Chapter V: The Story of the Prachetas Brothers (3)

But people had grown old in their ideas about Vedic sacrifices. The first seceders were some Kshatriyas. They did not understand why Vedic Sacrifices should be the monopoly of Brahmanas, and they aspired to the position acquired by them. The foremost of these Kshatriyas were the Haihayas and Talajanghas. But they were defeated by Parashurama, who re-established the supremacy of the Brahmanas.

But a silent revolution was going on, in which the Kshatriyas and Brahmanas equally took part. King Janaka and Rishi Yajnavalkya gave the finishing stroke to the Upanishad movement, and side by side with Karma Kanda grew up the Jnana Kanda of the Vedas. Rama brought the two divisions of the Vedas into closer union, as he was himself the resting place of both. And as Vishnu himself, He became the object of Upasana. The three Paths appeared, that of Karma, Bhakti and Jnana. Vedic Sacrifices held their own, and a school grew up which accepted these as the highest Karma which man could perform. Another school, following the very old teachings of Kapila, dissected the transformable parts in man and discriminated the same from the non-transformable. A sister school followed up the teaching with practices in conformity to these, and taught how to concentrate the mind on the discriminated Atma. Another school confined itself to the properties of matter and mind, soul and oversoul, and remained wonder-struck at the superior properties that divided Jiva from Ishvara. Schools of independent thought grew up. Each school had its followers. There were differences and dissensions. There was disunion, self-sufficiency, pride, envy, jealousy and other evil traits of human character that thinks too much of itself. Every one followed his own faith and hated the follower of other faiths. This was the cycle of Shishupala and Dantavakta.

Jarasandha performed Vedic sacrifices, and he put in chains the Vaishnava kings. There were those who believed in the existence of two primary causes, (_Dvivid_). Men, like the king of Kashi, prided themselves on mock wisdom. Religious faiths existed in all possible shades, and their difference was accentuated by dogmatism and mutual jealousy. "The Vedas are different, the Smritis are different. He is not a Muni, who has not some distinctive opinion of his own." This well known verse related strictly to the period of which we are now speaking. Shishupala had respect for the Munis. He was essentially a man of the period.

Sri Krishna taught harmony. He gave the essence of all religions, the eternal truths that formed the ground work of all faiths. He proclaimed in the clearest language possible the One underlying the Many, the eternal Brahman as forming the essence of Jiva and Ishvara. He particularly emphasised the relations of man, Ishvara and the universe, and the duties that followed from these relations. Religion became a science, the law universal, and all teachings found there respective places in the universal religion which He proclaimed. The Rishis bowed down their heads before Him. The Upanishads were never explained so lucidly before. The key-note of all truths and all religions was unravelled beyond all doubt. Such knowledge could proceed only from Ishvara Himself. The Rishis recognised Sri Krishna as the Lord. But Shishupala was slow to believe in this novel revolution. He did not understand why the Rishis gave the first place to Sri Krishna at the Rajasuya sacrifice performed by Raja Yudhisthira. The difference formed a religion with Shishupala. But the age of differences was doomed. The age of unity, of harmony, of spiritual glory was now to reign in the Universe. Hundreds and hundreds of years have passed away, but the scriptures one and all proclaim the glory of the Lord Sri Krishna. What He has done for our universe, we shall see later on.

Danta-vakra was the Tamasic counterpart of Shishupala.

The Asuras advanced as the Kalpic age advanced. There was no end of advancement from the standpoint of self. There is no big jump from individual self to universal self. Though the essential idea of spirituality is unity and the essential idea of materiality is diversity, the one idea develops into the other idea, by an ever widening view of things. Our duties enlarge. Our relations increase. The range of life widens, till it includes the life in Svarga. Vedic Yajna is then performed, though from a pure motive of self-advancement. The advanced self comes very near to the universal self. The performance of Vedic sacrifices is Asuric in so far as it is selfish, but it minimises the self of earthly existence, and gives a transitory character to our worldly joys and sufferings, and it gives the idea of an enlarged self, of widened existence and of higher duties. The Karma Kanda of the Vedas therefore opens the door widely to real spiritual life.

This explains why Vishvarupa, an Asura, guided the Devas for some time. The three heads of Vishvarupa represent the three Vedas. The swallow head is the Rik, the sparrow head is the Saman, and the Tittiri head is proverbially the Yajur. This refers to the prevalence of Karma Kanda. But when better times came, Indra killed Vishva-rupa. The place of Vishva-rupa was however speedily taken, up by Vritra. And Indra had recourse to Atharva, the fourth Veda and to Dadhichi, a votary (represented as the son) of Atharva Veda, the very ideal of self-sacrifice.

And who is this Vritra? The Vedas say: -- _"Sa iman lokan Avrinot etat Vritrasya Vritratvam."_

He spread over (_vri_) all these Lokas, this is the Vritraship of Vritra.

The Bhagavata says: -- "These Lokas are spread over by him in the form of Tvashtri's Tapas. Hence he is called Vritra." VI. -- 9-xviii.

The invocation of Tvashtri is thus described in the Bhagavata: -- "Rise up, O Indra -- Shatru, never give up enmity." VI -- 9-xii.

The word _shatru_ means enemy. Tvastri meant to say "he who is to become the enemy of Indra." But by proper grammatical construction, the expression means, he of whom Indra is to become the enemy. The invocation was therefore defective and it produced a contrary result. Panini points this out as an apt illustration of what bad grammar leads to.

The Vedas thus speak of the invocation: -- "As he said-_Svaha_! O Indra-Shatru! rise up -- so Indra became the enemy of Vritra." Notwithstanding his wisdom, Chitra-ketu was anxious to have a son. He wept bitterly, when the son was lost. He was a votary of Sankarshana, who presides over Ahankara or Egoism. So by devotion he became the king of the Vidyadharas. This selfish devotion, the worship of Gods for the gratification of selfish aspiration, which is so universal, is Vritra.

Vritra was killed by a weapon made of the bones of Dadhichi the Rishi of self-sacrifice. We want to kill thee for thy bones, for they will be of service to the universe, so said the Devas. And Dadhichi felt the height of pleasure in giving himself completely up, that the universe might prosper.

We are told that the fight with Vritra took place in the Vaivasvata Manvantara. The readers will easily understand why this is so.

The fight between the Devas and the Asuras is only a counterpart of struggles on our earth between the forces of materiality and spirituality. With the appearance of Lord Krishna, the ascendancy of the Asuras is virtually over, and however self-seeking we may be by our nature, we bow down before the ideal of unselfishness, of One Life pervading all beings, so prominently held before us by that greatest of all Avataras, and the circle of those that follow this ideal is daily increasing.

But why is Atharva Veda spoken of as the Veda of unselfishness? The popular idea about that Veda is quite the contrary.

People resort to it for Tantric malpractices. The Vajra or thunderbolt is an electric current, which in the hands of Indra has the power of spiritualisation. The Asuras dread the subtle forces of nature which reach them even in the regions of Patala. Who knows what purpose the electric discharges serve in the economy of nature? Who knows of the subtler currents of spiritual forces that silently bring about the grandest revolutions in nature? Atharva Veda inculcates an intimate acquaintance with the subtle forces of nature. It opens the door alike to White as well as Black Magic. But at the present day, the Black Magic only survives, making the Atharva a name of opprobrium and reproach.

Marut is Vayu. The Maruts are forms of Pranic energy. They are 49 in number, corresponding to the 49 forms of Agni. These 49 forms include all sorts of Pranic energy in the spiritual, intellectual and material planes. As the whole process of evolution is dependent on life activities, and as life itself is essentially divine, the Maruts are the companions of Indra. As by life, we understand individual life as imprisoned in Jivic centres, the Maruts are by birth Daityas.

We have lingered so long over the Daityas. The Danavas are also called Asuras, but they are essentially different from the Daityas. Every individual has got two aspects -- Prakritic and Purushic. The Purusha aspect in him is limited by the individual Prakriti. The individual limitation appertains to the Daityas. The Prakritic element in man is Danavic. The chief Danava, Maya, is an aspect of Maya. Maya is a great magician, as the essence of Prakriti is illusion. Duryodhana and his brothers could not discriminate between the illusory aspect of the assembly-ground prepared by Maya. To the Pandavas, the followers of Sri Krishna, there was no illusion. The Danavas lead men away from spirituality, so much so that they may be estranged completely from their spiritual nature. These dark forces in nature have no redeeming feature in them. Fortunately for the history of the universe, we do not hear much of them.

THE STORY OF HIRANYAKASIPU.

*SKANDHA VII. CHAP. 2-4.*

Upon the death of Hiranyaksha, Hiranyakasipu collected his companions and told them that Vishnu was no longer keeping that neutrality and impartiality which he had observed of yore. On the contrary, he had taken the side of the Devas, under the pretence of Upasana.

He then consoled his nephew and his brother's wife by words of wisdom explaining to them the transitory character of the world and the permanence of Atma. He also told them several stories to illustrate the point.

Hiranyakasipu vowed enmity to Vishnu. He prayed hard for immortality and supremacy over the Triloki. Brahma became pleased with his asceticism and enquired what boon he wanted. Said Hiranyakasipu: -- "Let me have no death from any one created by Thee. Let not those that are not created by Thee kill me inside or outside, by day or by night, with any weapon, either on the earth or in the air. Let no man or animal, with or without life (asu) Deva, Daitya or serpent kill me. As thou art without a rival in battle, the one glorious lord of all beings and all Lokapalas, so let me be too. Let me possess all the Siddhis, (Anima &c.)" Brahma said, Amen.

Hiranyakasipu then ruled the Universe. He took the place of Indra. All the Devas worshipped him.

Brahmanas and other Grihasthas performed Yajna in his honor and gave offerings to him. The earth yielded plenty even without much effort. There was prosperity all around. The Shastras were however not duly respected. (All this is a description of the material period, the reign of Materiality). A long, long time passed on in this way. At last the Lokapalas could bear it no longer. They prayed to Vishnu for relief. The Devas heard a voice from heaven "Wait ye all. The time has not yet come for the fall of Hiranyakasipu. He shall be the enemy of his own son. I kill him then." -- Assured by these words, the Devas went to their own place.

HIRANYAKASIPU AND PRAHLADA.

*SKANDHA VII. CHAP. 4-9.*

Hiranyakasipu had 4 sons. Of these Prahlada was great in his virtues. He was respectful, well-behaved, truthful, self-controlled, friendly to all beings, and great in his devotion. Even in his infancy, he gave up play and constantly meditated on Vasudeva. The things of the world had no relish for him. In the exuberance of devotional feelings, he sometimes laughed, sometimes wept, sometimes sang and sometimes danced. At times when the feelings were profound, he remained quiet with hair standing on end while tears flowed down his cheeks.

Shanda and Amarka, sons of Shukra, had charge of the education of Prahlada. He heard and learned whatever they had to say, but he inwardly did not like the teachings about mine and thine and about the transitory things of the world.

Once Hiranyakasipu placed Prahlada on his lap and asked him -- "What do you consider to be righteous (_Sadhu_)?"

Prahlada replied: -- "Human souls enshrined in bodies are always distracted on account of false perceptions. O great Asura, I therefore consider it righteous to leave the house, which like a dark well causes the downfall of Atma, in order to go to the forest and take the shelter of Vishnu."

Hiranyakasipu smiled and said: -- "It is thus that boys are spoiled by others. Take him back to the house of his teachers and let them see that Vaishnavas in disguise may not confound his Buddhi."

The teachers brought him to their house and asked him in gentle and sweet words: -- "Child, do not conceal any thing from us. We are your teachers. Tell us whether this perversity is spontaneous in you or whether it is acquired from others." Said Prahlada: -- "I and others, this is mere false perception caused by the Maya of Bhagavan. So salutations to Him. When Bhagavan becomes kind, it is then only that the difference-making perception of men disappears. As the iron moves of itself in the presence of a magnet, so the distraction in my Budhi, if you like to call it so, rises of itself in the presence of Vishnu."

"Get the cane," said one of the teachers, "This wicked boy will put us all to shame. He is a disgrace to his family. It is but meet to punish him. The Daityas are sandal trees and this boy is a thorn plant amongst them. Vishnu is the one for the extirpation of the sandal forest, and this boy is his handle."

They threatened Prahlada in various ways and taught him Dharma, Artha and Kama, and the different devices to subdue one's enemies. At last they thought Prahlada had been well trained. So they took him to the king.

The king embraced the child and said "Prahlada, my boy, you have been so long with your teachers. Tell me what you have learned, as the best of all."

Prahlada replied: -- "Hearing of Vishnu, recital of His glory, constant remembrance of Him, attendance on Hari, His worship, adoration, service, and friendship, and offering oneself entirely to Him this is ninefold Bhakti. This Bhakti is to be offered to Vishnu and acted upon. This I deem to be the best teaching."

Hiranyakasipu reproved the teachers in anger. They told him, it was neither from themselves nor from any one else that Prahlada had these teachings, but that they were spontaneous with him. The Asura king then addressing his son said: -- "If you have not learned these things from your teachings, whence could you have such a vicious inclination."

Prahlada replied: -- "Inclination for Vishnu does not come to the Grihastha either from himself or from any other. One blind man cannot lead another. It is the company of Mahatmas alone that can give such an inclination."

Hiranyakasipu could bear it no longer. He threw down the child from his embrace, and asked the Asuras to kill him at once or expel him. They cried out "kill him, kill him," and struck the five year old child with their spears. But Prahlada was deeply concentrated in Bhagavan, so he felt not the spears at all. This put Hiranyakasipu in fear, and he devised means to kill the boy.

He tried big elephants, venomous serpents, Tantric practices, throwing down the child from the hills, enclosing him in cavities, poisoning, starvation, cold, air, fire, water, but failed to kill his innocent son. He then thought his end was near at hand and became melancholy. Shanda and Amarka told him not to entertain fears, but to wait till Shukra came. The king asked them to take charge of the boy once more. They again commenced to teach him their sciences. One day the teachers left the house on business. The boys were all engaged in play, and they invited Prahlada into their midst. Prahlada took the opportunity to instruct the boys. He explained to them in eloquent terms the transitoriness of all joys and sorrows and the vanity of all worldly attachments. He taught them the imperishable character of Atma, and dilated on its relation to the body and the universe. He then preached in glowing words friendliness to all beings and devotion to Bhagavan. He then told the boys that he had learned these things himself from Narada.

The boys expressed wonder, for they knew Prahlada to have been always under the tuition of Shanda and Amarka.

Prahlada informed them that when Hiranyakasipu had gone to the Mandara mountain for prayer, the Devas attacked his kingdom, and Indra carried away his wife. Prahlada was then in her womb. Narada kept Hiranyakasipu's wife in his own Ashrama till he had taught to her, more for the child in the womb than for the mother, the whole of Atma Vidya.

Prahlada again continued the discourse and impressed on his companions in the most eloquent words, full of wisdom, the utility and nature of devotion. (The original discourse will repay perusal).

The teachers returned and found the contagion of Vaishnavism had also spread amongst other boys. They instantly reported the matter to Hiranyakasipu. The king became all wrath and angry. He sent for Prahlada. Prahlada approached him with all respect and humility. The king thundered forth thus: -- "What makes thee so often disobey me, thou vile enemy of thy own race? Dost thou not know that I will instantly put thee to death? All Triloki dreads me and trembles when I am enraged. But thou dost break my words without the least fear in thy mind."

"Father," said Prahlada, "Bhagavan is my only strength. He is not only my strength, but also yours and that of the whole world. Look upon all as your own self, father."

"Unfortunate that thou art", said Hiranyakasipu, "Tell me, who else is there besides myself whom thou callest Bhagavan or Ishvara. Where is he?" Said Prahlada, "He is everywhere."

"Why not then in this pillar?"

"Yes, I see him there."

"Well, let me sever your head from your body and see how your Hari can preserve you."

So saying, Hiranyakasipu took sword in hand and violently struck the pillar with his fist. A great noise was heard at the time, and the fearful Nrisinha came out of the pillar, half man, half lion. Hiranyakasipu with wonder saw He was neither man nor animal. Nrisinha placed the Asura king on his thighs and tore him with His nails to death. (For a description of Nrisinha and of the fight refer to the original).

The Devas all collected and prayed to Him one after the other. But Nrisinha was still in a rage and they dared not approach Him. Brahma at last sent Prahlada to pacify Him.

Prahlada approached Him slowly and prostrated himself at His feet; Nrisinha became full of tenderness and placed his hand on the head of Prahlada. That divine touch removed all evil from Prahlada and illumined his mind with Brahma Vidya. He then broke forth into a prayer, (perhaps the most sublime in the Bhagavata Purana).

THE PRAYER OF PRAHLADA

*SKANDHA VII. CHAP. 9.*

"Brahma and other Devas, Rishis and wise men, full of Satva, have failed to adore Thee in suitable words. How can this Asura boy please Thee, O Hari: But I think, it is not wealth, good birth, beauty, asceticism, learning, power, intellect, or even Yoga that is so much suited for the worship of Parama Purusha as Bhakti. It is by Bhakti that the elephant king pleased Bhagavan. _Even a Chandala, (an outcaste) is much superior to a Brahmana, who has all the 12 virtues, but has no devotion to Vishuu._ For the Chandala who offers his Manas, his words, his Karma, his wealth and even his Prana to Vishnu, purifies not only himself, but his whole line, while, the proud Brahmana does not even purify himself." (Without devotion, the virtues only serve to increase pride. They do not purify the mind. _Sridhara_.)

(The Almighty Vishnu does not want any offering from the ignorant for himself. He is possessed of all things. But the man who gives offerings to Him can alone keep them to himself, for verily the paintings on the real face are to be seen in the image. The self in man is only a reflection of Atma or Manas. Therefore if a man does any thing that affects his Manas only, it does not concern his real self. If an offering is made to Ishvara, that reaches his real self).

"Therefore though of low birth, I have no hesitation in reciting thy glory as much as I can, for such a recital is sure to purify a man.

"Withdraw, O Lord! this terrible form, and be cooled. Look! the world trembles at Thee.

"I am not afraid, however, even of this form, as I am afraid of the wheel of births. Give shelter at thy feet, that I may gain Moksha.

"I have been scorched by the fire of misery in all births. The only remedy is devotion to Thy service. For Thy servant by Thy favor gets the company of Mahatmas. By their company, he gets rid of all worldly attachments and sings the glory of Bhagavan. Then the miseries of life cannot overpower him.

"The parents are not the protectors of the child; medicine is not the remedy for the diseased; the boat is not a shelter for the drowning; for they cannot save from a recurrence of evils. And even the little that others do is promoted by the Prompter of all.

"When Purusha wishes, Maya disturbed by Kala creates the Sukshma Sharira, headed by Manas. That Manas is drawn into a world of recurring births, characterised by the transformations of Maya": (5 Jnanendriyas, 5 Karmendriyas, 5 Bhutas and Manas). "I am being squeezed in this wheel, like the sugar-cane in the mill.

"Draw me unto Thee, O Lord! or I am lost in the whirl."

(Some platitudes and a short account of the part taken by Vishnu in the creation follow).

"Thou dost incarnate as man, animal, Rishi and Deva in order to guard all beings, to destroy the enemies of the world and preserve Dharma, according to the requirements of every Yuga. But in Kali Yuga, Thou concealest Thyself. Hence (from manifestating only in three Yugas), Thou art called Triyuga.

"Lord of Vaikuntha, this mind does not take pleasure in discourses about Thee, as it is vitiated, prone towards the outside, unmanageable, passionate and affected by the three promptings -- joy, sorrow and fear. How can I with such a mind think of Thee?

"I am drawn on all sides by the Indriyas, and I am as miserable as a man with many wives.

"I am not the only sufferer. Look! all men remain fallen by their own karma in the Vaitarani (River at the gate of Yama) of recurring births. They are afraid of births and deaths and of danger from each other. They are mutually both friends and enemies. Take pity on these bewildered creatures, O Thou that art on the other side of the river, and preserve them this very day by taking them across the Vaitarani (_i.e._ the relativity's of Triloki existence).

"O guide of the Universe! what is thy difficulty in saving all men? For Thou art the cause of the creation, preservation and destruction of the Universe. Thou hast much kindness for the ignorant. Thou art the friend of the afflicted. What then by saving us only who serve thy favorite men the Mahatmas (for, those who serve the Mahatmas are already saved).

"O Thou Supreme, I am not the least anxious for myself about the Vaitarani (Triloki existence), however difficult to cross it may be, for my mind is plunged in the nectar ocean of singing thy glory. But I mourn for the ignorant, those that care only for the gratification of the senses and for the means of such gratification while they remain estranged from Thee.

"Generally, O Deva! the Munis are desirous of their own Moksha, they hold their tongue, and roam in solitude without caring for the good of others. But I do not like to be liberated alone, leaving behind me the afflicted round me; I find no other shelter for these misguided people, besides Thee.

"They are not happy, O Lord, in the enjoyment of the objects of the senses. For like itching, it is not a pleasure by itself but seems to be so, as long as Thou art not known.

"It is said that holding the tongue (_mouna_) vowed observance (Vrata), sacred knowledge (Sruta), austerity (Tapas), reading (Adhyayana), the observance of rules pertaining to one's caste (Sva Dharma), exposition of Shastras (Vyakhya), living in solitude (Rahas), recital of Mantra (Japa), and Samadhi also lead to Moksha. But generally it is seen that these are only means of livelihood for those that have no control over their senses. And for proud people they are sometimes the means of livelihood and sometimes not. But pride in itself is not a good thing.

"Thou art not separate from the Universe. Both cause and effect are thy forms. It is not by avoiding the ways of Universe but by seeing Thee everywhere by means of Bhakti, that the right course is followed. It is by striking one stone against another that fire comes out, and not otherwise."

[Let the words of the Asura boy resound from one end of India to the other. Let the sublime words of compassion and universal love be written in characters of gold, and let them be engraven in the hearts of all Indians]. Prahlada was made the king of the Asuras.

VARNA AND ASHRAMA.

*SKANDHA VII, CHAP. 11 TO 15.*

Narada related the story of Prahlada to King Yudhisthira at the Rajasuya sacrifice. That story revealed the highest devotion that was possible for a Jiva to attain with the idea of separate existence. But separation also gives rise to the idea of difference. And as differences become established in society, duties and relations become manifold. Yudhisthira therefore appropriately asked Narada about the Varnasrama duties.

The general rules to be observed by all castes are first given, ethical, spiritual and devotional. The specific duties and indications of each caste are then given, much the same as given in Manu Sanhita, as also the duties of women. The following significant passage occurs at the end: --

"The indications of each caste are given above (e.g. restraint of the senses, contentment, &c., for Brahmanas; courage, strength, &c., for Kshatriyas; reverence, energy, &c., for Vaishyas; and humanity, service &c., for Shudras). If however the indications of one caste are found in a man belonging to another caste, he is to be specified by the caste of his indications and not the caste of his birth." VII -- 35.

The commentary of Sridhara is explicit on this passage. This shews the liberality of the Bhagavata Purana. According to this Purana, the divisions of caste at the present day, (for one must not forget that the Vaishnava movement belongs comparatively to a later period), are not to be determined by birth, but they are indicated by the virtues of each particular individual.

The duties of each Asrama are next enumerated in detail. The enumeration follows the Smritis, with a word for Bhakti Yoga where necessary. Some very useful hints are given for a Grihastha, for which please refer to the original.

The paths called Pitriyana and Devayana are next described. Hints on Yoga and the recital of Pranava are also given.

SKANDHA VIII.

YAJNA.

*SKANDHA VIII. CHAP. 1.*

An account has been given above of the progeny of Devahuti and Prasuti. Yajna is the son of Akuti. In the First Manvantara, when Asuras and Rakshasas were going to devour Manu, Yajna killed the former, with the help of his sons, the Yama Devas. He ruled over Svarga as the Indra of that Manvantara.

[This brings us to the end of the 1st Manvantara. The narration at several places took us to later Manvantaras, and the account of the Asuras especially took us to Vaivasvata Manvantara. The account of the first Manvantara is illustrative of the succeeding Manvantaras. Details have therefore been given at times which might not properly pertain to the 1st Manvantara, but which fit in with other Manvantaras at those stages of the narration. Necessarily the account of the succeeding Manvantaras is very meagre.]

*END OF THE FIRST MANVANTARA.*

THE SECOND MANVANTARA.

*SKANDHA VIII. CHAP. 1.*

Svarochisha is the 2nd Manu. (Svarochisha = Self refulgent). He is the son of Agni; Dyumat, Sushena, Rochishmat and others are the sons of this Manu. (Dyumat and Rochishmat also mean bright, refulgent). Rochana was the Indra (Rochana = bright illuminating). Tushita and others were the Devas. Urjastambha and others were the seven Rishis well versed in Brahma Vidya.

There was one Rishi named Veda Siras. His wife was Tushita. He had by her _Vibhu_, the Avatara of this Manvantara. Vibhu took the vow of Brahmacharya and never married. 80,000 Rishis learned his Vrata.

(The Second Manvantara is in Theosophical language the second ascending half of the 1st round. The spiritual character of this Manvantara is manifest from the use of words meaning "bright," "refulgent." The Avatara is Vibhu or All-pervading. The vow of Vibhu also denotes spirituality. Agni also, the father of the Manu, is almost a name for spirituality).

THE THIRD MANVANTARA.

*SKANDHA VIII. CHAP. 1.*

The third Manu is Uttama, son of Priya Vrata. Pavana, Srinjaya, Yajnahotra and others were his sons. The sons of Vasistha, Pramada and others, were the seven Rishis.

Satya, Veda Sruta, and Bhadra were the Devas. Satyajit was Indra.

Dharma had by Sunrita one son named Satya-Sena. He was the Avatara of this Manvantara. He was born with others called Satya-Vrata. He killed wicked Yakshas and Rakshasas given to falsehood, and Bhutas who injured others.

[The characteristic mark of this Manvantara which is the first half of the second Round is Truth. Satya or Truth enters into the names of one class of Devas, of the Indra and of the Avatara. The name of the Avatara's mother was also truth. The Yakshas and Rakshasas were given to falsehood].

THE FOURTH MANVANTARA.

*SKANDHA VIII. CHAP. 1-4.*

The fourth Mann was Tamasa, brother of Uttama. He had ten sons, Prithu, Khyati, Nara, Ketu and others.

Satyaka, Hari and Vira were the Devas. Trisikha was Indra.

Jyotirdhaman and others were the seven Rishis. The Vedas had been lost in time. The sons of Vidhriti, called Vaidhritis, however preserved them by their own energy. They are also the Devas of this manvantara.

The Avatara Hari incarnated as the son of Harimedhas by Harini. He saved the Elephant king from the crocodile.

THE STORY OF THE ELEPHANT KING.

*SKANDHA VIII. CHAP. 2-4.*

An elephant king resided on the summits of Trikuta. He roamed about with his female herd, intoxicated with the juice that exuded from his temples. Finding a lake, he plunged himself into its waters and quenched his thirst. He then took water in his trunk and passed it on to the young herd and the females. A powerful crocodile attacked him in rage. They fought for one thousand years, each trying to draw the other unto him. The elephants on the bank raised a piteous cry, but they could not be of any use to their companion. The Elephant King got tired at last, but the crocodile being in his own element did not feel any fatigue. The elephant devoutly and ardently prayed to the supreme Purusha. In response to that prayer, Hari appeared with the Devas, seated on the back of Garuda. He drew out the crocodile, cut off its head with the chakra and thus saved the Elephant King.

The Elephant was a Gandharva, named Huhu. He was playing with his wives in a tank. Rishi Devala went there to bathe. The Gandharva drew the Rishi himself by his feet. The Rishi cursed him to become a crocodile. The elephant was king Indradyumna of Pandya. He was under a vow of silence while engaged in meditation. Rishi Agastya came with his disciples, but the king could not receive him with any word of welcome. "O thou of untrained intellect like an elephant, be an elephant thyself." Such was the curse of the Rishi to him.

[The Elephant represents the characteristic Jiva of this Manvantara. The elephant becomes excited and mad when the juice exudes from his temples. In the story, madness represents the prevalence of Kama. The elephant was passionately attached to his wives. The Jiva had given himself too much to Kama, and he was carried away helplessly by the demon, he knew not where. His better sense could not prevail without some extraordinary help and that help was given by Hari, an incarnation of Vishnu. Possibly the story represents the development of animal instincts].

THE FIFTH MANVANTARA.

*SKANDHA VIII. CHAP. 5.*

Raivata was the fifth Manu. He was the brother of Tamasa. His sons were Arjuna, Bali, Vindhya and others. Vibhu was Indra. Bhuttaraya and others were the Devas.

The seven Rishis were Hiranya-romay, Vedasiras, Urddhabahu and others.

The presiding deity of Vaikuntha incarnated in partial manifestation as the son of Subhra and Vikuntha. He was the Avatara of this Manvantara. [This is the first half of the Third Round. The incarnation of the Lord of Vaikuntha may have some significance, but what is not clear from the text.]

THE SIXTH MANVANTARA.

*SKANDHA VIII. CHAPTER 5.*

The Sixth Manu was Chakshusha, son of Chakshus. Puru, Purusha, Sudyumna and others were his sons. Mantra Druma was Indra. Apya and others were the Devas; Haryasma, Dviraka and others were the Rishis.

The Avatara was Ajita, son of Vairaja by Deva-Sambhuti. He assumed the form of Kurma or the Tortoise, and helped in the churning of the Milk Ocean.

THE CHURNING OF THE OCEAN.

*SKANDHA VIII. CHAP. 5-12.*

In the fight with the Asuras, the Devas lost their lives. They fell down and did not rise up again. By the curse of Durvasas, Indra and the three Lokas became shorn of Sri or Lakshmi (wife of Vishnu in Vaikuntha: Preservative energy). Consequently there were no performances such as Yajna. (Durvasas once saw Indra on the elephant Airavata. He gave him the garland of his own neck. Indra proud of his own Sri or wealth, placed the garland on the head of the elephant. The elephant threw it down and tore it to pieces with his feet. Durvasas got angry and cursed Indra that he and his Triloki were to lose Sri). Indra did not know what to do and the Devas all went over to the seat of Brahma on the top of Meru. Brahma, saw the Lokapalas lifeless and lustreless, as it were, the Lokas beset with evils and the Asuras full of life and energy. He meditated on Parama Purasha with concentrated mind and then addressed the Devas thus.

"Purusha has resort to Rajas, Satva and Tamas respectively for Creation, Preservation and Dissolution. This is just the time for Preservation. For the good of all beings, He shall now be possessed of Satva. So let us take the shelter of the guide of the universe. He shall now befriend the Devas and do what is best for us."

The Devas with Brahma then went to Ajita. Brahma prayed to Him as the Preservative aspect of Virat Purusha. Vishnu appeared before the Devas and addressed them thus: --

"The Asuras favored by Sukra are now victorious. Make peace with them so long as you are not strong yourselves. Lose no time in churning the Milk Ocean for Amrita in concert with the Asuras. By drinking Amrita even dead persons become immortal. Throw all creepers and herbs into that ocean. Make Mandara mountain the churning rod and make Vasuki the rope. Then with my help, churn the ocean with all diligence. The Asuras shall have all the trouble to themselves, while you shall reap the fruits. If the Asuras ask for any concession, you had better approve of that. Do not be afraid of any poison that may arise. Have neither greed nor anger nor desire in respect of the things that will arise."

So saying Vishnu disappeared. The Devas went to the Asura King Bali and Indra explained to him what Vishnu had said about the churning. The Asuras approved of the plan and made friends with the Devas. They then went together and uprooted the golden mountain Mandara and carried it towards the ocean. After going a long way, they felt fatigued and dropped the mountain. Several Devas and Asuras were crushed by its fall. Vishnu appeared on Garuda and revived them all. He then easily placed the mountain on the back of Garuda and went towards the ocean, followed by the Devas and Asuras.

The Serpent King Vasuki was assured of a share in Amrita and he consented to become the rope. The Mountain was then surrounded by Vasuki. Vishnu followed by the Devas held the mouth of the serpent. But the Asuras said: -- "We have learned the Vedas, we know the Sastras, it is improper for us to hold the tail of a serpent. We will not do that. It is inauspicious." Vishnu smiled. He and the Devas gave up the mouth end and held the tail.

The churning then commenced. The Mountain was however heavy and it sank down to the bottom of the ocean. The Devas and Asuras became mournful. Vishnu then assumed the form of a Tortoise, went into the water and raised the Mountain. He then remained like a Dvipa one lakhsa Yojanas in expanse with the mountain on his back. He infused his influence all round. Energised by Him, the Devas and Asuras vigorously carried on the churning. At last fire and smoke came out from the thousand mouths of Vasuki. This overpowered the Asuras and the Devas -- but the Devas were refreshed by clouds, rains, and winds sent by Vishnu.

After a good deal of churning, poison came out first. It spread out on all sides and the Prajapatis and their progeny in terror took the shelter of Siva. Siva felt compassion for them and with the approval of Durga, he drank up the whole of the poison. It made his throat blue.

The Churning recommenced. Out came Surabhi (the fabulous cow of plenty). The Vedic Rishis took that Cow for the necessaries of Yajna. Then came the horse Uchchaih-Sravas. Bali desired to have it. But Indra as directed by Vishnu made no desire. Then came the elephant Airavata, then the 8 space elephants and their 8 female partners.

Next arose Kaustubha, the celebrated lotus-colored gem. Vishnu wished to have it as an ornament for His breast. Next came Parijata, then the Apsaras.

Illumining all sides with her lustre arose Lakshmi. All paid homage to her. She looked on all sides, but found none, whom she could accept. If there was an ascetic he could not control his anger. If there was a Jnani (sophist) he could not get over attachments. There might be a Mahatma, but he had not conquered his passion of love. How could he be called Isvara, who depended on others, (and no one but Isvara could claim Lakshmi). If there was Dharma any where, there was not friendliness for all beings. If there was sacrifice, it was not for liberation. There was power but it could not resist the flow of time. If there was one void of likes and dislikes, he did not take a companion. If there was any one long lived, he had neither good nature (_Sila_) nor auspiciousness (_Mangala._) If one had good nature and auspiciousness, he was not long lived. If one had all the Virtues he was out of his element with her. If he was all that she wanted he did not want her.

Considering everything, Lakshmi at last accepted Vishnu for her husband. He placed her on His breast. She favored the Devas, so they became possessed of all the virtues. She showed indifference to the Asuras, so they lost their might, energy and modesty and became greedy.

Then arose a lotus eyed girl called Varuni (Spirituous liquor.) The Asuras accepted her.

Then arose Dhanvantari, part of a part of Vishnu, with a pot of Amrita in hand. Seeing the pot of Amrita, the greedy Asuras took that by force. They quarrelled with each other, some saying "First myself," "First myself," others saying "Not you" "Not you," whilst the weaker amongst them finding that they were going to be deprived, cried out in jealousy "The Devas are also entitled to an equal share. They have also toiled with us."

At this time Vishnu became a most beautiful young woman. She filled the hearts of the Asura Chiefs with passion. They asked the tempting girl to settle their differences and to make a proper distribution of Amrita amongst them. "But how can you trust a woman," said the girl. But the Asuras had fallen in love with her, so they made over the Amrita pot to her without further thought. She consented to distribute Amrita on the condition that the Asuras should put up with whatever she did, right or wrong. The Asuras consented. She then made the Devas and Asuras sit in two separate rows. She distributed the whole of the Amrita amongst the Devas. Only one Asura, named Rahu, sat with the Devas. The Sun and the Moon pointed him out to the girl Vishnu. Vishnu then and there severed the head from the body of the Asura, but as the head had touched Amrita, it became immortal. Brahma made it a planet. Rahu still pursues the Sun and Moon at eclipses out of enmity.

When the Amrita was wholly spent, Vishnu assumed His own form and in the presence of all left the place on the back of Garuda.

The Asuras found they had been deceived and they became very angry. They could not bear the success of their enemies but they instantly engaged in fight with them. The fight was personal between the chiefs of both sides. (It is interesting to note the antagonistic names, as they give the correspondences between the Deva and Asura chiefs.) Indra fought with Bali, Kartikeya with Taraka, Varuna with Heti, Mitra with Praheti, Yama with Kalanabha, Visvakarma with Maya, Tvastri with Sambara, Savitri with Virochana, Aparajita with Namuchi. The Asvini Kumaras with Vrishaparvan, Surya (Sun) with the hundred sons of Bali, Vana and others, Chandra (Moon) with Rahu, Vayu with Puloman, Bhadra Kali with Sumbha and Nishumbha, Vrishakapi with Jambha, Vibhavasu with Mahisha, the sons of Brahma with Ilvala and Vatapi, Brihaspati with Sukra, Sani with Naraka, the Maruts with the Nivatakavachas, the Vasus with the Kaleyas, the Visvadevas with the Poulamas and the Rudras with the Krodhavasas. (Those who want to make a deep study will do well to note these correspondences as they will serve to explain points which I have not touched upon as beyond the scope of the present work).

The Asuras used all the weapons of tempting Maya and conquered the Devas, Vishnu then came to their rescue and they became victorious (The details of the fight might be interesting from an occult point of view, for which the reader must refer to the original.)

Siva heard that Vishnu had assumed an enchanting female form. To satisfy his curiosity he went to Him with Bhavani. Vishnu assumed that form again to satisfy Siva. The Astral Lord became passionate and ran after that female form and embraced her. The female Vishnu got out of the embrace and re-assumed His own form. Siva was then restored to himself.

THOUGHTS ON THE ABOVE.

We have already seen that the ascent of spirit commenced in the Vaivasvata Manvantara. If the fourteenth Manvantara or the second half of the Seventh Round he left out of consideration, as the Manvantara of Dissolution or Pralaya, the middle of the remaining 13 Manvantaras will be in the Vaivasvata Manvantara. But the ascent could not commence without preparation. That preparation was made in the Chakshusha Manvantara or during the latter half of the Third Round.

Sri or Lakshmi is the Satvic energy of preservation. This energy was so much overpowered by Materiality, that she was not to be found in Triloki. The spiritual forces, the Devas, lost life and energy. The Asuras were at the height of their power. But as the ascending arc was near at hand, the Devas were promised Amrita _i.e._ immortality for the remaining part of the Kalpa. But that Amrita was to be obtained, the arc of spiritual evolution was to be raised by the churning of the ocean of Milk.

The ocean of Milk does not appertain to Jambu Dwipa, but it is the ocean of Saka Dwipa. The seven oceans are transformations of Prakriti, differing in the admixture of Satva, Rajas and Tamas and determining the character of the globe they surround. Vishnu, as the Third Purusha, is the divine source of evolution in every Jiva. The seat of that Vishnu is the ocean of Milk, the ocean where Satva prevails.

It is Vishnu who from His seat in the Ocean of Milk sends down Pranic Energy and the mineral becomes a vegetable. He sends down the power of perception and then the power of conception and the vegetable becomes an animal and at last a man. Throughout this course of evolution, there is a development of the self element in us. There is no idea of self in the mineral or in the vegetable. It faintly asserts itself or rather makes an effort to assert itself in the animal kingdom. The early history of humanity is the development of the selfish element in him. The Jiva has two sides in himself and non-self. The self side is caused by limitation due to his own senses They put him in contact with the outside world, and make him a centre of sense perceptions. He becomes lost entirely in the sense products, which form a world by themselves. The non-self side of a Jiva, is his spiritual nature. He begins with this spiritual nature. But the development of selfishness eclipses this nature, the true, the real nature of Jiva, and he identifies himself entirely with the acquired and false nature.

Then comes a crisis in the evolution of Jivas. Were men to be lost for ever to their spiritual, their real nature? Were they to be tempted away by the senses, which had done their work of training, past all chance of return?

Vishnu, the God of human evolution, willed otherwise. He caused a re-adjustment of the Daivic and Asuric forces, and the Devas by His help got the better of the Asuras. This is the churning of the Ocean of Milk. It averted a crisis and is therefore a great event in the history of the Universe.

The Asura element could not be altogether wiped away. For the Deva or spiritual nature evolves out of Asura or selfish and material nature. Unselfishness grows out of selfishness, spirituality rises out of materiality.

In the act of churning, the Devas could not do without the Asuras. Churning itself, implies the action and reaction of two contending forces. "Make peace with them, as long as you are not strong yourselves." The compromise of the Devas with the Asuras is the development of spiritual faculties out of the personal element in man. It is the grafting of higher Manas on lower Manas. The element of mind is in the Asuras as well as in the Devas. But the Asuric or lower mind thinks of self as separate from other selves. The Daivic or higher mind breaks through the trammels of personality and finds oneness all round.

To use a better expression, we shall say higher self and lower self, rather than self and non-self.

Jivas are carried on in their course of life evolution by the force of past tendencies, and nature unaided produces the personal man. But when the past tendencies are exhausted, there is nothing to keep on the Jivas in their course of evolution.

Kurma comes to the help of humanity at this stage. He gives a new power to men, the power of discrimination. With this power men become free agents, and they become responsible for their actions. They then generate new Karma for themselves, which takes them through infinite births and becomes a most potent factor in their future evolution.

The three Purushas have three Oceans as their correspondences. The first ocean (Karana) gives the materials of the Jiva body. The Second ocean (Garbhoda), gives the germs of all Jivas. The third (Kshira) is the ocean of Jiva evolution. This ocean is churned for the spiritual evolution of Jivas, and it yields all that is necessary for that evolution. Vishnu himself appears as Kurma and becomes the sustaining force of that evolution.

It is a Kalpic revolution. Vasuki sustains the earth and its inhabitants for one Kalpic period. The thousand hoods represent the thousand Maha yugas of every Kalpa. The Asuras held the mouth end of the serpent king and the Devas held the tail end. And the Devas acted wisely. For as the Kalpa waned, they got the supremacy.

The tortoise thrusts out its limbs and draws them in. Man is drawn outside by his senses during material descent and he is drawn in by his spiritual ascent. It is by the power of discrimination when fully developed that a man returns to his higher nature.

Sri or Lakshmi is the divine energy of Vishnu. She is the Energy of preservation, of evolution and progress She works out all that is good, all that is beautiful, and all that is powerful in this Universe. The possibilities of purely material development or of Nature's own evolution, are limited, and they are worked out in time. Then there is a void. There was this void in our universe and Triloki become deprived of Sri. This was the curse of Durvasas, an Avatara of Siva.

The Churning took place as a remedy for this evil. Fresh forces had to be brought into requisition, fresh elements that could secure the spiritual evolution of the universe. Lakshmi herself reappeared in a most enchanting form, as the energy of a new evolution, the very best that man was capable of. The necessaries of this evolution also appeared and became powers in the hands of those that had to take part in the spiritual evolution of the universe.

All evolution is preceded by dissolution. Unless we give up the evil element in us, we can not acquire the good. The evil has to be destroyed and the Lord of destruction, in his infinite compassion, accepted this poison for himself, to do away with the evils of the Universe.

The Poison only opens the door for Amrita, the spiritual nectar. The famous Purusha Sukta says: -- "He placed Amrita or eternal bliss in the higher three Lokas." The Bhagavata renders this famous saying into the eighteenth sloka of the 6th. chapter of the Second Skandha. Commenting on this sloka, Sridhara says, bliss in our Triloki is only transitory and the dwellers of Mahar Loka have also to leave their abode for the higher Jana Loka, when they are oppressed by the fire of Kalpic dissolution. Amrita was secured to the higher Lokas, as there is no selfishness in them. (III. 10-9.) Could the Asuras, the gods of selfishness, aspire to have life immortal and unlimited bliss. Vishnu decided otherwise.

The way was thus prepared for the Vaivasvata Manvantara, when men learned to discern between right and wrong.

THE SEVENTH MANVANTARA.

*SKANDHA VIII. CHAP. 13.*

Sraddha Deva son of Vivasvat or Surya is the seventh Manu. He is reigning at present. Ikshvaku, Nabhaga, Dhrishta, Saryati, Narishyanta, Nabhaga, Dishta, Tarusha, Prishadhra, and Vasumat are his ten sons.

The Adityas, the Vasus, the Rudras, the Visvadevas, the Maruts, the Asvini-kumaras and the Ribhus are the Devas. Purandara is their Indra. Kasyapa, Atri, Vasistha, Visvamitra, Goutama, Jamadagni and Bharadvaja are the seven Rishis.

The Avatara of this Manvantara is Vamana, the youngest son of Aditi by Kasyapa.

(The Purana will revert to this Manvantara after giving a general account of the succeeding Manvantaras).

THE EIGHTH MANVANTARA.

*SKANDHA VIII. CHAP. 13.*

Savarni is the son of Vivasvat by his wife Chaya. He shall be the eighth Manu -- Nirmoka, Virajaska (without Rajas) and others shall be his sons. Sutapas, Viraja (without Rajas) and Amrita Prabha shall be the Devas. Bali, son of Virochana, shall be the Indra.

Galava, Diptiman, Parasurama, Asvatthama, Kripa, Rishya Sringa and Vyasa shall be the seven Rishis.

Sarvabhouma, son of Devaguhya by Sarasvati, shall be the Avatara. He shall wrest the kingdom of Svarga Loka from Purandara and make it over to Bali.