o o n )

, . .

Th ose wh o go to B rah m a Lok a m erel y b y force o f the i r

(2)
Up as a n a o f H i ra n y a G a rbha becom e l iberated w he n B rah m a be
-

c om es l i b erated at the en d o f h is l i fe ( extend i n g o v er t wo Pa ra rd d ha s ) .

( 3) Th ose that worsh i p Bhaga v at pierce the Brah man d a a t

w i l l a n d r i se to th e abode o f Vish n u The S lokas X X V I I I to X X X I
,
.

refer to the p i erci n g o f Br a h man da by the Bha g a v a t a s

S rz a k a r a

. .

The worsh ip pers o f S ri K ri sh n a attai n the l ast state The d e .

ferred path o f Li be ratio n i s the path o f al l Bhaktas I t is the path o f .

com pass i on o f serv i c e The Bhakta s spu rn al l sorts o f M u k ti e v e n i f

, .
,

they be offered to them They becom e ser v ants o f the Lord i n the .

preser v at i o n o f the U n i vers e .

I n the D va ra k a Li l a we shal l n d S r i Kr i sh na as the greatest

, ,

A v at a ra o f the Kal pa carryi ng o u t H is work o f Preservat i on

, .

The P u r a n a does not s pe ak o f the Nara aspect o f S r i K rish na

as m an i fested i n A rj u na Th at i s the s u bj ect m atter o f the Mah a
.

bharata The study o f th e o n e is com pl emen tary to the study o f th e

.

other as th e study o f the Bh aga v at i s com pl emen tary to the stud y

,

o f the G it a I n o n e we see the E v ol ution o f Ma n i n the other we

.
, ,

s ee the work o f Bhagavat We s e e i n both together the whol e O f .

o u r Lord Sr i Krish n a .

TH E W I VE S .

Lord of the Un i verse S r i Krish n a becam e wedded to the

As ,

eigh tfol d energies O f Prak riti H is eigh t pri ncipal w i v es s o that he , ,

m igh t i n uen ce th rough them i nd i v i d uals formed by these d i v i s i ons o f

, ,

Pra k ri t is These energ ies a re

.
 '

I 360 1

R uk mi n i o r M ti l a Prak r i t i B udd h i
"

I .
,
.

2 .
j d mba -
va ti o r Mah at ,
U n i versal m i nd .

3 . S a ty a M a ma -
or A han k a ra .

K al z n a i
or A k a sa T a n ma tra , sou nd A k a sa
'

4 .
-

,
.

5 . M i t ra Vi n a a '
or V ayu Ta n ma t ra Tou ch
-

, , A ir .

6 S a ty a or N a g n aj i t i , A gn i T a n m a t ra , -
For m Fire .

Bk a a f d , A p T a n ma t ra ,

7 .
-
Taste Water , .

8 . La ks k a rz d K s hit i T a n m t ra ,
-

,
s mel l Earth , .

'

The E nergies Of Pra k rit i ha v e a doubl e ten dency o n e o f ,

l ower trans form ation of m aterial isation o f descen t an d a nother Of , ,

higher trans form atio n o f sp i r i tual i sat i on o f ascen t S ri Kr i sh n a by

.
, , ,

H is A v a t a rs hip attracted to H i msel f t he h igher tendency o f al l the

,

energies o f Prak ri t i Th i s is how he wa s wedded to al l the aspects of

.

P rak r i ti .

Ru k min i is
the S p i ritu al energy o f M u l a P rak r i t i . Read the
tal k b etween Krish n a an d R u k mi n i ( X .

The l egend of the S y a ma n t a k a j ewel is a myster i ou s o n e . It

was the gift o f the S u n God I t u sed to prod uce gol d e v ery d ay -
. .

Th e P u rush a of Ved i c U p a s a n a has i ts seat

H i ra n y a G a rbha -

In s i de t he S u n God The P u rush a i n s ide Ad itya

-
.

Th is P u rush a

.

i s the A dh i d ai v a o f Bhaga v
-
at G it a as ex pl a i ned by S a n k a ra c ha ry a; ,

A l l th e De v as proceed from H i m H e i s the o n e Deva al so cal led .

,

P r a n a ( Vide Y aj na v al kya s answer to S ak al a Bri ha t A ranyak a

.

U pan ish ad I I I H ira n y a is gol d

. H ira n y a g a rb ha i s th at w h ich .
-

The S y a m a n t a k a j ewel gave protection

ha s gol d i n i t s wom b .

a gai nst d iseases acc idents an d other d an gers,

These a re al l the re , .

s u l t s of H i ra n y a g a rbha Up a s a n a S y a ma n t a k a represen ts H ira n y a

-
.

g a r b ha U p a san a .

S ri K r i sh n a wanted that th i s Up as a n a shou l d be repl aced by

th e Up as a n a o f Is v a ra .

Th e j ewel was l ost I t was carried aw a y by som e rel i g i ous .

m ovem en t represen ted a s a l ion

, .

J a mba v at snatched i t from the Lion J

-
amba va t th e bea r k ing ; .
,

w a s o n e of the ch ief al l ies O f S u g ri v a H e was the ol dest i n years .

a n d the w isest i n c ou n sel .

When V ma n a stepped over the th ree Lok as I m ade ,

r es pectfu l c irc u i t rou nd H i m

.

a R a m ayana K is hk i n d ha K a n da . .

Chap 64 1 5
.
-
.
 [ 362 ]
Ck i t ta i s transparen t withou t t ran sform at i on , ,
and cal m ev e n ,

as the rst state of water I I I. . 26 . XX I .

Transparent
-
c apabl e o f of re c e i v i ng the i mage Bh aga

W i thou t tran sform at i on

w i tho ut i n dol ence an d d istractio n .

Ch itta i s the abode of Bha gavat i , . e . Bhagavat i s per c e i ved by

Ch i tta I I I 2 6 X X
. . . .

D i fferen ces cau se m any s i ded n ess a n d d i stract i on -

.

A han k a ra T a t va bri ngs d ifferences i n to m an i festation .

B eyon d the pl an e o f A han k a ra T a t v a i s t he pl an e o f Mahat , .

Mah at l iteral ly m eans big great u n iv ersal , , .

I t is the pl a n e of u n ivers al m an i festat i o n .

The m i n d i s u n i vers al o n th is pl ane A s soon as the O n e .

P u rush a w i shed to be m any P rak rit i gave ri s e to the M ahat tran s ,

form at i on an d Mahat took u p the w is h to be m any I t was o n e b ut .

,

i t had the poten cy o f bec o m i ng m any Th e w hol e u n i verse that was .

to m an i fest i tsel f was m i rrored i n M ahat an d was the s u bject m atte r ,

o f o n e thought the though t o f o n e who h ad th e u n i v erse for h is body

, .

D ur i ng the period o f c reation Mah at soon tran sformed itsel f i n to ,

A hank ara the T a t va of d i fferences

,
A han k ara ga v e rise to d i ff eren t .

b od i es d i fferen t m i nd s and d i fferent facul ties ; i nd i v id ual s appeared

,
.

a n d they started o n separate l i n es o f m an i festation an d of evol ution .

O n the i r homeward j ou rney i nd i v id uals agai n reach the pl a n e ,

o f Mahat when they r i se above al l d i fferences lose al l sense of person

, ,

al ity an d carry their experiences to the pl an e o f th e Un i v erse Th ei r .

thoughts the n b ecome thoughts o f the U n i v erse gu ided by o n e feel ,

i ng that o f com pass ion for those that re mai n beh i nd There i s n o
, ,

thought o f sel f no d istract i on n o i m purity i t is al l cal m and tranqu i l

, , ,

s uch a m i n d i s cal led C/z i l ta by Kapi la Th i s Ch i tta i s t he a bode o f .

pea c e the a b ode o f Bh aga v at

,
.

Bhaga v at when reected on Ch i tta

, , is V A S U D E VA . H e is
the P u ru sh a seated on A n anta .

is Bhagavat as re ected on A h ank ara H e

S A N K A RS A N A .

i s cal led A n an ta or e nd less as there is no e nd o f i nd i v id ual s H e i s

,
.

Bhaga v at a s m an i fested i n every i n d i v id ual an d m ay be call ed i n one ,

sense the P u rusha of I nd i vid u al soul s B al aram a i s sai d to be a n i n

,
.

carnation o f S a n k a rs ha n a A s i nd i v id uals proceed i n their cou rse of

.

l i fe jou rneys they become crystal l ised i nto separate e n t i t i es w i th a

, ,

strong se nse O f personal i ty The i n ner s e l f, the re a l s e l f ru n s the

.
,
 '

I 363
swal lo wed u p by the Ou te r s e l f the Upa d hi o f i n d i
b ecom ing
'

r isk of

v i d u a l it
y The poi n t i s reached when i nd i v id ual s are to be d raw n
.
,

bac k to their hom es thei r real sel ves There fore Bal aram a used th e
, .

p lough to d raw i n others Th is i s a process o f destru ction Th e

. .

m ater i al n atu re is grad ual ly destroyed i n us There fore Bal aram a i s .

al so called an i ncarn ation o f R ud ra o r S i va accord ing to Va ish n ava

texts H e is Rud ra H i m sel f Th e re from the m ou th o f S an kar
. .

T
shan a bu rn s the ril o k i at Pra l a y a S a n k a rs ha n a l iteral ly means he

.

w ho d raws i n com pletely The process o f Pra l a y a has al ready set i n

. .

The whole process o f sp i ri tu al ascent i s a process of m ater i al Pra l a y a .

A ccord i ng to some therefore Vish n u an d S i v a u n i ted to for m H ar i

,

hara at the ti me of the Great Ch u rn i ng when th is p rocess rst set i n

, , .

When i n d i v id u a l s t hro w o ff thei r m aterial garb or when b y Pra l a y i e

'

, ,

force the i r m aterial cover i s forci bl y removed they b eco me t to be

, ,

gathered together a nd to become merged at Pra l a y a i n the O ne .

is the w i sh of Bhagavat as i m pr i n ted o n t he

PR A D Y UM N A ,

c ou rse o f u n i v ersal evol ution H e is th e w ish of God When t he . .

o n e wished to be m any H e represen ted that w i sh an d gave th e e n ti r e

,

t u rn to the cou rse o f e v ol u tion th at i t m ight adopt i tsel f to that ,

w i sh I nd i v id ual s m u l ti pl ied Desi res became many an d al l action s

. .

becam e S ak am a Pra d y u mn a was then cal led K a ma d ev a the God o f

.
,

Love o r desi re
, .

Whe n the course o f descent was arrested K a ma d e v a was d e ,

stroyed by re fro m the forehead o f S i v a H e appeared agai n b u t .

,

th is t i me h e appeared as the son o f Krish n a The w ish o f h is fath e r .

n ow was to be o n e agai n for H e h ad al ready becom e ma ny as m an y

, ,

as the Karm a of th e pre v iou s Kal pa wou l d al low A n d Pra d y u m n a .

had to i m press th is w ish u pon i nd i v i d u al s general ly s o that the asce n t ,

o f m atter to spi rit m igh t be u n iv ersal .

to Kapil a Pra d y u mn a i s reected o n B ud d h i

A ccord i n g , .

B uddh i is d e ned by h i m as th at fac u l ty by wh ich objects are pe r

c e iv e d Doub t false u nderstand i n g tru e u nderstan d i ng m em or y
.
, , ,

an d sleep these are the i nd icati o n s o f that fa c ul ty ( I I I 26 X XV I I I

,
. . .
,

X X I X) .

A N IRU D D H A i s the s o n
of Pra d y u mn a A ccord i ng to Ka pi l a .
,

he i s re ected o n Man as the facu l ty o f S a n k a l pa an d V i k a l p a

, .

S a n k a l p a i n San khya term i nol ogy i s the rs t o r gen era l i dea o f a

th i ng .

i s the i dea o f the pec ul i ar i ty o f a th i n g Thu s whe n

V ik a l pa .

I c ast a pass i ng gl an ce at a m an I k n ow n oth i n g of h i m except tha t ,

 I 364 I
he is a ma n .

B u t when I look at h i m c ar e fu l l y I k n ow h i s pec u

l i a ri tie s an d ca n d i fferent i at e h i m fr o m e th e rs .

The rst i dea i s the i dea of a th i n g i n its pr i mi ty or d awn .

The se cond id ea i s the i dea o f its pe c u l iar i t i es I t i s the secon d

.

i dea wh i c h gives r i se to l i kes a n d d isl i ke s .

In t he co u r s e as c en t we mu st car ry genera i i d e as We m u s t
of , .

ri s e fro m part i c u lars to general s T he mi n d w i l l th us b e fre ed fro m

.

t he b urde n o f p ers o n a l a n d mater i a l th o u ght s .

A n i ru d d ha becam e wedded t o Ush a or D aw n . He i s Bhag a va t

as p e rc e i v e d b y M an as .

END o r TH E T EN T H
 [ 366 ]
N i m i asked the Rish is abo u t the pa : of B /z a g a v a t .

Ka v i said
The path of Bhaga v a t con sists o f s uch ex ped ien ts a s the Lord
m en tion ed H i ms e lf ( fo r those that are not w i se ) for the speedy acq u isi
t ion o f sel f k n owledge I n fol low ing th is Path m an is n ot o v ercom e
.
,

by obstacles (as i n the path o f Yoga ) H e m ay ru n alon g th is path .

e v en wi th cl osed eyes w ithou t fear of los i ng h is steps ( wi th closed eyes

6 i even w i thou t k n owi ng where he goes a nd what he d oes
. .

) .

( What i s the path then

Whatever a m a n d oes whether i t be the body o r S peech o r
,

m ind o r th e senses o r i ntel lect o r the sense O f I ness that acts l et hi m -

o ffer that al l u p to the S u preme N a r a yan a .

who i s removed from Is va ra ( rst ) forgets (Is va ra ) (A r

He , ,

m f i ri ) the n there i s w rong preceptio n su ch as I a m the body

,

( Vipa ry ay a ) Th is is cau sed by the M ay a o f Bhaga v at Fear arises

. .

from de v otion to the Second Therefore w ise m en worsh i p the Lord

.

only with u n fa i l ing Bhak ti k now i ng h is G u ru to be o n e w i th Is va ra

, ,

a n d Atm a?

( The Bh agavata S ch ool class i es Ji va s u nder two head s

A n tar M u kh a an d Bahi r M u kha A n tar M u kh a i s l iteral ly o n e .

w ith h is face tu rn ed i nward s i e on e w ho w ithd raws h i m sel f fro m

. .
,

the ou ts i de worl d an d look s to sel f w i th in wh ich i s onl y a n as pect ,

o f Is v a ra .

Bah ir M ukh a j iva is o n e w i th h i s face tu rned ou twards i a .

,

o n e who w ithd raws h i msel f from the sel f with i n an d therefore from -

Is v a ra H e rst loses s igh t o f Is va ra forgets that he ( the J iva ) i s a n

.
,

aspect o f Is va ra and that he i s not the same as the body H e the n .

considers the body as o n e w ith h i m sel f an d concern s h i m sel f on ly

w ith its rel ation s to the o u tside world Th is is cal led forgettin g an d .

w rong perception Fear arises from de v otion to th e Second

.

Th e .

S econ d is that wh ich is n ot sel f I n m ed i tation the Gu ru stand s be

.
,

tween Is va ra and sel f an d i s Is v a ra fo r al l practical pu rposes t o the

,

devotee ) .

The D v a i ta ( M a y ic m an i festation ) though n ot ex i stin g, ap pears ,

to ex ist through the m in d o f m an l ik e d rea m s an d d es i res

,
Th ere
, .

fore wi se men shou l d con trol the m i nd wh i ch gi ves rise t o d esi res ,

a n d d ou b ts abou t ac t ion s Then there shal l be n o fear

. .

[ The ex isten c e o f the ou tside worl d an d o f the bod y i s l ike

the e xiste nce o f d ream s a n d desi res The d rea m ex ists for the tim e
'

be i ng an d then d isappears al together The d rea m ha s i ts ex i s te n c e .

-
 [ 367 ]
b e c a use the m i nd b r i ngs
i t i nto ex i sten ce I t is a creat i on o f the m i nd , .

n o t perm anently attached to the J i v a So desires are al so creation s o f .

the m i nd n o t perm anently attached t o the J i v a B u t they ha v e 1

, .

a tem porary ex istence Th at ex istence however i s a n ex istence i n

.
, ,

the m i n d o f the m an en tertai n i ng the d ream s an d desires an d n o t

ou ts ide the m i nd T herefore the ex istence i s not a real o n e
. .

S o the b ody o f the J i va and i ts s u rrou nd i ngs are tem porari l y

, atta c hed t o the J i va A s the d ream van ishes i n the wakefu l state s o
.
,

the b ody a n d i t s su rrou nd ings d isappear w ith the transform at i on

cal led Death Body after b ody s u rrou nd i ngs after s u rrou n d i n gs are
.
, ,

d ream s as i t were i n the m i n d that b ears al l through the b u b b les

, ,

ar i s i n g i n the ocea n o f Jivic ex i stence .

The real i sat i on o f th i s tem porary con nect i on o f the b ody an d

i ts s u rrou n d i ngs i s a tra i n i ng for the A n t a rm u k ha J i va for i t en a b le s ,

h i m to tu rn toward s Is va ra an d the perm anen t aspect o f J iva .

The n on ex i stence of D vaita h as al ways to b e u nderstood w i th

-

reference t o J i va o r Is va ra an d not i n d ep en d en tiy for the o w o f , ,

P rak rit i i s etern al The d isregard o f th is pri mary i dea has g i ven r i se
.

t o m any m isconcept i on s }

Then as to A n t a rmu kha practices ) H ear abou t the I ncarna

( .

t ion s o f Vish n u a n d H is b lessed deed s hear abou t h is n am es fu l l of ,

i m port as to those deed s an d I ncarn ation s hear an d si ng the songs ,

a b o u t H i m w i thout any sense o f u neasi ness as to what others w i l l

,

say .
Then roa m over the earth free from al l world ly attach men ts .

By s uch pra c tices an d by the rec i tal of H is dear n am es l ove

, ,

for Bhaga v at grows u p The heart then m el ts away The d e v otee . .

l augh s l ou dly he weeps he c ries aloud he si ngs an d he da n ces l i ke a

, , ,

m ad m an H e loses al l con trol over h i msel f

.
.

sal utes A kasa Vayu A gn i Water Earth the pl a nets the

He , , , , , ,

trees the Seas an d al l beings as form i ng the body o f h i s H ar i For

,
.

h e k nows noth i n g el se .

Bhagavat i n th i s way has Devot i on ( Bhakt i )

H e , w ho _w o rs hip s , ,

perception o f Is v a ra ( A n u bha v a ) and d ispassion ( V i ra k t i ) al l three

grow i n g at o n e and the sam e t i m e as by eati ng o n e gets pl eas ure , , , ,

n u trition a nd satis faction o f h u nger al l at o n e an d the sam e t i m e .

The B h a gavata the n atta i n s s u prem e peace .

N i m i then asked : Wh at are the Ck a ra cten s ticr of

'

II . a

B hag a va ta a n d what are the S ign ; ay w k i ck a B k rfg a z/ a ta i s kn o w n 7

 I 358
H ar i repl i ed
who sees i n al l bei ngs the ex istence o f Bhagavat as i n his

He
o w n sel f an d sees al l b e i ngs i n the Bhagavat with i n h i msel f i s the
,

h ighest Bh agavata .

who bears love towards Is va ra fr i endsh i p toward s h i s d e

He a

pendents k i nd ness toward the i gnoran t an d i nd i ff erenc e towa rd s his

, ,

e nem ies b elongs to the next cl ass o f Bha g a va t a s .

who worsh ips a h i mage as H ar i w i th fai th b u t has n o regar d

He
'

for Bhak tas an d for other b e i ngs i s on ly a begi n ner a s a B hakta .

The h ighest Bh agavata perce iv es the obj ects w i th h i s sen se s ,

bu t does n ot fe el e i t he i avers io n o r pl eas u re H e l ook s u pon t he
'
.

u n i v erse as the M ay a o f V i sh n u .

By con s tan t m ed i tation o n H ari he is not a ffected b y the ch an ,

ges o f l i fe Des i res have n o pl ace i n h i s m i nd s o d evoted is he to

.
,

V a su deva .

i s the favou r i te
He of H ari who does not tak e pr i de i n his
,
bi rth ,

Karm a ca ste o r Asram a

,
.

The h ighest Bh a gavata d oes not k now M i n e an d Th i ne

,

e ither i n weal th o r i n body H e l ook s u pon al l b ei ngs w ith equ al eyes

. .

H is m i nd i s al ways at peace .

E v en for the sak e o f al l the th ree Lokas the Va ish n ava w i l l ,

not for a m omen t forget the lotus feet o f Bh agavat .

m ore he i s the greatest o f al l

An d ,
Bha ga va t a s , to whose
heart H ari i s bou n d d ow n b y the tie of Love .

III . N i m i ask ed What i s then th i s M ay a o f the S uprem e

A n t a ri ks ha repl i ed
M ay a o f Bhagavat is that wh ich c au ses the c reat i on p re s e rva
,
t

t i on an d d issol u tion of th is u n i v erse

.

IVN i m i asked
. H o w can o n e whose m i n d is n o t control le d
a nd who is of d ul l u nd erstan d i n g easily cros s o v er i lt i s M ay a ?
Pra b u d d ha rep l ied

reco u rse to a G u ru who k n ows the Tru th a n d i s x e d
H ave ,
'

i n the su preme Learn the d u t i es o f Bhag a va t a s from h i m Pract i se

. .

n on attach men t k eep com pan y w i th S adh u s Be k i n d to you r i n

-

, .

fe ri o rs frien d ly to you r e q u al s an d respect fu l t o you r s u perior s

, .

Keep you r body a n d m i n d p u re Regu l ate you r l i fe by xed ru l e s . .

Do not tal k i dly Rea d the s ac r ed b ooks

H ave forg iveness . Be . .

 [ 37 0 ]
by l ay i n g d own a me t ho d of worsh i p p i n g the Lord i n th e he a rt an d
s
'

o f worsh i p pi n g H is i ma ge Mantras are al so presc ribed De v otion . .

i s the ch ief elemen t i n Tan tric U p a s a n a and th is U p a s a n a is enj oi ned

for al l B ha g a va t a s o r V a is hn a va s There are S i v a Tantras Sakti '

.
,

Tan tras Ganapat i Tantras S hry a Tan tras as wel l a s Vaish n a v a

, ,

Tan tras There a re bl ack rites p rescribed i n some o f the S ak ti

.

T an tras an d the Tan tras ha v e therefore g o t a bad n a me wi th m any .

B u t the Tan tras as a w ho l e form the o n ly science of practical o c c u l

t is m i n San scr i t a n d th e Va i sh n ava Up a s a n a i s strictly a Tan tr ic

'

U pasana .

I d o n ot en ter here i n to the d etail s o f that Up as a n a thou gh ,

som e d etai l s are gi v en i n the text ) .

Tel l m e abou t th e A v a td ra s an d The i r

V I I N i m i said .

d eed s O Ri sh is D ru m il a gave a sh ort accou n t o f the A v a t a ra s
.
,

co m menc i n g from the Fi rs t P u ru sh a A s th is is nearl y a repetition o f

w h at has been said be fore n o attem pt i s m ade to reprod u ce i t ,

.

VI I I . Nimi ask ed wh at i s th e d es t i n y f
o t hos e t ka t d o n ot wor

s /z z o
j B k a g a v a t, t k os e t k a t k a ve no co n t rol o ver t k ei f mi n d a n d the i r
s en s es .

C ha m a s a repl ied They en ter t hereg i on s o f d ark ness ( Tamas ) .

IX . N i m i ask ed .

W h at i s the Col or o f the m an i festat ion o f Bhagavat at each

period how d oes he m a n i fest H i m sel f by wh at n am e i s H e k n ow n
,
.
,

a n d i n wh at way i s H e worsh i pped

K a ra bhaj a n a repl ied

I n S atya Yu ga Bhaga v at b ecom es wh ite w i th fou r han ds w ith
'

, , ,

t u fts o f braide d hai r w i th ba rk r ou nd H is waist H e bears a bl ac k

'

.
,

d eer sk i n th e sacred th read a n d beads a nd h as Dand a ( the rod o f a n

-

, ,

asceti c ) a nd K a ma n d a l u ( the water pot o f a n ascetic ) i n h is han ds -

( i e H e l ook s l ike a Bra hm a c ha ri n )

. . .

M en
are then peacefu l a nd friendly towards o n e an other T here .

a re n o d i ff eren ces amon gst them Th ey worsh ip the Lord by m ean s .

o f Tapas by c o ntrol o f the sen ses and o f the m i nd

,
.

Bh aga v at i s th e n k n ow n by the fol l ow in g n am es z H an sa

S u p a rn a V a ik u n t ha D harma Yo g e s v a ra A m al a Is v a ra P u ru sha
, , , , , , ,

A v y a k t a an d Param a tm an , .

I n Tret a Bhag a v at be c o me s Re d H e ha s fo ur ha nds and

'

.
,

golden hai r: H is form i s t ha t o f Yaj n a Men are pio us at the t i me

. .

They w o rs hi p Bha g a v a t by Ved i c Yaj na

'

s .
 [ 37 r 1
Bh aga v at i s k uo wn by th e fol low i n g nam es
Vish n u Yaj na Pris mg a rbha
, ,
-

, S a rv a d e v a , Ur u k rama -

, V ri s ha
Kap i j a y a n t a an d Uru g ay a
,
.

I n D v a p a ra Bhaga v a t i s Sy u ma ( The word

,
. S y a maord i n a
ri l y m ean s d ark bl u e B u t S rid ha ra ex pla i n s th e
-
. word here as th e
color o f an A tasi ower wh ich is general ly yel l ow , . Th is i s becau se '

the Bh a ga v at speak s before o f wh ite red yel low , , an d bl ac k as t he

c olors o f Y u ga A va t a ra s ) H is cloth i s yel l o w . .

Men worsh i p H im both by Ved i c an d Tan tr i c m ethod s .

v a su deva , S a n k a rs ha n a , Pra d y u mn a , A n i ru d d ha , N a r a yana ,

V i s v e s v a ra an d V is v a are h is n am es .

I n Kal i worsh i p i s m ade accord i n g to

, t he Ta n tras wh i ch ,
a re

various .

B haga v at is bl ack ( Kr i sh n a ) Men worsh ip H i m H is Sy m bol s .

,

and attend an ts mostly by l oud reci tal s of n a mes and p rayers ( S an k i r

ta n a ) W ise men praise Kal i because worsh i p i s so easi ly m a d e by
.

m ere S a n k i rta n a E v e n m en i n S atya Yuga w ish to be born i n Kal i

.

Y u ga .

N i m i respected the n i n e R ish i s a n d th ey d i sappeared i n th e

p resen ce o f al l m en .

Vasu deva a nd Devak i heard th is story from N arada . The y

real ised Krish n a as Is v a ra and they acq u ired w isd o m .

-
:o :

KRI SH N A A N D UD D H AV A .

S K A N DH A X I C H AP
. . 6 .

B rah m a an d oth er De v as went to D v a ra k a A d d ress ing K ris h .

n a B ra hm a said A l l that we prayed for ha s been d one One .

h u nd red an d twenty v e years h a v e passed away si n ce thou d i ds t

-

a ppear i n the l i ne of Ya d u s That l i ne i s al so wel l n igh e xti ngu ished '

.
.

N o w go back to thy o w n abode i f i t please s thee , .

S ri K rish n a repl ied The exti n ction o f the Y a d a v as h a s

been set o n foot by the c u rse o f the Ri s h is I sh al l re m ai n on E arth .
,

ti l l i t i s com pletly brough t abo ut There were u n us ual phen om en a .

.

a t D v a ra k a The. el ders ca m e to K rish na H e proposed a p i l ri m

g . e

age to Pra bha s a S O the Y a d a v as m ad e preparation s for goi n g t o

.

Pra bha s a Ud d ha v a s a w the e v i l porten ts and he heard what S ri

.

K rish na sa i d
I see O Lo rd sa i d he to S r i Krish n a tho u s h alt
.

, , ,

 [ 37 2 ]
l ea v e th i s e a rt h a s s oo n as th e Ya d u s are destroy ed
,
. I ca n n ot m iss
i

t hy feet even for hal f a m omen t So tak e me to thy . o w n ab o d e .

S ri K r i sh n a repl ied It i s true as you s a y

My m issi on i s .

ful l l ed Th e Devas ask m e to go back The Yad a v a s shal l be

. .

k il led by m u tu al q u arrel O n th e se v en th day from th is th e s e a

. ,

sh al l s w al l o w u p th i s seat o f D v a ra k a A s soo n as I l ea v e th is ea rth .

,

K a l i sh al l overtak e i t an d m en shal l grow u n right e ou s I t w i l l n ot .

then be meet for you to re m ai n here Gi v e u p al l an d free you rsel f .

fro m al l attach men ts a n d roam a bo u t o v er th i s ea rth w i th you r m i n d

'

xed o n m e l ook i ng o n al l bei n gs w i th e q u al eyes Whate v e r i s

'

.
,

percei v ed by the sen s es an d th e m i nd k n o w al l that t o be o f t he .

m i nd a nd so M a y ic a n d tran si tory
,
Th i s i s th i s an d th i s i s .

th at th is conception o f d ifferen ce i s on ly a d el us ion of h i m wh ose

m i n d i s d istracted ( i e n ot u n i ted to Me )
. . I t is th i s del u s i on wh ich .

ca us e s ex p erien ces o f righ t a n d w rong I t i s for th ose that h a v e got .

n otions o f righ t an d w rong th at ( the Vedas s p eak ) d i ff erently o f th e

p erforman ce o f presc ri bed work ( K a rm a ) the n on p e r form an ce o f ,
-

p re s cri bed work ( A k a rm a ) a nd th e performan ce o f proh i bited work

,

( V i k a rma ) ( Th is ha s referen ce to Varn a a n d Asram a d u ties

. A s .

l ong as a m an iden ti es h i m sel f wi th som e Varna o r As ra m a h e

l ook s u po n others al so as bel ongi ng to som e Varna or Asra m a H e .

therefore m ak es a d i s ti nction betwee n m en a nd m en The V a rn a .

s ra m a d u ties a re prescri bed by the Vedas for a m an s o l on g a s h e ,

en tertai n s i deas of d i fference When he l ook s eq ual ly u po n a

.

B r a h man a an d a C han d a la when h e nd s h is Lord e v ery where a nd

,

n d s al l bei ngs i n the Lord wi thi n h i m sel f he becomes a m an O f the ,

U n i v erse a Bh a ga v ata For h i m t he V e d a s do not m a ke a ny ru l e H e

, . .

i s abo v e al l ru les and restrictions B u t the V a rn as ra m a d u ties are to be

.

respected , so l ong a s o n e m akes any d i fference betwee n m a n a n d

m an ) Control thy se nses a n d co n tr o l thy m i nd See the wide s prea d
. .
-

U n i v erse i n thysel f an d see thysel f i n Me the Lord Learn a n d d igest ,

.

al l that is g i ve n In the scri ptu res Con ten ted w ith sel f perception th e
.
,

very sel f o f al l other bei ngs you shal l ha v e no d anger from others You
, .

w il l d o n o wron g bu t n o t beca u s e i t is proh ibi ted by th e S cri ptu res ,

and yo u w il l d o what i s prescri bed b u t not be c a u se i t i s so prescri bed

( i e the sen se o f right a nd wron g w i l l be n atu ral i n you i ndepend en t
. .
,

l y of s a s t ri c teach i ngs ) Yo u w il l e xceed the l i m i ts of both rig h t

.

and wrong a nd d o th i ngs j ust l ik e a ch i ld The friend o f al l be i ng s , .

c a l m a n d qu iet at heart xed i n w isdo m an d d irect k nowl edge

, ,

you w il l s e e the U n i v erse fu l l o f Me a nd you wi l l not be d raw n bac k

'
 I 37 4 I
S E LF I N ST R U CT I O N
-

S KA N DH A XI . C H AP .
7 9
-
.

Yad u asked a n A v a d hta ho w he cou l d get th at cl ear spi r i-

t u al v ision by wh ich he was able to g i v e u p al l attach m

en ts an d
'

, ,

roam l ike a ch i ld i n perfect b l iss .

T he A v a d hota re pl ied
'

I h ave m any G u ru s O k i ng
Earth A i r Ak a sa Wa ter Fire , , , , , ,

the Moon the S u n the pigeon the h uge serpents the ocean the
, , , , ,

i nsect the bee the eleph an t the col lector of honey the deer the sh
, , , , , ,

Pi ngal a, the o sprey the ch i ld the m aid th e m aker o f arrows the

, , , ,

Serpent the spider an d the wasp These are my t w e nty fou r G u ru s

,
. .

Though oppressed by the elem en ts the E arth d oes n ot de v iate ,

from her path as s he k nows that they are on ly gu ided by the d i v i n e

,

la w. Th is forbe a ran ce I h a v e learned fro m the Earth I ha v e l earne d .

fr o m the mou ntai n ( wh ich i s a part of the Earth ) that al l o u r desi res
shou ld be for the good of others an d that o u r v ery existen ce i s fo r
others and not for sel f I ha v e learned e n ti re s ubord i nat i on to other s
.

i n terests fro m the trees (also part o f the Earth ) .

I h a v e learned from th e v i tal a i r th at o n e sho u l d b e co n ten t ,

on ly with su ch th i ngs as keep u p the l i fe an d shou ld not care abo u t

the obj ects o f the senses ( The sage shou l d keep u p h is l i fe s o th at
.

hi s m i n d be not p u t ou t o f order a nd h is m en tal acq u is ition s l ost ;

b u t at th e same ti me h e shou l d not be attached to the obj ects o f the
s enses so th at h i s S peech an d m i nd be not d istu rbed )
, .

Though pl aced i n the m idst of the obj ects w ith d i fferen t a t t ri

bu tes the Yogi shou l d n o t be attached to them Th is I ha v e learned
,
.

fro m the ou tside air T he sou l en ters the bod y a nd the bod ily a tt ri
.

bu t e s see m its own bu t it i s not s o The ai r i s charged wi th s mel l

,
.
,

b u t the s mel l i s n o attri bu te of a i r .

Atm a is al l per v ad i n g an d i t i s not a ffected by t he body an d

bod ily attri but e s Th is I ha v e learned from A k a sa which though al l
.
,

per v ad ing seems to be co nd itioned by clouds and other obj ects

,
.

Transparen cy agreeabil ity and sweetness I ha v e l earn ed fro m

, ,

w ater The sage p uri es others l i ke water

. .

Powerfu l in
k nowledge and gl owi n g wi th ascetic is m the sage ,

re ceivi ng al l th ings does not ta ke thei r i m pu rities eve n as re .

 I 37 5 l

Fi re eats the sacri c i al ghee when o ffer e d to i t an d cons u m es

the si ns o f the O fferer T he sage eats the food o ffered to h i m by others
.

b ut he bu rn s u p thei r past a nd fu tu re i m pu ri ties .

Fi re i s one though i t e nters fuel s o f variou s sorts .

O ne Atm a per v ades al l bei ngs howe v er d i ffe ren t they m ay ,

appear by the actio n o f A vi dy a .

B irth d eath a nd other a ffection s are states of the body not of

, , ,

Atm a The moon look s ful l d i m i n i shed a nd gone thou gh i t i s the

.
, ,

s ame i n al l these states .

The s u n d raws water by i ts rays and g iv es i t al l away i n ti m e .

T he sage takes i n order to give an d n ot i n order to ad d to h is ow n ,

possession s .

The s u n re ected on d i fferen t su rfaces a ppears to the ign oran t

as m an y an d various The A tm a i n d i fferen t bod ies e v en appears

.
,

a s s u ch .

m u ch attach m en t i s b ad Th is I h a v e l earn ed fro m a pa ir

To o .

o f p igeo n s They l ived i n a forest O ne day they left thei r you n g ones
. .

i n the nest an d wen t abo u t i n search o f food for them W hen they .

returned they fou nd the you ng o nes netted by a h u n ter The m other .

ha d too m u ch a ff ection fo r the you ng ones She fel l i n to the net of he r . -

o w n accord The father al so fol lowed s u it an d the h u n ter was pleased

.

to h ave them al l wi thou t any exertion of h is own .

The h uge Aj agara serpen t re ma i ns where he i s and i s con ten t

w i th wh atever food comes to h i m .

The sage i s cal m a n d deep n ot to be fathomed or meas u red ,

.

H e i s l i m itl ess (as th e u ncond itioned sel f i s m an i fested i n h i m ) H e is .

n o t to be d isturbed e v en l i ke the tranq u i l ocean The ocean m ay re .

c e ive v ol u mes o f water fro m the r i v ers at ti mes or m ay recei v e n o

water at other ti mes B ut i t remai ns the same e v en as the sage a t
.
,

a l l t i m es

He who i s tem pted by wom an i s destroyed l ike a n i nsect fal l ing

i n to re .

The

bee takes a l ittl e fro m every ower Th e S any a si shou l d .

tak e on ly a

l ittle fro m each Grihasth a s o that the Grihastha may ,

n o t s u ff e r .

The b ee extracts h oney from al l owers b ig o r s m al l Th e .

S age sh oul d e xtract w i sdom fro m al l s a stras b ig or s m al l D o n ot .

s tore anyth i ng for the even i ng o r for the m orro w H ave only s o m uch .
 [ 37 6 ]
fo ryou r bnz ks k d (al m s g iv e n to a S any a si )
' '

m ay s u f ce fo r one
' '

as

m eal The bee is k il led for h is stori ng

. .

The Bh i ksh u shal l n ot tou ch a wom an though m ade of wood ,

e v en wi th h is feet The elephan t is shewn a fem al e a n d i s d raw n

.

i nto a tra p The wom an is the d eath o f the sage H e shou ld ne v e r

. .

approach her The elephant seek i ng a fem al e i s k i l led by stronger

.

elephan ts .

The m i ser ne i ther g ives nor en j oys h is riches What e ver he .

col l e cts with d i ffi c u l ty 1 5 carried away by so me one else The c o l l e c .

s

tor o f honey carries away the honey col lected by others H e d oes .

n ot m ak e i t by h is o w n e ff ort The S any a s i wi thou t an y e ffort o f

.

h is o w n gets food fro m the G ri ha s tha s as i t i s thei r d uty to feed hi m

.
,

D o not hear vu lgar songs Th e deer i s attracted by songs a n d .

i s en trapped .

The love o f taste i s to b e c onquered above al l for i t is m o s t ,

d i
i c u l t to con quer W hen the sense o f taste
. is con trol led al l othe
r ,

senses are con trol led The sh i s k i l l ed when tem pted hy the b a i t
'

. .

P i ngl a a cou rte z an o f V i d e ha waited the whole d ay for Som e

,

l over wh o m igh t com e and m ak e presen ts to her w i th breathles s ,

e x pectation The n igh t ap proached an d s he grew restl ess S he the n

.

th ought w ith i n hersel f : For what a tri e a m I s o u neasy Why , .

n o t seek Is v a ra th e eternal g i v er of al l pleas u res an d al l desi res

, .

S he gave u p al l hopes an d ex pe ctations that trou bl ed her ere long a nd

became ha ppy She had good sl eep i n the n ight I t i s hope that
. .

g i v es us trou ble W i thout hope we are happy

. .

Whe n the b i rd k u rara ( osprey ) gets so m e esh to eat the ,

stronger bi rds k il l h i m H e i s happy when he renou nces the esh

. .

Re n u nc iation of dear obj ects is good for the sage .

The ch il d ha s n o sense o f honor or d is honor I t has n ot th e -

.

thou ghts of a m a n of th e world I t is sel f con ten t an d i t pl ays w i th

.

sel f I roam abou t l i ke the ch ild The ch il d i s however ignoran t

. .
,

b u t the sage crosses the l i m its o f the G u n as .

S om e people cam e to select a b ride The m aid was alone i n .

the house S he recei v ed the men who ca m e S he wen t to a s o l i l a ry

. .

pl ace to beat o ff the i m pu rities o f the rice for thei r meal S he had .

shel l m ade bracelets o n her wrists These m ad e a great n oise S he

-
.

.

fel t d isgu st a n d brok e the bracelets o n e by o n e ti l l onl y o n e ,

rem ai ned on each h and W hen there are two or m ore at o n e place
.
,

they cause a j arri ng sou nd and they q u arrel I ha v e therefore earn ed

, .

soli tari ne s s from the m aid .

 I 37 8 I
S r i Ki i s hn a Speak s o f i t as an essen tial con d it i on
'

then goes
'

. He on

to the n ex t stage o f preparation ) .

S u bj ect to wh at I ha v e said as to one s ow n d uties ( i n Panch a

R a tra and other Vaish n a v a work s S ri d k a ra ) an d k nowi n g m e to be

the nal resort you sh ou l d d ispass ionately fol low the Varn a Asram a
,
-

a n d fam ily d uties ( B ut how i s d ispass ion possible ?) W i th the m i n d

.

p u ri ed by the perform ance o f d u ties reect o n th is that worl dly ,

m en ta k e u p th i ngs th i nk i ng them to be real bu t the en d shews that

,

they a re n ot s o .

O bjects of des i re are u n real as the i r perception as separate ,

ent i t i es i s cau sed by the senses an d they are al together sen s e m ad e

'

-
.

E v en they are a s u n real as d ream s an d fan cy both cau sed by the ,

m i nd .

( A i on s
are fo urfol d ( I) t hose that h ave the ful l men t o f sel sh
ct ,

des i res for their obj ect or K a my a Karm a ( 2 ) those that are proh ibi t ,

ed by th e S cri ptu res o r N is hid d ha Karm a 3) those that are req u ired ,

to b e d ai ly perform ed o r N i ty a Karm a (4 ) those that are requ ired t o ,

b e performed on cert ai n occasion s or N a i m i t t ik a .

The rst two are Pra vri t ta o r sel sh Kar m a The l ast two .

are N i v ri t t a o r u nsel sh Ka rm a The S m riti s s a y that those wh o .

w an t Moksh a o r l iberatio n m u st n ot perform Pra v ri t t a Karm a But .

they shou ld perform N i ty a and N a i m it t i k a Karma as thei r n on perfo r ,

-

m an ce m ight gi v e rise to O bstacles ) Perform N i vri tt a K arm a an d .

be i n g devoted to M e g i v e u p al l Pra v ri t t a Ka rm a B ut when you

,
.

ful ly en ter the path o f w i sd om then you n eed not care m uch even fo r ,

N i v ri t ta K arma Con sta n tl y practise Yam a Be in g xed o n Me

. .
,

you m ay somet i m es practi se N iya m a ( Yam a an d N iyam a are deta i led

i n the l gt h chapter ) .

Devoted ly fol low on e G u ru who k nows Me and i s ful l of Me , ,

be i ng cal m a n d qu iet at heart .

Be h u m bl e an d u nen vi ou s acti v e free from the sen se o f , ,

M in e n e s s strong i n friendsh i p ( toward s the G u ru S ri d k a ra ) n o t , ,

o v er z eal ou s eager to k n o w t he truth s an d free from m al ice Do n ot

i

.
,

i nd ul ge i n i d le tal k Be i nd i ff eren t to wi fe s o n h ouse l and relation s

.
, , , , ,

riches and al l other th ings for Atm a is the s a m e e v ery where an d i ts

,

work i ng is th e sa me i n al l bod ies .

T h is Atma i s n e i ther the gross b od y nor the s u btl e b ody It .

i s the sel f i l l u m i ned seer Fi re that i l l u m i nates and b u rn s i s separat e

from the fu el that is i l l u m i n ated a n d b urn t .

 [ 37 9 ]
T he fuel h as beg i n i ng an d end I t i s big and s m al l I t i s of v ar i ou s
. .

k i nd s T he re that pe r v ades i t i s l i m ited by th e n atu re o f the fu el

.
.

S o At m a wh ich is separate fro m the body bears the attr ib u tes o f t he

body .

The b irth an d re b irth of the J i va ha v e their orig i n i n th e

-

gross an d the su btle body wh ich are the ou tcom e of the G u n as

, ,

s u bord i nated by l s va ra The k nowledge o f Atm a (as separate fro m

.

th e body ) c u ts o ff the co u rse o f rebi rths .

T herefore by se ek i n g after k n owled ge fu l ly rea l ise that Atm a

i n s el f i s separate and is beyo nd th e b ody Then by d egrees .

d o away w ith a sen se o f real ity i n res pect o f the gross a n d the
s u b tle b ody .

The prece ptor i s the lowe r p iece o f wood used for k i nd l ing the
s acred re T he p u pi l is the u ppe r p iece of wood
. The tea ch ings .

form the m idd le portio n of the wood where the stroke i s m ade Vi dy a .

IS the pl eas in g re that co m es o u t ( The p up i l by con stan t q uestio n

.

i ng shou l d e xtract the re o f w isdom from the Gur u i a o n e s ho u l d . .

l earn A tm a Vidy a from h is G u ru ) .

The pu re wi sdom th at i s thu s acq u ired from the G u ru shak es

o ff the M a y a that i s begotten of the G u nas I t b u rns u p the G u n as .

them sel ves wh ich con sti tu te th is u n i v erse o f re i n carn atio n and the n
,
-

i t ceases of i tsel f The re cons u mes the fuel rs t a n d the n i t is

.

e xt i ngu i shed of i tsel f .

O r i f yo u th i n k that t he d oers o f act i on s the i r pl eas u res an d ,

p a i n s the enj oyers an d su fferers (Ji v t m as o r Egos ) are m any an d

,

th at the pl ac e an d ti me o f e n j o y m en t a n d su fferin g an d the scriptu res ,

rel at i n g thereto an d to the en j oyer or s u ffe rer are al l al ik e not constan t .

( We h ave fou nd i n the former slokas t hat A tm a i s o n e a n d

c onstan t I t i s sel f m an i fest and i t i s conc io usness i tsel f Whe n we
. .

s peak of A tm a as the Doer the E nj oyer a nd s o o n these attr i b u tes

,

real ly rel ate to the body wh ich form s the phenome nal bas is o f A tm a .

Every th i ng else bes ides A tma i s transi tory a nd formed of M ay a I t .

h as been there fore said that o n e sho uld free h i m sel f fro m al l attach
m ents a nd shou l d attai n l i be ratio n by the k nowledge o f A tm a Th i s .

i s the con cl usion arri v ed at by a re c onci l iation of al l the S ru t is B u t .

there i s another school that o f J a i mi n i

,
wh ich arr i ves at a d i fferen t
,

concl usion To remo v e al l d ou bts whatsoe v er the a u thor refers to i t

.
,

for the sake of refu tat i on The fol lowers of Ja i m i n i deem Ji v a t m a s

.

th e d oers a nd enj oyers i n al l b eings to be essen tial ly separate a nd

ma ny A c cord i ng to t hem A tm a i s k now n by the fe el i ng o f
.
, I
 [ 38 0 ]
No w th i s feel i n g i s d i fferen t i n d i fferen t bo d i e s
'

n es s
, I a m t he .

doer I a m the enjoyer e v ery one feel s th is separately for h i m s el f .

There i s n o o n e Pa rm a t m a wh ich is the es sen ce o f al l these j iv a t m a s

,

an d wh ich i s a bo v e a l l tran s formation s Th erefore freed om fro m .

a ttach ments or d ispassion i s not p o ss ibl e You m ay thi n k that the e n .

,

j o y me n ts a re tra nsitory and s o al so that th e ti m e an d pl a ce o f enj oy

,

m en t th e scri ptu res that enjoi n them an d the enj oy i ng A tm a i tsel f

, ,

a re not con stant H en ce you may j u sti fy d i spass i on

. B u t al l th is i s .

n ot a fa ct Th i s i s the arg u men t o f the fol l owers o f j a i m i n i

. .

S 7 7 211: a m .
)
A n d i f y o u c on sid er that al l sub s tan c es are con stan t by t he
e tern al o w o f thei r ex isten ce an d th at con sc iou sness grows a n d i s
s eparate a ccord in g t o the d i fferen ce i n eve ry parti c u l ar form .

( A ccord i ng to the fol l ow e rs o f j a i m i n i th ere is n o break i n the o bject s

o f enj oy men t n or a re they fo rmed of M ay a A l l s u bstances per .

p e t u a l l y ex i st by th e co nstan cy of th eir ow Th ey s a y that ther e .

w a s n o ti me when the Un i v er s e wa s n ot what i t is

,
T he refo re there .

i s no m aker o f the U n i v erse n o Is v a ra A n d th e U n i v erse i s

,
.

not a del usion M ay a I t is wh at i t a ppea rs to be

-
. Th ere i s .

n o one a n d c on stan t consci o us n e ss of wh ich th e es s e nce i s A tm a .

Th is po t
th is cl oth O u r con sciou s n ess grows by th e proces s

of percei v i ng the s e d i ff erences There fore c onsciou sness i s n ot

.

constan t an d i t h as separate form s The h id de n pu r port i s th i s . .

Atm a i s n ot ab s ol ute c onsciou snes s i tsel f b u t i t i s tran s form ed i n t o ,

c onsci ousn ess B ut you can n o t s a y because i t i s subj ect to trans

.
,

form ati on th ere fore i t i s t ran si en t F o r i t h as been said a u tho ri t a

, .

t i ve l y that i ts tran sform ation i nto c on sci ou sn ess d oe s n ot i n terfere

w i th its etern ity Therefore for th e pu rpo s e o f l iberation ( M uk ti )

.
,

Atm a can n ot t ran sform i tsel f wi thou t the hel p o f the sen ses & c .

A n d i f Atm a attai ns l i berat i on i n th e state of j ad a ( or u n con sciou s

'

n ess
) n oth i ng i s gai ned Therefore the best path to fol l ow i s th at o f
.

Pra vri t t i o r I ncl i nation a nd n ot that o f N i v ri t t i or D i s i n cl i nation .

S ri d ha ra The abo v e com m en taries o f S rid ha ra form on e of the

.

best ex posi tion s o f the ph i l osophy o f j a i m i n i O nly th e last passage .

req u i res a l ittle el uc i d ati on Atm a i n i tsel f i s n ot con sciou s ness I ts

. .

trans form ation i nto consc iousness is i ts h ighest e v ol u tion or M u kt i .

N o w th is trans form ation i s ca u sed by the p er c e ption of obj ects i t i s ,

m ade com plete by the perception of al l objects and i t is m ad e con st a n t

by a con stan t desire for al l objects Th i s o bj ect or th at obj ect m ay .
,

van ish th is m an or that wom an m ay d ie th is ower or that owe r

, ,

m a
y peri sh bu t there
, i s n o ti me when the obj ects as a c lass do n ot
 i

[ 382 ]
mer e van i ty ( to speak abou t Kar ma ) E ve n i f ( th e fol lowers of t he .

path o f Pra v ri tt i ) k now how to gai n h app i ness an d destroy m isery ,

they certai nl y do not k n ow the mean s by wh ich they ca n get o v e r

d eath A n d when death is n ea r at h an d wh at objects o f desire ca n
.
,

gi v e j oy ? What can please the v icti m th at i s carried to the pl ac e

o f sac ri ce ? ( Th is i s s o far as th is l i fe is concerned Then as to l i fe .

a fter d e ath ) Wh at you hear abou t S varga l i fe even that is as bad

.
,

as the l i fe we lead o n th is earth For i n S varga there i s j ealo usy .

, ,

there i s fau l t nd i ng there are i nequal ities a nd consequent u n e a s i

,

n ess an d there i s a nal ity i n the enj oyments

, an d th e desi res a re
fu l l o f obstacl es e ve n as agric ul tu re i s a n d s o after a l l even S varga
,

i s of n o good W hen the Ved ic Karm a is pro perly pe rformed w i th

.

o ut any obstacle wh atsoe v e r hea r h ow the performer o f Ka rm a ,

l oses the place acq u ired by h is Karm a H e m ak es o fferi ngs to I n d ra .

a nd other De v as by the perform an ce o f Yaj n a an d h e goes a fte r

d eath to S v arga There he enj oys hea v en l y objects l i ke the Devas
.
,

obj ects acqu ired by h i s o wn Karm a H e m oves i n wh i te char i ot s .

the acqu isition s o f h is o wn m erits a m ong Deva g irl s an d i s adore d ,

b y the Gandh ar v as T he chariot m oves at h is w i l l I t is adorned b y

. .

s m al l bel l s H e wh i les a way h is t i me w i th the Deva g irl s i n t he

.

garden s o f S varga an d he does not k now h i s o w n fal l B u t he .

rem ai n s i n S v arga on ly s o long as his mer i t is n o t e xha u sted A n d .

when the m eri t i s ru n ou t down fal l s the m an by the force o f ti m e

, ,

eve n agai nst h i s wil l ( The above is the cou rse a fter death o f those
.

who perform K a my a Karm a accord i ng to Ved ic ru les Th i s i s o n e , .

way o f fol lowi ng Pra v ritt i M a rga There i s another way the fol low i n g .

u p o f one s o w n i ncl i nations i n d isregard o f the Ved ic ru les T he

, .

n ext S lok a refers to the performers o f proh ibited Karma ) A n d i f

-

agai n a m an i n d u lges i n the p roh ibited acts th rough e v i l co m pan y , ,

i f h is senses are n ot con trol led and i f i n conseq uence he is passionate , ,

i nd iscri m i nate greedy excess i vely fo nd o f wo men and u nk i n d to

, , ,

other bei n gs i f the m an k il ls an i mal s wan ton ly a n d worsh i ps P reta s

,

an d Bhu ta s he goes d r i ve n by the l a w to the Na ra k a s an d n ds

, , ,

there i ntense Ta m as .

Therefore k arm a (sel sh act i ons ) ends i n u nh a p p i ness By .

perform ing k arm a w ith the body m en seek the b o dy agai n What ,
.

h appi ness i s there i n the possess ion o f th is tra nsi tory body ? Th e Lok as
an d Lo k a p a l a s h a v e to fear me they who l i v e for one fu l l d ay o f ,

B rah m a E v en Brah m a who l i v es for 2 Pa ra rd ha s has fear o f m e

. .

( Th erefore M a rga lead s to e v il I t shou l d b e sh u n ned a nd

Pra v ri t t i .

N iv ri t t i M a rga shou l d b e adopted Th is i s the p u rport . .

 [ 383 ]
( Now S r i Kr i sh n a goes o n to refute the rst two assu m pt i o n s

( I ) that A tm a i s the d oer an d ( 2 ) that A tma i s the enj oyer ) Th e .

Gu nas create action s a n d the Gu n a s l ead the G u nas ( The Gu n as .

a re S atva Raj as an d Ta mas

,
These pri mal attri bu tes of Prak ri t i
.

gi ve r i se to al l her m an i festations The In d riy a s the sen ses an d th e .

, ,

m i nd are S t v ic and R aj asic tran s formation s o f the A han k ara m an i a

fe s t a t io n o f Prak riti So they are the G u nas rst referred to The

. .

senses a nd the m i nd create actions O u r act i ons are al l p rom pted by .

the m and n ot by Atm a So Atm a is not the doer I t m ay be sai d

. .

however that the senses an d the m i n d are g u i ded by Atm a B ut i t .

i s not s o The pri mal attri butes ( G u n as ) lead the senses a nd the m i n d
.

( Gu nas ) . I f Sat v a pre v ail s i n a m an h is actions are S t v ic and so o n .

I t is the n atu re o f th e Pr a k riti c transform ati ons o f a m an that deter

m i nes h is actions This is only a n el aborat i on of S ri d ha ra s n otes )
.

.

The j i v a enj oys the fru its o f Kar m a bei ng con nected w ith the ,

G u nas ( Th e e nj oym en t by J iva i s also d ue to i ts phenomen al bas i s .

'

Con nected with the G u nas z e con nected w ith the se n s es and other
. .

P r a k ritic elemen ts J i v atm a d wel ls i n the body When th e hous e

. .

fal l s d own he occu p i e s an oth er ho use When th e h o u ses are merely

, .

h al ti ng station s i n h is l on g j ou rney he d oes n ot care m u ch fo r t he ,

house i tsel f he d oe s n ot iden ti fy h i msel f with the h ouse S o whe n

,
.

J i v a tm a becomes i nd i fferen t to the body i t i s n ot affected by t he ,

chan ges o f the body Whe n a hou se bu rn s the d wel ler i n the hou se
.
,

feel s pai n W hen the h ouse i s co mfortable the d wel ler i n the ho us e
.
,

feel s pleas u re H is con nection w ith the house i s h o w e v er tem porary )

. .

A s long as th ere is d i fference i n the G u n as ( i e Gu n a tra n s . .

form ation s A hank a ra ,

s o lon g there i s pl u ra l i ty i n A tm a As .

l ong as there i s pl u ral ity s o l ong i s i t d e pe nden t o n others ( The d i ffe r .

e nce i n j i v a t ma s or i nd i v id u al s is n ot d ue to any d i fferen ce i n A t ma

, ,

b u t to d i fferences i n the G u na trans formation s wh i c h gi v e rise to t he

b od y D ependence is al so an acco mpan i men t o f t ho s e tra ns form atio n s )
. .

S o l ong a s j i va i s d epen den t on others i t h as fe a r from Is v a ra .

Th ose that w o rsh i p the Gu n a tran s for mations are g i v en u p to sorr o w

an d they beco me del u ded .

o:
B O N D AG E A ND L I B E RA T I O N .

S KA N D H A X I C H AP
. . u .

U d d ha va ask ed
Atm a d wel l s i n the tran s form at i on s o f the G u n as form i n g th e
body W hy shoul d i t n ot be bou n d d own by the G u nas O r i f At ma i s
. .

free ( l ike A k a sa ) why shou l d i t b e at al l i n b ondag e ? What are t he i a

 [ 8
34 ]
d ic a t io n so f Atm a i n bo ndage a nd of l i be rated Atm a ? Is Atm a ever
i n bond age ( for con nectio n wi th the G u nas i s eternal S r i d / mm ) o r ,

e v er i n l iberatio n ( for i f l i be ration is a state to be acq u i red Atm a ca n ,

n ot be perm anen t S t i ff/1 a m ) .

S ri Krish n a repl ied

Bondage an d l i beration a re ter m s ap pl ied to Me not w i th
re ference to m y real sel f bu t w ith reference to My G u nas ( the Gu n a
, ,

l i m i tation s Satva Raj as a nd Ta m as th at are s u b or di n ate to m e S rz

'

, , ,

d /z a m ) . The G u nas have their o rigi n i n M ay a Therefore I have .

n either l i beratio n nor bo n dage .

S orrow an d d el us ion j oy a nd grief even the attai n m en t o f

, ,

b ody these are al l d ue to M a y a The d rea m is o nly a n i l l usory

.

form o f the m i nd e v e n s o the co u rse o f bi rths i s n ot real Vidy a a nd

, .

A v idy a both proceed from My M a y a O Ud d ha v a I am o ne , .

a nd the j i va i s only my part ( as the ray is of the s u n ) Th e bondage .

o f j iva i s caused by A v i dy a an d i t s l iberatio n by V i dy a Th is i s .

e ternal ly so N ow I shal l tel l you the d i ffere n t i nd ication s o f t he

.

i m pris o n e d a n d the l iberated j i v a ( The d i fference is two fol d : that

b e tween j i va and Is va ra an d that a mon gst the j i v a s themsel ves Th e .

a u thor rst speak s of the former S r i d /z a m ) j i v a a nd Is va ra thou gh

. .

o f d i ff eren t attribu tes d wel l i n the same body They are t w o bi rd s .

l ike each other ( for both are m an i festation s o f conciousness ) co m ,

pan ion s that h ave m ade a nest for the msel ves ( the heart) i n the tree ,

o f body o f t heir o w n free w il l

,
.

O f these one ( the J i v a ) eats the fru its o f the tree The other .

I ) though not a partaker f the fru its is the m ightier o f the t wo

( s v a ra o .

For H e wh o d oes not partake o f the fru its is the k nower of sel f
a s of others B u t the partaker o f fru i ts i s not s o H e ( j i v a ) who i s
.
.

j oi ned wi th A vidy a i s al ways i m prisoned H e ( Is v a ra ) who is j oi ned .

w i th Vidy a i s al ways l iberated ( M a y a o f Is v a ra or Vidy a d oes not

.

th ro w a vei l rou n d an d does not d el ude ) The consc io us are t wo i n .

e v ery i nd i v id ual Th e con sc iou sness o f Is v a ra is u n i v ersal j iv atm a

. .

h o w e v er takes u po n h i msel f the l i m itations of i nd i v id ual i ty an d be

c omes the consc io u s ce n tre i n every m an I percei v e I concei ve.

I d o that I i s Atm a l i m ited by the sen se o f i nd iv i d u al ity The

,
.

perception a n d co nception s are of J i v a tm a and he is the partaker o f

the fru i ts Th is J i v a el emen t i n a n i nd i vid u al is i n bon dage B u t
.

.

t he Isv a ra elem e n t i n h i m i s al w ays l i berated A n d j i va beco mes .

l iberated when the i nd i v id ual l i m i tation i s wi thd rawn )

,
.

N ow th d i fference amongst Ji v a s l i b erated a nd i mpr i soned )

( e .
 i 386 }
W ith d iscr i m i nation s uch as th is d o away w ith the n otion o f
d i versity i n sel f Then x you r pu ri ed m i nd i n Me who am al l
. ,

pervad i ng an d desist from e v eryth i ng el se

,
.

I f you ca n n ot x you r m i n d i n Me then o ff er u p al l you r ,

a ction s u ncond itional ly to M e H ear w ith fa i th the words th at rel ate

.

to Me .
S i ng o f M e m ed itate o n my d eed s and I n carnation s
,
.

I m itate these W h atever you d o d o th at for Me

.
Then w il l be ,
.

gai ned O U d d ha v a xed d e v otion to Me That d evot i on ( Bh ak ti )

, ,
.

i s to be acq u i red i n the co m pany o f S a dh u s

-
20

S AD H U A N D B H A KT I .

S KA N D H A X I C H AP . . 1 1 -
12 .

Ud d ha v a ask ed
Who accord i ng to Thee i s a S a dh u ? W hat s ort of Bhak t i
( devoti on ) m ay be o ffered to Thee ?
S ri K rish n a repl i ed
Com passi onate h arml ess forgi v ing rm i n truth fa u l tl ess
, , , , ,

i m partial doi ng go o d to al l u nd i stu rbed by d es ires se l f restrai ned

, , , ,

m il d pu re not ask i n g for a nyth i n g i nd i ff erent tem pe rate i n eati n g

, , , ,

w i th control led m i nd steady i n the performance of d uties s eek i n g

, ,

refuge i n m e gi v en to med itation careful profo u nd patien t h a v i n g

, , , , ,

c on trol over the s i x fol d wa v es ( h u nger th i rst sorrow a nd del usion

-

, , ,

i n rm ity a nd death ) n ot s eek i ng respect fro m others b u t respecti ng

, ,

others a ble frien dly tender h earted wise su ch is a S a dh u H e w ho

, , ,
-

, ,
.

'
k nowi ng my i nj u n ctions an d proh ibitions i n the perform an ce of o ne s
o w n Dharma o r d u t i es o f l i fe e v en g ives the m al l u p for my sak e i s
,

the b est of al l s a dh u s Th ose who seek m e an d n oth i ng el se whethe r

.
,

they k now o r n ot what I am are th e best of My Bhak tas ,

.

To see touch a nd worsh i p My symbol s an d m y votaries to

, ,

serve an d adore them the h u m bl e rec ital of My gl o ry a nd o f M y

,

deeds Faith i n heari ng word s abou t Me con stan t m ed i tation o n Me

, , ,

th e offeri n g u p o f al l gai n s to Me even the o fferi n g u p of sel f i n a ,

s pirit of ser v ice the observance o f the sacred d ays rej oi c i ngs i n t he
, ,

hou ses set apart for Me ( al l good H i nd u s have a house o r room s e t

apa rt for d i v i n e worsh ip ) i n itiation accord ing to the Ved i c an d the
,

Tan tri c System (on e who is i n itiated i s to recite the Man tras a certai n
n u mber of ti mes every m orn i ng and even i ng an d he can n ot tak e
,
 '

t 387 1
h i s m eal s w ithou t d oi ng so i n the m orn i ng ) to o b serve fast s e n thu ,

s i a s m i n fou nd i ng My i m age for worsh i p an d i n fou nd i ng garden s , ,

b u ild ings an d towns ( i n con nectio n w i th My worsh i p ) h u m i l ity an d

si len ce abou t one s o w n good deeds these are the i nd i cat i on s o f

B hakti .

S u n Fire the B r ah mana the Cow the Vaish n ava Ak asa A ir

, , , , , , ,

W ater Earth Atm a a n d al l be i ngs these are the ele v e n pl aces o f

, , ,

m y worsh i p .

I a m to be worsh ipped i n the S u n by Ved i c M an tras i n the , ,

re by sacri cial Ghee i n the Br a h m an a by hospital i ty i n the cows , ,

by the offer o f grass i n the Vaish n a v a by friendly treatmen t i n , ,

the Ak a sa of the heart ca v ity by med itation i n the ai r by the con

"

t e m pl a t io n o f Pr a na i n the water by o fferi ngs of l ibation an d so ,

forth i n the Earth by sec ret Ma n tras i n Atm a by experienci ng

, ,

( Bh oga ) and i n al l be i ngs by eq ual ity .

I n al l these pl a ces of worsh ip I a m to be m ed itated on as wi th

fou r hands beari ng conch d isc cl ub a n d lotu s
, , , .

wh o worsh ips Me as above an d serves the S adh u s ac q u i res

He
D e v oti on E xcept by de v otion that is acq u i red i n the com pan y o f
.

S a d h us there i s hard ly any other way of l i beration I a m not so easi ly

, .

attai nabl e by Yoga S a nk hya Dharm a t he read in g o f S criptu res , , , ,

Tapas gi fts charitable acts fasts Yaj nas the Vedas resort to p il g ri
, , , , , ,

m age N iy a m a s o r Ya mas as by the com pany o f S ad h us E v en thos e

,
.

that a re the lowest by birth those th at h a v e Raj as an d Ta mas predo ,

m i n an t i n them the D a i t y a s A s u ras and R a kshasas att a i n m e easily

, , ,

by the com pany o f S t u s The Gopi s i n V ra j a the wi ves o f the .

,

Ved ic Brah m a nas d id not read the Vedas they d id not obser v e fasts , ,

they d id n o t perform Tapas bu t they atta i ned Me th rou gh the , ,

com pany o f S a d h us Therefore O Ud d ha v a care n ot for S ru t is o r .

S m ri tis for bidd i ngs an d for forbidd i ngs H a v e recou rse to Me the
,
.
,

Atm a o f al l beings with al l de v otion an d thou shal t have no fear

, ,

from a ny q uarter .

( The fol lowi ng stages are to be m arked

L S tudy o f N atu re a nd sel f i n struction .

Sel f d iscri m i nation re s u t i n g i n the separation of the con s

2 .
,

c io u s Atm a and the u ncon sciou s N o n Atm a -

.

3 The u n derstand ing

. o f what is bond a ge a nd l i beration an d
,

the relat i on between j i va At m a a nd Pa ra m a Atm a ( Is v a ra ) .

 [ 388 ]

4
The l i berat i n g process d u ri ng wh ich the rul es are to be
.

obser v ed sacri ces t o be m ade the d uties o f l i fe t o be performed an d

, ,

acti v e good d on e to al l bei ngs D u ri n g th is process the wh ole n atu re

.
,

o f the m an becom es o n e o f u n i v ersal com passi on an d friend l i n ess .

D i fferen ces van ish Go o d a nd ha d becom e al l al i ke

. .

The j iva rests i n h is o w n A tma , w h ich is the A tm a of a ll

be i ngs an d then al l i s cal m an d qu i et

, .

5 . The com pany o f Sadh u s .

6 . Devot i o n acq u ir e d i n that com pany .

When Devoti on ( Bhakt i ) becom es a part o f one s n atu re

7 .

then the gi v i ng u p o f al l rules al l k arm a whether perta i n i ng to the , ,

S ru ti s o r the S m ri t i s ) .

IO
WHY GIVE UP A LL K ARMA

S KA N D H A X I C H AP
. . 12 .

Th i s j i va Is v a ra beco mes m an i fest i n th e cav i ties ( n erve

-

pl ex u s es ) H e e nters the ca v ity ( cal l ed Adh a ra o r prostatic pl ex u s)

.

w ith the Pran a ( energy ) of sou nd ( cal led Para ) H e passed th rou gh .

s u btle m i n d m ad e form s ( Pa s y a n t i an d M a d hy a m a ) i n th e plex u ses

-

ca l led Ma n i p u ra o r Sol ar a nd V is u d d hi o r l ary ngeal an d at l as t

comes ou t a s ) very gross ( Sou nd form s cal led V a i k ha ri con sisting , ,

o f) M Qt ra ( Meas u res such as long short & c ) S v ara ( accen ts k n ow n

, , ,

as Ud a tt a or h igh A n u d a tt a o r low a nd S v a ri ta o r m ixed ) and Varn a

,

the ( letters o f the al phabet lea k a &c ) , , .

( The ru l i n g idea i s that the teach ings o f the Ved as and the
S m ritis are con veyed i n articu l ate ex pression s an d are ad apted to
pl ane s corres po nd in g to artic u lati on B u t articu l ation i s the l ast an d .

g rossest expression o f D i v i n e S ou n d energy I n m an the h ighest .

m an i festation o f s ou nd e n ergy the p ri mal v oice the d ivi ne v oice the , , ,

rst Logos i s Par a I t is the Ligh t wh ich m an i fests the whol e U n i

, .

v erse. I n that h ighest pl an e of m an i festation the re i s no d i ff er ence

betwee n Ligh t and Sou nd The seat o f th i s Ligh t i s M a l a Adh a ra
.
-

Chak ra .

C o m i ng down the l i ne o f m aterial m an i festation this D iv i n e ,

Ligh t thi s Par a Voice beco me Pa s y a n t i i n the pl an e o f cau ses o f

, , ,

germ thoughts of root ideas the K a ran a pl an e The germ s are

, ,
.

t r a n sm itted i n Man from bi rth to bi rth and i n the Un i v erse from

k a l pa to k al pa They are the ca u s es o f the su b seq uen t m an i festat i on s
.
,
 [ 39 0 ]
b i rths ) The cou n try l o v i ng G rid hra s ( i n the rst sen se vu l tu res an d
.
,

i n the secon d sense hom e lo v i n g me n o f des ires ) pa rtake of o n e fru i t

,

( s orrow ) A n d the forest freq uenti ng H an sas ( i n o n e s en se swan s an d

.

i n the other sense d iscri m i nati ng me n who give u p desi res ) partak e
o f the other fru i t (j oy ) .

who through the fa v or o f h is Gu r u k nows the One as

He , be
c om i ng Many throu gh M ay a k n ows the Tru th , .

Th u s w ith the axe o f wisdom sharpened by whol e m i nded ,

-

d e v otion acq u i red by the worsh i p o f the G uru do thou cal m ly an d ,

stead i ly cu t as u nder the sheaths o f j i v a an d o n attai n i ng Pa ra ma t m a ,

d o thou let go o f the i nstru men t itsel f .

20

TH E GUNAS .

S K A N DH A X I C H AP
. . 1 3 .

S at v a R a j as an d Tam as they are th e G u n as o f B ud dh i

,

( Prak ri t i ) n ot o f
, Atm a co ntrol Raj as and Tam as by m ean s o f S at v a
a nd control S at v a by S at v a itsel f W hen S at v a grows i n M an he .
,

acq u i res Dharma wh ich i s De v otion to Me By worsh ipp i ng S At v ic

, .

obj ec ts S at v a i ncreases and D harm a i s the o u tcom e That Dh ar m a .

k i l l s Raj as a nd Ta mas an d i t i ncreases S at v a W he n Raj as an d .

T am as are k i l led A dharm a wh ic h is an o utcom e o f Raj a s an d Ta m as

,

i s also k i l led The scriptu res water men l an d t i me karm a re g e n e

.
, , , , , ,

ration m ed itation m an tra and p u ri c a t io n these ten are accessari es

, ,

to the G u nas O f these what the Sages prai se are S frt v ic what they
.
,

blam e are T a m asic what they nei ther praise nor bl am e are R aj as ic
, .

H ave resort to o nly those o f them that are S t v i c for the n S at v a ,

w i l l i ncrease Dharm a fol lows th at i ncrease an d w i sdom fol l ows

.

Dh arm a B ut w isdom has i ts el d on ly so lon g as m e mory l asts

.

an d the ( G u n as ) are not exha usted Fi re that i s prod uced by the .

fri ction of bam boo pieces bu rns u p the forest an d i s then ex ti ng u ishe d
,

o f i tsel f e v en so the body ca used by d istu rbance of the G u nas is

ex ti ng u ished o f i tsel f ( at that na l stage ),

.

( O f the scriptu res there are som e that s peak

, o f i ncl i n ation ,

others that speak o f d isi n cl i n a tion The latter on ly are to be fol lo w .

ed W ater wh ich ha s a pu ri fy i ng e ffect as that o f a sacred place is

. .
,

t o be u sed not poi n ted water an d w i ne

,
Bad m e n are to be sh u n ned .

an d good men are to be m ixed w ith Qu iet sol itary pl aces are to be .

sought n o t hig hwa y s a n d ga m bl i ng pl aces The ti m e before s u n

, .
 [ 39 1 ]
r i se is preferabl e f o r med i tation n ot n igh t fal l or n i ght N i ty a Karm a .

i s to be perform ed not K a m y a Karm a I n itiation causes a secon d

, .

bi rth Vaish n a v a or Sai v a i n itiation is S fi tv ic and n ot S t a i n itia

.

t ion Med itation u pon Vish n u is S t v ic a nd n ot the m ed itation u pon

.

w o n e n o r u pon those that are hosti le to Vish n u The Pran a v a Mantra .

i s S t v ic an d n ot th e lower K il in ya Mantras The clean s ing m ust .

be p uri cation o f sel f not the mere cleansi n g o f De v a hou ses

, .

S ri d ha ra By these S t v ic pu rsu its Sat v a G u n a pre v ail s i n man W he n

.
, .

S at v a prevai ls t he w ho l e natu re becomes S t v ic The tendenc i es are

'

al l s u ch as t o lead to cal m n ess wh ich is the essen ce o f Sat v a Th i s

, .

i s Dharm a A dh a rm a i s the opposite o f th is I t i s i den ti ed w it h .

s u ch a n atu re as l eads t o d istraction s Dharm a is fol l owed by w is

'

.
s

do m . F o r when the m i nd i s c al m and tranqu il truths are reected ,

o n i t i n thei r en tirety a n d they are ful l y percei ved That w isdo m .

l asts as lon g as m em ory lasts z e a s l on g as D vaita perception ex ists . . .

B u t when the Gu n as them sel ves d ie o u t w isdom van i shes o f i tsel f for , ,

when there is d irect perception o f B rah m a as sel f the k nower the , ,

k nown and k n owledge be c ome one an d the sam e )

'

HOW T O W I T H D R A W FRO M TH E O BJ E C T S
OF TH E S E NS E S .

S KA N DH A XI . C H AP . 1 3 .

Ud d ha v a ask ed
General ly peopl e k now th at the objects of th e senses lea d
them t o m isery H o w is it 0 Krish n a they stil l fol low them l ik e
.
, , ,

dogs d on k eys a nd goats ?

,

S ri K r i sh n a repl ied
W hen i n the heart o f the u nd i scrim inating m an the false per ,

c e p t io n o f I arises ( with regard to body

the terri ble Raj as
tak es posess ion o f the Man as wh ich by i ts origi n i s S t v i c Dou bt s
, .

a nd desires arise i n the m i nd The m i nd then d wel l s u pon attribu tes

.

( oh ! how bea u ti ful what a n ice th i ng I

) an d acqu ires a strong l i k in g
,

for i t Gu ided by the passion s w ith th e sen ses u ncon trol led del uded
.
, ,

b y the s tron g c u rren t o f Raj as the hel pless m an k nowi ngly does ,

th i ngs th at bear e v i l fru its The m i n d o f the w i se m an is al so d is

.

tracted by Raj as and Ta mas B ut he S leeplessly con trols his m in d .

an d he nd s fau l t (w i th his own actions ) H e is n ot a tt a c he d to them .

~
.

Grad ual ly an d stead fastl y offer u p you r m i n d to Me be i ng w i d e -

awake at al l tim es control l i ng you r b reath and regu l at i ng you r se a t

, ,

a nd you w il l then be abl e to con trol you r m i nd .

 Th i s i s the Y oga , as taugh t by My d i sc i ples S anak a an d
others .

Ud d ha v a asked
When an d i n what form d i d yo u teach S anak a and others ?
S ri Kr i sh n a repl ied
S an ak a an d other M an as born sons o f B rah m a asked the i r
-

father as fol lows The m i n d en ters the Gu nas (objects z e the

'

-
. .

m i n d n atu ral ly becomes attached to obj ects ) an d th e G u n as (z e the

. .

obj ec ts when experienced ) en ter the m i nd ( as des ires ) H o w ca n .

those that wa n t to cross o ver ( the obj ects ) a n d to beco me l i berated

c au se a separat i on betwee n the t wo ?

B rah m a cou ld n o t ga uge the q uestio n i n his o w n m i nd So .

h e med i tated o n m e I appeared be fore h i m a s a H a nsa ( The

. .

S wan ca n d iscr i m i n ate betwee n m i l k an d water S o the bi rd s y m bo .

l ises a d i scri m i nati ng sage ) The Br a h m an as a nd B rah m a as ked

.

Who art I sai d a s fol lows

B r a h m an as does you r q u est i on rel ate t o Atm aIf s o ;

O
Atm a i s n ot m any S o the q uestio n d oe s not ar i se A n d who w i l l
. .

reply to who m

I f yo u r qu est i o n rel ates to the body th en al so the el e m en t s ,

c om pos i n g the body be i ng the sam e i n al l be i ngs an d Atm a bei ng

,

t he s am e i n al l you r q uestion i s mean i ngless

, .

Whatever i s percei v ed by the sen ses a n d the m i nd I , a m

th atThere is noth i ng besides M e R ightly k n ow th is to be s o . .

True the m i n d enters the Gu n as and th e G u nas en ter the m i nd .

The G u nas a nd m i n d th u s m u tu al ly blen ded are bu t the body o f the

J i v a i t s real ity be i n g My o w n sel f ( I f m i nd wedded t o obj ects be the
,
.
,

es sence o f J i v a then the i r separatio n is not po ss ibl e B u t the essence

, .

o f J iva is B rah m a M i n d i s on ly attri buted t o J i va A n d Jiva s

. .

con nect i on w i th the obj ects is th rough the propert i es o f the m i nd .

Therefore j iva by real is i ng that i t is Brah m a w i l l n d o u t that the

objects h ave n o ex istence a s far a s i ts o w n sel f is concerned There .

fore by devotion to Bh a gavat j i va completely rests i n i ts o w n sel f

,

S ri d /z a m Th is i s not a separat i on o f M anas a nd obj ects b u t the

.
,

w i thd rawal o f sel f fro m b oth ) .

By constan t pu rs u i t o f the G u nas the m i nd en ters t he G u nas ,

.

The G u n a S a l s o ( bei n g tu rn ed i n to desires ) tak e a rm h old o f the

m i nd K nowi ng Me to be thy o wn sel f gi ve u p both ( the obj ec ts

.

and the m i nd wedded to them ) .

 [ 39 4 ]
T urn a way you r s i gh t fro m th is obj ect world G i v e u p al l
' '

desires Be cal m a nd nd bl iss i n the pe rce p tion o f sel f A t ti m e s

. .

yo u wi l l ha v e ex perience o f the objec ts i n you r d aily l i fe ( for getti n g

t he necessaries o f l i fe ) B ut what y o u h a v e once th row n aside a s
.

u n real shal l not be abl e to ca u s e d el u s ion i n you Ti l l the fal l o f .

you r body the obj ects w i l l hau nt you l i ke th i ngs of the past stored
, ,

a s i t were i n me mo ry al on e T his frai l body th r o ugh wh ich he ha s

.
,

k now n h is real self m ay rise or s it may mo v e a way from its pl ace o r

, ,

come ba c k j u s t as chan ce wi l l have i t but the S idd ha sees i t n o t

, , ,

e v en as a n i nebr i ate person does n ot s e e the cl oth h e puts on .

The body wai ts w i th th e Prana s an d In d riy a s til l the Co m

w en eed Karm a exhau sts i tsel f B u t be i ng xed i n Sam a dh i th e
.
,

k n ower o f the tru th does n ot care for the body a nd the obj ect worl d ,

wh ich are al l vi sionary to h i m .

I sa id al l th i s to the Br a h m an as a nd came b ack to my o wn

abode .

-
:O

B H A K T I YO G A .

S K AN D H A X I C H AP
. . 14 .

O K rish n a thou s peakest o f Bhak ti Yoga

, . Others speak o f
other Ex ped ients Are they al l same o r i s any o n e
. o f them su perior t o

others
S ri Kr i sh na repl ied
-

The ten den c ies of m e n are d i fferen t accord i n g to the d i fferen ce s ,

i n the i r n atu re 50 d i fferen t paths ha v e been s poken of B u t th e

. .

regions ( or fru its ) acq u i red by the v otaries of th e other paths a nd a s .

c reated by thei r actions have a beg in n i ng and a n end a m i serabl e ,

fu tu re an d an en d i n Ta mas The pleasu res there are s mal l an d

.

they are n ot u n m i xed w i th sorrow Where i s that bl iss to be fou n d .

i n objects that i s to be fou nd i n Me .

Fi xed i n Me an d nd ing bl i ss i n Me al l i s bl iss fu l to My

, ,

votar i es They d o not w i sh for u n iversal su prem acy they do not as k

.
,

for s u prem acy o v er S varga Bh ur o r Pt a l a they d o n ot l ong fo r

, ,

S iddh is they d o n ot e v en ask for M u kt i S u rrenderi ng Sel f to Me

,
.

they wish for noth i ng else bu t Mysel f B rah m a S i v a S a n k a rs ha n a .

, , ,

Lak sh m i and My o w n form are n o t s o d ear t o M e 0 Ud d ha v a as tho u , ,

art to Me I al ways seek m y Bhak tas I t i s they on ly that k n o w

. .

what bl iss th e y enj oy Bhakt i consu mes al l i m p u rit i es even as re

.
,
 [ 39 5 ]
c o n s u mes the fuel Yoga S a n k hya Dharm a s tudy o f the s c r i ptu res
.
, , , ,

a scetic ism o r rel inq u ish men t noth i ng w i ns me s o m u ch as powerfu l

,

B hak ti d oes I a m attai ned on ly by fai thfu l De v otion Bhak ti p u r i

. .

es the Bhak tas e v e n though they be C ha n d al a s by b i rth

, .

D ha rm a though co mbi ned w i th tru th an d c om pass i on w i s

, ,

d o m thou gh wed ded to ascetic ism d o n ot com pletely pu ri fy sel f i f , ,

d e v otio n to Me i s wan tin g H o w can m i nd he pu ri ed w ithou t .

Bhak ti F o r by Bhak ti the hairs stan d o n e nd the heart mel ts a way

.
,

a n d tears o f bl iss ru n down the ch eek Word s beco me chok ed with .

d e v otion al feel i ngs The Bhak ta weeps and s m iles a nd s i ngs an d

.
, ,

d an ces fo rgetti n g h i m sel f S uch a Bhakta ( n o t on ly pu ri es sel f b ut )

.
,

h e pu ries the whole world .

Gol d loses i ts i m pu r i t i es u nder re a nd regai ns its o w n form .

A tm a (j i v a A t m a ) sh ak es o ff i ts i m pu rities u nder Bhak ti Yoga an d

regai ns i ts own form A s A tm a becomes m ore and more pu ri ed by
.
,

h eari n g a nd m ed itati ng on th e sacred sayi ngs abo u t Me i t see s mor e ,

a nd mo re o f s u btle objects as the eye tou ched with col lyri u m does,
.

Th i n k o f objects and you r m i nd wi l l be attached to objects .

T h i n k o f M e a nd you r m i nd wi l l be attach e d to Me Therefore x .

y ou r m i nd o n Me gi v i n g u p al l other thoughts
,
.

Sh u n fro m a d istance the com pany o f women an d o f those

th at keep the com pany o f wo men Be sel f c ontrol led Go to a . .

sol ita ry pl ace free from d angers an d then S leepl es sly m ed itate
,

o n Me .

There i s n o t s o m u ch m i sery s o m u ch bondage from other ,

q uarters as fro m the com pany o f women and o f those that associat e
w i th them .

0
0

M E D I TAT I O N .

S K AN D H A X . C H AP . 14 .

Ud d ha v a asked
O Lotu s eyed h ow to m ed i tate o n Thee
-

'
! Tel l m e what is
the natu re o f that m ed itatio n a n d w ha t i t is
1 I
S ri Krish n a repl ied
-

Be seated o n a n A san a ( Seat ) th a t i s n either h igh n or l o w

,

( y
s a a bl
,
anket ) w ith you r b od y ,
erect an d i n an easy postu re .

P l ace yo u r h and s o n the l ap F i x you r ga z e o n the ti p of the n ose

.

( i n order
. _ t o x the m i nd ) P u r i fy the track s of Pr a na by P u rak a
.
,
 [ 39 6 1
K u mbha k a then aga i n i n the re v erse way ( i e r s t
a nd Re ha k a ; a nd . .

breathe i n by the left n ostri l w i th the right nostri l cl o sed by the t i p

o f the th u mb then c lose the left n ostri l by the ti ps o f th e ri n g
,

nger a nd the l i ttle n ger an d retai n th e breath i n b oth the n ostri l s .

Th en rem o v e th e ti p o f the th u m b an d breathe o u t th rough t he ,

righ t n ostri l Reverse the proc e ss by breath i ng i n through the righ t

.

n ostri l then retai n i ng the breath i n both the n ostril s a n d t hen letti ng
o u t the breath th rou gh th e l eft n ostri l ) Practi se th is Pr a n a yam a .

grad u al ly w ith you r se nses con trol led .

w ith th e sou nd of a bel l extend s al l o v er from M il l a

Aum , ,

dh a ra u pwards Rai se th e Au m i n the heart by m eans o f Pr a n a

.
,

( twel v e ngers u pward ) as i f i t were the th read of a lotu s stal ks -

.

There let Bi nd u ( the fteen th v owel sou nd ) be added to it Th u s .

practi s e Pr a n a ya m a accom pan ied by the Prana v a reciti ng th e l atter

ten ti mes Con tin u e th e practi ce th ree t i mes a d ay and with i n a
.
,

m on th you sh al l be abl e to control the v ital ai r The l o tus of th e .

h e a rt has i ts stal k u pward s and the ower d own ward s facin g bel o w
, ,

( and i t i s als o cl osed l ik e the i noresce nce wi th bracts

,
of the banan a
Med i tate o n i t howe v er a s faci ng u pw a rds an d ful l blow n -

w i th eight petal s an d w i th the pericarp O n the peri carp th i n k o f .

,

the S u n the Moon a nd F i re on e a fter an other Med itate o n My

, , .

form ( as gi v en i n th e tex t ) w ith i n the Fire Fi r s t M ed it a te o n a l l th e .

l i m bs Th en l et the m i n d Withd raw the s e n ses from thei r objects

. .

The n d raw the concentrat ed m i nd com plet e ly toward s Me by mean s ,

o f B uddh i The n gi v e u p al l other l i mbs an d concen trate you r m i nd

.

o n one th i ng on ly M y sm i l ing face Do n o t m ed itate on anyth in g .

el se Then with d ra w th e c o n cen tr a ted m in d from th at an d x i t o n

'

Ak a sa Gi v e u p that a l so an d bei ng xed i n Me ( as Brah m a ) th in k

. ,

o f n oth i n g at al l Yo u sh al l s e e Me i n A tm a as iden tical w ith a l l

.
,

A t m a s e v en as l ight i s i dent ical w ith a nother l ight

,
The del u s io n s .

abou t objec t k nowledge an d action shal l then com pl etely d i s a ppear

, .

O Z

THE SI DDH IS

S KA N DH A X I C HAP. . 1 5
.

hen t he sen ses a n d the breath are co ntrol led a nd t he m i n d

is xed on Me S id dh i s o r powers o v ertake th e Yogi Th e re a re

, ,
.

eigh teen S id dh is and eighteen D ha ra n as O f t he s e e ight bel ong t o me .

,

of I i i

( eigh t o f them re n ormal ly the owers d they ex st n a

a s va ra a n
p
s o me w ha t l esser d egre e i n t ho s e t ha t appr o ach the s ta te o f Is va ra
' '
 [ 39 8 1
Those th at c o ce n t ra te their m i nd on Me as pe rvad i ng Mahat
acq u i re M a l uma
'

T a t va .

The obj ect o f Dh a ran a The power acq u i red

The Lord per v ad ing the atom s La g hi ma .

Do . D o S At v ic A h an k ara
. Pr a p t i .

Do . Do S ii t ra o r M ah at
. Pra k a my a .

V ish n u the Lord o f the three G u n a s Isit a .

N a ra y a n a the Fou rth B hagavat

, , V a s ita .

N i rg u n a B rah m a ( Brah m a w ithou t a tt ri

bu te ) K a m3v a s a y i ta .

Lord o f S veta D vi p a ( Wh ite I sl and ) Cessation o f h u nger

an d th u rst .

D istan t heari ng .

D istan t vis ion .

T H E V IBH UT IS O R P OW E RS O F TH E LO RD .

S K A N DH A XI . C H AP . 16 .

The S i xteen th Chapter d eal s w ith the V i bhut is o f the Lord ,

m uch i n the same way as t he te nth chapter of the Bha g a v a d Git a .

o:

V A RN A AND A S R A M A R ULES .

S K AN DH A X I C H AP
. . 17 -
1 8 .

T he se v enteenth and eighteenth ch apters deal w i th Va rna a n d

A sram a rules .

0 2
'

W H A T O N E I S TO D O FO R M O KS H A .

S KAN D H A X I C H AP
. . 19 .

J n a n a ( k nowl edge ) V a irgy a ( d ispassion ) V ij n a n a (d irec t

, ,

k nowledge ) S raddh a ( fai th ) Bhak ti ( De v otion ) these are the requ i

, ,

s ites o f Moksha The n i ne ( Prak rit i P u rusha Mahat A ha n k a ra

.
, ,
.

an d the v e T a n ma t ra s ) the el e v en ( v e Jn n e n d riy a s v e Karmen

, ,

d riy a s and Man as ) the v e Bhu t a s the three ( G u nas ) that k nowled ge
, , ,

by w hic h o n e k n o w s t ha t these co nstitute al l be i ngs a nd that the O ne

' '

u nd e rl i e s al l these i s j n d n a .
 [ 399 ]
( T he rst trai n ing o f the m i nd is to break u p the obj e cts i nto
the i r com ponen t ele men ts Th u s we can men tally resol v e a ny obj ec t
.

i n to i ts chem ica l elemen ts an d th is Un i v erse i n to a mass o f homo

g e n e o u s n ebu la The process i s to be carried fu rther til l we get th e
.
,

T a t v a s or the u l ti mate pri nci ples o f the S a n khya ph ilosophy The n .

the next step is to real ise the o n e P u ru sha as u nderlyi ng al l the

Pr a k ri tic pri nc i ples ) .

V ij n a n a i s the d irect k nowl edge of the O ne b y i tsel f and n o t as

per v ad i n g al l P r a k ritic form s (j n a n a i s i nd i rect k nowledge an d
.

V ij n n a i s d i rect k nowl edge o f B rah ma ) .

Allthe ex ist i n g th ings be in g formed of the th ree Gu n as h a v e

thei r growth ex isten ce a nd end What fol lows the tran sformatio n
, .

from o n e form i nto a n other at al l the th ree stages o f begi n n i n g

, ,

m idd le an d end and what remai n s beh i nd after the destr uction o f a ll
,

form s that i s the ex is ti ng ( S at ) .

The Vedas d irect percept i on the s a y i ngs o f great m en an d

, ,

l ogical i n ference are the fou r Pra m a n a s o r e v idences The World o f .

tran s form ation s d oes n ot stand the test o f any of them ( i e there . .

i s onl y o n e real ex istence th e ex istence o f the trans formabl e an d

,

tra ns formed worl d bei ng on l y rel ati v e and u n re a l Th is i s the con .

c l us io n arri v ed at fro m al l sou rces , Therefore the w i s e ma n be

comes d ispassionate to al l th i ngs .

T ran s form at ion i s the en d o f al l actions Therefore the w is e .

m an sees al l the regions th at m ay be attai ned by action s from t hat

of B rah m a d ow n ward s as m iserable a n d tran si tory e v en l i ke th e
,

world s that are seen Th is is V a ira gy a o r Di spassion

. .

I h a v e tol d you al ready o f Bhak t i yoga H ear agai n what .

I say S ra a d /z d or fai th i n the nectar l i ke sayi ngs abo u t Me constan t

.
'

recital s abou t m ysel f stead i ness i n worsh ippin g Me the chan ti n g

, ,

o f de v oti on a l hym ns the h ea rty performan ce o f d i v i n e ser v ice

, ,

adoratio n by m ean s of the body worsh ip of m y v otaries th e , ,

real is a tion o f m y existence i n al l be i ngs the d irecti n g o f th e ,

d ai ly ac tion s a n d of the d aily tal k s toward s Me the o ffer i ng u p o f ,

the m i nd to Me the gi v in g u p o f a l l desires o f al l objects of a l l

, , ,

e nj oy m en ts and o f al l j oys for m y Sake the perform ance o f Ved i c ,

k ar m a al l for Me by al l these Bhak t i grows u p toward s Me , .

 t 40 6 I
TH E S A D H AN A S O R s x rs ms a rs .

S KA N D H A X I C H AP . . 19 .

Ya ma con s ists o f
A k rm d the n o n i n ic t io n o f pai n

-
.

2
. S a ty a the prac tice o f t ru th .

A s tey a N ot even the m en tal steal i ng of other s propert i es

'
'

.
3 .

4 A s a n g a N on attach m ent -
.

H r i Mod esty
5
. .

6
. A m rz c/z a y a Wan t o f stori ng for the fu tu r e .

7 A r t z k y a fai th i n rel igion .

8 B ra k m a cfz a ry a A bsti nence .

M a u a S i lence
9 .

S t/z a z ry a S tead i n ess

'

to. .

l I
. K s /z a md forgi v eness .

I2
. A biz a y a fearless ness .

N iya ma Cons ists o f

'
I
. S a u c/za bod i ly pu rity .

2
. Do . Men tal pu ri t y .

a a M en ta ! repetition o f M a n tras or Na mes of de i t i es

3 j p
. .

T a s A scetic is m
4
. a p .

5
. H o m a S a c ri c i a l o fferi ng .

6
. S r a d d k d fai th .

zy a hos pi tal i ty
'

7
. A t z t f .

8
.

A r c/ z a n d d ai ly worsh i p .

9
. T i r t /r d t a n a W a nderi n g o n pil grim age .

to. P a ra rt iz e /z d d esi re for the S u pre me obj ect .

II. Ta s ht i Conten tment .

Ac/zd ry a S av a n a Ser v ice o f the spi ri tu al teacher

'

1 2
. .

Yam a and N iyam a are practised by men either for fu rthera n ce ,

i n l i fe o r for Mok sha .

S a ma i s x i n g the m i n d o n Me ( a nd not mental q u ietnes s

Tz t i kr/z d
is forbearan ce
'

D hri ti i s the restrai n t o f the sen ses o f taste a nd gen erati on .

The be st a a ( gi ft ) is n ot to oppress any creatu re .

Ta p a s is real ly the gi v i ng u p o f desi res .

S a u ry a o r power i s th e con trol o f on e s o w n n atu re

.

S a ty a o r T ru th i s the practice of eq ual i ty

'

R i ta is tru th s peak i ng that d oe s n ot cau se pa i n .

S a u c/z a is on ly n o n attach men t to karma but Ty dg a i s its

-

,
'

c om plete ren u nc i ation .

 The s en s e o f r i gh t and wrong i s not i n nate b u t i t is a c qu i re d

from the scri ptu res an d the sam e scri ptu res u nderm i ne al l i deas o f
,
.

d i ff eren c e A ll th i s i s con fou nd i n g t o m e

. .

Shr i K r i sh n a repl i ed
I h ave spoken o f three path s lead i n g to the atta i n men t o f
M ok sha by m en j n a na Karm a an d Bhak ti Yogas , There is n o .

o the r me a n s what s o ever o f a tta i n fn g Mok sha J n a na Yoga is fo r

'

those that are d i sg usted w i th the performan ce o f Karm a and s o g i ve

it up.

Karm a Yoga i s fo r those that are not d i sg u sted w i th the per

fo rma n ce o f Karm a b u t are attached t o i t .

who perchance b ecomes fond o f wh at i s sa i d o r spoken

He of

M e b u t ha s n o avers i on for Karm a nor ha s any u nd ue attach m en t

, to
i t i s t for Bhak t i Yoga .

Per form Karm a s o l on g a s yo u d o n o t feel d i sgust fo r i t o r

a s l ong as y o u are n o t d raw n by l ove for m e T rue to you r d u t i es .
,

pe rfor m Yaj nas bu t w ith ou t a ny s e l s h d e s ire s D o n ot perfor m '

proh i bited Karm a Then y o u shal l cross the l i m i ts of both S varga

.

an d N araka .

By the perform an c e o f one s o w n d u t i es the pu r i ed m a n m ay

a c q u i re pu re w isd om ( j n a n a ) a n d Bhak t i .

Th e d wel lers o f Svarga w i sh for the hu m an bc d y a n d s o th e

d wel lers o f N arak a F o r that body i s a m eans to the attai n men t o f
.

o f j n a n a an d Bhak t i both n ot s o the S varga body o r N arak a body

, .

The far sigh ted m an d oes n ot w i sh fo r Svarga o r N arak a .

H e d oes n ot e v en w ish for h u m a n e x iste nce F o r con nection with .

the b ody cau ses sel sh d i straction s .

The sage k n ows the b o d y as l ead i ng t o des ired for end s B u t .

he real i ses at th e sa me t i m e i ts tran sitory character H e there fore .

.

l oses n o ti me i n stri v i n g for Mok sh a be fore th e approach o f d eath .

E v en s o th e bi rd loses al l attach m en t for i ts n est an d ies away free

a n d ha ppy be fore the m a n w ho str i kes a t the tree s ucceed s i n fel l i n g

it .

The h u m a n b od y wh i ch i s the pr i m al sou rce o f al l atta i n m en t s

i s a wel l bu il t b oat s o h ard t o s ecu re a nd s o chea p wh en once attai ned

.
,

The G u rii i s at the hel m o f th is bo at an d I a m th e favorabl e w i n d ,

that d ri v e s i t The m an that d oes not cross the ocean o f b i rth s with

such a boat i s a k i l ler of sel f .

 I 40 3 1
jn dn a When a m an feel s d i sgust fo r k a r ma an d b e c o m es
:

d is p a s s io n a t e a n d whe n his sen ses are c ontrol led he sho u l d pra c t i se

'

concen tratio n o f m i nd .

W he n i n the act o f con c entration the m i nd s ud den l y goe s ,

astray an d beco mes u nsettled yo u shou l d b r i ng i t b ack u nder the

,

co nt rol o f sel f w i th u nrem i tti ng e ff orts after al low i ng i t to go i n i ts

, ,

wanderi ng cou rse a l ittl e .

Ne v er negl ec t howeve r to ch ec k the cou rse o f the m i nd w i t h

you r P r a n as an d sen ses al l con trol led W i th the hel p o f S t vic .

B udd h i bri n g the m i nd u n der the co n trol o f sel f .

T h is con trol of the m i nd i s the h ighest yoga The horse m a n .

sl acken s the rei n s at rs t bu t n ever l ets go the re i ns Re ect o n the .

c reat i v e m an i festa tio n o f al l o bjects an d the n the contrary pro c ess

o f thei r d issol u tio n accord i n g t o the San khya method
, D o th i s ti l l .

the m i nd attai n s cal m .

By c u l ti v ati n g a sen se o f d isgust by the growth o f d ispass i o n , ,

by constan t po nder i n g over the teach i ngs o f the G uru the m i nd g i ve s ,

u p its d el u sio n .

By pract i s i n g Yam a a n d other ways o f Yog a b y d i sc r i m i natio n ,

.

o f sel f a n d b y worsh i pp i ng Me the m i n d i s a b l e to th i n k o f th e

,

Su prem e .

I f b y loss o f mental b alan ce the Yog i d oe s so me i mprope r , .

a c t h e shou l d bu rn u p the i m pu r i ty by Yoga alone b u t n o t b y a n y ,

o ther m ean s ( not by exp i atory r i tes

A d herence to the particu l ar path o f o ne s o wn fol low i ng is t he

righ t th i n g People have bee n taugh t to d i st i n gu ish betwee n r i gh t

.

an d w ron g n o t becau se th e acts are n o t al l i m pu re b y the i r very

,

natu re b u t be ca u s e the d ist i nct i on i s necessary t o re gul ate the acts

' ' '

them sel v es w i th a v i ew t o cau se a nal aba n don m en t o f al l attac h

m en ts to them ( I t m ay b e sa id th at a c cord i n g to the scri ptu res
.
,

N i ty a Karm a ( acts ord a i ned to b e d a i ly perform ed ) an d Na i mi tt ik a

Karm a ( acts ordai ned to be oc cas i ona l ly performed ) pu r i fy the m i n d .

T he k i l l i n g o f an i m al s an d s u ch other
'

H ence they are ri ght ( g u n a ) .

a cts m ake the m i nd i m pu re H en ce they are

. w ro n g Ex
i acts ( Pray a s c hi t ta ) are req u i red to b e per formed i n order

a t o ry
p
t o rem ove the co n seq uences o f wron g acts Therefore Pr y a s c hi tt a .

i s a r i ght th i n g ( gra m) H o w can i m pu r i t ies be d estroyed by m ean s

'
'

o f Yo g a t he n a n d n ot b y mean s o f Pray a s c hi tt a : there fore i t i s

sa i d that what i s cal l ed G u n a ( r i gh t ) an d D osha (w

r ong ) b y i n j u n c
t i on s a n d proh i b i t i on s, i s o nl y a regul at i on o f acts The pu rport is
'

this . The i m p u r i t i e s o f a ma n are n o t the o u t c o me o f his o wn

 i 40 4 ]
i n cl i nat io ns M an i s i m pu re th rough h i s nat ural te ndenc i es I t i s n o t
. .

oss i ble for h i m a l l o n a su dd en to h ave d i si ncl i n ation fo r a l l a c t io n s

p i

Therefore D o th i s Do n o t d o th is these i nj u nction s an d p fo

,
"
,
"
.

hi bi t i o n s on ly pu t a restr i ct i o n u po n th e i n c l i n a t i o n s o f a m an an d

by h mt i s ea n s they l ea d t o d i si ncl
,
i nat i on The Yogis have n o i n .

cl i n a t i o n s The ru les o f Pray a s c hitta a re t he refore n ot m ea n t fo r

.
.

them S ri d ha ra )
. .

H e
reveren t i al faith i n al l that is sa id abou t
'

w ho ha s
'

B /z a k tz

Me ; a n d w ho feel s d isg us t for al l a c t i o n s w ho k n ows that d esi res are

i den ti cal w ith m isery bu t i s yet i n ca pabl e o f renou n c i ng the m s uc h

,
-

a m an sh oul d worsh i p Me w i th si n cere de v oti on an d rm fai th , .

Th ough grati fyi ng his d es i res he shou l d n ot ha v e a ny attach men t fo r ,

them k n owi ng that they l ead to m i s ery i n th e en d Those th at con s

,
.

t a n t l y worsh i p Me accord i ng to Bhakti y o ga a s al ready ex p ou nd ed

b y M e h ave al l th e d esi res o f thei r heart d estroyed as I my s el f d wel l

,

i n thei r heart The b ond age i s brok en asu n der d ou bts al l cea se to
.
,

ex i st the acc u m u l ated action s fade away when I the A tm a o f a ll a m

, , , ,

seen My Bhak ta spee d i ly attai ns e v ery th i ng that i s attai n ed by

.

oth er m ean s S varga ; Mok sh a o r even My o w n abod e i f he h as an y

, ,

desi re fo r any o f these B u t My Bhak ta s w ho are solel y de v oted to .

M e d o n ot d esi re any thi ng e v en i f i t be o ff ered by M e n ot even n al ,

l ibe rat i o n Th e y a re beyond the l i mits o f G u na a nd D osha

. .

OZ

GU N A A ND D OS H A OR RIGH T A ND WRONG .

S KA N D H A X I C H AP
. . 21 .

Those who d o n o t fol l ow the Pat hs o f Bhak t i J n an a a n d ,

Karm a bu t wh o on ly seek pal try des i res beco me s u bj ect to re b i rth s

,

[ o r those th a t are matu re d i n J n a n a a nd Bhak ti there i s n either

F
'

G u n a ( ri ght ) n or Dos ha ( wrong ) For those that p racti se D is i n c l i n a .

tion t he p e rfo rma n ce o f N it y a a nd N a i mit t ik a Karm a i s G u n a fo r i t

'

, ,

l ead s to the p u r i c a t ion o f the m ind Th e n o n p erform an c e o f s u ch .

-

Karm a a nd th e performa n ce o f proh i bited Ka rm a are D osha fo r they .

,

g ive ri se to i m p u rit ies o f the mi nd Pray a s c hit t a c o u n teracts s u ch .

Dosha and therefore i t i s G u n a F o r those pu re me n t ha t are xed

, .

i n the Path o f J n an a the p ra c t ic e o f j n an a i s Gu n a ; Bhakt i i s G u n a

,
-

to them that are xed i n the path o f Bhak t i What i s O ppo s ed to .

Jn n a a n d Bhakti i s Dosha to the fol lowers o f th o se t wo Paths A l l

'

th i s ha s bee n said before N ow G u n a a n d Dosha are d eta i l ed fo r . -

those that d o n ot fol l ow th e Path s bu t seek the i r s el s h end s

'
'

,
.
 [ 40 6
]
V a ik ha ri be comes m a n i fe s t i n the Vedas or i g i nat i ng i n Pr a n a va an d
a p peari n g th rou gh the letter s o f the al ph abet a n d the Metres E v e n .

that V a i kha ri is n o t pro perly u nderstood by m en ( The Vedas for m .

the sou nd m an i festation o f Is v a ra That sou nd ha s fou r d i v ision s . .

P a rd wh ich nd s m a n i festat i on o n l y i n P r a n a P a s y a n t i wh ich nd s

, , ,

m an i festation i n th e m i nd M a d hy a md wh ich nd s m an i festat i on i n

,

the In d riy a s a nd V a i kha ri wh i ch nd s m an i festation i n artic u late

,

e x press i on Those w ho ha v e m en tal vision can on ly nd o u t the rst

.

th ree B u t the Ved as as ex pressed i n l anguage are also d i f cu l t to

.

u nderstand ) Fu rther deta i l s are given wh ich are n ot reprod u ced

.
, .

-
20

T H E T AT V A S .

S K AN DH A X I C H AP . . 22 .

Udd ha va asked Ho w m any Ta t va s (elem en tal pr i nc i ples )
a re there ?
The R i sh i s g i ve th e n u mb er d i fferen tly .

S ri k r i sh na repl i ed
0
The d isc uss io n a b ou t the n u m ber is u seles s The p r i n c i ple s
, .

a re i nterpenetrat i ng The i r o rder a nd the ir n u m ber a re therefore

.

d i ffere ntl y u nd erstood

U d d ha va asked
I

P rak r i ti and P u ru sha though d i ffere n t by them sel ves are i nter
d epen den t They are n ever seen separately
. A t m a i s seen i n .

P rak ri t i ( bo d y ) a n d Prak r i ti i s seen i n Atm a (Where i s the n t he

'

d i ff erence b etwee n b ody an d Atm a

Th i s i s m y d ou bt .

S r i k r i sh na repl i ed
Prakr i t i an d P uru sh a a re essen t i al ly d i fferen t .

P R AK R I T I AND P U R US H A .

S K AN DH A X I C H AP . . 22.

if P m k htz i s su bj e c t to ma ni festat i on

~
.

It is s ubj e c t to tran s form at i on .

2 It c ons i sts o f the tran s form at i on s o f the G u n as

'

It i s var i o us b road ly sp e ak i ng th reefol d Ad hy atma

-
, .
 40 7 1
A dh i
b h uta an d Ad h i da i va
- -
.

I t i s n o t sel f m an i fest .

Atm a is o n e i m m u ta b l e a n d sel f man i fest

, .

A hank ara i s at the root o f al l dou b t a nd del u s i on .

l ong a s the m i nd is tu r ned away fro m m e .

:o

RE I N CAR N AT I O N
'

S K AN DH A XI . C H AP . 22 .

Ud d ha va ask ed

Those that a re tu rned away from Thee take on a nd g i ve u p

bod ies Tel l m e som eth i n g a b ou t re b irth
. .

S ri k rish n a repl i ed
The m i n d o f me n i m pr i nted w i th k arm a moves w i th the ve
s en ses from b ody to bod y A tm a ( u nder the den om i n at i on o f I ) "
.

a ccom pan i e s the m i n d .

The mi n d ( after d eath ) th i n k s o f s u ch seen and u nseen obj ects .

a s th e k arm a o f men pl aces b e fore i t I t awakes ( u n to those objects .

,

i t th i n k s o f) an d fades away ( i n res pe ct o f prev i ou s obj ects ) Th e .

me m ory ( con n ect i ng th e presen t w i th th e past ) d i es away i n co n s e

q ue n ce .

When o n e l oses al l though ts o f one s b ody o n accou n t o f cl os e

a ppl ication t o another obj ec t ( b o d y ) th rough some ca use o r othe r , ,

th at u t ter forget fu l ness i s his d eath ( By karma m an gets .

,

after h is socal l ed d eath ei ther a deva bod y o r a body o f i n ic t io n s , .

I n the former case i t i s th rough pl eas u re an d d es i re an d i n th e l atter

,

c ase th rou gh fear a nd sorrow that the J iva u tterl y forgets his forme r
, ,

bod y Th at is the d eath o f the J iva who u sed to i d ent i fy h i msel f

.

w i th the form er body a n d n o t the destru ct i on o f J i va as o f the b od y .

The Deva body i s th e phen omenal b asi s of th e J iv a i n S varga

-

Lok a The body o f i n ic a t io n s is th e astral o r K a mic b od y i n

. ,

Bh uta Preta an d P i s a ch a Loka where the J i va u u d e rgo e s i n ic t i o n s

, , .

The J i va i d en ti es i tsel f w i th these new b od ies o r n ew states i n s uc h

a w ay as t o forget com pl etely i ts former phys i cal b ody T he con nec .

tio n w i th the former body i s th u s com pletely c u t o ff i n the m i nd

-

Th i s is the death of the J i va i n rel at i on to i ts prev i ou s b ody ) .

 [ 40 8 ]
The bi rth o f a J i va is the ac c epta n c e o f a b ody a s on e s o wn
'

sel f I t is eve n l i ke d rea m or fan cy l n d rea m o r fancy a m a n does

. . .

n ot k no w h i s prese n t sel f a s the form er sel f The m i nd by i ts appl ica

t io n to a n ew b ody cau ses a bi rth i n to that body a n d the i deas o f ,

good bad a n d i nd i ff ere n t crop u p i n sel f

, .

Thou gh a father m ay h ave n e i ther fr i en d nor en emy he is ,

a ffected by the con n ect i on s formed by his v i c ious s o n eve n s o i t is -

w i th Atm a Growth an d decay a re h appe n i n g every m om ent i n the

.

body B u t they are hard ly per c ept ib l e owi ng to the e xtreme s u b tlel y
.

o f ti me .

The b u rn i ng l a m p the ow i n g c u rren t the r i pen i ng fru i t pass

, , ,

th rough stages a s al l b e i n gs also pass th rough the stages o f ch i ld

,

h ood you th a n d age W e s a y i t i s the sam e re i t i s the sam e water

, .
,

( though th e particles o f re and water are con t i n u al l y ch angi ng ) .

S o we s a y i t i s the sam e m an The u nderstand in g an d the word s

, .

o f ignoran t m en are al l con fo u nd i ng ( fo r they spea k an d th i n k

ass u m i ng that the sam e b ody cont i n ues ) B u t even th e i gnoran t .

ma n does n ot acq u i re bi rth o r death b y Karm a engend ered by sel f, , ,

for the sel f i s i m m ortal an d th e n otion o f bi rth an d d eath i s i tsel f a

d el us ion w i th refere nce t o sel f F i re a s a n elemen t l ast s th rough
.
,

o u t the Kal pa B u t i t seem s to com e i n to ex isten ce or to be c om e

e x t i ngu ished Fec u ndat i on foetal state bi rth ch i l dhood grow n u p

. , , , ,

c hil d ho d you th ripeness age an d death are th e n i ne s tates o f th e

, , ,

bod y These states o f the body w h ich i s other than sel f are on l y
.

fan c ies o f the m i nd (so far a s sel f i s co ncerned ) Some accep t the m .

as the i r o w n b y con tac t w i th Gu nas an d some rej ect them to som e

,

exten t ( by d is c r1 m1 n a t i n g k nowl ed ge ) From the d eath o f th e b od y .

i n her i ted fro m the father an d the b i rth of another ch i ld body o n e ,

can i n fer the bi rth an d death o f h i s body on ly he the k nower not

,

bei ng a ff ected by e i ther bi rth o r d eath The seer o f the growth a n d .

decay o f the tree i s d ifferen t f rom there i ts el f so the seer o f th e ,

d i fferen t states o f the body is d i fferen t from the body i tsel f O n e i s .

bou n d dow n to the w heel o f reb i rth s by wan t o f d iscri m i n ation ,

.

O ne becomes De v a or Ri sh i by the action o f Satva A s u ra o r ma n ,

by the actio n o f Raj as a n d Bh ota o r an i m al by the action o f Tam as .

A s a m an see i n g the p erforman ce o f s i ngers a n d d an ce rs i nvol u n tari l y

i mi tates them ( i n the m i nd ) even so A tm a fol lows the action s of B uddh 1
The tree seem s to m ove w hen t he water i s mo vi n g The earth seem s to .

rol l wh en the eyes are rol l i ng B i rth s a nd rebi rths are as u n real to
'

A tm a as are d ream s bu t they h a v e an ex i sten ce e v en as obj e cts i n

d ream ha v e an ex iste nce so long as the m i nd th i n ks of tho s e o bj ects .
 [ 41 0 ]
ly see mi n g ex i st en c e Th erefore there is n o real e x isten c e f


on a . O

a ny cau se O f j oy o r grief an d there i s n o j a y or grief .

I f the pl anets by the i r pos ition at birth br i ng abo u t j oys a n d

sorro ws then n o body i s to bl am e for that A n d the plan etary
, .

P u rush a i s separate from the bod ies o f the pl anets T here i s n one .

to be a ngry at Karm a c an n o t be the cause O f J oy a n d sorrow

'

.
.

Karm a ha s i ts s phere i n wh ich there i s both a conscious a n d an u n co n

sc iou s ele men t The u n co n sc i ou s el e m en t u nd ergoes tran sform ation a n d
the con s c i ou s el e men t i n search for the desi red O bj ect l eads to actio n .

B u t the bod y i s absol utely u n consc i ou s A n d P u rush a ( o r Sel f ) .

i n m a n i s absol utel y consciou s There i s n o r o ot o f Karm a e i ther .

i n body o r i n P u ru sha .

is part o f A tm a for K a l a i s a n aspect O f Is va ra F i re

10 2142 ,
;

d oe s n ot d estroy i ts spark s n o w d o es n ot d estroy i ts akes

,
.

O ne who i s awak ened to h is rea l sel f has fear from n o o n e

el se P u ru sha has n o con nection w i th the pai rs O f O ppos ites ( C ol d
. .
.

a n d h e at happi n es s a n d m i sery &c )

, .

10

S A N K H YA .

S K AN DH A X I C H AP
. . 24 .

There i s on ly one p erception a n d o n e u nd i v ided obj ect O f per

c e p t i o n when there are n o Y ugas ( i e i n Pra l a y a )
,
i n Satya Y uga a s . .
, ,

wel l as for me n sk i l fu l i n d i sc ri m i n ation th a t O bj ect o f pe rception is ,

Brah m an the absol u te T ruth beyond the reach o f worl d s an d O f

, ,

m i nd I becam e two fold by m ea n s o f M a y a

. O f the two
, .

o ne i s P rak ri ti con si sti ng o f cau se s and e ffects A n d the other i s .

Pu rusha .

Fol lowi ng the Karm ic record o f Jiv a s l d istu rbed Prak ri t i , ,

an d S at v a Raj as an d Ta m as becam e m an i fest T he G u nas gave ri se

, .

t o S il t ra o r Th read ( wh ich represe n ts K riy a Sak ti ) Mahat (J n a n a . .

S ak ti ) is n ot separate f ro m S utra ( S utra a n d M ah at form o n e T a t v a .

I t i s t w o fold o n acco u n t o f i ts d ou ble aspect o f J n a n a a nd K riya o r

-

k nowl edge a nd action ) .

3

A han k a ra i s the trans form ation o f Mahat . I t i s three fold

-

S t v ic or V a i k a ri c R aj asic o r T a ij a s a a n d T a m as i c

,
.

The A d h i d a iv a s
-
a nd Manas cam e fro m S a t v ic A hank a ra a n d ,

t he 5 Ta n m a t ra s from T a masic A han k a ra The ve M a h a bhuta s

c a me from t he ve T a n ma t ra s .
 [ 4H I
Prom pted b y Me al l these pr i n ci ples u n i te d togethe r to for m
,

the Egg wh ich was My own abode I i n carn ated i n that Egg wh i c h .

was i m mersed i n the ( Pra l a y ic ) water ( as S r i N ar aya n a o r V i r a t

P u rush a ) .

O u t o f my n avel grew the Lotu s c al led the U n i verse . B rahm a,

was m an i fested i n that Lotu s .

He b rough t i n to m an i festat i on th e Lok as ( Bh ur , Bhu va r

a nd the Lo k a p a l a s .

S v ar was the abode o f the Devas Bhu va r o f the Bhuta s Bh u r , ,

o fme n the h igher Lokas O f the S iddhas a nd the Lower Lokas o f the
,

A su ras a n d N a g a s .

act i on s ( Karm a ) bear fru i ts i n the T rilo k i Mahar J an a

All

,
.

a n d Tapas are attai ned b y Yoga Tapas an d Re n u nci ation M y , .

a bode ( V a i k u n t ha wh ich i s beyon d the Seven Lok as ) i s atta i ned b y

,

Bhak ti Yoga .

bei ngs i n th is U n i verse wed d ed to karm a are m ad e b y Me

Al l ,

who as K a la am the D ispenser o f al l karma to merge o u t O f o r to d i v e ,

d ow n i n the ow o f Gu nas (z e they are m ad e to go u p to the h ighe r

'

. .

Lok as o r to com e dow n to the l ower Lokas ) .

th i ngs
All b ig or s mal l th i ck
, or th i n are pervaded by Prak r i t i
a n d P u rusha .

Tha t wh ich i s at the b eg i n n i n g and at th e en d O f a th i ng i s

al so at the m id dl e as i n the case o f O fn a me n ts an d earth pots th e
,
-

i n t erv en i ng tran sform ation s havi n g a separate ex iste nce On ly for th e '

sak e o f con ven tional u se ( th u s the orn amen ts o f go l d a re cal l ed by

d i fferen t n ames o nly for tem pora ry u ses B u t they are gol d whe n .

the form s are m ade a n d d estroyed The form s are al l tran s i tory .

a n d the orn am ents are essential ly gold ) .

That 1 3 on ly Real wh i ch g i v es rise t o th e o ri g ma l trans form

at i on w h ich i s at th e begi n n ing an d at the end
,
Prakr i t i the .

m ater i al cause P u ru sh a that pervades Prak r i t i a n d K a l a o r

'

period icity w hi c h ca u s e s d istu rban ce i n the Gu n as these are th ree i ii

o n e a n d I a m tha t three fold B rah m a The c reat i ve p rocess ows o n

-
.

i n order o f su ccess i on w ithou t a b reak The m u l t i fariou s creat i o n .

u n fo ld s i tsel f to ser v e the pu rposes o f the j i va s and i t l as ts so long a s

the per i od o f Preservation cont i n ues a n d s o l ong a s Is va ra look s at i t .

T he order i s reversed i n Pra l a y a an d tra ns form at i on s are ,

'

me rge d i n the pr i n c i pl es fro m wh i ch The bod y

'

merges i n to the food gra ins

'
The food gra i n s merge i n to the root s
.

o f pl ants The roots merge i nto the earth : The earth merges i n t o
.
 [ 41 2 ]
s mel lsmel l i nto water water i nto Taste Taste i n to re re i n to
, , ,

Form Form i n t o A i r A ir i nto Touch tou ch i nto Ak a sa an d A k a s a

, , ,

i n to sou nd .

T he In d riy a s merge i nto th e A d h i d a i va s The -

. A dh i d a iv a s
-

me rge i nto the M anas M anas m erges i nto A han k a ra . .

m erges i n to M ah at ( i e g i v es u p the u n con sc i ou s

A ha n k a ra . .

po rt i on an d b ecomes J i va Sak t i a nd K riy a S ak t i i tsel f .

M ah at merges i nto the Gu na s .

The Gu n as m erge i n to u n man i fested Prak r i ti Prak r i t i m erges .

i n to K a l a K a l a merges i nto J iva J i va m erges i nto At ma Atm a

. . .

rests i n sel f .

When the s e proc esses a re m ed i tated o n, there i s no del u s i o n .

:o

S AT V A R AJ A S A ND TA M AS .

S K AN D H A XI . C H AP . 2 5.

C ontrol o f th e mi nd D a ma o r Con tro l o f the Se n s es

S a ma or , ,

for bearan ce d i s c r i m i n at i on
, ta pas truth fu l ness c o mpass i on me , , , ,

mory ren u n ci at i on c on te ntmen t fa i th sham e an d charitableness a re

, , , , _

t he attr i bu tes proper o f S tv a Sel sh desire Sel sh exertion a .

, ,

p r i d e d i scon ten t var i ety s e l s h i n v o cat i on o f the Devas i dea o f

, , ,
-

s eparateness m ater i al enj oymen t l ove o f ex c i tem en t l ove o f fam e

, , , ,

d eris i on power a nd v i ol ence are the attri b u tes proper o f R aj a s

, , .

gree d u n truth ful ness c ru el ty b egg i n g parad i ng o f

A nger , , , , ,

rel igion l angu or q uarrel repen tan ce

, d el usion g ri ef d ej ect i on sl ee p
, , , , , , ,

hel plessness fear a n d i nd ol en ce a re the attri bu tes prope r o f Ta ma s

,
.

The sen se O f I ness a n d M y n ess i s prod u ced b y the mi xtu re

- -

o f th e th ree G u n as ( I h ave S am a sel sh d es i re an d anger M y ,

.

S am a sel sh des i re an d anger

,
Th u s [ a n d M y are com m on to a l l .

the three Gu nas S n d/za m) A l l o u r d eal i ngs hav i n g the ele men ts
'

o f Man as S tvic t he Ta n ma t ra s ( T a mas ic the In d riy a s an d the

P r a n as ( Raj as ic ) i n the m pro c eed fr om a m i xtu re o f the th ree ,

G u nas Devot i o n to Dharm a S Atvi c K a m a R aj as i c ) a n d A rtha

.

T a mas i c that bears the fru i ts O f fa i th atta c h me n t

'

S a t vic
'
 [ 414 ]
By S at v a pe opl e go h igher and h igher u p by Raj as they
,
.

move abou t i n the m idd l e a nd by Tam as they m ove lower down

,
.

S at v a takes o ne to S v arga Loka Raj as to h u m an Lok a a n d ,

Ta m as to N arak a Those who a re void o f G u n as attai n Me .

A ctio n th at i s o ffered u p to Me o r that is u nsel sh is S a t v ic .

S el sh act i o n i s Raj asa H eartless act i on i s Tam as a

. .

S a t vic w i sdo m is that wh i ch rel ates to Atm a , as separate fro m

the bod y .

Raj as ic is h al f percei ved w i sdom . Ta m as i c is w i sdo m rel at i n g

to th e m aterial u n i v erse .

W 1 s d o m centred i n Me i s N i rgu n a or w i thou t G u n as .

l ike to reside i n the forest

S t vic s . R aj a s ic s
h u m an h abita in
tion s an d T a ma s ics i n gam bl i n g hou ses . H ou ses where I a m worsh i p
ped are beyon d al l the G u nas
B i rth s are
ca used by Gu n a an d Karm a Those . who con q uer these b ecom e
d evoted to Me and atta i n m y s tate .

-
20 1

C O M PAN Y .

SKANDH A XI . C H AP . 26 .

K i n g Pu ru ra v a s w a s forsaken b y Urv a s i H e th en thou gh t .

w i th i n h i m sel f w hat the bo dy o f a wom an was com posed O f where

.
,

i ts beau ty l ay an d the origi n an d the en d o f that b od y

,
There fore .

said he w i se m en shou l d not assoc iate w i th wome n or those that are

ad d i cted t o women By con tact O f the senses w i th the i r O bj ects }
.

m i nd gets d istu rbed n ot otherw i se W hat you h a v e n ot see n o r

,
. .

heard o f before can n ot d istu rb you r m i n d Le t n ot the senses .

in d u l g e i n obj ects an d m i n d w i l l atta i n ca l rn

Keep com pany w i th
'

Sa d hus .

G ive u p ba d co m pany A cq u ire fro m the S ad hu s devot i o n

.

to Me an d y o u shal l u l ti m ately atta i n Moksh a .

K R I V A YO G A A ND I DO L WO RS H I P .

S KA N D H A X I . C H AP . 27 .

(The deta i l s w
i l l not be i nterestin g to the general reader ) .
 I 41 5

J N A N A YOG A .

S KA N D H A XI . C H AP . 28 .

DO ei ther praise o r bla m e other men an d the i r a c t i on s

not .

Look u po n al l a s o n e pervaded by the sa me Prak riti and the sa m e

,
' '

By cri tic is i ng others the m i n d i s d irected to a fal se

'

P u ru sha .
,

ch an nel a n d i t d ev i ates from the r i ght path What i s go o d o r wh at .

i s bad o f D vaita ? By d i rec t perception reason i ng sel f i ntu it i on , , ,

an d scri ptu ral teach i n gs k now every th i ng i n th i s m an i fested U n i

,

verse to have a beg i n n i ng an d a n en d and to be th us u nreal There .

fore free yo u rsel f fro m al l attach ments ( The ways o f a c q u i ri n g d i s .

l

c r i m i nat i ve k nowledge are then g i ve n i n eloq uen t term s for wh i ch

read the or i g i n al ) .

C lear i ng u p al l dou b ts by d iscr i m i nat i on the sage shou l d ,

be xed i n the b l i ss o f sel f havi ng a b stai ned fro m every ,

!

th i ng el se .

The b od y O f gross m atter i s n ot A tm a The In d riy a s the i r .

,

g u id i ng Devas Manas B uddh i Ch i tta an d A hank a ra are n ot A tm a

, , ,
.

The Bhuta s the T a n ma t ra s a n d Prak r i ti are not A tm a These d o

,
.

n o t affe c t the seer Whether the c l o u ds gather o r d i sperse what i s

.
,

that to the S u n .

i s n ot a ff ected by the attri butes

A k a sa o f a i r re water an d
, ,

earth nor by the changes O f season s .

T he i m m u t able i s n o t a ff ected by the i m p u r i ties o f Satva ,

Raj as an d T a mas however ofte n they may ca use the birth a n d
,

reb i rth o f the A han pri n c i pl e .

B u t sti l l ( the u n l i berated sage ) shou l d avoid conta c t w i th th e -

G u nas H e should by rm devotion to Me cast off al l atta c h men ts

'

. ,

a n d al l pass ion s Whe n the d isease i s n o t properly treated i t gi v es

. ,

t rou bl e aga i n a nd agai n f 8 0 when attach men ts are n ot com pletel y

.

removed a n d Karm a i s n o t c ou n teracted they trou bl e the i m perfe c t

Yogi .

The yogis th at dev i ate from the path o n a c cou n t o f Ob stacl es

that a re spread o u t for the m by the De v as through men ( F o r the
S ru ti says The Devas d o n o t l ike that me n shou l d k no w al l th i s
are re u n ited to the path o f Yoga i n a be tter bi rt h
-

th rough the p ractices o f the i r former bi rth

T he i m matu re Yogi m ay be o v erpowered by d iseases and other

g rieva n ces of the b ody H e shou l d overcome some O f t he m by Yoga
.
 [ 416 ]
c on ce n trat i on ( by c oncen tratio n o the Moon the S u n a nd others he n ,

s hou ld o v ercom e hea t col d &c S ri d ha ra ) others b y prescri be d

.
, ,

postu res accom pan ied by reten tio n o f breath ( d iseases cau sed by
gaseou s derange men t are t o be overcome by postu res accom pa n i ed by ,

reten t i o n o f breath ) a nd so me others by Tapas Mantra a n d m ed i c i n e

, , .

H e shoul d overcome som e ev i l s b y m ed i tat i ng o n Me by tak in g M y ,

n a me a n d by m ak i ng rehearsals a b ou t Me H e sho u l d over c om e

, .

other ev i l s b y fol low i ng the l ords o f Yoga .

S ome pra c t i se these to keep them sel ves yo u n g an d free fro m

d i seases solel y w i th the O bj ect O f atta i n i n g so m e S idd h is Th i s is
, .

n o t approved O f by good people The e ff ort i s fru i tless The body ha s

. .

a n end T rue i n foll ow i ng the path of Yoga the body someti mes
.
,

be comes free from d i seases a nd i n rmitie s B u t the Yog i shou l d p u t .

n o faith o n these S idd h i s .

When the Yog i gi ves u p al l d es i res becomes xed i n sel f b l i ss ,

-

a nd m akes M e his a l l i n a l l he i s n ot overcom e b y Ob stacl es

, .

B H A KT I YO G A .

S KA N D H A XI . C H AP . 29 .

Ud d ha va sa i d

Th is path o f Yoga seem s to M e to be d iffi cu l t O f p u rs u i t .

Tel l m e O A c hy u t a som e m ean s by wh ich m an m ay attai n p e rfe c

,

t ion w i thou t s uch exertion General ly those th at try to concen trate

.

thei r m i nd b ec o me t i red at l ast bei n g u n successfu l i n the i r attem pts

, .

The d isc ri m i nati ng sage has recou rse to Thy l otu s feet the fou n ta i n -

o f a l l bl i ss Tel l m e the path that lead s to Thee

. .

S hr i Kr i sh n a repl i ed
act i on s for Me a nd be a r m e i n m i n d as m u ch as yo u
Do a ll
ca n . O ffer u p the m i nd a n d al l thoughts t o Me Be attach ed to th e .

d u ties o f Bha ga v a t a s L i ve i n sac red l an ds where my Bhak tas

.
,

d wel l Fol low what they d o see Me i n al l be i n gs as wel l as i n sel f

. ,

p u re as A k a sa W i th the eye of pu re w i sd om l ook u pon al l be i ngs

.
,

as m y ex i stence an d res pec t the m a s s uch B ra h m an a or Ch an d a la .

,

stealer o r g i ver big as the s u n o r s m al l as his ray te nder hea rted or

, ,

c ruel t he sage m u st l ook u pon al l al i ke The n h e shal l h a v e ne ither

,
.

r i v a l ry n or j ealo usy n or reproach fo r others H is ego is m sh al l al so

,
.

be gone M i nd not the rid ic u l e O f friend s m i nd not the bod i ly

.
,

d i ffere nces that m ay cau se a feel i ng of shame b u t sal u te e v e n horses , ,

 [ 41 8 ]
T here was g reat rejo ici n g in the he ave n s . Th e D ev a s san g
a n d owers ra i ned .

B aru k a gave th e i n fo r mat i on t o Vasu deva a nd Ug ra s e n a A l l

.

c a me t o s e e the p l a c e o f the oc c u rren c e Va s u deva d ied o f grief

'

. .

S ome o f the l ad i es foll o wed the i r h us ba n ds t o death T hose th at .

re m a i ned were esc orted by A rj u n a t o I ndraprastha H e i n stal l e d

.

Vaj ra as the s uc c esso r o f the Yad u c h i efs Th e P andavas m ade

.

Pa ri k s hi t the i r suc c ess o r a n d l eft I nd raprastha fo r the F i na l Jo u rn ey

.

E ND O F TH E E LE VE N T H S K AN DH A .

10 2
 I 41 9

T H E T W E LV T H S K A N D H A .

S KA N D H A XII . C H AP . 2
.

When the presen t Kal i Y u ga w i l l be a bo u t t o end Bha ga v a n ,

w i l l i ncarnate a s K A LK I H e w i l l tak e bi rth at S am b hal a s the

.

s o n O f Vish n u Ya s a s
'

-
.

O n H is ad ven t Satya Yuga w i l l m ak e its appearan ce The S u n

, .
,

the M oo n an d the J u p i ter w i l l the n en ter together the c onstel l at i on

o f P u sh a
y ( J
. u piter en ters the co n stel lat i on o f P ushy a i n Ca ncer every
t wel v e years and there m ay be a con j u n c tion o f th at pl anet w i th the
,

S u n an d the Moon o n new Moo n n i ghts b u t the text here m ean s th e ,

S rz d lza ra )
'

e n t eri n g t og e tl z er o f the th ree . .

O ne thousand o n e h u nd red a nd fteen years w i l l exp ire fro m

th e b irth O f R aj a Pa ri k s hi t to the be gi n n i ng o f Ki ng N and a s reign
.

( Bu t i n the detai led accou nt gi ven i n the Bh a ga v ata P ur a na th e ,

period comes u p to 1 44 8 yea rs a s shewn by S rid ha ra ) , .

O f the S even Rish is ( form i n g the c onstel l at i on o f the Great

Bear ) th e t w o that are rst see n to r i se above the hori z on ha v e
,

th rough thei r m idd le poi n t a correspon dence w i th som e constel latio n

( i n the Z od i ac ) The R i sh i s re
. ma i n u n i ted to that c onstel l at ion for
o n e h u nd red mortal years .

At presen t ( i e whe n S u k a d e v a wa s reci t i n g Bh agavata to

. .

R aj a Pa ri k s hi t) the R i sh i s a re u n i ted t o Magh a

, .

[ The form o f the G reat Bear or the c onstel l at i on Of the Se ve n

R i sh i s i s g i ven b elow .

6
X

X X X

7 4 3

S rid ha ra gives the fol l ow i ng n am es

N O I i s Marich i
. .

N o 2 is V a s is htha w i th A ru n d ha ti
. .

NO 3 is A n g i ra s
. .

N O 4 i s A tri
. .

N O 5 i s Pu l a s t y a
. .

N o 6 is P u l aha
. .

N O 7 i s K ratu
. .

S u ch be i ng the con gu rat i on o f the R i sh i s the two that a re ,

see n to rise above the hor i z o n are P u laha and K ratu The .
 [ 4 20 ]
l ong itud i nal l i ne pass i ng th rough the m idd le p o i n t of the l i ne j o i n i n g
t hem crosses som e o n e o f the 27 con stel lati ons A s v i n i Bh a ran i a n d , ,

others The R ish i s have thei r position i n that c on stel l ati on fo r o n e

.

h u n d red years S ri d /za m
. .

soon as the Krish n a named d i v in e body of V ish n u a scen ded

50
th e h eavens Kal i en tered th is Lok a A s long as the Lord of
,
.

Lak sh m i to uched th is Earth w ith H is l o tus feet Kal i c ould n ot o v er ,

take the planet ( W h i le S ri Krish n a was sti ll on th is E arth Kal i

.
,

appeared i n its Sa n d h y a o r D aw n W he n Sri Kri s h n a d isap peared

.
,

the S a nd hy a peri o d was over a n d the per iod p roper o f K a l i set i n

,

S ri d ha ra

The Yuga shal l bec om e d arke r an d da rker as the S e v e n R i s h i s ,

w i l l pass on from Magh a to P urva As ha d ha i e ti ll th e pe ri od O f -

,
. .
,

k i ng N a nda ( Th e d a rk nes s wi ll go o n i n creas i n g t il l t he re ign of

.

k i ng Pra d y o ta n a I t wi l l sti l l g o on i ncre a s i ng v ery m uch ti l l the

.

reign o f k i ng N an da S rid ha ra . .

Th is gi v es u s a c ycl e o f year s T he l i n e of t he .

Ecl ipti c i s d i v id ed i nto 2 7 con s tel lati on s wh i c h fo rm the 1 2 s ign s ,

o f the Z od ia c Each s ig n o f the Z od i ac c o n ta i ns 9 p a rt s o f the s e

.

Constel lations i f ea c h con stel l at i on be d i v id ed i n to fou r p a rt s

, .

Thu s A r ies con tai n s A s v i n i Bharan i a nd K ri t t i k a

,

Taurus c o nta i n s K ri t t i k a Roh i n i a nd M rig a s i ra s

,

Gem i n i con tai n s y, M riga s i ra s Ard r a an d Pu n a rv a s u ,

Can ce r conta i n s 54 Pu n a rv a s u P u shy a and A s hl e s ha ,

Leo contai ns Magh a P ur v a Pal gu n i an d

, U t ta r Pa lgu n i
V i rgo conta i ns $ 4 Utta ra P algu n i H ast a and C h itra , ,

Li bra contai ns Chitr a S v a t i an d , V i s a k ha

S corpio contai n s V i s a k ha A n u ra d ha a nd J y es ht ha ,

Sagittari u s con tai n s M a l a , P ur v a As ha dha a nd Utta ra

As hadha ;
Ca pricorn us con ta i ns Uttara As ha d ha ,
Sra v an a a n d y,
,

D ha n is ht ha
A q u ari us conta i ns D ha n is ht ha , Sata -
bhi s ha , and Purva
Bha d ra p a d a

Pisces co n ta i n s Pur v a B ha d ra p a d a , U ttara Bha d ra p a d a an d

Ke v at i .

i s i ncl uded i n U t t a ra s hadha a nd S ra v a na

A bhij i t From .

M a g ha to Pur v a As ha dha there a re e l e ve n con stel l at io ns Th is gi ves .

a cycle
_ O f years .
 2 2
l 4 ]
u ndergo tran s form at ion Beg i n n ingles s e nd l ess u nm an ifested eter
.
, , ,

nal t he cause O f al l causes

, wi t hou t d i m i n ution It i s beyon d the
, ,

reach o f Gu n as the rootless root that passes c o mpe he n s io n l ike

, , ,

the v o id .

J n ana i s the u l ti m ate resort O f B udd h i ( the perce iv er o r k n ow

Cr) the In d riy a s o r sen ses ( percept i on k n owledge o r the i nstru ments
, ,

o f perception an d k n owl ed ge
) a nd the O bj ects ( th i ngs perce iv ed an d
k now n ) I t is J nan a alone that a ppears i n thi s th reefol d form That
. .

wh ich i s s u bj ect to perception wh i ch i n it s n atu re i s n o t separate,

from i ts cause an d wh ich ha s b oth begi n n i ng an d en d i s n o real

,

s u bstance Th e l am p the eye a n d the Obj ect seen are n ot d i fferen t

.
,

fro m l igh t i tsel f S O B u d d h i the senses a n d the O bj ects are n ot

.
,

separate fro m the o n e Tru th ( B rah man fo r they a l l proceed from ,

B rah m a n ) b ut B rah m an i s q u i te separate from al l others Wakefu l

, .

n ess d rea m and d ream l ess s leep are al l states of B udd h i They are al l
, .

trans itory 0 k i n g T he d i v ers ity ap pears i n Pra ty a g t m a ( the separate

, .

sel f ) The cloud s appear an d d isap pear i n s pace e ve n as the

.
,

un i verses a p pear a n d d i sappear i n B rah m an O f al l form s the c o m .

,

m on elem en t i s the o n ly rea l i ty B u t the form s see m to ha v e a n .

e xistence o f thei r o w n i ndepen den tly o f the pri m al el em ent The .

threads that form the cloth l oo k separate from the cl oth itsel f A ll .

that ap pe ars as cau se a n d e ff ect is u n real for there i s i n terdependen ce , ,

a n d there is both begi n n i ng a nd end .

T he tra ns form ations can not e x i s t w i th ou t th e l i gh t o f A tm a .

If they are sel f m an i fes t however they are n o t i n a ny way d 1 ffe re n t

-

f rom A tm a i tsel f .

D O n ot th i n k A tm a i s m any ( a s there i s A tm a i n every be ,

i n g) I t i s ignorance to th i n k s o The space c on ned i n a pot a n d

. .

the l i mit n e s s S pace are o n e a nd the same eve n s o the s u n an d i ts ,

i m age i n water the ai r i ns ide a n d ou ts ide

,
-

Men cal l gold by d i fferen t n am es accord i ng to the d i ff eren t ,

o rn a men t s i t form s S O th e l anguage o f the Ved as and the language

m
.

o f ord i nary e n g 1 ve d i fferen t na mes to Bha g a v a n .

The cloud that is generated by the s u n that appears by the ,

l igh t o f the su n that is i n fact rays o f the s u n s o tran sform ed stand s

,

betwee n the eye and the s u n E ven s o A han k a ra proceed i ng fro m .

,

B rah m an m an i fested by B rah man eve n a part o f Bra hma n ecl i pses
'

, , ,

the perception o f B rah man by J iva .

When the cl ou d d isappears the e y e perce i ves the su n When , .

A hank a ra the up d d /z z o f A tm a d isap pears by d i s c r i m i nat i on then

, , ,

the J i va perce i v es I a m Brah ma n

.
 [ 423 ]
Whe n b y d i s c r i m i nat i on su c h as th i s the t i e o f u n rea l
, ,

A h an k a ra is c u t a s u nder and the u n fai l i ng per ce ption o f A tm a be

,

comes xed i t is c al led Atya n tz ka Pra l a y a

'
'

, .

( Aty a n t ik a i s from A ty a n ta = a t i + a n t a the very l ast A fte r , .

th i s Pra l a y a wh i ch is i nd i v i d ual and not general o n e does n ot retu r n

, ,

t o l i fe i n the u n i verse I t i s the nal l iberat i on o f a m an from t he

.

l i m i tat i on s O f l i fe i n Brah ma nda ) .

Every day a l l be i ngs fro m Brah m a down wards u nderg o

, ,

a c c ord i ng t o some seers o f s u b t l et i e s states o f b eg i n n i ng and end .

These b eg i n n i ngs a n d en d s are ca u sed b y the changes i n states

o f al l b e i ngs su bj ect to tra n sform at i on changes that fol l ow the o w ,

o f t im e .
( O ne d oes n o t gro w a d u l t o r o ld i n o n e d ay The change .

m u st b e going o n c on stantl y The fru it d oes n o t ri pen i n o n e d ay

. .

B u t the proc ess o f r i pen i ng d ay by d ay is n ot p ercept i ble Wate r .

ows i n a c ont i n u ed stream b u t the water p a rt1c l e s constan tly c h ange

at a g i ve n spa c e So th e l am p b u rn s an d the am e l ook s o n e an d
.

th e sam e though the parti c le s that i gn ite do constantly change .

E ve n so o u r body i s n o t t he same from d ay to d a y There i s a .

c hange go i ng o n every m o ment o f o u r l i fe Particles o f the bod y .

a re rej ected every d ay and they are repl a c ed by n ew partic les Ther e
'

i s the b e g i n n i ng w i th o u r n ew part i cles an d an en d or Pra l a y a w ith,

the O l d part i cles ) Th i s i s c al led N ITYA Pra l a y a ( N i ty a mean s

. .

co nsta nt ) .

Pra l a y a i s th u s fou r fol d Nity a , Na i mi t t i k a , Pra k ri ti k a a nd

A ty a n t i k a .

S u c h are th e stor i e s O f Bhagavat as rel ated in the B hagavat a

P u ran a .

R i sh i N arayan a rst rel ated the P u ran a to Narada Narad a ,

'

rel ated i t t o V y a s a an d V y a s a to S u k a S uta h e ard the P u ran a .

fro m S u k a d e va whe n he rel at e d i t t o Raj a Pa rik s hi t a n d be ex

, ,

po u nded i t to the assem b ly o f Ri sh i s at N a imis ha headed by ,

S o un a k a .

[ T H O UG H TS O N PRA LAYA .

Prak r i t i c hanges i ts for ms and states The bo dy d i s i n tegrate s .

i nto particles part icles i n to molec u les an d mol ecu les i n to ato m s
, , .

S ol id becomes l iq u i d l i q u i d b e c om es gas c on s and gaseou s become s

,

u l tra gas c on s
-
L i fe m a n i fe s ts i tsel f th rough the end less var i et i es o f
.
 [ 424 ]
Prak r i ti
and beco me s m an ifold i n i ts m an i festat i o ns The har d .

m i nera l m atter does n ot ad m it the m i neral l i fe to be ex pre sse d i ii

a n y other way than by a xed form The m ore plastic vegetabl e .

m atte r s hews v egetable l ife i n al l the a c t i v it ie s o f l i fe and growth -

S ubtler m atter ap pears i n the an i mal s an d m akes the s e n s mg o f the

obj ect worl d p oss ible E v e n s u bl te r m atter beco mes the basis o f
.

bra i n acti v i ties The Prak ri t i c basis O f the m i n d i s t wo fold i n i ts

'

-
. ,

characterA han k ara a n d M a ha t Whe n the m i nd i s c apa b l e o f ~

.
-

th i n k i ng on l y fro m the stand poi n t o f o n e l i fe and o n e bi rth on ly i t ,

i s l i m ited b y A han kara m atter When that l im i t is overcom e .

,

m i n d i s o n the pl ane of M ahat I nd i v id ual ity is not l o s t bu t the .

,
'

i nd i vid ual h as co nsc iou s ness o a l l b irths z e con sc iou sness o n

'
f
.
, .

the pl an e o f the u n i verse S u ch consciousness d oes not norm al l y

.

e xist i n T ril o k i When a m a n becomes norm al ly c onscio us o n the

.

p l ane o f Mah at he is carried to Mahar Lok a and becomes a R ish i

, .

B hrig u is s u ch a R ish i The acq u i remen t o f s uch consci ousn e ss i s

.

the obj ect o f l i fe evol ution i n o u r solar system Whe n the solar ,
.

syste m i s destroyed i t i s the Man asic consc iou sness that alone
,

s u r v i v es The three Lok as Bhr Bhu v a r and S var are destroyed

. ,
-
.

T he P rak ritic form s an d states o f these th ree Lokas becom e destroy ~

ed an d the d i fferen t states o f con sc iou sness correspond i ng to those

form s an d states n al ly d isappear The h arvest o f M an as ic e v o l u .

t i on wh ich is the on ly harvest rea pe d by mean s O f on e sol ar syste m

,

i s stored i n M ahar Lok a B u t when the three lower Lokas are d es

.
~

t ro y e d the ames of d issol u t i on re a ch e v en M a h ar Lok a a n d al l th e

,

gai n s o f a Kal pa s evol u t i on are tra n s ferred to the h i g her pl a n e i

an a
Lok a Th is is therefore the h ighest pl ane O f o u r consc iou sness Th e
. .

h ighest evol ved bei ngs o f the pre v iou s sola r system cou l d n o t a ft e r Pra
l aya go b eyond J ana Loka a n d thei r consciou sness was the con sc iou s :
,

ness o f J ana Lok a When o u r earth w as form ed and when th e y cam e

.

d own i n t i m e fo r fu rther e v ol u tion they b rought down thei r h ighest

consciousness w i th the m _a s a poss i bi l ity for i t was obsc u red i n thei r .

,

e n trance to T ri l o k i Z A s the sou l gathers S p ir i tual strength i n S v arga

.

Lok a after death s o the d isem bod ied sou l after Pra y a l a gathers
,

s piri tu al stren gth i n J an a Lo k a o r the Lok a of Ku m aras W he n .

the three Lok as are con su me d by re from the m outh of S an kar

shana a f icted by the heat Bhrig u an d others go to J an a Lok a
, ,

Il l Il X X X
- -
The Lord o f Yoga goes by mean s o f S u s hu m n a
.

'

through the rad i a n t path i n his s u btl e bod y an d at last reaches .

M ah ar Lok a where Bhrig u an d other Rish is w ho l iv e for o n e Kal p a

.

re mai n Then see i n g the T ri l o k i cons u med by re from the m ou th

.

o f A n ant a he goes towards that s upre me a b ode wh ich i s adorned b y ,

 [ 426 ]
I I I I t i s the same as Urd ha S ro t a s ( p
S k a n d ha S rid ha ra

. .

m eans to say that pl an ts an i m al s a nd men are on ly created i n every,

Kal pa .

The K u ma ric so ul s o f the last Kal pa that wen t to J a na Loka

h ave to pl ay the most p rom i ne n t part i n the presen t Kal pa a nd they
are the heroes o f o u r sol ar sys tem Thei r stay at J an a Lok a was on ly .

a tt i n g preparation for the m ost respons ible work of the presen t Kal pa .

The Is va ra o f o u r system ad dressi ng Pu ra n j a n a sai d W i sh ,

-
,

i ng to have a n a bode d raw n t o earthly enj oymen ts thou d id st l eave

, ,

me . B u t 0 great on e both I an d thou were swan s ( H an sa ) an d

, ,

fr i e nds i n the M anas Lake W e d wel t there w i thou t any abode fo r .

,

o n e thousand years I V 2 8 l iv O ne thousan d years i s i nd icat i ve

.

. .

o f Pra l a y a wh ich l asts fo r o n e thou sand yu ga cycles

, I n Pr a l a y a .
,

t he k u ma ri c so u l had no b o dy z e n o abode Th e body separates

'

. . .

J i v a fro m Is v a ra W ithou t the i m pe d i m en t the obstacle o f the bod y

.
, ,

w i thou t any obsc u ri ng agency the J i va m eets Is v a ra face t o face i n ,

J an a Loka a n d b e i ng bo th essential ly al i ke b eco me fr i e nd s N a rad a

, .

s ays esoter i cal ly the M anasa Lak a i s the heart an d

, H an sa m ean s
th e p ure B ut i n Pra l a y a the heart o f the J i v a i s i n Ja n a Lok a
.
, ,

w h ich i s the M anasa o r men tal Lake Th i s friend ly u n ion o f J i v a .

an d Is va ra gives al l the prom ise o f the fu tu re fo r th e J i va .

What i s n o t preserved i n N a i m it t i k a Pra l a y a the forms o f ,

the past k al pa are al l born e i n the m i nd o f Brah m a as i mage s I t i s

, .

the m i nd o f B rah m a that reprod uces the form s o f the pre v iou s
creat i on The i mage O f al l that was remai n s i n the m ind O f Brah m a
. .

C reation i n Brah m a Kal pa i s n ot the sam e as creation i n the su cceed

i ng Kal pas I n Br a h m a Kal pa al l the se v en Lok as a n d the d wel lers
. , ,

o f al l the pl anes are created I n the s ucceed i ng Kal pas the th ree .
,

Lokas a nd thei r d wel lers onl y are c reated .

The N a i m i t t i k a Pra l a ya comes o n as B rah m a sleeps , .

W
.

T h is
correspon ds to o u r physical death
Pra l a y a hen we .

d i e the body i s destroyed

,
J ust as wh e n the u n i v erse bod ied .

B rah m a goes to sleep H is T ril o k i bo dy i s destroyed Men

'

, .

g o a fter death rst to B h u v a r Loka and then to S v arga Loka At , .

Pra l a y a the M a n a s ik a J
,
i va s rst go t o Mahar Lok a and the n to J an a
Lok a .

The N a i m it t ik a Pra l a y a a ffords the greatest rel i ef to Ji v a s , .

I t makes u p fo r al l the Up s a nd down s o f m an i fested l i fe for a l l ,

m iseries al l sorrows al l su ffer i ngs an d al l d isappoi ntments

, , Is va ra .

can do m ore for Ji v a s i n Pra l a y a than i n m an ifestation H e g iv es , .

comp a ny to those who by the i r ad van cemen t r e ach J an a Loka

, .
 [ 4 27 ]
There i s the Is v a ra o f o u r syste m Or Brah ma nd a a n d t he re is
the Is va ra O f m any system s .

The Is v a ra o f m any system s Bha g a v an H i m sel f

i s the ,

First P u rush a H e i s the ma n ife s t o r o f the T a t v a s the rst P r i n

.
,

c i p l e s the Karan o r cau sal creation wh ich enter i nto the c on st i t ution
, ,

o f al l th e sol ar system s o r Brah m a nd as When H e w ishes to be .

com e m any t o ap pear th rough m any m an i festat i ons to b r i ng u p a l l

,
'

u nto H i m sel f a nd H is o w n state th rough oe o n s a nd oe o n s o f ,

cosm ic m an i festation though i t m igh t be the T a t va s st a rt forth i nto

, ,

a c t i y i t y an d form a n ocean by them sel v es Many sol ar system s are .

evo lved o u t o f th is Karan Sam ud ra o r the ocean of the cau ses an d

ea c h system gets i ts Is v a ra the Second P u rusha That Secon d
, .

Pu rush a be comes th ree fold Brah m a Vish n u an d S i v a for the , ,

C reation Preser v ation an d D issol u tion o f H is o w n U n i v erse H e

.
,

is Vi rat Pu ru s h a or the u n i v erse bod ied N a rayan a seated on th e ,

waters o f K a ran a S am ud ra an d S a ha s ra S irsh a P u rush a o r the ,

thou sand headed P u rusha o f the U pan ishad s A l l th is th e pas t .

, ,

p resen t a n d fu tu re is th is P u rush a The u n i verse is per v aded by H i m .

Pr a n a ( z e the s u n for P r a n a i s the solar dei ty a cc o r

. .
,

d i ng to the S rut i S rid ha ra ) by i l l u m i n i ng h is own c i rcle i l l u m i nes the

o u tsid e as wel l s o P u ru sha by i l l u m i n i ng his Vi rat b ody i l l u m i ne s
'

, ,

the i ns ide an d ou ts i d e of th i s Brah m a n da as wel l I ( Brah m a )

c reate by H is d i rection S i va destroys u nder H is con trol as V i sh n u
, , , ,

H e i s the pr i mal A vat a ra

H e preserves th is u ni verse .

II 6
. .

F i rst o f al l Bha ga v a n took form as P uru sha for the c reat i on

,

o f the Lok as form m ade by Mahat and others ha v mg 1 6 part s , .

( M a l m t a n d o t h e r s Mahat A han k a ra an d the T a n ma t ra s 1 6 pa rts

, , .
,

the el eve n In d riy a s an d the 5 elem en ts Though th is i s n ot the for m .

o f Bha g a v a n m ean i n g th e Fi rst P u ru sh a sti l l for the Up as a n a i n

V i r a t form o f the V i r a t P u ru sh a wh o i n d wel l s al l Ji va s th is i s gi ve n ,
-

I n the P d m a Kal pa ) ; Brah m a the Lord o f Pra j a pati s

( a , ,

appeared i n the l otu s that r o se o u t o f the n avel o f ( th i s P u ru sha ) ,

who wh ile lyi ng d own o n the ocean spread the slee p O f Sam ad h i a l l ,

rou n d T he Lokas are bu t parts o f H is body H is form is pu re an d

.
.

i ntensi ed S at v a The Yogi n s percei v e H im by thei r v is ion o f w is

.

d o m a s o n e l ook i ng won derfu l w i th a thou sand feet th igh s hand s

, , ,

a n d m ou ths w ith a thou san d h ead s ears eyes an d n oses gl itter i n g

, , , ,

w ith a t ho u s a n d cr o wn s a nd orn am en ts Th is ( Vi rat P uru sh a ) i s the

'
.
,

i m m u table seed and n al resort o f the m any A v a ta ra s B rah m a is .

H is part Marich i and other Praj a pati s are parts o f B rah m a S o

.
.
 [ 4 28 ]
through parts of H is part De v as a n i m al s a n d me n a re cr e ated ( H e
, , .

d oes n ot a pp ea r a nd d isa pp ea r l i k e other A v a t a ra s H e i s the en d .

n o t on ly of th e A v a t a ra s bu t o f al l bei ngs
'

, I 3 .
-
.

Brah m a a ppeared i n th e l otu s i t i s sa id i n the l a s t Ka l pa

, ,

, ,

w h i ch fr o m th i s e v en t is na med P a d ma Kal pa
'

H o w Brah m a .

a ppeared o u t o f N a r a ya na i n t he pre v iou s Kal pa s i s n o t gi v en Tha t

'

h e a p pea red i n o u r Kal pa i n the sa m e way as i n t he l ast Kal pa i s

evident a s n o d iffere n c e is n oted Brah m a too k u p the creation wh ic h
, .

wa s t w o fo l d d i r e c t or M a nasa a nd i nd i re c t o r thr o u gh Pr a ja
-

pati s a n d Ma n u Th e cr ea ti on o r b ri ng i ng i nto man i fes tati on of those

.

that had been p res e rv e d at Pra l a y a is d i rect o r M a nasa T he m i n d .

bo rn s o ns O f Brah m a took u p pos iti o ns i n the u n i v ers e o f d uty a n d res

o n s i b il i ty an d i n th i s Kal pa th e y ha v e n ot t o l o ok to t he msel v es b u t
p ,

to othe rs Thei r o w n e v ol uti o n is n o t a m atter O f thei r c o n c ern T he

. .

i n n u me rab le M on ads were created th rough M a n n a n d the real h i s tory

o f the Kal pa i s the h i story O f thei r evol ution .

Fi rst there was th e proce ss o f in v ol u t io n There was n o for m .

a nd fo rm s had t o be rst brou gh t forth Li m itat i on a fter l i m itatio n .

ha d to the i m pose d t o chai n l i fe i n form s, For when se t form s were .

a rri ved a t w i th set orga ns J i v a s cou l d be tru sted w i th i n de pen den t

,

a cti on .

e ne rgy i s s pe n t i n va i n i n th e econ o my o f the u n i ver se

NO .

Ea ch m onadi c ow as i t a p pea red i n the u n i v erse coul d h e ca rried o n '

to a c e rta i n stage by o n e com m on gu id i ng i n u en ce Th is requ i res a

, .

l ittl e explan at i o n .

Each particl e o f ea ch T a t va is al i v e Th e T a t v ic l i fe i s t he .

l i fe o f t he rs t P u ru sha Bu t th e pa rti cles co m b i n e an d th e power o f

.
,

com bi nation proceeds from the l i fe o f the secon d P u ru sh a the Is v a ra ,

o f ou r s ystem E v ery com bi nat i on however l arge ha s the l i fe o f

.

Is v a ra i n i t a nd i t i s that l ife wh ich k e eps u p the com bi n ation

.

Eac h .

com bi nation for th e ti m e bei n g has its ru l er wh o i s th e V iceroy o f ,

Is v a ra a nd wh o i s cal led the Monad o f that com bi nat ion

, Mo nad is .

J i v atma o r J i va A tm a o r A t ma as l i m ited by e v ery J i v a .

The c o m b i n at i o n t ransform s b u t th e Mon ad rem ai n s con stan t, .

The vegetabl e becomes an i m al and the an i m al beco mes ma n bu t o n e

, ,

M onad ru n s th rou gh al l these tran sform at ion s .

By ru l ersh ip over hi gher an d h igher com bi n at i o n s the Mo n ad

o r J i v atm a
,
u l ti m ately a pproaches th e state o f Is v a ra H i mse l f a n d
,

t hat i s the goal O f e v ol ution i n th is u n i v erse .

 [ 4 30 ]
cont i n ua l tran sformation Form s ch ang ed an d d i s sol ve d ; Ch a n ge
.

is con ti n ual ly goi n g on al l ro un d a nd is cal led N i ty a Pra l a y a .

D u r i n g the t ran sform atio n that goes o u combi nat io n s a re

'

gu ided by ru lers w ho a re the P itris They lead the com b i nation s

,
.

o n ti l l the h u m an fOrm 1 s reached When the h u m an form 1 5 reached

.

each com bi n ation i s a m an The h ighest o f the Pitris can give onl y
.

germ i na l Manas When th e P itri s give t o the com bi natio n al l that

. ,

they coul d gi ve thei r work i s o v e r fo r th is Kal pa

, , .

Then come the K u ma ri c sou ls the Pu ra n j a n a s from th e Ma nas a ,

Lak a ( P .
T hey nd th e abod e read y m ad e and lea v i n g their
friend an d com pan ion they en ter thei r chose n abod es There are .

n ine gate ways i n th at abod e an d e v ery enj oyme n t reaches Pura n j a n a

,

th rough th ose gate ways H e becomes m ad i n the pu rsu i t o f enj oy

.

forgets h i m sel f H e forgets h is fr i end the eternal com pa

ments H . e .

n ion O f J i v a H e iden ti es h i m sel f wi th the abod e H e th i n ks that

.
.

he i s i nseparable fro m that abode S o h e goes on a nd.o n h opelessly

i n h is cou rse o f riotou s j oy an d the Frien d whom he forgets gi v es h i m

rebu ff for e v ery j oy that he meets The rebu ffs at l ast m ake h i m a .

l ittl e attenti v e The

.
friend the n speak s through the Ved as the ,

S m ritis th rough sages an d at l ast H e co mes d ow n H i m sel f as an

,

A vatara .

The Etern al Fr i end rs t al l ows Pu ra n j a n a

-
to ru n o n i n the
m idst o f enj oym ents j u s t as h e l i
,
kes I f he g o es beyon d the l i m i ts .

Of e t m peran ce a nd m oderation h e gets som e u n pleasan t experie nce .

I f he d oes someth i n g wron g he feels the pai n fu l consequ

,
ence The .

sti ng o f pai n m ak es Pu ra n ja n a ponder o v er what he does He .

registers the pleasu rabl e and p a i n fu l ex perien ces and reasons abou t
the causes an d e ffects H e tries to k no w what i s righ t an d what i s
.

w ron g .

W ith the power o f d iscri m i natio n i n i ts i n fan cy w ith the ,

enj oymen t n atu re o r the sel f seek i ng A s u ric elem en t too stron g -

i n h i m Pu ra n j a n a the K u m a ric sou l i s hel pless H e i s d ri fted away

, , , .
,

th ough someti mes m uch agai nst h is w il l .

The Frien d comes to the rescue The Devas a n d A su ras com .

b i ne an d w i th th ei r j oi n t e fforts the ocean O f M il k is chu rned and

, ,

the Goddess of E vol ut i on the E nergy of Vi sh n u m akes H e r d i v i ne

, ,

a ppearan ce i n ou r u n i v erse The De v as become m ore th a n a m atch

.

for the A su ras The V a iv a s va t a Ma n v antara steps i n the M a n v a n

.
,

tara teem i ng with the fate O f m a n a nd o f the u n i v erse .

 [ 4 31 ]
1

Is va ra the etern al frien d o f Pu ra n j a n a is most bu sy i n the

, ,
-

V a i v a s va t a Man v antara Every e ffort i s m ade to raise h u man ity

.

t o a h igher l evel and to O pe n o u t al l the possi bil i t i es o f m an

. .

Fi rst the enjoym ents o f S varga are hel d o u t before the r i s in g

,

V 1 s 1o n o f men as an al l u rement Ma n ad m i res those enj oyments .

a nd m akes every e ffort to attai n them The Ved ic sacri fi ce is re v ea l .

c d to Pu ru ra va s w ho becomes m ad after Urv a s i the nym ph o f S varga

.
, , .

Later o n the heaven ly c o w S u ra bhi a ttracts V is v a m it ra A n d h e

, , , .

b ecomes the ch ief actor i n the prom u lgation o f Ved ic sacri ce I n .

t he rm ness o f resol v e i n th e bol d an d d e t e rmme d pu rs u i t of obj ects

, ,

a nd i n the i n t o l e ra n ce o f i n ferior i ty V i s v a m i t ra stand s prom i nently ,

o u t as an exam pl e t o h u man ity for al l ages to come and i t is m eet ,

and pro per that i n the n ext M an v antara h e w i l l act a s o n e o f the ,

s even sages gu id i ng the a ffa i rs o f the u n iverse .

The Karm a Ka nda o f the Ved as i s a m on u ment o f V is v a

mi ta ra s g i ganti c e fforts for the good o f h u man ity Is va ra m ade

.

re v elat i ons H e pro mpted the sages

. .

I f the K arm a K an d a hol d s o u t th e al l u rem en ts o f S v arga

l i fe i t l ays d ow n ru les an d restr i c t i on s at the sa me ti me that reg u late
, ,

l i fe and beget tem perance a nd m od eration Mer i toriou s acts are e n .

j oi ned a nd acts th at retard evol u t io n are proh ibited Men do what i s .

good a n d a v oid what i s e v il that they m ay atta i n hea v en ly th i ngs

, .

They d o what i s r i ght a nd sh u n what is wrong n ot because that is ,

th e La w the d i vi ne w i l l bu t beca use i t gi v es them som e rewa rd

, , .

A ll the sam e the m i n d is tra i ned the m an c u rbed and regu l ated
, , .

The b itter pil l is taken a n d i f the ch i ld th i n ks that it i s for the sweet

m eat he i s on ly m istak en Wh en th e ch i l d grows he k nows that h e
.
,

takes the b itter pi l l as i t is th e l aw o f natu re th at he shoul d do s o Do .

wh at i s righ t because that is the l aw Sh u n wh at i s wrong bec a u se

, .
,

i t is agai n st the l a w W e are al l carried forward by the l aw an d w e

'

.
,

m u st w i l l i ngly gi v e ou rsel v es u p t o th at l aw W hen we do th at we .

,

partak e o u rsel v es o f d i v i ne l i fe The grou n d had to b e prepa red .

fo r fu rther teach i ngs .

E ve nts i n S varga foresh adow a n d forestal l even ts that are t o

transp i re o n the earth The De v as a nd A s u ras by the i r m u tual gh t

.

i n S varga bri n g a b ou t a state o f th i ngs wh i ch c asts its shadow o n

the earth b elo w .

Two great even ts h appened in S varga the k i l l i ng of V ri tra ,

a n d the depo s it i on of Bal i .

 [ 4 32 ]
V ri t ra though an A su ra was a v otary o f S a n k a rs ha n a the
, ,

Shan kara as pec t o f Vish n u V rit ra was great i n al l respects an d.

h is wisdom extracted the ad m ir ation o f I nd ra B u t he rep resen ted .

the idea o f person al sel f i n j iva wh ich i s s o strong roo ted and wh ich ,
-

i s the hardest th i ng to o v er come V ri t ra was k il led by a weapon .

,

wh ich i s n o other than the m ost wil l i n g a n d ready sacri ce o f personal

sel f b y D a d hic hi .

Bal i the A s u ra k i n g , u ngrudgi ngly gave al l that he h ad t o

,

V ma n a . T he A s u ra had becom e so great both i n i ntel l ect an d i n

sp iritu al ity that there w a s n o q uestion o f k i ll ing h i m o r o f his be in g
,

o v erpowered by the De v as The A su ras a n d De v as both com bi ned .

to mak e S v arga th e store house o f s piritu al l i fe The A su ras by

,
-
.

thei r w i l l in g su rren der perm itted the Devas to ha v e enti re hold o f

S v arga By th is sacri ce they establ ished thei r i nd is pu table righ t
.
,

t o S varga i n the broad d ispensation o f p ro v idence and i n the s u c

,

c ee d i n g Man van tara Bal i is to becom e the l n d ra of the De v as

, .

V a ma n a was the same a s Lord Sr i Krish n a o n o u r earth I f d ip .

l o ma c y had su cceeded s o easily below as abo v e i f the A s u ra ch i efs o n ,

earth h ad be h a v ed as S plend id ly a s Bal i i n S v arga the horrors an d heart ,

rend i ng scenes of K u ru k s he t ra cou l d ha v e been a v oided The sa me .

resu l t was howe v er b rough t a bo u t i n S v arga as i t was s u bsequen tl y

b rough t abou t on the Earth The actor w a s the sa m e the d i pl om acy
.
,

was the sam e on l y the resu l t o f d ipl om acy w a s d i fferen t o n the

,

d i ff eren t pl anes The d epositio n of Bal i was bl ood less wh i le the

.

d ep o s i tio n o f D u ry o d han a j w a s } bl oody o n e .

Com i n g down to E arth let u s s e e how e v en ts i n S va rga were

fol lowed u p o n the terrestrial pl an e .

T wo great h u m an A v a t a ra s came o n e the ideal an d t he other ,

the apostl e o f u n s e l s hn e s s B ut we m u st take a ru n n i ng su r v ey o f t he

.

A va ta ra s a s a whole .

V ish n u appe ared o n Earth H i m sel f th rough H i s d i rect m an i ,

fe s t a t io n s cal led A v at a ra s Ten o f them have be en s pe ciall y picked

.

o u t as Great A v a t a ra s though n o spec ication h as been m ade i n the

,

B h a gavata P u ra n a .

There were three great As u ric movem en ts i n th i s Kal pa ,

C aused by th e th ree s uccessi v e i ncarnation s o f J aya a nd Vij aya And .

these gave o u r fou r great A va ta ra s .

, H i ra n y a k s ha was k il led by Varaba H ira n y a k a s i p u was k i lled

.
,

by N ri s in ha Ravan a an d K u m bha k a rn a were k il led by Ram a S isu

. .

pal a and D a n t a v a k ra were k i l led by S ri Krish n a K u rm a was a great .

A v atara as H e prepared the way for the spi ritu al regeneration of the
'

u n i v erse by t he C h urn i n g of the ocean o f M i l k

, .
 shewed the rel at i ve i m portan ce o f each H is teach in gs are perfect .
,

thorough an d exhaustive E v er s i nce H is m an i festation those t e a c h

.
,
a

i ngs h ave b een t e i terated i n a thousan d form s they h a v e be en adapted

-

to d i fferent powers o f u nderstand i ng an d al l the m od ern scri ptu res of

H i nd u ism h ave grown u p ro u n d the central poi nt o f those teach i ngs
, .

Me u had n o l onger to com pl a i n o f tea ch ings They had to

fol l ow those teach i ngs n ow an d to l i ve u p to them They h ad to

begi n w i th un s e l s hn e s s a n d end w i th l iberation New vi stas open ed

, .

o u t before the growi ng spiri tual vis i on o f m en v istas o f n e w worlds

, , ,

n e w plane s o f m asters o f Yoga an d w i sdom

, form ing every l i n k ,

between m an and Is va ra Poss ib i l it i es becam e real i ties L iberation

. .

was n o l onger a word o f the l i ps .

No w l iberation i s a rel at i ve term F i rst there m ay be l ibe ratio n

.

fro m the bond s o f T ril o ki o nly O r i t m ay be from the l i m i tation s .

of J a n a l o k a wh ich was the h ighest poss i bi l i ty w i th wh ich the J i v a

started Or i t m ay be l i beratio n fro m the bond s o f the Brah mand a
.

i tsel f The l ast l i berat ion i s agai n t wo fold i n i ts character Th ere

.
.

m a y be l i beration fro m al l con c rete th i ngs and al l i deas i n cl ud i n g ,

the i dea o f Is va ra H i m sel f o r the l i beratio n m ay lead to th e

great Is va ra from who m m any sol ar system s proceed M u k t i i s not .

o n ly l i beration fro m b ondage I t is al so som eth i ng m ore I t is a n

.
_
_
.

acq u isi tion S tarti n g fro m the pl an e o f J an a Lok a the K u ma ri c sou l

.
,

acqu i res h igher an d higher po ssi b i l i t i es H e m ay transcen d J an a .

Lok a H e m ay tran s c en d even the S atya Lok a B u t passage acros s

. .

S atya Lok a i s not easy i n th i s K al pa M u k t i i n its ful lest a n d .

h ighest sen se m ean s freedo m from al l l i m i tat i on s caused by Pra k rit i ,

caused by T i me an d S pace an d ident i cation wi th Brah m an who i s ,

absol ute b l i ss absol u te co nsciousness an d absol u te ex istence beyon d

,

the l i m i ts o f Ti m e an d S pace Th i s is cal led A ty a n t i k a Pra l a y a o r

.

absol u te d i ssol ut i o n B u t th is M u k ti [ca n n ever be obtai n ed til l a l l

.

the d u t i es o f a ma n are performed These d uti e s are n o th ing else .

b u t sacri ces o r Yaj na M a n m u st pe rform each o n e o f h is d uties he

.

m ust p e rform al l that he o wes to h i m sel f to al l other be i ngs a nd l as t , ,

o f a l l the h ighest d u ty he o wes to the Is v a ra o f the U n i verse t he

Lord of S acrice Ya j n es va ra H i msel f

, A d hiy a j n a a m I he re i n t he
. ,

body best o f l i vi ng be i ngs

,

.

The Bhaga v a t a s d o n ot care to go beyond the Yaj na P u ru sha .

T hey do not care to l eave the l i fe o f sa c rice a s l ong a s t he i r Is va ra ,

sta nds o u t as the e m b o d i m e nt o f a l l sa cri ce .

S al utat i on to Thee B ha ga v a n h l e t m e m e d itate o n V a s udeva

,
.

Sal u tat i ons to Pra d yu mn a A n irud d ha and t o S a n k a rs ha n a H e who

,
. ,
 [ 4 35 ]
by k now i ng these mr t z s i n the m r tz l es s whose on ly mrtz is m an tra
' '

f
m akes o feri ngs to Yaj na P urusha i s the com plete seer
I 5 37 , . . . .

W hen the In d riy a s said Kapi la that m an i fest the obj ects o f
, ,

external a nd i n ternal perception become trai ned by the performan ce ,

o f Ved ic Karm a their s pon taneou s V ri t t i ( or fun ction ) i n a m an o f

,

con cen trated m i nd is i n S atva wh ich i s the same as Vish n u Th is .

V ri t t i wh ich i s voi d o f al l sel sh ness i s Bhakti i n Bha g a v a n a It is .

s u perior to M u k ti I t i nstantly destroys the Kosha as the d i ges ti v e

.
,
-

re con su mes food The devoted have n o yearn i n g for that M u k ti

.

wh ich m akes the J i v a one w i th M e B u t they prefer e v er to tal k .

w i th each othe r abou t M e to exert themsel ves for My sake an d e v er ,

to med i tate o n m e M u k ti comes to them u n asked My V i bhu t is

. .
,

the e i ght S id dh is an d al l the glory of the h ighest Lokas are the i rs

,

thou gh they wan t them n ot I a m thei r Teacher thei r Friend thei r .

, ,

c om pan ion the ir al l S o even Kal a c an n ot d estroy them

, .

.

A gai n The de v ote d s pu rn S a l o k y a S a rs ht i S a m i py a S a ru p y a

,

, , ,

and S a y uj y a e v en when o ffered to them an d they pre fer to ser v e

,

B ha g a va n e v er a nd e v er Com passion an d friend l i ness to al l bei ngs

.

are the essential q u al i cation s of the de v oted They m u st be h u m bl e .

respectfu l a nd sel f con tr ol l ed They m ust pass their d ays i n heari n g .

a nd reci t i ng the gl ory o f B ha g a va n Kapi l a m akes the fol l owi n g .

c lassi cation as to th e n al d esti ny o f m e n ( p 46) .

I . Those wh o sel shly perform thei r D harm a a n d worsh i p

D evas a n d P i tri s go to Som a Lok a an d a fter partak i ng o f Som a , ,

they are agai n re born Th e i r Lok as are d estroyed w i th the d ai l y

-
.

Pra l a y a o f B rah m a .

2 .Th e worsh i ppers o f H ira n y a g a rb ha ( Brah m a) reach -

B rah m a Lok a o r Satya Lok a and there wa it for two Pa ra rd d ha s z e

'
'

. .

for the l i fe t i m e o f Brah m a a n d u pon the nal d i ssol ut i on o f the

B rah m anda they en te r wi th H ira n y a ga rbha the Etern al S u preme
,
-

P u rusha who i s s up re me B l iss an d thei r se nse o f i nd i v i d ual i ty be

,

comes then lost .

3
. Brah m a w i th M ar i c hi an d other R i sh i s w i th K u m aras ,

a n d other lord s o f Yoga an d w i th S iddhas who a re leaders o f Yoga , ,

d o by the i r u n sel sh act i on an d at the sam e ti me the reten t i on o f the i r

,

i nd i v id u al ity an d thei r vi sio n o f separateness reach S agu n a B rah m a

,

o r the S econd P u rusha who is the Is va ra o f ou r system , A n d whe n .

K ala a s a n aspect o f Is va ra cau ses a d istu rban ce i n th e G u n as o n the

, ,

a pproach o f the c reat i ve per i od they are born agai n j ust as th ey had

b een b efore ( They are born because o f thei r i nd i vid ual ity an d thei r
.

v i s i on o f separateness They are b orn i n the sam e state o n a cc o u n t o f

.
 [ 436 ]
the ir no n attach men t a n d the i r u n s e l s hn e s s S r zdlz a m) A s l on g a s the
'
-
.

T ri l o k i l asts they enj oy al l the d iv i n e th ings o f S atya Lok a a c cord i ng

, ,

to thei r Karma ( A n d when the T ril o ki i s destroyed they attai n

.
,

the S agu n a P u rusha w ho is Fi rst A vatara S rz d fz a ra ) When th e

'

, . .

G u nas are d istu rbed agai n they com e back ( i e they re v ert to thei r . .

for mer posts respecti v ely S r z d iz a ra ) I I I 32 x i i x v

'

. .

Those wh o u n s e l s hl y perform their d u ties and g iv e them

4.

sel ves u p e nt i rely to the S u prem e P u ru sha void o f al l attach men t an d

al l egoism cal m tr anqu i l and pu re i n th e m i nd go t hro u gh the gate
, ,

way o f the S u n to the al l per v ad i ng P u rusha t he Lord o f al l th e , ,

m aterial an d e f c i en t cau se of al l th i s .

Com m en tin g o n I I 2
x x v i i i S rid ha ra says There a re
~
-

three cou rses for those that g o t o Brah m a Lok a Th ose wh o go by .

th e excel len ce o f th ei r merits bec o m e h old ers o f responsibl e posi tion s

,

i n the n ex t Kal pa accord in g to thei r respective m eri ts

,
T hose .

w ho go there by worsh i pp i n g H i ra n y a g a rb ha an d others beco m e -

l i berated al ong w i th Brah m a Those who are worsh i ppers o f Bhaga.

van p ie r
, ce the B rah m and a at w i l l an d reach the S tate o f V i sh n u
.

The cl ass i cat i on is the sam e as m ade b y Kapil a .

H i ra n y a g a rbha U pa s a n a , wh ch
-
was p re v alen t at o n e t i m e i s i
n o w o u t o f u se I t was the worsh i p
. of the Li fe aspect o f Is v a ra as ,

m an i fested i n the Sol ar system There i s a h igher d u ty the h igh es t .

,

d u ty o f a J iva m an i fested i n th is u n i v erse t o real ise that th is u n i verse ,

i tsel f i s a part of a b ig u n i v erse an d there i s Is v a ra o f that big u n i ,

v erse Bha g a v a n H i ms e l f a n d to s u rrender o n e s e l f c o mp l e t e l y u p to H i m

i n pu re l o v e an d d e v otion H e w il l n ot then be of th is u n i v erse b u t
.
,

h e i vi l l b e o f m any u n i verses he w i l l tra nscen d the l i m its of al l the,

'

se v e n pl an es o f o u r system at w il l W hat h i s work then w il l be; i t i s for .

B ha g a v a n to s a y n ot for h i m The work o f Bha g a v a n i s h is work th e

.
,

l i fe o f Bha g a v a n is h is l i fe H e becom es a Bh aga v ata The G 0 p is

. .

are ideal Bha ga v a t a s and the V ri n d a v a n a Li l a i s the consu m m at io n o n

th is earth o f the rel ation o f a Bhagavata w i th Bha ga v a n Th i s t o al l .

B hak tas i s the h ighest form o f M u k t i e) .

I
To the Bhak ta there ,
is no ut the u n i verse an d the
lord of u n i verse .

l
Forget the u n i verse forget every ,
onl y m ed i tate o n th e .

etern al u n chan gi n g elem en t i n y o u be xed ,

i n that a n d th at only
an d y o u attai n A ty a n t ik a Pra l a y a ]

P EA C E BE TO A LL .
 Un ive rs ity o f C a lifo rn ia
S O UTHERN REG IO NA LL L
IBRARY FAC I ITY
Re t urn this ma te ria l to the l ibra ry
fro m whic h it wa s bo rro we d
.

{ fl sau mnau

S RLF
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